Deśavarṇana, or Description of the Territories by Mpu Prapañca: Digital Critical Edition — with translation by Stuart Robson (1995)

Authors of digital edition: Arlo Griffiths & Wayan Jarrah Sastrawan

Filename: DHARMA_CritEdKakavinDesavarnana.xml

Language: Old Javanese

Repository: Nusantara Philology (tfd-nusantara-philology)

Version: part commented since without access_token with github actions api calls are limited – still working on it

Editorial

Editorial declaration:
- normalization:
  - Pepet: We have freely inserted or removed pepets when required by meter, without recording the normalizations in our apparatus.
  - Vocalic liquids: In words of Austronesian origin, we normalise graphemes [r̥] and [R̥] as [rə] or [ər], and similarly, we normalise [l̥] and [L̥] as [lə] or [əl]. In words of Indo-Aryan origin, for which /r̥/ and /l̥/ are distinct phonemes, we represent them as [r̥] and [l̥]. Hence for the Old Javanese word /gərəh/ “thunder”, the spelling [gəR̥ḥ] is normalised to [gərəh], while for the Sanskrit word /kr̥ta/ “done”, the spelling [kr̥ta] is retained.
  - Vowel length: We have normalized vowel length using OJED spelling as norm, except when OJED spelling would have yielded an unmetrical sequence. Vowels at the end of pādas are very often written long, frequently without evident justification: we have not shied away from shortening vowels whose length seemed unjustifiable in grammatical terms.
  - Consonant gemination after r: We have silently degeminated double consonants after r to obtain normal dictionary spellings of words.
  - Aspiration: We have silently normalized the spelling of aspirated/unaspirated consonants. We do not record variant readings that only concern aspiration of consonants. The Cakranagara manuscript abounds in needless aspiration.

Witnesses

[MS¹ ] Leiden, University Library (UB), Special Collections, Or. 5023
- Colophon:
  - Itī nāgarakr̥tāgama samāpta, saṅkatha śrī mahārāja wilwātikta, ⟨MS¹ : 135v⟩tkeṅ nuṣa pranuṣā kacayeṅ sira, makādi bālīrājya pratiṣṭāṅkana‚ makānimitaṅ saṅhyaṅ praśāsti waśītā, tkeṅ yawadwīpa samantā.
  - Samaṅkana tlas tinular, tkāpnirārcapamāsah, ṅkāneṅ khañcānasthāna, hiṅ pulina bālī, riṅ thānī pradeśa kawyān riṅ wetān iṅ talaga dwāja, sḍəṅiṅ tinaṅguṅ rīpu, kuraṅ kawotnya kapayuṅā de saṅ lotātī śr̥ddhā māccha, āpan tan tameṅ guru laghū pasaṅān, hakeh prabheḍanyā, kewalwya milwa matraṅ nurāt, riṅ dinā, u, wr̥, khiraṅgāpahaṅ; kārttikha māsaniṅ paniḷmān, i śāka, pakṣaṅ r̥ṅə̄ ghanā dewa, 1662; samana kowusanya sinurāt, kāmpuraha dyanira saṅ manəmvaṅ dlāha makadi saṅ amāccha, dumadyāknaṅ kadirghāyūṣanira saṅ anurat, om dirghāyūr astu tatāstu hastu, auṃ sāmasāmpūrṇnaya nāmah swāhā.
- Physical Description: Lontar manuscript from the Lombok collection. ... leaves in Balinese script.
- Hand Description: A¹:H₁ main hand of the manuscript, black ink, Balinese script
- History: Looted from Puri Cakaranegara; stored in Leiden Universiry Library; restored to Indonesia; entered into Perpystakaan Nasional Republik Indonesia.
[Ed^Pi ] Pigeaud 1960: Volume 1
[Ed_C ] Karangasem, Bali, Private collection of Dewa Gede Catra,
- Physical Description: Dewa Gede Catra’s paper copy of (or edition based on) Griya Pidada
- Hand Description: A¹:H₁ Main hand of the manuscript, black ink, Balinese script

Edition

Chapter 1 CHAPTER 1: THE ROYAL FAMILY

Canto 1 Jagaddhita

1.

oṃ nāthāya namo stu te stutiniṅ atpada ri pada bhaṭāra nityaśa,

saṅ sūkṣmeṅ tələṅ iṅ samādhi śiva buddha sira sakala niṣkalātmakā,

saṅ śrī parvatanātha nāthaniṅ anātha sira ta patiniṅ jagatpati,

saṅ hyaṅniṅ hyaṅ iniṣṭy acintyaniṅ acintya hana taya təmahnireṅ jagat.

2.

byāpi byāpaka sarvatattvagata nirguṇa sira riṅ apakṣa vaiṣṇava‚

riṅ yogīśvara pauruṣeṅ kapila jambhala sakala sirān hyaṅiṅ dhana,

śrī vāgindra sirān hyaṅiṅ sakalaśāstra manasija sireṅ smarāgama,

riṅ vighnotsaraṇaprayoga yamarāja sira makaphalaṅ jagaddhita.

3.

nāhan doniṅ umastutī padanirāhyun umikəta kathe nareśvara,

saṅ śrī nātha ri vilvatikta haji rājasanagara viśeṣa bhūpati,

sākṣāt janma bhaṭāra nātha siran aṅhilaṅakən i kalaṅkaniṅ prajā‚

həntyaṅ bhūmi javātibhakti manukūla tumuluy i tkeṅ digantara.

4.

riṅ śāka rtu śarena rakva ri vijil nr̥pati tlas inastvakən prabhū,

an garbheśvara nātha riṅ kahuripan vihaganiran amānuṣādbhuta,

liṇḍuṅ bhūmi ktug hudan havu gərəh kilat avilətan iṅ nabhastala,

guntur taṅ himavān ri kampud ananāṅ kujana kuhaka māti tan pagap.

5.

nāhan hīṅanirān bhaṭāra girinātha sakala matəmah prabhūttama,

na lvir sādəgirekanaṅ sayavabhūmi cava təluk umuṅkul ādara,

vipra kṣatriya vaiśya śūdra caturāśrama sama nipuṇeṅ samāhitā,

həntyaṅ durjana mary ābuddhi kala kevala matakut i vīrya saṅ prabhū.

Canto 2 Sragdharā

1.

ndan saṅ śrī rājapatnī prakaśita sira mātāmahā śrī narendra,

saṅ lvir pāvak bhaṭārī paramabhagavatī chatraniṅ rāt viśeṣa,

utsāheṅ yoga buddhasmaraṇa ginəṅirān cīvari vr̥ddha muṇḍi,

riṅ śāka dr̥ṣṭi sāptāruṇa kalahanirān mokta muṅsir kabuddhan.

2.

ry antuk śrī rājapatnī jinapada kavəkas duhkhitaṅ rāt byamoha,

ry ādəg śrī nātha muṅgv iṅ majapahitumuluy tuṣṭa maṅgə̄ṅ kabhaktin,

reṇa śrī nātha saṅ śrī tribhuvanavijayottuṅgadevī gumanti,

muṅgv iṅ rājyerikaṅ jīvanapura sira tāmvaṅmvaṅ i śrī narendra.

Canto 3 Śārdūlavikrīḍita

1.

təkvan bhakti sirān makebu ri sira śrī rājapatnīśvarī,

satyānūt brata pakṣa sogata masaṅskāre dagan saṅ pəjah‚

tan sah śrī kr̥tavardhaneśvara pitā de śrī narendrādhipa‚

sedampaty apagəh sireṅ sugatamārgāṅde sukhāniṅ jagat.

2.

ndan śrī bhūpati saṅ pitā nr̥pati muṅgv iṅ siṅhasāry āpagəh,

sākṣāt hyaṅ vava ratnasambhava sirān maṅgəh parārthaṅ jagat,

dhīrotsāha sire kavr̥ddhyanikanaṅ rāt satyabhaktye haji,

lagy aṅgəgvani kārya sahana kādhyakṣātidakṣeṅ naya.

Canto 4 Mahāmālikā

1.

muvah ibu haji saṅ narendrānujā de hajīṅ jīvana,

prakaśita haji rājadevī mahārājasānindita,

sira ta sinivi riṅ dahānopameṅ rūpa riṅ ṣaḍguṇa,

samasama kalavan hajiṅ jīvana lvir sudevy āpalih.

2.

priya haji saṅ umuṅgv i vəṅkər baṅun hyaṅ upendrānurun,

nr̥pati vijayarājasānopameṅ pāramajñottama,

samasama kalavan nr̥pe siṅhasāry ekapakṣāpagəh,

sira vihikani hayvaniṅ thāni yāvat sabhūmī java.

Canto 5 Praharṣiṇī

1.

vvantən tāri haji ri vilvatikta rājñī,

saṅ muṅgv iṅ lasəm anurāga riṅ kahayvan,

putrī śrī narapati riṅ daha prakāśa,

saṅ śrī rājasaduhitendudevy anindya.

2.

ndan śrī vardhanaduhiteśvarī pamuṅsu,

rājñī muṅgv i pajaṅ anopameṅ raras rūm,

putrī śrī nr̥pati ri jīvana prakāśa,

an sākṣāt anuja təkapniraṅ narendrā.

Canto 6 Śārdūlavikrīḍita

1.

penan śrī naranātha kapva ta huvus labdhābhiṣeka prabhū,

saṅ nātheṅ matahun priya nr̥pati saṅ rājyeṅ lasəm suśrama

saṅ śrī rājasavardhana prakaśiteṅ rūpādhivijñeṅ naya,

tan pendah smarapiṅgalā patəmu saṅ nāthenaləmniṅ jagat.

2.

saṅ nātheṅ paguhan priya nr̥pati saṅ rājñī pratiṣṭhe pajaṅ,

khyāti śrī nr̥pa siṅhavardhana surūpānvam suśīlāpagəh,

aśry āvarṇa sanatkumāra saha devīḍā papaṅgihnira,

bhaktī jə̄ṅ haji māsih avvaṅ anak aṅde tuṣṭanī nāgara.

3.

təkvan vr̥ddhy avəke narendra saṅ umuṅgv iṅ vīrabhūmy aṅḍiri,

saṅ śrī nāgaravardhanī pratita rājñī kanyakānopama,

ndan rantən haji rāja ratv i mataram lvir hyaṅ kumārānurun,

saṅ śrī vikramavardhaneśvara paniṅkah śrī narendrādhipa.

4.

vuṅsu śrī nr̥patīṅ pajaṅ sinivi muṅgv iṅ pavvanavvanpurī,

rājñī śrī suravardhanī nvamira vāla lvir hajəṅniṅ tulis,

sakveh śrī yavarāja saṅ paḍa madudvan nāgarātuṅgalan,

ekasthāna ri vilvatikta maṅisapv ī saṅ narendrādhipa.

Canto 7 Jagaddhita

1.

varṇan śrī naranātha kastavaniran dinakarasama digjaya prabhu‚

bhraṣṭaṅ śatru baṅun tamisra sahane bhuvana rinavasan nareśvara‚

tuṣṭā sajjanapaṅkajāmam ikanaṅ kujanakumuda satya sāttvikā,

sthityaṅ grāma sabhūmy aveh dhana baṅun jala hinaturakən ya sakrama.

2.

lvir saṅ hyaṅ śatamanyu maṅhudani rāt haji tumulak i duhkhaniṅ prajā,

lvir hyaṅ pitr̥patī kadaṇḍaniṅ anārya baruṇa ri katəmvaniṅ dhana,

lvir hyaṅ bāyu sirān tameṅ sakalaloka makaśaraṇa dūta nityaśa,

lvir pr̥thvī ri karakṣaniṅ pura katonanira kadi bhaṭāra candramā.

3.

riṅ varṇākr̥ti kāmadeva sakalānurun umulati ramyaniṅ purī,

sakveh saṅ para putrikādika vadhū haji kadi pavibhajyaniṅ ratih,

ndan saṅ śrī parameśvarī svaduhitā nr̥pati vijayarājasottama,

mukhyāvarṇa suṣumnadevy anupameṅ hayu tuhu savave nareśvara.

4.

təkvan vr̥ddhi sirān pakānak i siraṅ nr̥pati kusumavardhanīśvarī,

rājñī rājakumāry anindya sinivīṅ pura ri kabalan uttameṅ raras,

saṅ śrī vikramavardhanendra saniruktyanira paṅucapiṅ sanāgara,

sākṣāt devata devatī siran atəmva həlam anukhani tvasiṅ jagat.

Chapter 2 THE CAPITAL

Canto 8 Vidyutkara

1.

varṇan tiṅkahikaṅ purādbhuta kuṭanya bata baṅ umidər makāndəl aruhur,

kulvan ḍidvuravaktra maṅharəpakan ləbuh agəṅ i təṅah vay edran adaləm,

brahmasthāna matuṅgalan pathani buddhi jajar inapi kapva sə̄k caracara,

ṅkā toṅgvan para taṇḍa tan pəgat aganti kuməmit i karakṣaniṅ purasabhā.

2.

lor taṅ gopura śobhitābhinava kontənika vəsi rinūpakāparimitā,

vetan saṇḍiṅikārja paṅguṅ aruhur patiganika binajralepa maputih,

kānnah lor kidul ī pəkən rakət ikaṅ yaśa vəkasiṅ apañjaṅ adbhuta dahat,

aṅkən caitra pahə̄maniṅ bala samūha kidulika catuṣpathāhyaṅ ahaləp.

3.

alvāgimbar ikaṅ vaṅuntur añaturdiśi vataṅanikāvitāna ri təṅah,

lor taṅ veśma panaṅkilan para bhujaṅga kimuta para mantry aliṅgih apupul,

vetan ṅgvan para śaiva bauddha mavivāda mucap aji sahopakāra vəki sə̄k,

prāyaścitta ri kālaniṅ grahaṇa phalguṇa makaphala hayvaniṅ sabhuvana.

4.

kānnah vetan ikaṅ pahoman ajajar tigatiga ri təṅah kaśaivan aruhur,

ṅgvan saṅ vipra kidul paḍottama susun barat i natar ikābatur patavuran,

ṅgvan saṅ saugata lor susun tiga tikaṅ vaṅunan i pucak ārja mokirukiran,

kapvāṅjrah racananya puṣpa pinaran nr̥pati satata yan hinoma mapupul.

5.

ṅkāneṅ jro kiduliṅ vaṅuntur ahělət palavaṅan ikanaṅ pasevan atatā,

veśmārjājajar aṅhapit havan aṅulvan i təṅahika tañjuṅ aṅjrah asəkar,

ndah kulvan mahələt muvah kidul i paṅguṅ ika balay aneka medran i təpi,

ardhālvā ri təṅah natarnikana maṇḍapa pasatan asaṅkhya lot mavurahan.

6.

ri jronyeki muvah pasevan akidul dudug aṅusi vijil kapiṅrva ri daləm,

tiṅkahnyeki tinumpatumpa mahələt palavaṅan ikanaṅ sapaṇṭa tinitah,

kapvaṅ veśma subaddha vatvan ika len saka balabag usuknya tan pacacadan,

sə̄k deniṅ bala hajy anaṅkil agilir makəmitan umapekṣa vāra matutur.

Canto 9 Sragdharā

1.

nāhan lvirnyaṅ manaṅkil paṅalasan iṅaran kvehnya tan papramāṇa,

tan palvir nyū gaḍiṅ jaṅgala kaḍiri səḍah paṅlaraṅ rājadevī,

vaiśaṅkā vvaṅ panevvan kr̥tapura sinəlir mvaṅ jayeṅ praṅ jayāgə̄ṅ,

aṅreyok kayv apu vvaṅ jaladhi pasuruhan sāmajādi prakīrṇa.

2.

nāhan tādinya muṅgv iṅ vataṅan alunalun tan pəgat lot maganti,

taṇḍa mvaṅ gusti vadvā haji muvah ikaṅ amvaṅ tuhan riṅ yavābāp,

mukhyaṅ muṅgv iṅ vijil piṅkalih adhika bhayaṅkāry apintv āpupul sə̄k,

lorniṅ dvāre daləm ṅgvanya kidulika para kṣatriya mvaṅ bhujaṅgā.

3.

ṅkāneṅ bāyabya riṅ paścima midər umareṅ mr̥tyudeśaṅ yaśākveh,

sar sə̄k de saṅ sumantry āmava pinituha riṅ vīrabhr̥tyān panaṅkil,

anyat kānnah kidul pāntaranika lavaṅan maṇḍapa mvaṅ gr̥hākveh,

sar sə̄k de bhr̥tya saṅ śrī nr̥pati ri paguhan nityakālan paśeva.

4.

ṅkāne jroniṅ vijil piṅkalih arəja natarnyāratālvātiśobha,

sə̄k veśma mvaṅ vitānābhinava papupulan saṅ manaṅkil mareṅ jro,

vetan tekaṅ gr̥hānopama vaṅunanikāśry aruhur sopacāra,

ṅgvan śrī nāthan paveh seva riṅ umarək umuṅgv iṅ vitānāprameya.

Canto 10 Mr̥dukomala

1.

sākṣāt indra lavan śacī nr̥pati lāvan saṅ narendreṅ daha,

saṅ nātheṅ matahun narendra ri lasəm muṅgv iṅ daləm tan kasah,

kannah dakṣiṇa tan madoh kaməgətan saṅ nātha śobhāhaləp.

3.

nkāneṅ uttara lor sakeṅ pəkən agə̄ṅ kuvv āhaləp śobhitā,

saṅ sākṣāt ari de nareśvara ri vəṅkər saṅ makuvv āpagəh,

satyāsih ri narendra dhīra nipuṇeṅ nīty āpatih riṅ daha,

khyātiṅ rāt maṅaran bhaṭāra narapaty aṅde haləpniṅ prajā.

4.

vetan lor kuvu saṅ gajahmada patih riṅ tiktavilvādhika,

mantrī vīra vicakṣaṇeṅ naya mataṅgvan satya bhakty aprabhu,

vāgmī vākpaṭu sārjavopaśama dhīrotsāha tan lālana,

rājādhyakṣa rumakṣa ri sthiti narendrān cakravartīṅ jagat.

5.

nda ṅkāne kidul iṅ purī kuvu kadharmādhyakṣan ardhāhaləp,

vetan rakva kaśaivan uttama kabauddhākulvan aśry ātatā,

tan varṇan kuvu saṅ sumantryadhika len mvaṅ saṅ para kṣatriya,

deniṅ kvehnira bheda ri sakuvukuvv aṅde haləpniṅ pura.

6.

lvir candrāruṇa tekanaṅ pura ri tikta śrīphalānopama,

tejāṅgəhnikanaṅ karaṅ sakuvukuvv akveh madudvan haləp,

lvir tārāgraha tekanaṅ nagara śeṣāneka mukhyaṅ daha,

mvaṅ nūṣāntara sarvamaṇḍalikarāṣṭrāṅāśrayākveh marək.

Chapter 3 CHAPTER 3: TRIBUTARIES

Canto 13 Suvadanā

1.

lvi niṅ nūṣa pranūṣa pramukha sakahavat kṣoṇī ri malayu,

naṅ jāmbi mvaṅ palembaṅ karitaṅ i təba len dharmāśraya tumūt,

kaṇḍis kabvas manaṅkabva ri siyak i rəkān kāmpar mvaṅ i pane,

kāmpe harv āthave maṇḍahiliṅ i tumibaṅ parlāk mvaṅ i barat.

2.

i lvas lāvan samudra mvaṅ i lamuri batan lāmpuṅ mvaṅ i barus,

yekādinyaṅ vatək bhūmi malayu satanah kapvāmatəh anūt,

len tekaṅ nūṣa tañjuṅ nagara ri kapuhas lāvan ri katiṅān,

sāmpit mvaṅ kūṭa liṅga mvaṅ i kuṭa variṅin sambas mvaṅ i lavai.

Canto 14 Pr̥thvī

1.

kaḍaṅḍaṅan i laṇḍa len ri saməḍaṅ tirəm tan kasah,

ri seḍu buruneṅ ri kalka saluḍuṅ ri solot pasir,

baritv i savakū muvah ri tabaluṅ ri tuñjuṅ kute,

lavan ri malano makapramukha taṅ ri tañjuṅ purī.

2.

ikaṅ sakahavan pahaṅ pramukha taṅ hujuṅ medini,

ri ləṅkasukha len ri sai mvaṅ i kalantən i triṅgano,

naśor pakamuvar ḍuṅun ri tumasik ri saṅ hyaṅ hujuṅ,

kəlaṅ kəḍa jəre ri kañjap i nirān sanūṣāpupul.

3.

savetanikanaṅ tanah java muvah ya varṇanən,

ri bāli makamukhya taṅ baḍahulu mvaṅ i lvā gajah,

gurun makamukhe sukun ri talivaṅ ri ḍompo sapi‚

ri saṅ hyaṅ api bhīma śeran i hutan kaḍaly āpupul.

4.

muvah taṅ i gurun sanūṣa maṅaran ri lombok mirah,

lavan tikaṅ i sākṣak ādinika lun kahajyan kabeh,

muvah tanah i bāntayan pramukha bāntayan len luvuk‚

təkeṅ uḍa makatrayādinikanaṅ sanūṣāpupul.

5.

ikaṅ saka sanūṣanūṣa makasar butun baṅgavī,

kunir galiyahu mvaṅ i salaya sūmba solot muar,

muvah tikaṅ i vaṇḍan ambvan athavā maloko vvanin,

ri seran i timūr makādiniṅ aneka nūṣātutur.

Canto 15 Śikhariṇī

1.

nahan lvirniṅ deśāntara kacaya de śrī narapati,

tuhun taṅ syaṅkāyodhyapura kimutaṅ dharmanagarī,

marūtma mvaṅ riṅ rājapura ṅuniveh siṅhanagarī,

ri campā kambojānyat i yavana mitreka satatā.

2.

kunaṅ tekaṅ nūṣā madhura tatan ilv iṅ parapurī,

ri denyān tuṅgal mvaṅ yavadharaṇi rakvekana daṅū,

samudrānaṅguṅ bhūmi kəta śakakālanya karəṅə̄,

təvəknyan dady āpāntara sasiki tattvanya tan adoh.

3.

huvus rabdhaṅ dvīpāntara sumivi ri śrī narapati,

paḍāsthity avvat pāhuḍama vijil aṅkən pratimasa‚

sake kotsāhan saṅ prabhū ri saka hayvanyan inivə̄,

bhujaṅga mvaṅ mantrīnutus umahalotpatti satatā.

Canto 16 Vilāsinī

1.

kramanika saṅ bhujaṅgan umareṅ digantara daṅū,

hinila-hilān svakārya jaga dona tan svaṅ alahā,

vənaṅ ika yan pakon nr̥pati siṅ parāna ta kunaṅ,

magəhakənaṅ śivāgama phalanya tan panasara.

2.

kunaṅ ika saṅ bhujaṅga sugatabrateki karəṅə̄,

apituvin ājña hajya tan asiṅ sapārana tikā,

hinilahila sakulvanikanaṅ tanah java kabeh,

taya riṅ usāna bauddha mara rakva sambhava tinūt.

3.

tuhun ikanaṅ digantara savetaniṅ yavadhara,

i gurun i bāli mukhya kavənaṅ sapārana tikā,

samayaniraṅ mahāmuni bharāḍa rakva mapagəh,

lavan ika saṅ munīndra kuturan prakāśa karəṅə̄.

4.

karaṇani saṅ bhujaṅga tinitah ri lakva rasika,

ikaṅ inutus maṅulvana ṅavetanākrama huvus,

saji-sajiniṅ lumakvakən i sājña saṅ narapati,

saviku sadā yan āṅujar aveh rəsəpniṅ umulat.

5.

irika taṅ anyabhūmi sakahəmbaniṅ yavapurī,

amatəh i sājña saṅ nr̥pati kapva satya riṅ ulah,

pituvi siṅ ājñalaṅghana dinon viśīrṇa sahana,

təkap ikanaṅ vatək jaladhimantry aneka suyaśa.

Chapter 4 THE ROYAL PROGRESS

Canto 17 Jagaddhita

1.

sampun rabdha pagəhny adəg nr̥pati riṅ yavadharaṇi jayeṅ digantara,

ṅkāne śrī phalatiktanāgara sirān sinivi mulahakən jagaddhita,

kīrṇekaṅ yaśa kīrti dharma ginaveniran anukhani buddhiniṅ para,

mantrī vipra bhujaṅga saṅ sama vineh vibhava tumut akīrti riṅ jagat.

2.

gə̄ṅniṅ vīrya vibhūti kagraha təkap nr̥pati tuhutuhūttamaprabhu,

līlā nora kasaṅśayāniran anamtami sukha sakaharṣaniṅ manah,

kanyā siṅ rahajəṅ ri jaṅgala lavan ri kaḍiri pinilih sasambhava,

āstām taṅ kahañaṅ sakeṅ parapurā siṅ arəja vinave daləm purī.

3.

salvāniṅ yavabhūmi tulya nagarī sasiki ri paṅadəg narādhipa,

mevvivvaṅ janadeśa tulya kuvuniṅ bala maṅiḍəri kaṇṭaniṅ purī‚

salvirniṅ paranūṣa tulyanika thāniviṣaya pinahāsukhenaris,

lvīr udyāna tikaṅ vanādri sahananya jinajahira tan panaṅśaya.

4.

baryan māsa ri sampuniṅ śiśirakāla sira mahasahas macaṅkrama,

vvantən thāny aṅaran ri sīma kidul ī jalagiri maṅavetan iṅ purā,

ramyāpan papunagyaniṅ jagat i kālani savuṅ ika moga tan pəgat,

mvaṅ veve pikatan ri caṇḍi lima lot para-paranira tuṣṭa lālana.

5.

yan tan maṅka mareṅ palah marək i jə̄ṅ hyaṅ acalapati bhakti sādara,

pantəs yan panulus ḍatəṅ ri balitar mvaṅ i jimur i śilāhrit aṅləṅə̄ṅ,

mukhyaṅ polaman iṅ dahe kuvu ri liṅgamarabaṅun ikaṅ lanenusī,

yan riṅ jaṅgala lot sabhā nr̥pati riṅ surabhaya manuluy mare buvun.

6.

riṅ śākākṣatisūrya saṅ prabhu mahas ri pajaṅ iniriṅ iṅ sanāgara,

riṅ śākāṅganagaryamā sira mare lasəm ahavan i tīraniṅ pasir,

ri dvārādripanendu pāləṅĕṅireṅ jaladhi kidul atūt vanālaris,

ṅkāneṅ loḍaya len tətə̄r i siḍəman jinajahira laṅə̄nya yenituṅ.

7.

ndān riṅ śāka śaśāṅka nāga ravi bhadrapadamasa ri tambvaṅiṅ vulan,

saṅ śrī rājasanāgaran mahasahas ri lamajaṅ aṅituṅ sakendriyan,

sakveh śrī yavarāja sapriya muvah tumut i haji sabhr̥tyavāhana,

mantrī taṇḍa savilvatikta ṅuniveh viku haji kavirājya maṅdulur.

8.

ṅkān tekiṅ maparab prapañca tumut aṅləṅeṅ aṅiriṅ i jə̄ṅ nareśvara,

tan len saṅ kavi putra saṅ kavi samenaka dinulur ananmateṅ maṅə̄,

dharmādhyakṣa kasaugatan sira təkap narapati sumilih ri saṅ yayah,

sakveh saṅ viku bauddha maṅjuru paḍāṅatuturakən ulahnireṅ daṅū.

9.

ndān tiṅkah rakavin marək ri haji dug raray atutur aseva tan salah,

pinrihnye hati rakva milva saparā narapatin amalar kasanmatā,

ṅhiṅ tapvan vruh apet laṅə̄ pisaniṅun tətəsa maminta gīta riṅ karas,

nā hetunya kavarṇa deśa sakamārgā ṅaranika riniñci tūt havan.

10.

tambeniṅ kahavan vinarṇa ri japan kuṭi-kuṭi hana caṇḍi sāk rəbah,

vetan taṅ təbu pāṇḍavan ri daluvaṅ babala muvah hi kañci tan madoh,

len tekaṅ kuṭi ratnapaṅkaja muvah kuṭi haji kuṭi paṅkajādulur,

pañjrak maṇḍala len ri poṅgiṅ i jiṅan kuvu hañar i samīpaniṅ havan.

11.

prāpteṅ dharma riṅ pañcaśāra tumuluy ḍatəṅ i kapuluṅan sirāməgil,

ndan lampah ra kavin lumary aməgil iṅ varu ri həriṅ i tīra tan madoh,

aṅśāṅgəhnya təkap bhaṭāra kuṭi riṅ surayaśa mapagəh cinarcakən,

ṅhiṅ rakvan kasəlaṅ turuṅ mulih amogha matutur atisambhrameṅ maṅə̄.

Canto 18 Sragdharā

1.

ry aṅkat śrī nātha saṅkeṅ kapuluṅan ikanaṅ rājabhr̥tyāṅiriṅ sə̄k,

salvāniṅ rājamārgāparimita hibəkan syandanomvat matambak,

vvaṅniṅ vvaṅ pekaniṅ peka təka saha padātī harəp mvaṅ ri vuntat,

dudvaṅ vadvāḍarat səh girimisən aməḍəp mvaṅ gajāśvādi kīrṇa.

2.

nistanyāsaṅkhya taṅ syandana mapavilaṅan deni cihnanya bheda,

təkvan lampahnikāpaṇṭa tulisika dudū riṅ samantrī samantrī,

rakryan saṅ mantrimukhyāpatih i majapahit saṅ praṇāleṅ kaḍatvan,

pintən māvan śata syandana pulupulutan teki cihnanyaneka.

3.

saṅ śrī nātheṅ pajaṅ kvehni rathanira paḍācihnaniṅ dīvasāśrī,

ndan śrī nātheṅ lasəm sə̄k rathanira matulis nandaka śveta śobha,

saṅ śrī nātheṅ dahācihna sadahakusuma syandanābhrātulis mās‚

mukhyaṅ śrī jīvanendrāsakaṭa samasamācihna lobheṅ ləvih sə̄k.

4.

ndan saṅ śrī tiktavilvaprabhu sakaṭanirāsaṅkhya cihnanya vilva,

griṅsiṅ lobheṅ ləvih lāka paḍa tinulis iṅ mās kajaṅnyān rinəṅga,

salvirniṅ puṅgavāmvat bini haji ṅuniveh īśvarī śrī sudevī,

sakvehniṅ pekabhāryā sakaṭanika sinaṅ paṅharəpniṅ sapaṇṭa.

5.

muṅgv iṅ vuntat ratha śrī nr̥pati rinacanaṅ svarṇa ratna pradīpta,

anyat lvirnyātaviṅ jampana sagala mavālvāhulap sə̄ṅnya lumrā,

kīrṇeṅ vadvāṅiriṅ jaṅgala kaḍiri səḍah paṅlaraṅ sə̄k marampak,

āstām tekaṅ bhayaṅkary amava-mava dudūṅ bhr̥tya muṅgv iṅ gajāśva.

6.

ndah prāpteṅ pañcuran muṅkur atiki lariniṅ syandaneñjiṅ marāryan,

lampahniṅ kavy animpaṅ suməpər i savuṅan maṅlavad vandhuvarga,

liṅsirniṅ sūrya maṅkat marəṅi ri halivat śrī narendrān lumampah,

tūt mārgāmūrva śīghrān ḍatəṅ i vatu kiken riṅ matañjuṅ marāryan.

7.

deśāsimpar kabauddhan kaparək i təpiniṅ mārga kayvanya poryaṅ,

pratyekanye galaṅgaṅ muvah ikaṅ i baḍuṅ tan madoh mvaṅ baruṅbuṅ,

tan kāryāṅer maṇik tovi kaviṣaya ri yānatrayāṅgəhnya meṅə̄t,

saṅ dharmādhyakṣa śīghran sinəgəhanika riṅ bhojanāpāna tuṣṭā.

8.

sampun prāpte kulur mvaṅ bataṅ i gaṅan asəm teki lampah narendra,

tistis hyaṅ sūrya pintən ghaṭita pitu sirəm kāmukan saṅhub avrā,

skandhāvāre təṅahniṅ hara-hara dinunuṅ śrī narendre kamantyan,

prāptaṅ vyāpāra sampun panaḍahira madum sthāna tekiṅ vvaṅ akveh.

Canto 19 Jagaddhita

1.

eñjiṅ ry aṅkatiraṅ narendra ḍatəṅ aṅhinəp i bhaya laṅə̄ tigaṅ kuləm,

sah saṅkerika taṅ kəḍuṅ dava rame janapada kahalintaṅan huvus,

riṅ lampəs ri timəs muvah kuṭi ri pogara kahənu ləbuhnikāgənət,

mvaṅ riṅ maṇḍala hambulu traya təke ḍaḍap adulur ikaṅ ravālaris.

2.

vvantən dharma kasaugatan prakaśite madakaripura kastaveṅ laṅə̄,

sīmānugraha bhūpatī saṅ apatih gajamada racananyan uttama,

yekānuṅ dinunuṅ nareśvara pasaṅgrahanira pinənəd rinūpakā,

andon ḍok mahavan rikaṅ trasuṅay andyus i capahan atīrthasevana.

Canto 20 Śārdūlavikrīḍita

1.

prāptaṅ deśa kasaugatan sahana mavvat bhaktapāne haji,

pratyekanya gapuk sadeśa viṣayeṅ īśānabajrāpagəh,

gantən poh capahan kalampitan i lumbaṅ len kuran ve pətaṅ,

mvaṅ pañcar prasamāṅśaniṅ kuṭi ri muṅguh kapva tāsraṅ marək.

2.

milvaṅ deśa ri tuṅgilis pabayəman rovaṅnya nekāpupul,

rehnyāṅśe kuṭi ratnapaṅkaja hane carcan kabhuktyāpatəh,

nāhan taṅ sabalas kasaugatan an aṅśāṅgəhnya kuvv āpagəh,

bhuktinyan pan akārya kavvalu huvus tiṅkahnya ṅūnī daṅū.

Canto 21 Śikhariṇī

1.

byatīteñjiṅ maṅkat caritan ikanaṅ deśa kahavan,

ri lo paṇḍak riṅ raṇv akuniṅ i balerah barubare,

ḍavə̄han lāvan riṅ kapayəman i təlpak ri barəmi,

sapāṅ kaprāptan mvaṅ kasaduran anujv iṅ pavijuṅan.

2.

juraṅ bobo runtiṅ mvaṅ i pasavahan teki kahənū,

muvah prāpteṅ jālādhi patalap ika mvaṅ ri paḍalī,

riṅ ārṇon lāvan paṅgulan i payaman len təpasana,

təkeṅ rəmbaṅ prāpte kamirahan i piṅgirniṅ udadhi.

Canto 22 Jagadnātha

1.

i ḍampar i patuñjuṅan nr̥pati lālana mahavan i tīraniṅ pasir,

amūrva hənu tūt hənī rataratānika magənət inambah iṅ ratha,

arāryan i samīpaniṅ talaga səh sarasija tarate paḍāsəkar,

jənək mihat i posikiṅ makara riṅ vvay ahəniṅ i daləmnya vaspada.

2.

ndatan vicaritan kalaṅvanikanaṅ raṇu masuravayan lavan tasik,

riy aṅkatira sah ḍataṅ ri vəḍi guntur asənət i samīpaniṅ havan,

kasaugatan i bajrakāṅśa ri taladhvaja təlas apagəh cinarcakən,

dulurnya ri patuñjuṅan kasəlaṅ iṅ bala turuṅ umulih mareṅ kuṭi.

3.

yateka hinalintaṅan muvah amūrva matut alas i tīraniṅ pasir,

arāryan irikaṅ palumbvan aburu kṣaṇa lumaris i liṅsiriṅ ravi,

bhaviṣyati halintaṅ iṅ lvah i rabut lavaṅ anuju surudniṅ ampuhan,

lurah ri balater linakvanira lālana maməgil i tīraniṅ pasir.

4.

riṅ eñjiṅ ahavan kunir basini sakṣaṇa ḍatəṅ i saḍeṅ sirāməgil,

piraṅ vəṅi kunəṅ lavasnira jənək maməṅaməṅ i sarampvan aṅləṅə̄ṅ,

ri sahnira vavaṅ təke kuṭa bacok narapatin avilāsa riṅ pasir,

jənək lumihat iṅ karaṅ kinasut iṅ ryak asirasirat aṅhirib javuh.

5.

tuhun rakavi tan mare kuṭa bacok dumadak anut i simpaṅ iṅ havan,

aṅuttara sake saḍeṅ mahavan iṅ baluṅ anuju ri tumbu len habət‚

muvah ri galagah ri tanpahiṅ aṅanty aməgil i rəṇəs āpty anaṅkilā,

amogha kapapag narendra mahavan jayakr̥ta ri vanagriyālaris.

Canto 23 Vaṅśastha

1.

bavi meṣa kəbo sapi hayam asu sə̄k,

saha vastra pinuṇḍut adulur asusun,

manahiṅ mulat adbhuta kadi tan i rāt.

3.

sakatəmbay iṅ eñjaṅ atiki caritan,

naranātha sirādadar i bala kabeh,

milu salvirikaṅ para kavi sinuṅan.

paḍa tuṣṭa tikaṅ parajana maṅaləm.

Canto 29 Mr̥gāṅśa

1.

mahottama sujanma vandhu haji saṅ dhinarmeṅ daṅū‚

nimittani pakārya kārya haji dharmakāryādhikā,

prasiddha maməgat sigīka vəkas iṅ sudharmenulah.

3.

ikaṅ vidhividhāna sakrama təlas gnəp saṅkəpan,

makādy aṅupabhoga bhojana haləpnikānopama,

amātyagaṇa sāmyasaṅghya sagirī ḍataṅ riṅ sabhā,

mr̥daṅga paḍahātri megəl-igəlan mahīṅan dinā.

4.

narendra ri huvusni kāryanira seṣṭāni tvas ginə̄ṅ,

asiṅ sakaparək pradeśa pinaran ḍanondok ḍatəṅ,

piraṅ vəṅi lavasnirerika parārtha maṅgə̄ṅ sukha,

surūpa bini hajy ulihnira viśeṣa kanyānulus.

5.

ri sahnira sakeṅ kalayv i kutugan kahənv ālaris,

ri kəbvan agəṅ aglis eṅgal aməgil ri kambaṅ ravī,

sudharma sugatapratiṣṭa racananya śobhah haləp,

anugraha nareśvare saṅ apatih pu nālādhikā.

6.

hatur-haturi saṅ patih ləvu haləpnikāninditā,

byatīta panaḍah narendra rikanaṅ prabhātocapən,

umaṅkat ahavan ri halsəs i baraṅ ri pātuñjuṅan,

anuntən i patəntənan tarub i lesan asrv ālaris.

Canto 32 Kilayu anəḍəṅ

1.

śīghrān ḍatəṅ i pajarakan pataṅ dina lavas narapatin aməgil,

ṅkāneṅ harahara kidul iṅ sudharma sugatāsana makuvukuvu‚

mantrī viku haji karuhun saṅ ārya sujanottama parəṅ umarək,

kapvāṅaturakən upabhogha bhojana vineh dhana paḍākasukhan.

2.

rīntar narapatin alaris vanāśrama ri sāgara kətaṅ usirən,

səṅkān havanira maṅidul pakalyan i buluh kəta kahalivatan,

mvaṅ maṇḍala hikaṅ i gəḍe samāntara ri sāgara kəta kadunuṅ,

śobhābhinava ri təṅah iṅ vanāśri racananyan amulaṅunakən.

3.

ndātan pijər umarək i jə̄n narendra rakavin jənək aṅapi lanə̄,

laṅlaṅ lalita lali laleda lulvi lala menəh akalis iṅ ulah,

tamtām tan atutur i tuturnikan tut i tatāni saṅ ataki-takī,

jañjan jumalajah i jajarni bañjarikanaṅ yaśa cinara-carā.

4.

prāpteṅ patani ri təpiniṅ təpas təpus ikā təpuṅ atətəl atə̄b,

secchāmaca-maca cacahanyan aṅracana bhāṣa racana kakavin,

kvehniṅ yaśa paḍa dinunam vilāpa dadakan saha parab inamər,

pañcākṣara ri vəkasan iṅ pralāpa sinamar-samar avətu laṅə̄.

5.

bvat rantən atulis-atulis kathā patiga vatv inasaban aruhur,

jrah nāgakusuma kusumanya riṅ natar i tīranika pinarigi,

andvaṅ karavira kayu mās mənūr cara-caranya saha kayu puriṅ,

mvaṅ nyū gaḍiṅ akuniṅ ahaṇḍap ahvah i padunyan amuhara laṅə̄.

6.

tan ṅeh yadi caritan ikaṅ vanāśrama laṅə̄nyan asəmu siluman,

tiṅkahnika ri daləm i heṅ mahogra təkap iṅ yaśa paḍa hinəduk,

mvaṅ kveh para kaki ṅuniveh pareṇḍaṅ atuhāraray ahayu vagəd,

moktaṅ mala kaluṣa mihat baṅun vihikan iṅ śivapada sakala.

Canto 33 Rajanī

1.

nr̥pati mahas riṅ āśrama vavaṅ sinəgəh-səgəhan,

təkapira saṅ mahārṣi mapaliṅgih aśabda rəsəp,

asuṅ upabhoga salvir i bhinuktinire patapan,

nr̥pati maləs yathākrama riṅ artha ləvəs kasukhan.

2.

paṅucap-ucapnirān gumuṇitaṅ rasaniṅ kavikun,

paḍa mavarah ri sesini manahnira tan rinəṅə̄t,

vəkasan acaṅkramāḷəṅəṅ asiṅ kalaṅə̄n pinaran,

muhara ri tuṣṭa saṅ tapa tapin lumihat kavəṅān.

3.

ri huvusirāṅləṅə̄ṅ majar i saṅ sutapān muliha,

ri vijilirālaris həla-həlā lumihat kavəkas,

tapi-tapi siṅ rarānvam ahajə̄ṅ paḍa kāryy aṅaraṅ,

smara manurun mamañcana sireki hiḍəpnyan akūṅ.

Canto 34 Vasantatilakā

1.

yyantuk narendra kari sūksəkaṅ aśramorūk,

priṅnyākuśābəh abalut ri matālupā ken,

aṅgə̄ṅ taṅis sərəh ikāyam alasnikājrit.

aṅluh tus iṅ tal aṅaləh syuṅ ikān pasāmbat.

2.

asrət lari nr̥patin aglis apan tumāmpa,

kvehniṅ yaśārəja kamārga təlas kalalvan,

śīghrān ḍataṅ sira riṅ ārya sarātry aṅanti,

eñjiṅ maṅuttara bhaviṣya ḍataṅ ri geṇḍiṅ.

3.

saṅ mantry amañcanagarī karuhun saṅ ārya,

siṅhāḍikāra ṅuniveh para śaivabauddha,

kapvā hatur taḍah anindita sopacāra,

mās vastra nāma pamaləs nr̥patin suke tvas.

4.

ardhālavas nr̥pati tan sah aṅanti māsa,

solahnireṅ sakuvukuvv atikaṅ linolyan‚

ry aṅkatnirān havan i loh gavay iṅ sumaṇḍiṅ,

boraṅ baṅə̄r barəmi tut hənu ṅūny aṅulvan.

Canto 35 Sandhyakāra

1.

tuhun i ḍatə̄nnire pasuruhan manimpaṅ aṅidul ri kāpāñaṅan,

anuluy atut ḍamārga madulur tikaṅ ratha ḍatəṅ riṅ andoh vavaṅ,

muvah i kḍu plukh lavan i hambal antyanikaṅ pradeśenituṅ,

jhathiti ri siṅhāsāripura rājadharma dinunuṅ narendrāmgil.

2.

kunən ika saṅ prapañca kari kulvan iṅ pasuruhan pijər lālana,

kuṭi maṅaran riṇḍarbaru ri bhuh pradeśanikanaṅ pradeśa hujuṅ,

yata pinaran tinakvanakən aṅśa punpunanikā ri saṅ sthāpakā,

likita tinonakən rasika supraśāsti vinacāmaṅun vaspada.

3.

ikaṅ i həpit yathāsva saləbak vukirnya viṣayāṅśa saṅ hyaṅ kuṭi,

satṅah i markaman savah i baluṅhura savah muvah riṅ hujuṅ,

rasanikanaṅ praśāsti magave hyuniṅ kavi madoha saṅkeṅ purā,

ri tayanikaṅ purākr̥ttha t-hər ddaridra musiraṅ kuṭīṇḍarbaru.

4.

karaṇaniṅ aśru maṅkat i huvusnirā mpu masgəh bhaviṣyaṅ ⟨MS¹ : 107⟩ laris,

maluy i kaśevakan ḍatṅ i siṅhāsāri matutur manaṅkil mar̥k‚

nr̥pati huvus mamuspa ri daləm sudharma sakatuṣṭaniṅ tvas ginə̄ṅ,

hana ni kḍuṅ bhirū ri kaśurāṅgaṇān mvaṅ i bur̥ṅ laṅə̄nyenituṅ.

Canto 36 Aśvalalita

1.

krama śubhakāla sahnira ri siṅhāsāri maṅidul mare kagnəṅan,

humaturakən kabhaktin i bhaṭāra dharma savatək-vatəknira tumūt,

ḍana paribhoga bhojana dulurni puspanira sopacara mahaḷp,

saha vasanāvavan vataṅ apaṅruhun paḍaha garjjitaṅ ṅvaṅ umulat.

2.

ri huvus irān paṅarccana mijil 11 heṅ pinupul iṅ balākrama mar̥k,

para viku śai sogata saṅ āryya nāligih iniriṅ nirekhi tān adoh,

avicaritan sḍeṅni panaḍah narendrā tunikāni seṣṭa ri hatī,

bala haji siṅ sasāmbhava vineh suvastra magave r̥səpniṅ umulat.

Canto 37 Mattarāga

1.

arṇnan pratiṅkah ikanaṅ sudharma racananya tanpasiriṅan,

dvārātiśobhiten saha mekale yava ruhurnikāparimitā,

rī jro natar nikā tinumpatumpa tinatāṅ yaśarjja ri tpi,

sə̄k sarvva puspa bakulārjja nāhi kusumādya varṇna ⟨MS¹ : 107v⟩siluman.

2.

prāsāḍa muṅgvī tṅah asmū kādbhuta haḷp nikā hyaṅ aruhur‚

lvir meru parvata śivapratiṣṭa śivavimbha muṅgu ri daḷm,

sotan bhaṭāra girināthaputra pinakeṣṭi deva sakala,

aṅgəhnirān tuhatuhā narendrā khinabhaktyan i sabhūvana.

3.

vvantən kteka kidul iṅ sudharma ri daləm pratiṣṭa katilar,

naṅ bhāpra gopura paḍāruhur kkasugatan bataṅ nikā daṅū,

rī jronya ḍaṅka turunan baturnya kari pūrvva kulvan ananā,

ṅhiṅ pūrna saṅghyarikha len pamūjan atitah batābaṅ aruhur.

4.

naṅ lor baturni turunanya śeṣani lmahnya sāmpun aratā,

jrah nāgapuspa tanəmanya len taṅ i natar mmasmy asalaga,

heṅ niṅ gupuntən ikānaṅ pabhaktan aruhur lmahnya katilar,

alvā natārnya dukutən hnūnya suktən hibək lumulumut.

5.

lvir stry agriṅ aṅranəhi rāgi moḷm ikanaṅ cavintən avnəs,

morāvra cāmaranikā kusut mapusək oli lot kapavaṇan,

nyū danta lāgi lulurən tapas nikā pucanya tan kram asamun,

moghālume sah i tapihnya taṅ śara gaḍiṅ tan āryyakusikan.

6.

aṅr̥s tvasiṅ mihat i reh nilcān taya makoṣaḍā⟨MS¹ : 108r⟩nya kavnaṅa,

ṅhiṅ śrī hayamvuruk inanti he 1 tva ni tuvuhnya jīvana muvah‚

āpan sirāmupus i kottaman tama riṅ ūttamānukani rāt,

māsih riṅ ātpada lanāvlas i manəmu duhkha deva sakala.

7.

varṇnan muvah lari nareśvareñjiṅ umareṅ sudharma ri kiḍal,

sāmpun manāmya ri bhatāra liṅsir anuluy ḍataṅ ri jajaghu,

sāmpun muvah mar̥k i saṅhyaṅ arcca jinavimbha sontən amgil,

eñjiṅ maluy musir i siṅhāsāri tan aḷh marāryyan i bur̥ṅ.

Chapter 5 KINGS

Canto 38 Vaṅśapattrapatita

1.

rāmyanikā burəṅ talaga mumbul ahəniṅ abiru,

caṇḍi śilā minekhala ri madhyanika rinacanā,

sə̄k yaśa muṅgv i piṅgir ika len kusumacaracara,

lot paraniṅ macaṅkrama lanāṅjənəki riṅ umara.

2.

tan vuvusən laṅə̄nika tuhun narapati caritan,

tistisiṅ arka maṅkat ahavan təgatəgal aruhur,

rāmya dukutnikātətəl ataṇḍəs akiris ahijo,

lvānya sasāgarānak aṅalun juraṅ ika dinələ̄.

3.

śrī naranātha lālana yayā rathanira malaris,

prāpta ri siṅhāsāri tumame vəgilanira huvus ,

ndan rakavi yva mampir i siraṅ sugata munivara,

sthāpaka riṅ sudharma tuvi gotra saphala dunuṅən.

4.

vr̥ddha halintaṅ iṅ śaśi sahasra tuvuhira huvus ,

satya suśīla satkula kaḍaṅ haji śuci suyaśa,

pūrṇatameṅ kriyā mara tan aṅkadhara panagara,

khyāti ri mpuṅku uttama kaṣaṭpadanira satirūn.

5.

śīghra kahāṅśama yva si vulatnira vavaṅ asəgəh,

ḍū laki bhāgya saṅ kavi saṅ amrih amarəki haji,

saṅ vənaṅ āśrayān masiha riṅ kadaṅ aməlas arəp,

māsku kadīṅ paṅipyana paranta pasəgəha təmun.

6.

don rakavin parāhyun ataña kramani tuhatuhā,

śrī naranātha saṅ paḍa dhinarma satata pinarək,

mukhya bhaṭāra riṅ kagənəṅan karuhuna vuvusən,

pūrvakathānirān giripatīśvarasuta caritan.

Canto 39 Bhujaṅgaprayāta

1.

tuhun pāduka mpuṅkv i muṅguh sirojar,

uḍū divya takvan rakavyāṅəne tvas,

mahotsāha siṅgih kavi vr̥ddhabuddhi,

purihniṅ kaśāstrajñan aṅde stutīṅ rāt.

2.

nda saṅtabya tekiṅ hulun mājarosən,

maśucy avvay iṅ saptatīrthe svacittā,

namas te girīndrāya sambah ri saṅ hyaṅ,

ndatan dadya kotpāta tekim paśabda.

3.

kṣamātah manah saṅ kavīndrān ruməṅva,

ikaṅ paṅr̥ṅə̄ sugyan akveha mithyā,

ndan aṅgəgvane jñāna saṅ vr̥ddha teka,

pilih nyūna sugyādhikā tañ calāna.

Canto 40 Sragdharā

1.

ṅūnī śākābdhideśendu hana sira mahānātha yuddhekavīra,

sākṣāt devātmakāyonijatanaya təkap śrī girīndra prakāśa,

kapvārəs bhakti sakveh parajana sumivī jə̄ṅnirātvaṅ tumuṅkul,

śrī raṅgah rājasa khyāti ṅaranira jayeṅ śatru śūrātidakṣa.

2.

deśāgə̄ṅ vetaniṅ parvata kavi pənuh iṅ sarvabhogātirāmya,

kuvv aṅgəhnyān kamantryan maṅaran i kuṭa rājenadəh vvaṅnikā bāp,

yekī ṅgvān śrī girīndrātmajan umulahakən dharma maṅgə̄ṅ kaśūran,

tuṣṭāniṅ sādhu naṣṭāniṅ ahita ya ginə̄ṅ sthityaniṅ rāt subhakti.

3.

rī śākābdhikrətāśaṅkara sira tuməke śrī narendreṅ kaḍintən,

saṅ vīrānindita śrī kr̥tajaya nipuṇeṅ śāstra tattvopadeśa,

śīghrālah gə̄ṅ bhayāmrih malajəṅ anusup iṅ pājaran pārśvaśūnya,

sakvehniṅ bhr̥tya mukhyaṅ para pajurit asiṅ kāri riṅ rājya śīrṇa.

4.

ry ālah saṅ śrī narendreṅ kaḍiri girigirīn taṅ sabhūmī javārəs,

prāptānəmbah paḍa vvat sahanahana vijilniṅ svadeśān pasevā,

tuṅgal taṅ jaṅgala mvaṅ kaḍiri sama-samāṅekanāthātiśāntā,

ṅkān təmbeniṅ ḍapur mvaṅ kuvu juru tumameṅ sāmya māṅde sukheṅ rāt.

5.

maṅkin vr̥ddhyāməvəh taṅ prabhava vibhava riṅ śrī girīndrātmasūnu,

enak tāndəlnikaṅ yāvadharaṇi sumivī jə̄ṅnirān chatraniṅ rāt,

rī śākāsyābdhi rudra krama kalahanirān mantuk iṅ svargaloka,

khyātiṅ rāt saṅ dhinarma daya ri kagənaṅan śevaboddheṅ usāna.

Canto 41 Madhulinda

1.

bhaṭāra saṅ anūṣanātha vəka de bhaṭāra sumilih viśeṣa sinivī,

lavasniran amukti riṅ rat apagəh tikaṅ sayavabhūmi bhakti matutur,

śākābdhitilakādriśambhu kalahan bhaṭāra mulih iṅ girīndrabhavana,

sireki vinaṅun pradīpa śivavimba śobhita rikaṅ sudharma ri kiḍal.

2.

bhaṭāra jayaviṣṇuvardhana kəteka putranira saṅ gumanti sinivī,

bhaṭāra narasiṅha rovaṅira tulya mādhava sahāgrajāmagəh i rāt,

sirāṅilaṅakən durātmaka manāma liṅgapati māti śīrṇa sahanā,

arəs sahananiṅ parāṅmukha ri jə̄ṅnireki tuhu devamūrti sakalā.

3.

i śāka rasaparvatenduma bhaṭāra viṣṇv aṅabhiṣeka saṅ suta sivin,

samasta para sāmya riṅ kaḍiri jaṅgalomarək amuṣpa riṅ purasabhā,

narendra kr̥tanāgarekaṅ abhiṣekanāma ri sirān huvus prakaśitā,

pradeśa kuṭarāja maṅkin atiśobhitāṅaran i siṅhāsārināgara.

4.

śakābda khanavāvanikṣiti bhaṭāra viṣṇu mulih iṅ surālaya pəjah,

dhinarma ta sire valeri śivavimba len sugatavimba muṅgv iṅ jajaghu,

samantara muvah bhaṭāra narasiṅhamūrti sira mantuk iṅ surapada,

hañar sira dhinarma de haji ri vəṅkər uttama śivārca muṅgv i kumitir.

5.

kathākəna muvah narendra kr̥tanāgarāṅilaṅakən kaṭuṅka kujana,

manāma cayarāja śīrṇa rikanaṅ śakābda bhujagośaśikṣaya pəjah,

nagāsyabhava śāka saṅ prabhu kumon dumona rikanaṅ tanah ri malayū,

ləvəs mara bhayanya saṅka ri kadevamūrtinira ṅūni kālahan ikā.

Canto 42 Jagadnātha

1.

śākābda yamaśūnyasūrya divasa nr̥pati muvah amāti durjana,

ikaṅ mahiṣa raṅkah atyaya kaṭuṅkanika pinaləh iṅ sanāgara,

riṅ aṅgaviyadarka śāka sira motusan kana ri bāli cūrṇitan,

ndatan dva kavənaṅ ratunya kahañaṅ təka [⏑⏑] i narendra sakrama.

2.

samaṅkana tikaṅ digantara paḍāṅabhaya marək i jə̄ṅ nareśvara,

ikaṅ sakahavat pahaṅ sakahavat malayu paḍa manuṅkul ādara,

muvah sakahavat gurun sakahavat bakulapura maṅāśrayomarək,

ndatan liṅən i suṇḍa len madhura pan satanah i yava bhakti tan salah.

3.

tuhun nr̥pati tan pramāda luput iṅ mada makin atiyatna riṅ naya,

apan tətəs iṅ kevəhiṅ bhuvanarakṣaṇa gavayən i kālaniṅ kalī,

nimittaniran aṅrəgəp samaya len brata mapagəh apakṣa sogata,

tumīrva saṅ atītarāja riṅ usāna magəhakna vr̥ddhiniṅ jagat.

Canto 43 Śārdūlavikrīḍita

1.

liṅ niṅ śāstra narendra pāṇḍava rikaṅ dvāpāra ṅūni prabhū,

gogendutri lavan śakābda divaśany antuknireṅ svahpada,

ndah sāntuknira təmbayiṅ kali təkaṅ rāt mūrkha hārohara,

ṅhiṅ saṅ hyaṅ ṣaḍabhijñadhāraka rumakṣaṅ loka devaprabhū.

2.

nāhan hetu narendra bhakti ri pada śrī śākyasiṅhāsthiti,

yatnāgəgvan i pañcaśīla kr̥tasaṅskārābhiṣekākrama,

lumrā nāma jinābhiṣekanira saṅ śrī jñānabajreśvara,

tarkavyākaraṇādiśāstraṅ@@ inaji śrīnātha vijñānulus.

3.

ndan ri vr̥ddhanireki mātra ruməgəp sarvakriyādhyātmikā,

mukhyaṅ tantra subhūti rakva tinəṅə̄t kempən rasanye hatī,

pūjā yoga samādhi pinrihiran amrih sthityaniṅ rāt kabeh,

āstam taṅ gaṇacakra nitya madulur dānenivə̄hiṅ prajā.

4.

tan vvantən karəṅə̄ kadi nr̥pati sakveh saṅ atītaprabhū,

purṇeṅ ṣaḍguṇa śāstravit nipuṇa riṅ tattvopadeśāgama,

dharmeṣṭhāpagəh iṅ jinabrata mahotsāheṅ prayogakriyā,

nāhan hetuni tusni tusnira paḍaikachatra devaprabhū.

5.

riṅ śākābdhijanāryama nr̥pati mantuk riṅ jinendrālaya,

saṅke vruhnira riṅ kriyāntara lavan sarvopadeśādhikā,

saṅ mokteṅ śivabuddhaloka talahan śrī nātha liṅniṅ sarāt,

riṅke sthānanirān dhinarma śivabuddhārcā haləpnyottama.

6.

lāvan riṅ sagala pratiṣṭha jinavimbātyanta riṅ śobhitā,

təkvan ardhanareśvarī mvaṅ ika saṅ śrī bajradevy āpupul,

saṅ rovaṅnira vr̥ddhi riṅ bhuvana tuṅgal riṅ kriyā mvaṅ bratā,

lyaṅ verocana locanā lviriran ekārca prakāśeṅ prajā.

Canto 44 Suvadanā

1.

tatkāla śrī narendrā kr̥tanagara mulih riṅ buddhabhavana,

trāsaṅ rāt duhkha hārohara kadi maluyā rehnyān kaliyuga,

vvantən sāmantarāja prakaśita jayakatvaṅ nāma kuhakā,

ṅkāneṅ bhūmī kaḍiry āpti sumiliha viśeṣāmrih kirakira.

2.

ṅūnī luṅhānira śrī kr̥tajaya rikanaṅ śākābdhimanusa,

ājñā śrī parvatādhīndrasuta jayasabhāṅ aṅgantyana sivin,

riṅ śākāṣṭekanā śāstrajaya muvah umuṅgv iṅ bhūmi kaḍiri‚

riṅ śāka trīṇisanśaṅkara haji jayakatvaṅ nātha vəkasan.

3.

sakvehniṅ nātha bhakti vkani vka bhaṭārādrīndratanaya,

astam ri śrī narendra kr̥tanagara təkeṅ nūṣāntara manūt,

maṅke pve līna saṅ bhūpati haji jayakatvaṅ mūrkha vipathā,

kevəhniṅ rāt rinakṣeṅ kali niyata hayunyā tan dadi lanā.

4.

paṅdānī vruhnireṅ śāstra paṅavaśani kotsāhan haji daṅū,

moghā vvantən vəka śrī nr̥pati malahakən śatrv āmahayu rāt,

ndan māntvāṅgəhnira dyah vijaya panəlah iṅ rāt māstava sira,

ārddha mvaṅ vvaṅ tatar mamrəpi haji jayakatvaṅ bhraṣṭa sahana.

Canto 45 Name unknown

1.

ri pəjah nr̥pa jayakatvaṅ ava tikaṅ jagat alilaṅ,

masarūparaviśakābda rika narārya sira ratu,

sinivīṅ pura ri majhāpahit anurāga jayaripu,

tinəlah nr̥pa kr̥tarājasa jayavardhana nr̥pati.

2.

satəvək nr̥pa kr̥tarājasa jayavardhana sinivī,

sayavakṣiti maluy ātutur atisādaran umarək,

paḍa harṣajan umulat ri payugala nr̥pati catur,

duhitā nr̥pa kr̥tanāgara paḍa tulya suravadhu.

Canto 46 Śārdūlavikrīḍita

1.

ndan saṅ śrī parameśvarī tribhuvanā nāmāgrajānindita,

tan sah dyah duhitā prakāśita mahādevyānulus riṅ hajə̄ṅ,

prajñāpāramitākhya saṅ makajayendrādevy anindyeṅ raras,

dyah gāyatry anurāga vuṅsu pinakādin rājapatnīṅ puri.

2.

ndan rakvekin atəmv amiṅtiga sirān vvaṅ sānak ārdhāparə̄,

āpan rakva bhaṭāra viṣṇu mamisan parṇahnirān tan madoh,

lāvan śrī narasiṅhamūrti vəka ri dyah ləmbu tal suśrama,

saṅ vīreṅ laga saṅ dhinarma ri mirəṅ boddhapratiṣṭāpagə̄h.

Canto 47 Vasantatilakā

1.

dyah ləmbu tal sira maputra ri saṅ narendrā,

nā donnirān rəsəp amiṅtiga len suputrī,

na lvir pavorni pakurən haji saikacittā,

sājñānirājña kinabehan aveh sukheṅ rāt.

2.

riṅ śāka saptajanasūrya narendra varṇān,

mastvākən ātmajanirān sinivīṅ kaḍintən,

śrīndreśvarībunira vīra vidagdha vijña,

rājābhīṣeka jayanāgara tan hanoli.

3.

riṅ śāka mātryaruṇa līnaniraṅ narendrā,

drāk pinratiṣṭha jinavimba sireṅ purī jro,

antahpura yva panəlah rikanaṅ sudharma,

śaivapratiṣṭha sira teki muvah ri simpiṅ.

Canto 48 Madraka

1.

ndah kavəkas narendra jayanāgara prabhu ri tiktavilvanagarī,

mvaṅ nr̥paputrīkāntənira maibu saṅ pravara rājapatny anupama,

saṅ rva paḍottameṅ hayu baṅun rvaniṅ ratin anorakən suravadhū,

nātha ri jīvanāgrajanira nr̥pe daha sirān pamuṅsu sinivī.

2.

riṅ śakakāla muktiguṇapakṣarūpa madhumāsa tapva caritan,

śrī jayanāgara prabhun umaṅkat aṅhilaṅakən musuh ri lamajaṅ,

bhraṣṭa pu nambi sāk sakulagotra riṅ pajarakan kuṭanya kapugut‚

vrinvrin arəs tikaṅ jagat i kapravīranira saṅ narendra sinivī.

3.

riṅ śakakāla vinduśarasūrya saṅ nr̥pati mantuk iṅ haripada,

śīghra sirān dhinarma ri daləm purārcanira viṣṇuvimba parama,

len ri śilā pəṭak mvaṅ i bubat paḍa pratima viṣṇumūrty anupama,

riṅ sukhalīla taṅ sugatavimba śobhitan amoghasiddhi sakala.

Canto 49 Bhujaṅgaprayāta

1.

tuhun riṅ śakābdendubāṇadvirūpa,

nr̥pe jīvana khyāti mātā narendrā,

gumantīrikaṅ tiktamālūra rājñī,

pitā śrī narendrerikaṅ siṅhasāri.

2.

paniṅkahnira śrī mahārājapatnī,

sirā teki maṅgalya riṅ rāt viśeṣā,

sutā mantu len potrakān rāja rājñī‚

sirāṅratvakən mvaṅ rumākṣeṅ sakārya.

3.

riṅ agnīṣvarī śāka taṅ śatru śīrṇa,

saḍeṅ mvaṅ kəṭālah dinoniṅ svabhr̥tya,

təvəkniṅ jagadrākṣaṇa bvatnya sumrah,

ri saṅ mantry anāmaṅ madātyantavijñā.

4.

muvah riṅ śakābdeṣumāsākṣinābhī,

ikaṅ bāli nāthanya duśśīla nīcā,

dinon iṅ bala bhraṣṭa sakveh vināśa,

arəs salviriṅ duṣṭa maṅdoh viśāta.

5.

ḍaṅ ācārya ratnāṅśa nā liṅnirojar,

tuhūjarni saṅ vr̥ddha pojarnirāṅrəs,

katon kottaman śrī narendrerikaṅ rāt,

apan devavaṅśāthavā devamūrti.

6.

ikaṅ vvaṅ ruməṅvī kathā śrī narendrā,

nda yan tr̥pti cittanya membuh kabhaktin,

avas pāpakarmanya maryāṅaveśa,

ikaṅ duhkha rogādi māvas vināśa.

7.

muvah pāduka mpuṅku mopakṣamojar,

ikiṅ paṅrəṅə̄ māsku hīṅanya maṅkā,

tuməmvaṅ hita vr̥ddhyaniṅ paṇḍitatvā,

phalāniṅ mucap kasthavan saṅ viśeṣa.

8.

huvus niṅ səgəh sakramān ārjavāṅliṅ,

rakavy amvitānolihekiṅ svakārya,

təkaṅ rātri sontən məgil riṅ pakuvvan,

kṣaṇeñjiṅ manaṅkil ri jə̄ṅ śrī narendra.

Chapter 6 THE CHASE

Canto 50 Praharṣiṇī

1.

varṇnan śrī nr̥pati mahās mareṅ paburvan,

maṅkat sāyuḍa saha bhr̥tya len rathāśva,

ṅkāneṅ nandakavana kānanātidurgga,

kayvanyādbhutatara kāśa muñja kīrṇna.

2.

medran taṅ bala balabar huvus manəṅkə̄,

lāvan syandana madan aṅrapət raṅkə̄t,

kedran taṅ vana vanaranya kagyat avri,

avr̥g pakṣinika mapakṣa mura khegu.

3.

hūṅ niṅ bhr̥tya mavurahan matunvatimvān,

ghūrnnāṅvarnna paśurakiṅ tasik guməntər,

untabnyagni nika dudug riṅ antarāla,

sākṣat kanḍavavana de hyaṅ agni ṅūnī.

4.

tonton taṅ mr̥ga malayū ndatan vri rātnya,

kevran vibhrama mar̥but harp marampak,

apan miṅgata balabar kkar̥snikeṅgī,

etunyākukud umusī tṅah matimbun.

5.

kvehnya lvir ggavaya ri gobrajāprameya,

lvir goh riṅ vr̥ṣabhapurāṅbək prakīrṇna,

və̄k seṅgah gavaya lulāya śalya cihna,

goḍeya plavaga viḍāla gaṇḍakāḍi.

6.

satvāsiṅ sahana rikeṅ alas pralabḍa,

kapvātūt manah ika tan hana viroḍa,

kadyāhem pinakajurunya taṅ mr̥gendrā,

ṅkāne saṇḍiṅ ika śivā mark tan eṅgī.

Canto 51 Pr̥thvī

1.

kṣamākna patakvaniṅ hulun i saṅ mr̥gendrāḍipā,

gati nr̥patin aṅrarah gahana toh naya ndyaṅ gəgən,

aṅantya juga matya riṅ paṅadgan malayvā kunəṅ,

mvaṅ alagana denya tulya hayuyun dinoh tan murud.

2.

avarṇna kadi maṅkanojar ikanaṅ śrgālomar̥k,

ikaṅ hariṇa kr̥ṣnasāra ruru cihna mojar vvava,

yan i bvat i patikta tan hana muvah nayāgəgə̄n,

khalena saka riṅ malayvamalarolihāṅ uṅsir̥n.

3.

ikaṅ gavaya serabha vrṣabha len tarakṣāmuvus,

aḍā vipathā koṅ knas tuhutuhun mr̥gālpāḍama,

ndatar lkasaniṅ suḍīraṅ alayū maṅantyā kunaṅ,

si maṅlavana dharma gəgvana malar tuməmvanayu.

4.

mr̥gendra sumavur kalih paḍa vuvusta yuktīyagəgə̄n,

nda yan vruha mabhedakhən sujana durjjanannuṅ dlən,

yan iṅ kujana vāhya solaha malayva maṅsvā kunaṅ,

apan vipalaṅ aṅga patyana tkapnya tan padon.

5.

tuhun pva yan i saṅ tripakṣa r̥si śaiva boddhā tuvī,

malayva jugaṅ enakāṅiriṅane sirān paṇḍita,

kunaṅ pva kita yat kapaṅgiha tkan narendrāburu,

aṅantya pati khevalāvvata huripta hayvāgigu‚

6.

apan nr̥pati yogya paṅhañutane huripviṅ dadī,

bhaṭāra giripaty amūrtti ri sirān viśeṣa prabhū,

avas hilaṅa pāpaniṅ pjahha denirāmatyana,

ḷvih saka ri kottamāniṅ alabuh ri saṅ hyaṅ raṇu.

7.

syapeka musuhakva ri bhūvana yan paḍe meḍani,

tathāpi ri sira tripakṣa mariris ṅvaṅ andoh vavaṅ,

pitovi haji yan ta katmva niyatāku kavvat hurip,

ndatan muvaha satvajāti phalaniṅ pjah denira.

Canto 52 Toṭaka

1.

kadi mojara kumva kitan papupul,

vkasan par̥ṅ aṅhaḍa yan humar̥k,

bala peka sahāstra kaduk maburu,

pinagut niṅ aśr̥ṅga maluy malayū.

2.

tucapa mamavāśva par̥ṅ maburu,

tinujunya varāha sḍəṅ mapupul,

kasihan karavaṅnyan aneka pjah,

rinbut saha putra tatan pabisā.

3.

manalandaṅi teki karūṅnya masə̄,

saka pāt lima bhinna magə̄ṅ maruhur,

ampah ta tutuknya mabāṅ ri mata,

paḍā rodra sihuṅnika tulya curik.

4.

ikanaṅ śvana mamuk kinarātnya pjah,

hana rantas iganyaṅ gulūnya pgat,

rinbut muvah alvaṅi malvaṅ arok,

papagutnya baṅun laga rodra jmur.

Canto 53 Vilāsinī

1.

tucapa ṅ aburv anūt hariṇa mañjaṅan silih uhuh,

sasikhi vināṅsvan ginayur aṅgayor gəyuh alon,

lakunika pan kənoru ruḍira dravādr̥s aṅbek,

duduṅ asakit kne pada pināda mavyat anibā.

2.

apulih ikaṅ balātri saha tumbak akral aṅusī,

atunah ikaṅ knas timuta mañjaṅān lvaṅ ika bāp,

apuliha hikaṅ viṣāna gavayādi satva magalak‚

bubar alayū bala nr̥pati kagyat alvaṅ mivud.

3.

hana maṅusir juraṅ sukət aliṇḍuṅan tahən agə̄ṅ,

duduṅ umanek mareṅ paṅ ar̥but ruhur kaburayūt,

kasihan ikaṅ musir kkayu rumaṅkaraṅkal umaluy,

kapar̥pəkan vtisnya viniṣāṇa kagyat akidat.

4.

kṣaṇa para māntry aneka saha vāhanāśraṅ apulih,

amataṅ anūla maṅduk anuligy amāṇḍəm anujah,

karaṇanikaṅ viṣabi malayū gr̥bəgnya gumr̥h,

tinut inusīnuyālvaṅ ika kīrṇna śīrṇna rinbut.

5.

viku haji śaiva boddha hana milv anumbak aburu,

ginluran iṅ tarakṣa malajə̄ṅ tinūt maṅudidiṅ,

lali riṅ upakriya ṅganika tan suśīla ta kunəṅ,

tumut aṅivə̄ kavāhyan alupān huvus krtavarā.

Canto 54 Śārdūlavikrīḍita

1.

varṇnan śrī naranātha sāmpun umanek riṅ syandananinditā,

śobhātyanta ruhurnya patya tikanaṅ sapyāmatək nirbhaya,

muṅsi madhyanikaṅ vanāntara manūt burvan siṅ aṅde takut,

etunyālaradan mgat bala paraṅdoh taṅ śavānyālayū.

2.

kāryyaṅ sūkara kr̥ṣṇaśāra ruru cihnāḍinya maṅgə̄ṅ bhaya,

tandaṅ śrī nr̥patin mavāhana turaṅga nūt riyātryālayū,

māntrī taṇḍa bhūjaṅga kapva saṅ umuṅgv iṅ aśva milv aburu,

bhraṣṭaṅ satva dinūk tinunibak inirās kinris pjah tan pagāp.

3.

ārddhālvā maratā lmah tuvin alas r̥ṅkə̄d ri sornyāpaḍaṅ,

etunyaṅ hariṇātidurbbala tinūt saglisnya deniṅ kuda,

tuṣṭāmbək nr̥patīn parāryyan anaḍah mantrī bhūjaṅgomar̥k,

mājar solahirān pakolih irikaṅ solihnirāṅde guyu.

Chapter 7 THE RETURN

Canto 55 Name unknown

1.

praṇata mar̥k i saṅ hyaṅ arccātibhaktyāṅḍarāṅastutī,

yataṅ amuhara śālyani tvasniraṅ sthāpakānaṅśaya,

ri vnaṅanira bhaktya ri hyaṅ śivārccātañāṅakṣama.

3.

munivara mavarah sire tatva saṅ hyaṅ suḍarmmeṅ daṅū,

mvaṅ i hananira saṅ hyaṅ akṣobhyavimbhātisūkṣme ruhur,

ryy ulihiran umaluy muvah maṅhinəp riṅ suḍarmmomar̥k‚

salahāśa kavṅan sirān ton ri mukṣa hyaṅṅ ārccālilaṅ.

4.

pilih anala śarārkka rakva śakābde byaṅ ārccan hilaṅ,

ri hilaṅira sināmbər iṅ bajraghoṣa sucaṇḍi daḷm,

pavaravarahiraṅ mahāśrāvakāvas ndatan saṅśaya,

pisaniṅu valuya ḍārmma tkvan kadohan huvus.

5.

aparimita haḷpni tiṅkahnika svarggatulyānurun,

gupura ri yava mekala mvaṅ balenyāśaka pvāḍikā,

ri ḍaḷm inupacāra sə̄k nagapuspānḍəṅ,

prasama vijah arūmpukan śārasaṅ strī dalm nāgarī.

6.

pira kharika lavas narendrān sukhācaṅkramāpet laṅə̄,

ri vulu ḍaḍa taṭāka mendah pakisnyāṅjrah i jro bañu,

pinaraniran amūrvva saṅke suḍarmmāṅkən arkkāpanasan,

mvaṅ umara ri pakalvaṅan tūt juraṅ seccaniṅ tvas ginə̄ṅ.

Canto 58 Visarjita

1.

varṇnan i sahnira riṅ jajava riṅ paḍāmeyan ikaṅ dinunuṅ,

maṇḍə cūṅgraṅ apet kalaṅə̄n numahās iṅ vanadeśālṅə̄ṅ,

dharma kar̥ṣyan i pārśvaniṅ acala pavitra tikaṅ pinarān,

rāmyanikān paṅuṅaṅ luralurah inikhə̄tnira bhāṣa khiduṅ.

2.

sāmpunirāṅlṅəṅ eñjiṅ atihaṅ ikanaṅ ratha sāmpun adan,

maṅkat aṅulvan i jə̄ṅniṅ acala mahāvan sakhamārgga daṅu,

prāpty amgil ri japān nr̥pati pinapag iṅ balasaṅghya ḍataṅ,

siṅ kari ri pura monəṅ i par̥khan ikān paḍa harṣa mark.

3.

kāla ḍavuh tiga taṅ divaśa ri panaḍah nr̥patīn mapupul,

mūkya nareśvara rāma haji khalih umuṅgv atitah pinark,

saṅ nr̥patī matahun ri paguhan i hiriṅ nr̥patīn tan adoh,

kāpva sadāmpati sovay i panaḍahirekana tan vuvusən.

Canto 59 Rajanī

1.

narapati maṅkat eñjiṅ avan sakathān lumaris‚

rakhavi lumāryyanimpaṅ i rabut tugu lan paṅiriṅ,

suməpər iṅ pahyaṅan katəmū taṅ kulavanḍvapupul,

paḍa masgəh mupākṣamaknalpanikān dunuṅə̄n.

2.

nr̥pati halintaṅ i banasara mvaṅ i saṅkan adoh,

ḍatṅ i pamiṅgir iṅ pura pilih ghaṭita rva huvus ,

sakahnū sə̄k ləbuh nika gajāśva padātyasusun,

kimutaṅ maraṅ kbo gavay apanḍarat ārddha pnuh.

3.

khadi tinitah lari sakrama yan padulur,

nr̥pati pajaṅ saha priya sabhr̥tya sirān rumuhun,

nr̥pati ri lasəm ri vuntatira maṅka ta muvah tan adoh,

rathanira khapva śobhita maveh sukhaniṅ lumihat.

4.

narapati ri dahā nr̥pati ri vəṅker umuṅgvi vugat,

nr̥pati ri jīvane vuri sabharttr̥ sabhr̥tya tumūt,

makapamkas ratha nr̥pati kīrṇna sapaṇṭa pnūh‚

piraṅ ivu khapva sayuḍa tikaṅ bhaṭa mantry aṅiriṅ.

5.

tucapa tikaṅ vvaṅ iṅ lbuh atāmbak i təmbiṅ atip,

atetəl ayə̄m aṅanti ri halintaṅa saṅ nr̥patī,

ḍaraḍara taṅ vaḍū mtu mareṅ lavaṅ atry ar̥but,

hana kahuvan salāmpur i ghanasnikha yar palayū.

6.

ikanaṅ ado gr̥hanya mar̥but khayukayv aruhur,

makaburayūt ri pāṅ nika rarātuhā manvam atə̄b,

hana tirisan liraṅ yva pinaneknika tan panahā,

sahaja lalīn katon pijər anona jugaṅ kinire.

7.

ri ḍatṅiraṅ narendrā kalaśaṅka humuṅ mabaruṅ,

sahana nikaṅ vvaṅ iṅ lbuh uməṇḍək ar̥s mārar̥m,

ri kahalivatnirātrik tikanaṅ maṅiriṅ riṅ untāt,

gaja kuda garddhabhoṣṭra guluṅan gumuluṅ tan ar̥n.

Canto 60 Tāmarasa

1.

ikaṅ aḍarat bala peka marāmpak,

pipikupikul nika kīrṇna ri vuntat,

mirica kasumba kapas kalapa vvah,

kalar asəm pinikul saha vijyān.

2.

i vuri tikaṅ mamikul abvat,

khapasah arepvan arimbit anuntun,

kirikirik iṅ tṅən i kiva beñcit,

pitik itik iṅ kisa mevəd araṅkik.

3.

sasiki pikulpikulanya maghaṇṭah,

khacu kacubuṅ buṅ upih khamal anvām,

tapi kukusan haruḍaṅ ḍulaṅ usvān,

lvir amurutuk śaranya ginuyvan.

4.

nr̥pati par̥ṅ ḍatṅ i pura varṇnan,

tlas umulih ri dalmira sovaṅ,

atutur i solah–hulahnira ṅūntən,

asiṅ anukāna para sva ginə̄ṅ tvas.

Chapter 8 PROGRESSES SOUTH

Canto 61 Name unknown

1.

luṅhaṅ kāla nr̥patin alavas riṅ rājya,

prāptaṅ śāka dvi gaja ravi bhadraṅ māsa,

ṅkā ta śrī nātha mara ri tirib mvaṅ sə̄mpur,

burvan sār sə̄k hy alas ika dinon lvaṅnyākveh.

2.

ndan riṅ śāka tri tanu ravi riṅ veśāka,

śrī nāthāmūja mara ri palah sabhr̥tya,

jambat siṅ rāmya pinaraniran *lāṅlitya,

ri lvāṅ vəntār maṅuri balitar mvaṅ jimbe.

3.

jañjan saṅke balitar aṅidul tūt mārgga,

səṅkān poryyaṅ gatarasa tahənyādoh vve,

ndah prāpteṅ loḍaya sira piraṅ rātry āṅher,

sakte rūmniṅ jaladhi jinajah tūt piṅgir.

4.

sah saṅke loḍaya sira maṅantī simpiṅ,

svecchānambyāmahajəṅa ri saṅ hyaṅ dharma,

sākniṅ prāsāda tuvi hana dohnyāṅulvan,

nā hetunyān baṅunən aṅavetan matra.

Canto 62 Puṣpacāpa

1.

mvaṅ tekaṅ parimāṇa tapva pinatūt vyaktinya lāvan praśāsti,

hetunyān tinəpa n samāpta ḍinəpa n pūrvāḍi sāmpun tinugvan,

ndan saṅ hyaṅ kuṭi riṅ guruṅ-guruṅ ināmbil-bhūmya saṅ hyaṅ sudharma,

gontoṅ viṣṇu rare kabajradharaṇekā paṅhəli śrī narendra

2.

ry antuk śrī narapaty amārga ri jukuṅ jo yāna-bajrān pamūrva,

prāpta rāryan i bajra-lākṣmin aməgil riṅ śūrabhāṇe sudharma,

eñjiṅ ry āṅkatirān parāryan i bəkəl sontən ḍatəṅ riṅ svarājya,

sakveh saṅ maṅiriṅ muvah təlas umantuk riṅ svaveśmanya sovaṅ.

Chapter 9 RAJAPATNI

Canto 63 Sragdharā

1.

eñjiṅ śrī nātha varṇan mijil apupul aveh seva riṅ bhr̥tya mantrī,

āryādinya ṅ marək mvaṅ para patih atatā riṅ vitānan paliṅgih,

ṅkā saṅ mantry āpatih vīra gaja mada marək sapraṇamyādarojar,

an vantən rājakāryolih-ulihən ikanaṅ ḍārya hayva pramāda.

2.

ājñā śrī nātha saṅ śrī tribhūvana vijayottuṅgadevī rəṅə̄nta,

śraddhā śrī rājapatnī vəkasana gavayən śrī narendreṅ kaḍatvan,

siddhāniṅ kārya riṅ śāka divaśa maśirah varṇa riṅ bhādramāsa,

sakveh śrī nātha rakvāvvata taḍah iriṅən de para vr̥ddhamantrī.

3.

nāhan liṅ saṅ sumantri tka subhaya maveh tuṣṭa ri śrī narendrā,

sontən prāptomarək taṅ para ḍapur aputih sujyanāḍinya vijñā,

mvaṅ mantry āsiṅ vineh thāny asuruhana makādy ārya rāmāḍirāja,

tan len gə̄ṅniṅ byayānu sinaḍa-saḍa ginoṣṭi harəp śrī narendrā.

4.

byātitan meh tkaṅ bhadrapada ri tiḷrnniṅ śrāvaṇo teki varṇnan,

sakvehnyaṅ citrakārā nikanikəl arnaṅun sthāna siṅheṅ vaṅuntur,

dūdvaṅ mālad vavan bhojana bukubukuran mvaṅ tapəl saprakāra,

milvaṅ paṇḍe ḍaḍap kāñcana rājata paḍevər mmatāmbəhsvakāryya.

Canto 64 Śārdūlavikrīḍita

1.

ndah prāptaṅ śubhakhala sāmpun atitah tekaṅ sabhānindita,

ṅkāne madhya vitāna śobhita rinəṅga lvir prisaḍyāruhur,

tuṅgal taṅ mabatur śi⟨MS¹ : 119v⟩lāsaka rinaktārjja vuvuṅ hinyasan,

saśryāpan paḍa muṅgvi sanmukha nikaṅ siṅhāsanātyādbhutā.

2.

kulvan maṇḍapa sapralamba vinaṅun sthānā narendrāpupul,

lor tekaṅ taratag piṇik miḍər amūrvātumpa-tumpa vugat‚

striniṅ māntri bhūjaṅga vipraṅ inahā talphanya sāmpun pəpek,

ṅkāne dakṣiṇa bhr̥tyasaṅghya taratagnya saṅkya kīrṇnāsusun.

3.

ndan tiṅkahni gave narenclra vkasiṅ sarvvajñapūjāḍikā,

sakveh saṅ viku boddha tantragata sākṣiṅ maṇḍalā lekanā,

mūkyā sthāpaka saṅ purohita maṣadpāde suḍarmme naḍī,

labḍāvega śuśilā satvika tətəs riṅ śāstratantratrayā.

4.

saṅke vr̥ddhanirān sahaśramāsa riṅ svotpatti maṅgə̄ṅ tutur,

vvantən hīnanireṅ svakāya khimutaṅ sātśiṣya makveh mar̥k,

ṅkā mpuṅkviṅ paruha prasiddha pataṅan lāmpahnireṅ maṇḍalā,

mudrā mantra japānut uḍara minuṣṭyāṅde təpətniṅ hiḍəp.

5.

taṅgal piṅ rvavlas maṅiñjəm irika svah sutrapātenivə̄,

mvaṅ homārccana len pariśramā samāpte prāptaniṅ svah muvah,

saṅ hyaṅ puspa yinoga ri vṅi linakvan supratiṣṭakriyā,

pə̄h niṅ ḍyana samāḍi siddhi kinnākən de ⟨MS¹ : 120r⟩ mahāsthāpakā.

Canto 65 Jagaddhita

1.

eñjiṅ pūrṇnamakāla kālani vijilnira pinar̥k i madhyaniṅ sabhā,

ghūrṇnaṅ kāhala śāṅka len paḍaha gāñjaran i har̥p aśaṅkyamaṅdulur,

riṅ siṅhāsana śobhitāruhur mānuṣa kahananirān vinūrṣitā,

sakveh saṅ para sogatānvam atuhā tlas apuphul hamūjā sakramā.

2.

ṅkā ta śrī nr̥patin par̥ṅ mar̥k amuspa saha tathanaya dāra sādā,

milvaṅ mantry apatih gajamada makādinika paḍa masomahān mar̥k,

mvaṅ mantryākuvu riṅ pamiṅgir atavā para ratu sahaneṅdigantarā,

sāmpunyān paḍa bhakty amūrṣita paliṅgihan ikā tinitahyathākramā.

3.

śrī nātheṅ paguhan sirekhi rumuhunhumaturakənanindyabhojanā,

saṅ śrī handiva handiva lvir i tapəl niran amava dukūla len sər̥h,

śrī nātheṅ matavun tapəlnira sitavr̥ṣabha hanam arniṇḍa nandinī,

yekāmetvakən ārtha bhojana mijil saka ri tutuk apūrvva tanpgat.

4.

saṅ śrī nātha ri vəṅkər apnəd avavān yaśa pathani taḍahnirāḍikā,

sarvvendah racananya mūlya madulūr danavitaraṇa vartta riṅ sabhā,

śrī nātheṅ tumapəl tapəlnira kaṅ endah araras aśarira kāmini,

kāpvā teki matuṅgalan dina sirān pavijil i kavicitraniṅ manah.

5.

mukyā śrī narapatyapūrvva giri manḍara vavanirabhojanādbhutā,

kālanyān pinutər tapəl vivuḍa daityagaṇa miḍər ars tvasiṅ mihāt,

ḷmborātyaya gə̄ṅnya kāhinava polaman aṅbək alivran aṅdulur,

kādyāgrah mavər̥ tkapni bañuniṅ tasik aməvəhi rāmyaniṅ sabhā.

6.

ndan naṅkən dina salviriṅ tapəl asing ḷvih adika nivedya donikā,

strīniṅ mantry upapatti vipra dinumān sakari nikha duvəgmatuṅgalan,

mvaṅ saṅ kṣatriya vanḍava nr̥pati mukya sira rinavəhānsasāmbhavā,

len saiikeṅ vara bhojanedəridər edran i sabala narendrā riṅ sabhā,

Canto 66 Vidyutkara

1.

eñjin rakva khapiṅ nəm iṅ dina bhaṭāra narapati sabhojanākrama mar̥k,

mvaṅ saṅ kṣatriya saṅ paḍāḍika pnuh yaśa bukubukuran rinəmbat asusun,

ḍarmmādhyakṣa kalih sirekhin avavan banava paḍa vinarṇna bhavakha khiduṅ,

gə̄ṅnyā lvir tuhu phalva goṅ bubar agənturan aṅiriṅ avehr̥sepniṅ umulat.

2.

rākryan saṅ mapatih gajamada rikaṅ dina muvah ahaturnivedyan umar̥k,

⟨MS¹ : 121r⟩ stryāṅgə̄ṅ śokha tapəlnirārjja ri həbiṅ bhūjagakusumarājaśāśraṅaviḷt,

mantryāryyāsuruhan pradeśa milu len para ḍapur ahaturnivedyan aṅiriṅ,

akveh lvirni vavanya bhojana hanan plava giri yaśa mātsyatanpa pgatan.

3.

atyadbhūta haḷpni kāryya naranātha vkas i vkasiṅ mahottamadahat,

āpan riṅ dina sapta tan pgat tikaṅ ḍana vaśana sabhojanāparimitā,

lumre saṅ catur aśrama pramukha saṅ dvija milu para mantryasaṅkya kasukhan,

kahyunhyun juru samyāmalvaṅ atpa tkap i larih ika lvir āmbut umilī.

4.

sar sə̄k tekhaṅ aniṅhaniṅhali sakeṅ daśadikh atətəl atri tanpaligaran,

tiṅkah niṅ pasabhān lavan saṅ ahatur ttaḍah atik1 tinonyan aśraṅar̥but‚

śrī rājyā rikanaṅ vitāiia maṅigəl bini bini juga taṅ maniṅhali mar̥k,

kāpvā liṅgih atiṇḍih aglar aṅbək hana lali riṅ ulah kavə̄ṅan umulat.

5.

sāsiṅ kāryya maveha tuṣṭa rikanaṅ para jana vinaṅun nareśvara huvus ,

naṅ vīdvāmacaṅah rakət rakət aṅanti sahāna para gītada pratidinā,

ānyāt ⟨MS¹ : 121v⟩ bhāṭa mapatra yuddha sahajaṅ maglaglapan aṅghyataṅdani pacəh,

mūkyaṅ ḍāna ri salviriṅ manasi tan pgat amuhara harṣaniṅsabhūvanā.

Canto 67 Puṣpacāpa

1.

yāvat maṅka lkas narendrā magave śraddhāṅivə̄ saṅ paratra,

tāvat tan pakavaṇḍya kaṅdaniṅ sukhe śrī rājapatnīn kināryya,

āstvāṅdadyakna ryyanugrahanire svasthānyadəg śrī narendrā,

saṅ śrī rājasanāgarāstu jayaśatrvāhīṅanaṅ candra sūryya.

2.

eñjiṅ kāla ḍataṅ mamūja para boddhāṅūrakən saṅ pinūjā,

prajñāparirnitā tmahniran umantuk rī mahābuddhaloka,

saṅhyaṅ puspa śarīra śīghra linarūt sāmpun mulih sopakāra,

sakveh cāru gañjaran tuvi dinūm lumrerikaṅ bhr̥tyasaṅghya.

3.

līlā śūddha manah narendrā ri huvus ni kāryya noraṅ vikhalpa,

aṅhiṅ dharmanireki pinrih i kamal paṇḍak ri dadyanya pūrṇna,

tkvān sāmpun abhūmiśūddha rikanaṅ śakāgni saptārkka ṅūntən,

saṅ śrī jñānaviḍin lumakvani t-hər mabrāhmayajñan pamūjā.

Canto 68 Śārdūlavikrīḍita

1.

nāhan tattvanikaṅ kamal vidita deniṅ sampradāya sthiti,

ṅūnī śāka yugādrinanda paṅadəg śrī jaṅgaleṅ jīvana,

mvaṅ śrī pañjalunātha riṅ daha təvəkniṅ yāvabhūmy āpalih,

śrī airlaṅga sirāṅdani ry asihirān pānak ri saṅ rva prabhu.

2.

vvantən boddha mahāyanabrata pəgat riṅ tantra yogīśvara,

saṅ muṅgv iṅ təṅah i śmaśāna ri ləmah citrenusirniṅ jagat,

saṅ prāpteṅ bali toyamārga manapak vvainiṅ tasik nirbhaya,

khyātiṅ hyaṅ mpu bharaḍa vodha ri atītādi trikālāpageh.

3.

rahyaṅteki pinintakāsihan amarvaṅ bhūmi tan laṅghana,

hīṅanyeki təlas cinihnanira toyeṅ kuṇḍi saṅkeṅ laṅit,

kulvan pūrva dudug riṅ arṇava maparvaṅ lor kidul tan madoh,

kady ādoh mahələt samudra təvəkiṅ bhūmī java rva prabhu.

4.

ṅkai riṅ tiktiki vr̥kṣa rakva sutapāraryan saṅkeṅ ambara,

naṅ deśeṅ paluṅan tikaṅ pasalahan kuṇḍi praśasteṅ jagat,

kāṇḍeg deni ruhurnikaṅ kamal i piñcaknyāṅavit cīvara,

nā hetunya śināpa dady alita təkvan muṅgvi ri pāntara.

5.

tugv aṅgəhnika təmbayiṅ jana paḍārəs mintareṅ svāsana,

hetunyan vinaṅun sudharma valuyaṅ bhūmi java n tuṅgala,

sthityārāja sabhūmi kavruhananiṅ rāt dlāha tan liṅgara,

cihnā śrī nr̥patin jayeṅ sakalabhūmin cakravartti prabhu.

Canto 69 Puṣpacāpa

1.

prajñāpārimitāpurī yva panlalmin rāt ri saṅhyaṅ sudharma,

prajñāpāramitākriyenulahakən śrī jñānaviḍyapratiṣṭā,

sotan paṇḍita vr̥ddha tantragata lālxlaveśa sarvvāgamajñā,

sākṣat hyaṅ mpu hharaḍa māvak i sirāṅde tr̥pti ki tvas narendrā.

2.

mvaṅ taiki ri bhayā laṅə̄ ṅgvanira saṅ śrī rājapatnin dhinarmā,

rahyaṅ jñānaviḍīnutus muvah amūjā bhūmi śuddhā pratiṣṭā,

etūnyān maṅaran viśeṣapura khārambhānya pinrih ginə̄ṅ tvas,

mantryāgə̄ṅ vinkas vruherikha dmuṅ bhoja nvam ūtsāha vijñā.

3.

lumrā sthānanirān pinūjā vinaṅun caityāḍi riṅ sarvvadeśā,

yāvat vaiśapurī pakuvvana kabhaktyan śrī mahārājapatnī,

aṅkən bhādra sirān pinūjaniṅ amatya brāhmā sakvehnya bhakti,

mūktī svargganirān mapotraka viśeṣaṅ yāvabhūmyekhanātha.

Chapter 10 SIMPING

Canto 70 Hariṇī

1.

irikaṅ anilāṣṭenah śāka nr̥peśvara varṇnanən,

mahas-ahas i simpiṅ saṅ hyaṅ dharma rakva sirālihən,

saha vidhi-vidhānāsiṅ lvirniṅ saji krama tan kuraṅ,

prakaśita saṅ adhyakṣāmūjāryya rājaparākrama.

2.

rasika nipuṇeṅ vidyā tatvopadeśa śivāgami,

sira ta maṅaḍistāne saṅ śrī nr̥pa kr̥tarājasa,

duvəg inulahakən taṅ prāsāda gopura mekhala,

prakaśita saṅ āryyānāma kruṅ prayatna vineh vruha.

3.

nr̥patin umulih saṅke simpiṅ vavaṅ ḍatəṅ iṅ purā,

prihati təkap iṅ griṅ saṅ mantryāḍīmantra gajah mada,

rasika sahakārī vr̥ddhyāniṅ yavāvani riṅ daṅū,

ri bali ri saḍeṅ vyaktiny antuknikānayakən musuh.

Chapter 11 GAJAH MADA

Canto 71 Aśvalalita

1.

try aṅin ina śāka pūrvva rasikan pamaṅkvakn i sabvatiṅ sabhūvana,

pjah irika śākābḍa rasa tan vināśa naranātha mār salahaśa,

tuhun i kadivyacittanira tan satr̥ṣṇam asih i samāsta bhūvana,

hatutur i tatvaniṅ dadin anitya puṇya juga taṅ ginə̄ṅ pratidina.

2.

kunaṅ i pahəm narendrā haji rāmā saṅ prabhū kalih sireki pinupul,

hibu haji saṅ rva tan sah avavānuja nr̥pati karva saṅ priya tumūt,

gumunita saṅ vruheṅ gumuṇadoṣaniṅ bala gumantyane saṅ apatih‚

linavəlavə̄n datan hana katr̥ptiniṅ tvas amaṅun viyoga sumusuk.

3.

nr̥pati sumimpən iṅ naya tatan kagantyana kta sumantri mapatih,

ri tayanikaṅ gumantya yadi kevəhanya tikanaṅ jagat pahalalun,

ṅhiṅ ikaṅ amātya sādvajara sarvva kāryya satate narendrā pilihən,

pituhanən iṅ mucap kirakira vruheṅ paravivoda tanpa nūsara.

Canto 72 Svāgatā

1.

maṅka hīṅaniṅ pahə̄mnira guptā,

pə̄hnyalap knanirān paviveka,

vr̥ddhamāntri pinilih ta saṅ āryya,

ātmarāja makanāma pu taṇḍi.

2.

tansah inḍika narendrā saṅ āryya,

vīra maṇḍalika nāma pu nāla,

sāḍvasāḍu hitanigraha vijñā,

mañcanāgara manama tumeṅguṅ.

3.

tusniṅ āḍiguṇa vira susatya,

nityasāḍipatiniṅ bala maṅdon,

naṅ digantara manāma riṅ ḍompo,

bhraṣṭa denira sək anaṅlvaṅ i śatru.

4.

rvā ta vastuniṅ vangāḍisumantrī,

aṣṭapaddha haji donika tan len,

mavvate sarusit iṅ vyavahāra,

ndan makeriṅa sumantry upapatī.

5.

saṅ pati dami tikaṅ yuvamantrī,

saṅ hinatyan i daḷm pura tan sah,

mvaṅ patih tikaṅ anāma pu singhā,

sākṣya riṅ sabha vkas naranātha.

6.

an maṅkana titah naranātha,

tr̥pti laṅgəṅ hapagə̄h tikanaṅ rā⟨MS¹ : 124r⟩t,

satya bhaktinika maṅkin atambəh,

keśvaran haji dumehnika maṅkā.

Chapter 12 DOMAINS

Canto 73 Madraka

1.

nyū dante katude sraṅan kapuyuran jayamukha kulanandane kanigara,

rəmbut lan vuluhən muvah ri kinavə̄ṅ mvaṅ i sukhavijayāthavā ri kajaha,

campən mvaṅ ratimanmathāśrama kulā kaliṅ i batu putih təkeka paməvəh.

3.

lvirniṅ dharma kasogatan kavinayan ləpas i vipularāma len kuṭi haji,

mvaṅ yānatraya rājadhānya kuvunātha surayaśa jarak laguṇḍi vaḍari,

veve mvaṅ pacəkan pasarvan i ləmah surat i pamaṇikan sraṅan paṅikətan,

paṅhapvan damalaṅ təpas jitavanāśrama jənar i samudravela pamuluṅ.

4.

baryaṅṅ amr̥tavardhanī vəti-vətih kavinayan i patəmvan iṅ kanuruhan,

vəṅtal vəṅkər i hantən iṅ bañu jikən bata-bata pagagan sibok paduruṅan,

mvaṅ piṇḍātuha len təlaṅ surabha mukhyanika ri sukhalīla tapva paməvəh,

tan varṇan tikanaṅ maṅanvaya ri pogara ri kulur i taṅkil ādinika sə̄k.

Canto 77 Mattarāga

1.

nāhan muvah kasugatan kabajradharan akrameka vuvusən,

īśānabajra ri nadī tada mvaṅ i mukuh ri sambaṅ i tajuṅ,

lāvan taṅ amrətasabhā ri baṅbaṅ iri bodhimūla vaharu,

tampak ḍurī paruha taṇḍare kumudaratna nandinagara.

2.

len taṅ vuṅañjaya palaṇḍitaṅkil asah iṅ samīcy apitahən,

nairañjane vijayavaktra māgənəṅ i poyahan bala masin,

ri krat ləmah tulis i ratnapaṅkaja panumbaṅan kahuripan,

mvaṅ ketakī talaga jambale juṅul i viṣṇuvāla paməvəh.

3.

len teṅ buḍur virun i vuṅkulur mvaṅ i manaṅguṅ ī vatu kura,

bajrāsana mvaṅ i pajambayan ri samalantən iṅ simapura,

tambak laleyan i pilaṅgu poh aji ri vaṅkalimvaṅ i bəru,

ləmbah dalīnan i paṅadvan ādinika riṅ pacarcan apagəh.

Canto 78 Śārdūlavikrīḍita

1.

lvirniṅ dharma ləpas kar̥ṣyan ikanaṅ sumpud rupit mvaṅ pilan,

len tekaṅ pucaṅan jagaddhita pavitra mvaṅ butun tan kasah,

kapvā teka hana pratiṣṭha sabha len liṅgapraṇālāpupul,

mpuṅku sthāpaka saṅ mahāguru panəṅguhniṅ sarāt kottama.

2.

yekiṅ dharma ləpas rinakṣa mapagəh riṅ svakramanyeṅ daṅū,

milvaṅ sīma ta ya pratiṣṭha pinakādinyan svatantra sthiti,

baṅvan tuṅkal i siddhayātra jaya len siddhāhajə̄ṅ lvah kali,

tvas vāsiṣṭha palah padar siriṅan ādinyaṅ kaśevāṅkurān.

3.

vañjaṅ bajrapure vanora makəduk hantən guhā mvaṅ jiva,

jumput śobha pamuntaran baru kaboddhāṅśan prakāśottama,

kājar dāna hañar turas jalagirī cəṇṭiṅ vəkas vaṇḍira,

vaṇḍāyan gatavaṅ kulampayan i tālādinya karṣyaṅkuran.

4.

dharmarṣī savuṅan bəlah juru siḍaṅ srāṅan vaduryā gəlan,

gandhā tr̥p haraśāla nampu kakadaṅhajyan gahan riṅ jagat,

sīmā nadyabhaye tiyaṅ pakuvukan sīmā kiyal mvaṅ śucī,

tan karyaṅ kavirī barat kacapaṅan yvāṅgəhnya sīmāpagəh.

5.

len saṅkerika vaṅśa viṣṇu kalatiṅ batvan kamaṅsyan batu,

taṅgulyān ḍakulut galuh makalaran mukhya svatantrāpagəh,

len taṅ deśa məḍaṅ hulun hyaṅ i paruṅ luṅge pasajyan kəlut,

andəl mād paraḍah gənəṅ paṅavan ādinyan luput riṅ daṅū.

6.

tan varṇan tikanaṅ kalagyan anəlat riṅ sarvadeśeṅ java,

lāvan taṅ kuṭi sapratiṣṭha milu taṅ tan papratiṣṭhāpagəh,

ndan bhedanya kasaṅghikān sthiti kabhuktyanyān sake nāgara,

mvaṅ kasthāpakan uṅgvaniṅ lumagi-lagy amrih kriyā mvaṅ brata.

7.

len taṅ maṇḍala mūla sāgara kukub pūrvasthitinyenivə̄,

tan karyaṅ sukhayajña kasturi caturbhasmeka liṅ saṅ r̥ṣi,

katyāgan caturāśrame pacira bulvan mvaṅ lu vanve kupaṅ,

akveh lrānya maṅāśrayeṅ thani lavan jaṅgan prasiddheṅ jagat.

Chapter 13 ORGANIZATION OF THE CLERGY

Canto 79 Sragdharā

1.

sampun taṅ sarvadeśeṅ java tinapak adəgnyeki ṅūnin linakvan,

dharma mvaṅ sīma len vaṅśa hila-hila hulun hyaṅ kuṭi mvaṅ kalagyan,

sakvehniṅ sapramāṇā pinagəhakən asiṅ nispramāṇā ginəgvan,

mantuk riṅ deśa bhr̥tyan sinalahakən i saṅṅ ārya rāmādhirāja.

2.

śrī nātheṅ vəṅkər otus manapaka rikanaṅ deśa sakvehnya varṇan,

śri nātheṅ siṅhasāry otus anapaka ri gə̄ṅniṅ ḍapur saprakāra,

kapvāgə̄gvan patik guṇḍala siran umivə̄ kārya tan lamba-lamba‚

hetunyaṅ yāvabhūmy ātutur iṅ ulah anūt śāśana śrī narendra.

3.

ṅkā taṅ nūṣantare bāly amatəh ati ri sācāraniṅ yāvabhūmi,

dharmā mvaṅ śrāma lāvan kuvu tinapak adəgnyeki sampun tiniṅkah,

saṅ boddhādhyakṣa muṅgv iṅ baḍahu⟨MS¹ : 127r⟩ baḍahalvāṅ gajah tan pramāda‚

vruh ri kvehniṅ sudharme kasugatan inutus śrī narendrān rumakṣa.

Canto 80 Madraka

1.

lvirnikanaṅ kasogatan i bāli kādhikaraṇan muvah kuṭi hañar,

lāvan i pūrvanāgara muvah vihāra bahuṅ ādirajya kuturan,

nəm tikanaṅ kabajradharan uttama ṅhiṅ i vihāra taṅ kavinayan,

kīrṇa makādiṅ ārya dadi rājasanmata kuṭinya tan vicaritan.

2.

milva tikaṅ sudharma ri bukit sulaṅ ləmah i lampuṅ anyavasudhā,

khyāty aṅaran tathāgatapura gr̥hasvāḍara supraśastin amatəh,

byoma rasārka śāka divaśanya suk nr̥pati jīvaneśvara daṅū,

vr̥ddhasumantry upāsakaṅ abhūmiśuddha təhər apratiṣṭan inutus.

3.

salvir ikaṅ svatantra tuhu sapramāṇa pagəh təkap narapati,

kīrtti saṅ ādi sajjana sakāvakanya ya rinakṣa mogha tinəṅət,

maṅka juga svabhāva saṅ inuttama prabhu viśeṣa digjaya vibhuh,

nyāma muvah rinakṣa sahanāni kīrttinira deni saṅ prabhu hələm.

4.

mvaṅ makadon katona tayaniṅ durātmaka rikaṅ sabhūmi kacaya,

hetunikaṅ pradeśa tinapak tinut tlas avalər samudra jinajah,

⟨MS¹ : 127v⟩sthityaniraṅ tapasvi sahaneṅ pasir vukir alas pradeśa kasənət,

tr̥pty amivə̄ tapa brata samādhy anambyakən i hayvaniṅ sabhuvana.

Canto 81 Name unknown

1.

gə̄ṅnyārambha nareśvare pagəha saṅ tripakṣe java,

pūrvvācāranireṅ praśāstyalama taṅ rinakṣan ivə̄,

kotsāhan haji yatna donira vineh patik guṇḍala,

tan vismr̥tyanireṅ carāḍigama śikṣa len śaśāna.

2.

nāhan kāraṇa saṅ caturdvija paḍāṅusir kottaman,

vipra mvaṅ r̥ṣi śaivā boddhā tgəpiṅ svavidyātutur,

sakveh saṅ catur aśrama pramukha saṅ catu bhaṣma sə̄k,

kapvā teka tumuṅkul iṅ brata vidagdha riṅ svakriyā.

3.

ṅkā sakvehnira saṅ caturjjana paḍāsthitiṅ śaśāna,

mantrī mukya saṅ āryya karva nipuṇeṅ kabhūphālakan,

kryan kryan kṣatriya vaṅśa len vali suśilā yatneṅ naya,

milvaṅ veśya sabhūmi śūdra jnék svakāryyāpagə̄h.

4.

yekaṅ janmi catur sujanman umijil sakeṅ hyaṅ viḍī,

liṅniṅ śāstra vnaṅ sagatyanika de narendreṅ pura,

kapvekāpagəh iṅ svaśilā kimutaṅ kujanma traya,

naṅ caṇḍāla məleca tucca paḍa yatna riṅ svakrama.

Canto 82 Suvadanā

1.

an ma⟨MS¹ : 128r⟩ṅkā lvirnikaṅ bhūmi java ri paṅadəg śrī nātha sinivī,

nora sandeha ri tvasniran umulahakən kīrttyānukani rāt,

tkvan śrī nātha kārvāmvaṅ i hajin agave ṣaddharma kuśala,

mvaṅ penaṇ śrī narendrā pranuha tumut i buddhi śrī narapati.

2.

śrī nāthe siṅhasāryyānaruka ri sagaḍā dharma parimita,

śrī nātheṅ vəṅkər iṅ śūrabhana pasuruhan lāvan taṅ i pajaṅ,

buddhāḍiṣṭāna tekaṅ rava ri kapuluṅan mvaṅ locanapurā,

śrī nāthe vatsarīkaṅ tigavaṅi magave tuṣṭeṅ para jana.

3.

sakvehniṅ mantri sampun kr̥tavara sinuṅan sīmāsirasirān,

caitya prasāda tapvaṅ ginavay ika lavan liṅgāḍi satata,

bhaktiṅ hyaṅ bhakti ri pitr̥gaṇa samasamātvaṅ riṅ munivara,

dāna mvaṅ kīrtti puṇyenulahakn ika solah saṅ prabhū tinūt.

Canto 83 Sragdharā

1.

an maṅkā kottaman śrī narapati siniviṅ tiktavilvaikanātha,

sākṣāt candreṅ sarat kastavaniran agave tuṣṭaniṅ sarvaloka,

lvir padmaṅ durjana lvir kumuda sahana saṅ sājanāsih tke tvas‚

bhr̥tya mvaṅ kośa len vāhana gaja turagādinya himpər samudra.

2.

⟨MS¹ : 128⟩maṅkin rabdhekana yāvadharaṇi kapavitranya riṅ rāt prakāśa,

ṅhiṅ jambudvīpa lāvan yava ktaṅ inucap kottamanyan sudeśa,

deniṅ kveh saṅ vidagdheṅ aji makamukha saṅ dhyakṣa saptopapatti,

mvaṅ pañjyaṅ jīva lekan taṅar asiṅ umuṅūp kārya kapvātidakṣa.

3.

mukhyaṅ śrī brahmarāja dvijavara mamahākavy anindyāṅ gamajña,

həntyaṅ tarkādi kavruhniraṅ nipuṇa mahākavya naiyeyikādī‚

mvaṅ ḍaṅ hyaṅ bhāmanātibrata kuśalatameṅ veda ṣadkarmaśūddha,

astam śrī viṣṇu śakte samajapa makadon vr̥ddhyaniṅ rāt subhikṣa.

4.

hetunyānantara sarvajana tka sakeṅ anyadeśa prakīrṇa,

naṅ jambudvipa kamboja cina yavana len cəmpa karṇātakadī,

goḍa mvaṅ syaṅka taṅ saṅkanika makahavan potra milviṅ vaṇik sə̄k,

bhikṣu mvaṅ vipramukhyān hana tka sinuṅan bhoga tuṣṭan paṅanti.

5.

ndān aṅkən phalguṇa śrī nr̥pati pinaripūjenivə̄ riṅ svarājya,

prāptaṅ mantri sabhūmī java juru kuvu len dhyakṣa sarvopapatti,

milvaṅ bālyādi nūṣāntara sahana saha prabhr̥tin tan pgat sə̄k,

byāpārī mvaṅ vaṇin ri pkən aṅəbək atip sarvabhāṇḍanya kīrṇa.

6.

⟨MS¹ : 129r⟩tiṅkahniṅ pūjan idran bhrisaḍi saha mr̥daṅgenarakniṅ vaṅ akveh,

piṅpitvāṅkən dinaimbuh sasiki saha nivaidyan dunuṅ riṅ vaṅuntur‚

homa mvaṅ brahmayajñenulahaknira saṅ śeva boddhan pamūjā,

amvit iṅ aṣṭami kr̥ṣṇa makaphala rikaṅ svasthāna śrī narendrā.

Canto 84 Citraturida

1.

prāptaṅ divaśa khapiṅ pādblas i vijil śrī narapati varṇnan,

tiṅkahnira midəreṅ nāgara marasuk bhūṣaṇa kanakādī,

śobhābhra pinikul iṅ jampana mahāvan laṇṭaran atuntun,

mantrī saśiva bhūjaṅgādinika maṅaṅgo dadar iṅiri sə̄k.

2.

ghūrṇaṅ paḍata mr̥ḍaṅga trutika duduṅ śāṅka tarayan atrī,

sinraṅ ni pasəlur iṅ bhaṭṭagaṇa maṅuccaraṇaṅ abhivāḍa,

ślokhastutinira saṅkeṅ parapura de saṅ nipuṇa kavīndrā,

cihna nr̥pati gahan lvī raghusuta kr̥ṣṇañjaya subhageṅ rāt.

3.

sāmpun nr̥pati manek riṅ maṇimayā siṅhāsana suminābhra,

śoddhodani sakala lvirnira vahu saṅke jinapada śobhā,

byakta trisura surendrāṅ umar̥k i himbaṅniran ar̥ja hyaṅ,

āpan paḍa linəvih bhuṣaṇanika sotan vaṅ aḍika mu⟨MS¹ : 129v⟩lya.

4.

tiṅkahni lakunira śrī nr̥pati pajaṅ sapriya pinakagra,

siṅhāsananira sāmpun lpas inarakniṅ balagaṇa kīrṇna,

mantrī pajaṅ atavā mantri ri paguhan rovaṅ ika sapaṇṭa,

lakṣārvuḍa marasuk bhūṣaṇa saha bhr̥tya ḍvaja paṭahādī.

5.

maṅkā nr̥pa ri lasəm sapriya ri vugat lampahira sabhr̥tya,

mvaṅ śrī nr̥pa ri kaḍintən sayugala samātya bala ri vuntat saśrī,

śrī jīvanapurarājñī ri vuri saha bhr̥tyagaṇa sabhartta,

śrī bhūpati pamkas mantry aḍika sayāvavanni maṅiri sə̄k.

6.

ton taṅ para jana sar sə̄k pnuh arivəg tanpa sla manonton,

piṅgir nikanaṅ ḷbuh ajajar taṅ sakatha pinaṅguṅ,

dvārānapi savava lvir ḍvaja ṅuniveh paṅguṅ ika rineṅgā,

sə̄k stry anvam atuha dudvaṅ maṅebek umuṅgviṅ baciṅahatimbun.

7.

buddhinya ḍaraḍaran kapva suka baṅun vāhu-vahu manonton,

tan varṇnan ulahikeñjiṅ nr̥pati kinastryan mijil i vaṅuntur,

viprādi sira maveh amr̥ta varakuṇdyādi vavanikāpnəd,

mantrī para pamgət kapva mar̥k amuṣpañjali par̥ṅ asraṅ.

Canto 85 Suvadanā

1.

taṅgalniṅ cetra tekaṅ balagaṇa mapuluṅ rahyā ⟨MS¹ : 130r⟩ həm apupul,

mantrī mvaṅ taṇḍa len gusti sahana ṅuniveh vadvā haji tumūt,

mīlvaṅ mantryākuvu mvaṅ juru buyut atbavā vvaṅ riṅ parapurī,

astam saṅ kṣatriya mvaṅ viku baji karuhun sakveh dvijavara.

2.

doniṅ hə̄man ri tan lamlama ni sabala saṅ śrī nātha riṅ ulah,

kapvānūttājariṅ rāja kapakapa sadāṅkən cetra vinaca,

hayvāṅambah ri tan lakvan ika manəkəteṅ vastrādyaraṇa,

devasvādinya tātan purugən ika maran svasthāṅ pura sadā.

Canto 86 Mandākrāntā

1.

ākāra rvaṅ dina muvah ikaṅ kāryya kevvan narendrā,

vavvan lor niṅ pura tgal anāmaṅ bubat kaprakāśa,

śrī nāthāṅkən mara makahavan sthāna siṅhāpadudvan,

sabhr̥tyānorakn idəran atyadbhutaṅ vvaṅ manonton.

2.

ndan tiṅkahniṅ bubat araharārddhāratā taṇḍəs alva,

madhya krośakaranikan amūrvvānutug rājamārgga,

maddhyārddha krośa kta paṅalornyānutug piṅgiriṅ lvah,

kedran deniṅ bhavana kuvuniṅ mantrī sasə̄k mapaṇṭa.

3.

bvatbvat muṅgviṅ tṅah aruhur atyadbhutādegnya śobhā,

stambhanyākveh hinukir anathā parvva tiṅkahni⟨MS¹ : 130v⟩ kāpnəd,

skanḍavāre nikaṭa nika kulvaṇ rakət lvir pure jro,

ṅgvan śrī nāthan dunuṅ i tkaniṅ cetramāsan pamaṅguṅ.

Canto 87 Śikhariṇī

1.

pratiṅkahniṅ paṅguṅ majajar aṅalor paścima muka,

ri saṇḍiṅ lor mvaṅ dakṣiṇa haji para kṣatriya pinikh,

sumantrī ḍarmmādhyakṣa ktaṅ umar̥p vetan atathā,

har̥pnyārddhālvā lvir nika saḍavatāniṅ ḷbuh agə̄ṅ.

2.

rikā ṅgvan śrī nāthan parahita maveh netrāviṣaya,

hanan praṅ taṇḍiṅ praṅ pupuh ikaṅ atembok kanin adu,

akañjar len pr̥p mvaṅ matalitali moghāṅdani ni suka,

hanan pat mvaṅ trī kaṅ dina lavasira śīghran umulih.

3.

yyulih śrī nāthekaṅ bubat aspi paṅguṅnya dinavut,

samaṅkā taṅ praṅ taṇḍiṅ an inura maṅkin sukhakara,

ri paṅlvaṅṅiṅ cetra nr̥patin umivə̄ śrāma sahana,

vineh vastra mvaṅ bhojana paḍa sukhan mamvit umulih.

Canto 88 Madraka

1.

salvir ikaṅ buyut vadana teki tan vavaṅ umāntuk amvit i dalm‚

āryya raṇādikāra dinuluniṅ kādipati riṅ eñjiṅ umar̥k,

āryya mahāḍikāra juru pañcataṇḍa pinakādi riṅ padləgan,

rovaṅ ikan paḍamvit i sḍaṅ na⟨MS¹ : 131r⟩reśvara sirān tinaṅkilapupul.

2.

ṅkān pavuvus nareśvara ri vəṅkər ojar i parāndyanādi vadana,

e khita hayva tan tuhu susatya bhaktyasih anivyanātha ri hajī,

sthitya khiteṅ kaveśyan i siṅāṅdane hajəṅaniṅ pradeśa ya gṅən,

setu ḍamarggā vanḍira gr̥hādi salvir ikanaṅ sukīrtti pahayun.

3.

mukya nikaṅ gagā savah asiṅ tinandur iṅ kavr̥ddhya rakṣan amər̥n,

yāvat ikaṅ lmah pinakarāmakən pagəha tanpa dadya valuha,

hetu nikaṅ kulīna tan atuṇḍuṅeṅ amaradeśa yan patarukā,

naṅ pratiguṇḍalanya ya tutən ri gə̄ṅanikanaṅ pradeśan uṣir̥n.

4.

śrī kr̥tavardhaneśvara hamayvanī kageṅan iṅ pradeśa gavayən,

ndan vilaṅən mahānasār ikan pramādanika riṅ pjah śaśi sāda‚

milva ta yomapekṣa hananiṅ durātmaka makādyañidra lavana,

vr̥ddhyani dr̥vya sang prabhu phalanya sāḍananirān rumakṣabhuvana.

5.

śrī nr̥pa tiktavilvanāgareśvarāṅupasaman sumintən amuvus,

sāmya ṅaranya rakva kadadinya teki katkanya hayva visamma,

yan hana rājakāryya palavaṅ makadi nika tan hanan nḷvata,

yan pa⟨MS¹ : 131r⟩sgəh muvvah vruhanahā s\vadehanika sāmyalakṣaṇagəgən.

Canto 89 Visarjita

1.

mvaṅ rasaniṅ pratiguṇḍala paṅadəgirebu hajīka tutən,

eñjiṅa yan paḍaṅāṅratṅana sabhinuktinikān pasgəh,

yan hana mūrkka tikaṅ sin-gəban agave lara sāhasikā,

tūt sasinambat ikā siṅavakanika tājarakən ri kami.

2.

āpan ikaṅ pura len svaviṣaya siṅhā lavan gahana,

yan rusakaṅ thani 1nilvaṅ akuraṅ upajiva tikaṅ nāgara,

yan taya bhr̥tya katon vayanīka para nūṣa tkāṅr̥vəkā,

etunikān paḍa rakṣan apagəha kalih phalaniṅ mavuvus.

3.

nāhan ujarnira riṅ para vadana sahur nika sapraṇata,

eka hatur nika tan salah anuta saliṅ naranātha kabeh‚

mantry upapattyaṅanaṅkal athaca para handyan ateki mar̥k,

thog tumibāṅ ghaṭita traya panaḍahireky apupul caritan.

4.

uttarapūrvva vitanna kahananira śobha rinaṅga huvus ,

riṅ tri vitāna matūt padu mara vadanādyapupul tinatā,

prāpta tika taḍah uttama vavan ika sarvva suvarṇnarnaya,

śīghra tika humar̥p har̥pakn atitah ri har̥p nr̥pati.

5.

lvirni ⟨MS¹ : 132r⟩ taḍahnira meṣa mahiṣa vihaga mr̥ga və̄k maḍupā,

mīṇa lavan tikaṅ aṇḍah ajariṅ aji lokapurāṇa tinūt,

śvāna kara krimi mūṣika hilahila len viyuṅ ṅalpa dahat,

śatrv avamāna hurip kṣaya cala nika rakva yadi purugən.

Canto 90 Praharṣiṇī

1.

prāptaṅ bhojana makadon rikaṅ vvaṅ akveh,

saṅkəp sarvvarājatha bhojananya śobhā,

matsyāsaṅkya sahana riṅ darat mvaṅ i vvai,

rāpr̥p drāk rumavub anūt kramānuvartta.

2.

maṇḍūka krimi kara mūṣika śr̥gāla,

kveh śakterika vinahan tamahnya tuṣṭa,

deni vvaṅ nika dudu riṅ sadeśadeśa,

sāmbəknyeki tinuvukhan dumeh ya tuṣṭā.

3.

lvir niṅ pāna surasa tan pgat mavantu,

tvak nyu tvak śivalan barak hano kilaṅ br̥m,

mvaṅ tampo siṅ aḍika taṅ hane har̥p sə̄k,

sarvvā mās vavan ika dudv anekavarṇna.

4.

rombeh mvaṅ guci tikanaṅ prakīrṇna lumrā,

arddhākveh sajəṅ ika dātvanekavarṇna,

tanpantyaṅ larih alivər baṅun vay adr̥s,

sāmbəknyāṅgapan umutah vaneh byamoha.

5.

prahprah nr̥patin aveh khasukan pamukti,

yan vaṅ śakta pa⟨MS¹ : 132r⟩ḍa pinarān larihnya limpad,

tan dadyāmiḍi riṅ alah tlas kasəṅkvan,

riṅ vvaṅ māna lagi vər̥vər̥ ginuyvan.

6.

rāmyaṅ gitada paṅiduṅ nikān magantī,

kīrtti śrī nr̥pati linaṅvakenyan aṅras,

maṅkin tuṣṭa saṅ aṅinūm samenake tvas,

sovenyālaha vkasan maguyvaguyvan.

Canto 91 Vaṅśapattrapatita

1.

jurviyaṅin cucud sahā buyūt nikan amacəh macəh,

prāpta manr̥tta riṅ śvaran umāmbil i sadulur ikā,

solahulah nikāmuhara guyv anukani lumihat,

etunikhān vvineh vaśaṇa taṅ para vadana kabeh‚

2.

ri vkasan kinon mar̥ka milvalariba ri har̥p,

mantry upapatti kapva dinulurnyan alarih aṅiduṅ,

maṅhuri khaṇḍamohi paṅiduṅnira titir inaḷm,

śrī nr̥patin vidagdha manulaṅgapi r̥sp alaṅə̄.

3.

gīta narendrā maṅhlahlāṅdani jṅər aṅanī,

mrak mañavuvvaṅ i padapa tulyanika riṅ alaṅə̄.

lvir mmaḍu len guladrava rinok riṅ amanis añəñər,

vaṅśa maghāṣa tulyanika riṅ r̥s aṅuṅər i hati.

4.

hāryya raṇāḍikāra lali yan hatur i narapati,

hāryya mahāḍikāra ta dulur nika par̥ṅ amuvus,

ān para handyan āpti miha⟨MS¹ : 133r⟩te siran arakhərakhət,

ā juga liṅnirā təhər umāntuk hadadadakan.

5.

śrī kr̥tavardhaneśvara mamañjaki sira rumuhun,

ṅkāna rika vitāna ri tṅah rinacana dinadak,

śorinireki gitada lavan tkəsira rahajə̄ṅ,

sotan ulah karāmyan ikanaṅ guyu juga vinaṅun.

6.

ndāluvaran sireki ri dataṅ narapatin aṅadəg,

gītanirānyat aṅdani gīrahyasen iṅ umulat,

śoranireki suśrama nirukti lituhayu vagəd,

gita nikāṅhiribhirib aveh r̥səpaniṅ umulat.

7.

śrī naranātha tan sipi vagusnira tlas arasuk,

aṣṭa tkəsnirekin upabhāryya rahayu savala,

tusniṅ amatya vaṅśa vicakṣaṇa tətəs iṅ ulah,

etunirān pabañval anibākən ucapan aṅne.

8.

naṅ navanātya kapva tinapaknira tinəvəkakən,

asya makādi tan pat ikaṅ guyu par̥ṅ aslur,

mvaṅ karuṇāmaṅun taṅis aveh skəl apuhara luh,

etu nikaṅ tumon paḍa kamānuṣan aṅənaṅən.

9.

siṅhitiṅ ārkka liṅsir irika nr̥patin atlasan,

ṅkā para handyan amvit umusap ri padatala hajī,

liṅ nika muktapāpa sinuṅan sukha kadi tan i rāt,

tan vuvusən stuti⟨MS¹ : 133v⟩nya haji sampun umulih hi daḷm.

Canto 92 Jagaddhita

1.

ṅkā hīṅan rakavin pamarṇana kadigvijayanira narendra riṅ prajā,

kvehniṅ deśa riniñci donika minustaka maṅarana deśavarṇana,

paṅgil paṅhvata sanmata nr̥pati meṅəta riṅ alava ṣaṭpadeṅ laṅə̄.

3.

nirvyā teki lavasnira śriṅ aṅikət kakavin avətu bhāṣa riṅ karas,

təmbeyanya śa⟨MS¹ : 134v⟩kābda piṅrvanika lambaṅ i təlasika parvasāgara,

nāhan teki caturthi bhīṣmaśaraṇāntyanika sugataparvavarṇana‚

lambaṅ mvaṅ śakakāla taṅ vinaluyan gatinikan aməvəh turuṅ pəgat.

4.

donyan maṅkana vr̥ddhya yan paṅikəte haji kathamapi tan tame laṅə̄,

gə̄ṅ bhaktyāsih anātha hetunika pakṣa tumuta saṅ umāstave haji,

śloka mvaṅ kakavin kiduṅ stutinike haji makamukha deśavarṇana,

ṅhiṅ tohnyeki vilajja niścaya yadin guyu-guyun apa deya lampunən.

Canto 95 Suvaṅśapattra

1.

sinuṅ dāna visaṅśaya,

yan aveh magave tībra,

bratī vega maveh naya.

3.

mataruṅ tuhu vāny apraṅ,

praṅnya vāhu turuṅ tama,

masa liṅgara śūnya prih,

prihnya śūra galiṅ sama.

Canto 98 Kilayu anəḍəṅ

1.

yan bvat para kavi maparab vinādan atapabrata juga rinəgəp,

maitryāsih iṅ alulut upekṣa riṅ huvus avarsih ariris iṅ ulah,

tyāge sukha vibhava yatan katəmva sahanāniṅ anukha saphalā,

tātan huniṅa mihat i solahiṅ para vināda cinala ri daləm.

Translation

Chapter 1 CHAPTER 1: THE ROYAL FAMILY

Canto 1

I.

’Hail to the King! Homage be to thee!’ – this is the praise of the humble man at the feet of the Lord always. He is present in invisible form at the focus of meditation, he is Śiwa and Buddha, embodied in both the material and the immaterial; As King of the Mountain, Protector of the Protectorless, he is lord of the lords of the world. And as the deity of deities that one sets one’s heart upon, the inconceivable of the inconceivable, being and non-being are his expression in the world.

II.

All-pervading and immanent, representing all the basic principles, he is the epithetless to the Waiṣṇawas; To the yogis he is Īśwara, the universal soul to Kapila, and he is Jambhala manifest as the deity of wealth; He is Wāgindra as the deity of all the sciences, Manasija in the treatises on love. And in putting into practice the removal of obstacles he is Yamarāja, having as the fruit of his deeds the welfare of the world.

III.

III.

Further, they have as offspring the princess who rules in Wīrabhūmi, Princess Nāgarawardhanī the famed, an incomparable maiden; Her younger brother is Prince of Mataram, like the divine Kumāra come down, Wikramawardhana is the title accorded him by the King.

IV.

The youngest child of the Princess of Pajang is paid homage in the royal compound of Pawwan-awwan; She is Princess Surawardhani, still a little girl and as pretty as a picture. All the princes of Java who each have their own capital Dwell together in vilvatikta, holding the King in their lap.

Canto 7

These are the kinds of men in attendance, called Pangalasan and [in] countless in number: Tan Palvir, Nyū Gading, Janggala, Kaḍiri, Sədah, Panglarang, Rājadewī, Waiśangka, Wwang Panewwan, Kr̥tapura, Sinəlir, Jayêng Prang, Jayâgə̄ng, Angreyok, Kayw apu, Wwang Jaladhi, Pasuruhan, Samajâdi and Prakīrṇa.

II.

Those are the main ones in the pavilions in the square, constantly taking turns; Officers and headmen. King’s troops as well as orderlies are outside in great numbers. More prominent are the ones stationed at the Second Gate, the eminent Bhayangkāri who guard the door in a large group; Their place is to the north of the door into the interior, and to the south of it are the nobles and scholars.

III.

There on the north-west and to the west, going round to the Direction of Death (south), the many rest-houses Are crowded with leading officials in charge, put at the head of the Wīra(bhūmi) servants when they are in attendance. Others are located to the south, the division being the doorway; the mandapa and the many buildings Are constantly crowded with the servants of the Prince of Paguhan as they come to payhomage.

IV.

Within the Second Gate its fine courtyard is level, wide and very splendid. Crowded with buildings and the amazing halls where those coming to attend audience in the interior gather. On the east is the incomparable building, its construction radiant, high and fully adorned. The place where the King gives audience to those who have come into the presence in the countless halls.

Canto 10

I.

III.

There in the north, northwards of the great market, there are quarters fine and splendid. He who is as it were a younger brother to the Prince of Wəngkər is the one established there. Loyal and devoted to the princes, steadfast and versed in matters of policy, he is Patih of Daha; Known to people by the name of Lord Narapati, he is an ornament of the realm.

IV.

To the north-east are the quarters of Gajah Mada, excellent Patih of Majapahit, An officer valiant, discerning in tactics, with a firm foundation in loyalty and devotion to the King, Eloquent and skilled in speech, polite and patient, constantly exerting himself, unremitting. The superintendent of royal affairs, he watches over the King’s position as supreme ruler of the world.

V.

Now to the south of the royal compound are the quarters of the administrators of religious law, very fitting. On the east of course the Śaiwas as highest, and the Buddhists on the west, nicely arranged. We need not describe the quarters of the other leading officers or of the nobles. Because of their number, each one distinguished by his own quarters, an ornament to the city.

VI.

The royal compound at Majapahit the incomparable is as sun and moon. And the courtyards of the many quarters, each with its own particular charm, are rays of light in relation to it. Like the stars and planets are the various remaining cities, Daha the foremost. And the other islands and all the surrounding countries which seek refuge and in numbers come into the presence.

Chapter 3 CHAPTER 3:TRIBUTARIES

Canto 13

I.

The islands and lesser islands, in the first place coming under the territory of the Malay lands, Are Jambi and Palembang, Karitang, Təba and Dharmāśraya following them, Kaṇḍis, Kahwas, Manangkabwa, Siyak, Rəkan, Kampar and Pane, Kampe, Haru and Maṇḍahiling, Tumihang, Parlak and Barat,

II.

Lwas and Samudra, as well as Lamuri, Batan, Lampung and Barus – Those are the main ones among the Malay lands; all these countries are subject and obedient. Besides these there is the island of Tañjungnagara: Kapuhas and Katingan, Sampit and Kūṭalingga, as well as Kūṭawaringin, Sambas and Lawai.

Canto 14

I.

Kaḍangḍangan, Laṇḍa and Saməḍang and Tirəm as well, Sedu, Buruneng, Kalka, Saluḍung, Solot and Pasir, Baritu, Sawaku and also Tabalung, Tuñjung and Kute, as well as Malano, the principal place being Tañjungpurī.

II.

IV.

Because the scholars’ travels have been disposed in this way, those who are sent to the west and to the east already have their proper procedure, as evidence of carrying out all the King’s commands. All the clergy whenever they talk about something are a delight to those who see them.

V.

Then the other countries, all that were under the care of Java, obeyed the King’s commands and each was true in what it did. Furthermore any that transgressed his commands was attacked and wiped out completely by the squadrons of the various meritorious naval officers.

Chapter 4 THE ROYAL PROGRESS

Canto 17

I.

The King’s rule over the land of Java having grown firmer and firmer, victorious over the other regions. It is there in Majapahit that he receives homage, bringing about the welfare of the world. In vast numbers he has created rest-houses, pious foundations and temples, to bring happiness to others. And officials, priests and scholars are the ones given the authority to join in performing meritorious acts in the world.

II.

An abundance of valour and sovereign power has been appropriated by the King, in very truth the highest of rulers; at his ease, he has no cares while indulging in pleasures to his heart’s desire. The most beautiful maidens in Janggala and Kadiri are selected as he sees fit. Not to mention those carried off from other cities — the most lovely are taken into the palace.

III.

The length and breadth of the land of Java are like one city under the rule of the King; thousands are the dwellings of men which like the tents of an army encircle the flanks of the city. The various other islands are like the countryside, made happy and treated with gentleness. And the wooded mountains are like the park — he roams through them all without concern.

IV.

Every time at the end of the cold season he sets out to roam through the countryside: there is a cultivated area called Sīma, to the south of Jalagiri, going eastwards from the city; it is busy, for this is the place where everyone goes to make vows at the time of the cockfights, and so there is never a break — Also Wewe, Pikatan and Caṇḍi Lima are places he always heads for, contentedly travelling about.

V.

Otherwise he goes to Palah to come into the presence of the divine Lord of the Mountain with devotion and reverence. And it is fitting to go further on to Balitar, to Jimur and to Śilâhrit to enjoy the scenery. The main place in Daha is Polaman, and Kuwu and Linggamarabangun he always visits. And when in Janggala the King constantly frequents Surabhaya, and then goes on to Buwun.

VI.

In Śaka ’dice-date-suns’ (1275, AD 1353) the King went on a trip to Pajang, attended by all the city; in Śaka ’body-mountains-suns’ (1276, AD 1354) he went to Lasəm, travelling by way of the seashore. In ’openings-mountains-ears-moon’ (1279, AD 1357) he enjoyed the beauties by the Southern Ocean, going straight along the edge of the woods. And there he toured through Loḍaya, Tətə̄r and Siḍəman, taking note of their scenic beauties.

VII.

But in Śaka ’moon-elephant-suns’ (1281, AD 1359) in the month of Bhadrapada, at the fullness of the moon. King Rājasanāgara went on a journey to Lamajang, to take note of all there was to see. All the princes of Java with their wives again went with the King, with servants and vehicles; officials and officers from the whole of Majapahit and in particular the King’s priests and court poets accompaniedhim.

VIII.

So this man by the pen-name of Prapañca joined in the pursuit of beauty, attending at the feet of the King, just as the poet (himself), son of the poet, is pleased to be accompanied (by others) and receives kindly those who muse. He is Superintendent of Religious Affairs for the Buddhists to the King, and has succeeded his father, whom all the Buddhist priests had as head and whose actions in the past they keep inmind.

IX.

Now as for the way the poet came before the King when he was a boy, serving attentively without error. His motive was after all to follow the King wherever he went in the hope of being favoured. But he still does not know how to achieve poetic effects, and is most unlikely to succeed in composing a song on the writing-tablet. And this is the reason why he describes all the places passed through and sets out their names in order along the road.

X.

The first to be passed through and described is Japan, where there are monasteries and a funerary monument which is completely ruined; to the east are Təbu, Pāṇḍawan, Daluwang, Babala and Kañci not far on. And also the monasteries of Ratnapangkaja, Kuṭi Haji and Kuṭi Pangkaja as well. And Pañjrak, Maṇḍala and Pongging, Jingan and Kuwu Hañar by the side of the road.

XI.

Having reached the foundation at Pañcaśāra he went on and arrived in Kapulungan where he spent the night. But the poet journeyed on and spent the night at Waru, Həring and Tīra not far on; their relation to the mother house at Surayaśa is a dependency, and they are listed as such. But they have been transferred temporarily and not yet returned, and so they remembered to be most hospitable to the poet.

Canto 18

I.

When the King set out from Kapuluṅan the royal servants attended him in great numbers. And the whole breadth of the royal highway was filled with a limitless number of laden carriages standing like a solid wall. Man on man, footman on footman they came with ox-carts before and behind. While other followers went on foot, crowded, confused and jostling, with elephants, horses and so on in vast numbers.

II.

Despite the great numbers the carriages could be counted because oftheir

different signs. Furthermore they travelled in contingents and their painting varied from one official to another. The foremost official being the Patih of Majapahit, the ’pedestal of the kingdom’; the hundreds of carriages they rode in had dozens of different marks:

III.

As for the Princess of Pajang, all her carriages bore the mark of the bright sun. And the Princess of Lasəm’s teeming carriages were painted with a splendid white bull. The Princess of Daha had the sign of a sadaha-flower, and her carriages glowed with gold paint. But the main one was the Princess of Jīwana, whose carriages all bore as mark masses of lobheng ləwih.

IV.

Now the King of Majapahit’s carriages were numberless and bore as mark the bäel, adorned with canopies of red lobheng ləwih gringsing painted with gold. All the various chiefs transported the King’s wives, in the first place Her Majesty the Queen. And as for all the wives of the lower officials, their carriages were permitted to form the vanguard of each contingent.

V.

At the rear there came the carriage of the King, adorned with gold and glowing jewels; its appearance was different: it was a palanquin with screens, with gleaming lac, broad, and its brightness shining roundabout, dazzling. Vast numbers of troops from the Janggala, Kaḍiri and Seḍah Panglarang companies escorted him in serried ranks. Not to mention the Bhayangkāri who were in charge, or the other servants who were stationed with the elephants and horses.

VI.

III.

These he passed by and went on eastwards again, skirting the woods along the seashore; he halted at Palumbwan to hunt for a while and then went on with the sun declining. Then he passed the river at Rabut Lawang just when the surf happened to be low. And entered the territory of Balater, where he casually retired for the night on the beach.

IV.

Next morning going via Kunir and Basini he soon reached Saḍeng where he lodged. And for some days was absorbed in amusing himself at Sarampwan enjoying the scenery. Departing from there the King came directly to Kuṭa Bacok where he disported himself on the shore. Absorbed in looking at the rocks engulfed by waves with showers of spray resembling rain.

V.

Even so the poet did not go to Kuṭa Bacok but suddenly followed a branch in the road. Going north from Saḍeng by way of Balung, heading for Tumbu and Habət, on again to Galagah and Tanpahing; at Rəṇəs he waited and spent the night, wishing to attend audience. And so he met up with the King, who went via Jayakr̥ta through Wanagriya and straight on.

Canto 23

I.

III.

The next morning is now described: the King distributed gifts of clothing to all the troops. And all the poets were also given them; people were pleased and praised him for it.

Canto 29

I.

III.

The performance of prescribed rites and ceremonies occurred in due order and they were of the full number. Especially the enjoyment of the foods, their excellence was unequalled. The company of the amātya and the host of sāmya were like a mountain arriving at the court, mr̥dangga and paḍaha resounded and there was dancing the whole day long.

IV.

When his celebration was over the King turned to satisfying his every desire; He went into all the nearby villages and visited them unannounced. Several nights he spent there, devoting himself to happiness ’for the good of others’: handsome wives he won, the choice of perfect maidens.

V.

When he left Kalayu, he went straight on through Kutugan, and quickly through Kəbwan Agëng, and soon lodged at Kambang Rawi. This foundation is a Buddhist establishment, and its layout is splendid and fine, a grant made by the King to the eminent Apatih Pu Nāla.

VI.

The offerings made by the Patih were exceedingly fine and faultless; we pass over the King’s meal there and tell of the next morning: he set out and went via Haləsəs, Barang and Patuñjungan, and then through Patəntənan, Tarub and swiftly straight on through Lesan.

Canto 32

I.

The King soon arrived in Pajarakan where he stayed for fourdays; The grassy field to the south of the Buddhist foundation was where they set up camp. The officials and King’s priests led by the excellent Ārya Sujana came forward to pay their respects. And having offered him refreshments and food they were given money, which pleased them.

II.

When the King departed to go on, it was the forest hermitage of Sāgara that he headed for; his way southward was steep, passing through the riverbed of Buluh, as well as the religious community of Gəḍe, and soon after he betook himself to Sāgara: it was splendid and extraordinary, in the midst of the wooded mountains, its layout bewilderingly beautiful.

III.

But the poet was not in constant attendance upon the King, as he was absorbed in enjoying the beautiful scenery: wandering light-heartedly, lost in thought, carefree, forgetting all else, dried up, filled with aversion and indifferent to what ought to be done. Yielding and not mindful of the teachings that apply when following the rules of those who practise diligently, idly he sauntered back and forth through the rows of yards of the festooned rest-houses.

IV.

He reached a shelter by the end of a gallery where the tepus plants had joined up and were thick and luxuriant. And to his heart’s content he read again and again what those who compose verse in kakawin form had incised there. All the buildings had their share of improvised poems and carefully conceived pen-names on them. And the five letters at the end of the poems were deliberately disguised so as to make a lovely effect.

V.

The bwat-ranten pavilion bore several paintings of stories and had a base of stone, polished and high; Flowers of the nāgakusuma tree lay thick in the yard, the sides of which were lined with a wall of stone. Andwang, karawira, kayu mās and mənur were its festoons, as well as kayu puring. And ivory coconut-palms, yellow and low and bearing fruit, stood in the corners, creating a beautiful effect.

VI.

It would take too long to tell of the beauty of the forest hermitage that seemed like a vision; Its layout within and without was most awesome because the buildings were roofed with palm-fibre. And all the hermits and especially the nuns, young and old, were virtuous and clever. So that one was freed from defects and impurities merely looking at them, as if viewing Śiwa’s abode made visible.

Duly at an auspicious time he left Singhasāri and went south to Kagenəngan, To offer devotion to the lord of the sanctuary, with all his various groups of people following. Money, refreshments and food accompanied his flower-offerings with all the properrequisites. As well as clothing carried on poles preceded by drums – the people who saw it were delighted.

II.

When he had completed his worship he came outside and was surrounded by his subjects who came before him in order; The Śaiwa and Buddhist priests and the Ārya were seated here by his side, not far off. We pass over the time when the King took his meal, enjoying himself to the full; The King’s troops, as many as appropriate, were given fine clothing, and this deeply moved those who saw it.

Canto 37

I.

Let us describe the condition of the temple: its layout is matchless. On the outside is a very splendid gateway with a surrounding wall, its height measureless; Inside its courtyard is terraced, the fine rest-houses arranged around its edge. And thick with all kinds of flowering trees – fine bakula, nāgakusuma and so on – like a vision.

II.

The tower-temple in the centre seems amazingly fitting, other-worldly and as tall As Mount Meru, a Śaiwa sanctuary with an image of Śiwa within. The reason why Lord Girināthaputra serves as chosen deity in visible form Is his relation as ancestor to the King, being an object of reverence for the whole world.

III.

Now there is in the southern part of the temple, within it, an abandoned sanctuary – See its walls and gateway, equally high – it must once have belonged to the Buddhists. Inside it is a stair-c/angka, its platform remains on the east but has collapsed on the west; Only its shrine is still whole, and the place of worship is in good order, of red brick and high.

IV.

See how to the north of the platform of the stair its remaining earth is already level; The nāgapuspa planted there are spreading and others in the courtyard are sprouting and budding. Outside the gate the refectory is high, but its grounds arc abandoned. Its broad courtyard is covered with grass, its path is overgrown with weeds and full of mosses.

V.

Like a woman suffering from a serious ailment, languishing with passion, the lintel sculpture is wan and pale. The casuarinas let their hair hang loose, dishevelled and disordered, being always blown in the wind. The ivory coconut-palms still have yellow ointment smeared on their leaf-sheaths, and the betel-nuts are lustreless and faded. And the ivory bamboo too is feeling feeble at the loss of its skirt, sighing incessantly.

VI.

It is distressing to see how there is nothing that can serve as a remedy for it – It is only the illustrious Hayam Wuruk who is awaited as a cause of bringing it back to life. For he has achieved a state of excellence and has mastered the best way of bringing happiness to the world. He is kindly disposed to the humble and always takes pity on those who have been afflicted by misfortune, a deity in visible form.

VII.

Let us return to the description of the King’s journey: the next morning he went to the foundation at Kiḍaḥ And having paid reverence to the Lord in the afternoon he then went straight on to Jajaghu. After he had again come before the holy image of the Buddha, in the evening he lodged there. And in the morning he went back to Singhasāri, and without tiring made a stop at Burəng.

Chapter 5 KINGS

Canto 38

I.

The charm of Bureng is the lake that wells up clear and blue: A candi of stone with surrounding wall has been arranged in the midst of it. And numerous are the rest-houses that stand on the edge and the festoons of flowers; It is always the destination of wanderers and never fails to give pleasure to those who visitit.

II.

Let us not speak of its beauty, but tell of the King: When the heat of the sun had cooled he set out over the high fields; The grass there was pleasant, thick, clean-cut, fresh and green. Broad as a small sea – its ravines looked like rollingwaves.

III.

The King was enjoying himself, even so his carriage went on. And reaching Singhasari, he had already entered his quarters. But the poet called in on the Buddhist sage. The Abbot of the foundation, also of a family who are to be approached withprofit.

IV.

He was already aged more than a thousand months. Loyal, virtuous, of good family, a royal kinsman, pure and of good repute; He was fully accomplished in rites, would not... (?) courtly manners. And was famed as an excellent ecclesiastic whose diligence is to beimitated.

V.

He eagerly received his ardent admirer and promptly welcomed him: Ah young man, welcome is the poet who does his best to wait upon the King, Who can be asked for help, and will show pity on kinsmen who are badly off — My dear fellow, it is like a dream! How can I be of service toyou?’

% My dear, your coming is as though in a dream. May you be received as honored guest.

VI.

My aim in coming to you is a wish to ask you about the sequence of the ancestors Of the King who have been enshrined and to whom he is constantly paying honour. Especially the Lord of Kagənəngan – speak of him first. Relate the ancient tale of him, as Son of the Lord of the Mountain.’

Canto 39

I.

Indeed the reverend spiritual lord of Mungguh said: ’Oh how wonderful your question is. Poet, it moves me deeply. Of great energy indeed are the poets of mature mind — It is the nature of learning that it win praise amongmen.

II.

Well, give me leave to tell you straight away. Let me wash with waters of the seven holy springs in my mind: "Hail to Girīndra" is my reverence to the deity! Let it not cause any untoward result when I nowspeak.

III.

You should be indulgent, Prince of Poets, when you hear me. As tradition may contain much that is false. But let us hold fast to those who are wise then; Perhaps something is lacking, or possibly there is too much – do not blame me for it!

Canto 40

I.

Formerly in the Saka-year "oceans-directions-moon" (1104, AD 1182) there was a great king, of unparalleled valour in battle. Visibly a divine incarnation, known as a son not born from the womb to the illustrious Lord of the Mountain. In fear and reverence all the people paid homage at his feet, respectful and submissive; The illustrious Ranggah Rājasa was his name, victorious over his enemies and a very skilfulwarrior.

II.

A large district to the east of Mount Kawi, full of all kinds of foodstuffs and very lovely. Its status a kuwu, being the residence of a mantri, called Kuṭa Rāja, its people subdued in great numbers. That is where the illustrious son of Girīndra exercised his duties and devoted himself to valour; He devoted himself to pleasing the good and to annihilating evildoers, so that the world might be stable and reverehim.

III.

In the Saka-year "oceans-dice-Sangkaras" (1144, AD 1222) he marched against the king of Kaḍiri, The immaculate hero, the illustrious Kr̥tajaya, learned in the scriptures and teachings on reality. He was swiftly defeated and in great peril he sought to flee by hiding in the hermitage of Pārśwaśūnya; All his servants, especially the soldiers he had left behind in the city, were wipedout.

IV.

At the defeat of the king of Kaḍiri all the people of Java were seized with fear and were awe-struck; They came to make an obeisance, bearing all the various products of their regions by way of homage. Janggala and Kaḍiri were one, both united under one ruler, and so very tranquil; That was when the dapur, kuwu and juru were first introduced among the sāmya, to the delight of theworld.

V.

The might and power of the illustrious son of Girindra grew and increased more and more. And the stability of the land of Java was undisturbed, serving at his feet as protector of the world. In the Śaka-year "mouths-oceans-Rudras" (1149, AD 1227) he was duly laid to rest, having returned to heaven; He is known as the one enshrined in a double temple at Kagenəngan, a Śaiwa and a Buddhist, in olden times.

Canto 41

I.

Lord Anuṣanātha, son to the Lord, succeeded him as supreme ruler. And while he held power the whole of Java continued to be devoted and attentive. In the Saka-year ’’sectmark-mountains-Śambhus" (1170, AD 1248) he was laid to rest and returned to the abode of Girīndra; He was depicted in a splendid image of Śiwa in the foundation atKiḍal.

II.

Lord (Hari) Wiṣṇuwardhana was his son, who succeeded him on the throne. And Lord Narasingha was his colleague; like Mādhawa with his elder brother they gave the world stability: They did away with a villain named Linggapati, so that he and all his men died; All the enemies were fearful at their feet, for they were in truth the incarnations of gods in visibleform.

III.

In Saka "flavours-mountains-moon-moon" (1176, AD 1254) Lord Wiṣṇu inaugurated his son to rule. And all the sāmya of Kaḍiri and Janggala came forward to offer flower-worship at the court. King Kr̥tanagara was his consecration-name, as is wellknown;

The district of Kuṭa Rāja became more and more splendid, and so became known as the city of Singhasāri.

IV.

In the Saka-year "air-nine-earth-earth" (1190, AD 1268) Lord Wiṣṇu returned to heaven, having died. He was enshrined at Waleri as a Śaiwa image, and as a Buddhist one at Jajaghu. Shortly afterwards Lord Narasinghamūrti also returned to heaven. And has recently been enshrined by the Prince of Wengkər as an excellent Śaiwa image inKumitir.

V.

Let us also relate how King Kr̥tanagara removed a vile evil-doer By the name of Cayarāja; he was wiped out in the Śaka–year "arms-cattle-moon-earth" (1192, AD 1270) and died. In "mountains-nine-Bhawas" Saka (1197, AD 1275) the King gave theorder

to move against the land of Malayu; Great indeed was their fear, and through his divine incarnation they were defeated.

Canto 42

I.

The Saka-year "Twins-empty-suns" (1202, AD 1280) was the time when the King killed an evil man, Mahiṣa Rangkah; he was exceedingly wicked and the whole city complained about him. In Saka "bodies-sky-suns" (1206, AD 1284) he then sent emissaries to Bali to crush it. And before long its queen was overcome and duly brought as captive before theKing.

II.

Likewise the other regions sought protection at the feet of the King: The whole territories of Pahang and of Malayu bowed humbly before him; The whole of Gurun and of Bakulapura also took refuge before him. Not to mention Suṇḍa and Madura, for the whole of Java was unquestioningly devoted tohim.

III.

Nevertheless the King was not negligent, was free of intoxication, and was more and more energetic in his policy. For he had realized how difficult it is to protect the world in the age of Kali. This is why he held fast to esoteric doctrines and observances, and was firmly committed to the sect of the Buddhists, In order to imitate the kings of old, and to guarantee the continued prosperity of the world.

Canto 43

I.

In the words of the scriptures, the Paṇḍawas ruled as kings in the Dwāpāra age; "Cattle–mountains-moon–three" with the Saka-era is the moment when they returned to heaven. After their return the Kali age began, and the world became violent and turbulent – Only the divine being who concentrates on the six supernatural faculties of the Buddha could protect the world asgod-king.

II.

This is the reason why the King was firmly devoted to the Śākhya Lion, And attentively adhering to the Five Commandments he was inaugurated and duly consecrated. The name under which he was consecrated as a Jina, Jñanabajreśwara, is widelyknown.

And the King studied the scriptures on reasoning, analysis and so on till he was completely accomplished.

III.

But as he grew somewhat older he held to all sorts of esoteric rites; Mainly of course it was the Subhūti Tantra the essence of which he guarded and cherished in his heart. He applied himself to worship, yoga and meditation for the stability of the whole world. Not to mention the Gaṇacakra always accompanied by gifts, beloved of hissubjects.

IV.

Of all the kings of olden times there was none as famous as this king: He had mastered completely the sixfold strategy against enemies, was learned in the scriptures and expert in the works containing teaching on reality; He was very virtuous, firm in his Buddhist observances and very energetic in the rites for application of magic; Hence his descendants have one by one been supreme rulers andgod-kings.

V.

In Śaka "oceans–man-suns" (1214, AD 1292), the King returned to the abode of the lord of the Jinas, Through his knowledge of various rites and all kinds of excellent teachings; As "He who is released in the realms of Śiwa and Buddha" His Majesty was laid to rest, people say; Here is the place where he is enshrined as a Śiwa–Buddha statue of imposingfineness.

VI.

And at Sagala he has been set up as a Jina statue of the utmost splendour. Furthermore as an ardhanareśwarī together with Srī Bajradewī, His companion in the increase of the world, one in rites and observances – The divinities Wairocana and Locanā are their image in one statue, which is famous among the people.

Canto 44

I.

When King Kr̥tanagara returned to the abode of the Buddha, The world was fearful, sad and tumultuous, as if it would revert to its condition in the Age of Kali. There was a vassal king, a villain known by the name of Jayakatwang, Who there in the land of Kadiri desired to replace him and was outstandingly clever at layingschemes.

II.

When formerly Śrī Kr̥tajaya went forth in Śaka "oceans-Manus-one" (1144, AD 1222), The Son of the Lord of the Mountain ordered that Jayasabha should be the one to replace him as ruler. In Śaka ’eight-one-one’, (1180, AD 1258) Śāstrajaya in turn took his place in the land of Kaḍiri, And in Śaka "three–nine–Śangkaras" (1193, AD 1271) King Jayakatwang finally becameking.

III.

Each of the kings had been devoted to the descendants of the Son of the Lord of the Mountains Especially to King Kr̥tanagara – even the other islands obeyed him. Now, however, when the King passed away. King Jayakatwang became blind and strayed from the path; Due to the difficulty of protecting the world in the Age of Kali it was evident that its welfare could not belong-lasting.

IV.

Through the influence of his knowledge of the scriptures and the force of the King’s efforts before. It came about that there was a son of His Majesty’s who defeated the enemy and restored the world. His relationship was son-in-law, and Dyah Wijaya was the title by which people praised him -- Jointly with the Tatars he attacked King Jayakatwang and wiped him out completely.

Canto 45

II.

In Saka "release-qualities-wings-form" (1238, AD 1316), the month of Madhu, let us tell of King Jayanāgara who set out to remove an enemy in Lamajang: Pu Nambi was broken and all his family at Pajarakan dispersed, their stronghold razed; The world was fearful and awed at the valour of the rulingking.

III.

In Saka ’"dot-arrows-suns" (1250, AD 1328) the King returned to Wiṣṇu’s abode; Soon he was enshrined within the palace, his statue being the highest image of Wiṣṇu; Also at Śilā Pəṭak and at Bubat he had the same image as an incarnation of Wiṣṇu‚ without compare. And at Sukhalīla the splendid Buddhist image as a visible manifestation of Amoghasiddhi.

Canto 49

I.

Verily in the Saka-year "moon-arrows-two-form" (1251, AD 1329) The Princess of Jīwana, known to us as the mother of the King, Succeeded in Majapahit as Queen, And the King’s father inSinghasāri.

II.

It was the disposition of the great Rājapatnī, That these should be the auspicious leaders of the world, distinguished from others. Her daughter, son-in-law and grandson being kings and queens. It was she who made them rulers and watched over all theiraffairs.

III.

In Saka "fires-arrows-suns" (1253, AD 1331) the enemies were destroyed: Saḍeng and Kéta were defeated, overcome by her personal retinue; That was the moment when the burden of protecting the world passed To the minister by the name of Mada, a man exceedinglywise.

IV.

Further, in the Śaka–year "arrows-seasons-eyes-navel" (1265, AD 1343) The king of Bali was evil and base – He was attacked with an army, broken and completely crushed; Every kind of evildoer was fearful, and made offquickly!

V.

Dang Ācārya Ratnāngśa’s words ran thus. What the old man said was true and his speech was deeply moving – The excellence of the King in the world was evident. For he is of divine descent, as well as the incarnation of adivinity.

VI.

People who hear the tale of the kings, If they are content, their devotion increases; Clearly their evil deeds cease to dominate them. And suffering, disease and so forth are clearlyannihilated.

VII.

The reverend cleric said again by way of apology: What I have heard, my dear fellow, ends here. May you find good fortune and increase of scholarship As fruit of uttering the praises of the mightyones!

VIII.

After he had duly been entertained, with sincere words The poet took leave to go and attend to his duties. Night came and that evening he lodged in the camp; Soon it was morning and he went to pay his respects before theKing.

Chapter 6 THE CHASE

Canto 50

I.

Let us describe how the King went to roam in the hunting-preserve: He set out with weapons, with servants, chariots and horses. There in the Nandaka forest, a wood very hard to penetrate, Its trees most terrifying, and the kāśa and muñja grass spreadingfar.

II.

The troops circled round in great numbers till they filled the place. And chariots stood side by side in close order. The wood was encircled, the monkeys were startled and took fright. And the birds were in commotion, bent on getting away in theiragitation.

III.

The din of the servants echoed back and forth as they lit fires everywhere. It resounded like the thunderous roar of the sea. The flames of the fires blazed as high as the sky. Like the Khaṇḍava wood once burnt by the godAgni.

IV.

Watch the animals fleeing in blind panic! Bewildered they ran back and forth in bands trying to be first. For when they tried to run away they found fearful things on all sides and hesitated. Hence they withdrew and sought the safety of the centre, gatheringthere.

V.

Their numbers were like wild bulls in a corral, incalculable. Like cattle in a ’bull-city’, filling it with their vast numbers: Pigs, barking-deer, wild bulls, buffaloes, porcupines, chevrotains. Iguanas, monkeys, wild cats, rhinoceroses and soon.

VI.

When all the animals who lived in the wood had reached that place. They were all in agreement with each other – there was no quarrel. It was as if they were conferring, with the King of the Beasts as their chairman; At his side the jackal camc forward without hesitation.

Canto 51

I.

’Forgive my question to you. Lord of the Beasts, But seeing that the King is combing the depths of the woods, come, what policy should we adopt? Just to wait and die where we stand, or should we flee? Or again, should we offer resistance, like the crab that does not retreat whenattacked?’

II.

Of such a kind were the words of the jackal before the king; The deer, black antelope, ruru (species of antelope) and chevrotain said straight away: As might be expected of us, we have no other plan to follow Than to flee in the hope of finding a place tohide.’

III.

The wild bull, the buffalo, bull and wild dog said: ’Fie! You animals are wrong, really and truly you are low, despicable beasts! It would not be the action of a hero to run away, or either just to wait — To resist is the rule to be adhered to, in order to achieve a happyoutcome.’

IV.

The King of the Beasts replied: ’Your words are equally worthy of being taken as a guide. But if you are able to distinguish between a good and a bad man whenever you see one. In the case of a bad man one’s course of action is plain, whether it be to run away or to advance. For one is unwilling to let oneself be killed for no usefulpurpose.

V.

Even so, in the case of members of the three sects, Śaivas, Buddhists and Ṛṣis, It would be best simply to run away and to go along with them, being scholars. But if you happen to be found by the King while he is out hunting, You should merely await death and offer him your life withouthesitating.

VI.

For the King is a proper person for created beings to give up their lives for – Lord Giripati is incarnated in him as a mighty ruler. It is clear that the sins of one who dies by his hand are taken away, And that is better than the excellent deed of casting oneself into a holylake.

VII.

Who will be my enemy in this world if everyone torments us equally? However, I have an aversion to the Three Sects, and promptly keep my distance. Furthermore if I should meet the King I shall certainly offer him my life. And shall not be born again as an animal, as a result of being killed by him.’

Canto 52

I.

It was as if they had been talking thus in a meeting. And finally they stood there together paying their respects. Armed troops and foot-soldiers rushed forward hunting. But met by the horned animals they turned tail andfled.

II.

Let us tell about those in charge of the horses, out hunting together: They headed for the wild pigs which had just gathered; The sows were pitiful when several were killed. Overpowered together with their helplessyoung.

III.

The boars now made ready to advance. Four or five at a time – formidable, big and tall. Their mouths were foaming, they were red in the eyes. And their tusks were terrible, just likedaggers.

IV.

The attacking hounds they finished off and killed – The ribs of some were snapped, or their necks were severed. They tried to overpower them once again, and they inflicted losses on each other while they grappled – Their clash was like a battle, fierce and confused.

Canto 53

I.

Let us tell of the hunters pursuing the gazelles and deer, shouting to each other: One was being urged forward, grappled with a hook; exhausted and weak It went, hit in the thigh, its blood flowing thick and fast. And another, painfully struck in the leg with a kick, fell wounded to theground.

II.

The troops recovered themselves and noisily with their spears they dashed after them; The small game lay in heaps, not to mention the deer, their losses piled up. The horned animals returned to the fray, the wild bulls leading the furious beasts – The King’s troops broke ranks and fled in fright, with losses under the fierceattack.

III.

Some took refuge in overgrown ravines, or hid behind bigtrees.

And others clambered onto branches, competing to get higher and dangling there.

Unlucky the ones who took refuge in trees – when they came climbing down again

Their calves were attacked at close quarters and gored, they were taken by surprise and struggled to get free.

IV.

Instantly several officials with their mounts vyed to make a comeback. Wielding lances and pikes, stabbing, throving javelins, hurling things and kicking. This is why the horned animals fled in a thundrous stampede. followed, chased and pursued – their losses lay spread roundabout, shattered andoverpowered.

V.

Of the King’s priests, Śaiva and Buddhist, some joined in the hunt, bearing spears; Snarled at by a wild dog they turned to run, and when he went after them they took off as fast as they could go. Apparently they had neglected their rituals, or they were not virtuous. Joining in the concern for worldly things, and thereby forgetting that they already been granted a special favour.

Canto 54

I.

Let us relate how His Majesty had mounted his immaculate carriage. Shining and exceedingly high; the fearless bulls that drew it were well trained. He headed for the midst of the woods and pursued every kind of frightening animal, And this is why the other army withdrew and broke, abandoning the dead bodies andfleeing.

II.

Left behind, the boars, black antelope, ruru, chevrotain and so on were overcome with fear; The King advanced mounted on a horse to follow them as they ran off in tumult. Officials, officers and scholars, all those on the horses, joined in the hunt. And the animals were overcome – stabbed, speared, finished off and krissed, they died without agasp.

III.

The ground there is very wide and level, and the woods are thick but below it is open. So that the deer were completely helpless, pursued as fast as the horses couldgo.

The King was pleased when he stopped to rest and take refreshments; the officials and scholars came before him And told him all they had done to get what they had bagged, which made him laugh.

Chapter 7 THE RETURN

Canto 55

I.

Let us leave untold how the King while hunting enjoyed himself among the beauties of woods and mountains; Sometimes he would return to the camp to take charge of the royal ladies again Like someone on a pleasure-trip, and sometimes it was like conquering the kingdom of an enemy – Aware of the sins of the animals he was not indulging an evil passion but adhering to the duty ofnon-violence.

II.

Let us relate how he made ready to return home, for he was missing the attractions of his capital: So duly at a favourable moment he set out, going by way of Bañu Hangət, Banir and Talijungan; He spent the night at Wəḍva-vədvan, and the next day passed through Kūvarāha and Cëlong, As well as Dadamar, Garantang, Pager Talaga and Pahañangan – this is where he headedfor.

III.

The following day he passed straight through Tambak, Rabut Wayuha and Balanak, Aiming for Paṇḍakan and Bhanarāgi, to spend the night on arrival atPadāmayan.

Turning back south-westwards he went to Jajava at the foot of the holy mountain Kumukus,

And came before the lord of the sanctuary with flower-offerings and drums – people were delighted to see it.

Canto 56

I.

Now the character of the foundation in the past is of course well-known: It was a pious work of King Kṛtanagara, the great-grandfather of the King. Moreover it was he who ruled over it in bodily form, and he alone. And hence it was both Śaivas and Buddhists who always used to worshipthere.

II.

As a sign of this the caṇḍi below was Śaiva, with a Buddhist pinnacle above. And with in was a splendid image of Śiva of limitlessfineness;

A statuette of Akṣobhya above the crown was undoubtedly its highest point.

And it was through its supernatural powers that it was destroyed, being truly of the highest essence of Void.

Canto 57

II.

He was travelling about visiting holy bathing-places and chose to spend the night within the sanctuary. He humbly came before the holy statue and with great devotion he respectfully offered praises. This caused the Abbot to feel pained, as hedoubted

Whether he was entitled to worship an image of Śiva, and so he asked about it with an apology.

III.

The sage informed him of the true nature of the sanctuary in thepast.

And of the presence of the holy statue of Akṣobhya, very hard to make out there above.

When on his way back he again spent the night in the sanctuary in the presence.

He was disappointed and dismayed to see that the statue had completely vanished.

IV.

It must have been in ’fires-arrows-suns’ of the Saka-era (1253, AD 1331) that the holy statue disappeared; When it disappeared the fine caṇḍi within was struck by lightning. The repeated account of the great monk is clear and leaves no room for doubt – It could not possibly become a sanctuary again, and moreover had already beendeserted.

V.

Its layout is indescribably beautiful, like heaven come down to earth: Its gateway outside, the surrounding wall, and the pavilions and other buildings are all excellent;

Inside it is adorned with thick nāgapuspa flowers in bloom. Which the palace ladies excitedly use to bedeck their hair.

VI.

For some time the King happily wandered there in search of natural beauty:

At Wulu Dada the pool was extraordinary, its ferns spreading out below the water -

He made for here by going east from the sanctuary whenever the sun was hot.

And also went to Pakalvangan through the ravine, indulging his wishes to the full.

Canto 58

I.

Let us relate how, when he departed from Jajava, he went in the direction of Paḍamcyan, Halting at Cunggrang to enjoy the scenery while wandering in the woods entranced by their charm. It was a Ṛṣi sanctuary on the slope of Mount Pavitra that he went to. And recorded the beauties of the valleys seen below in the form of bhāsa andkidung.

II.

When he had finished amusing himself there, in the morning the carriages were standing ready, having been put in order. He set off westwards at the foot of the mountain, travelling over the roads he had followed before. Reaching Japan where he put up for the night, the King was met by the troops coming out to fetch him – Those left behind in the palace were longing for this audience when they would joyfully come into hispresence.

III.

The third hour was the time for the princes to take a meal, having gathered there, Led by the King’s father and uncle both seated in proper order at the head;

The princes of Matahun and Paguhan were by the King’s side, close by.

Each with his wife; how long they took over their meal need not be told.

Canto 59

I.

The King set out next morning riding in a carriage, continuing on his way;

The poet took the turn-off for Rabut Tugu with some attendants.

Calling in at Pahyangan he met members of his family who had gathered there;

They entertained him, apologizing that they were too unimportant for him to visit.

II.

The King passed through Banasara and SangkanAdoh,

And when he arrived on the outskirts of the city it was already about the second hour.

All the roads he passed along were crowded with elephants, horses and carts lined up.

Not to mention the draught-buffaloes with their leaders, a great crowd.

III.

As if specially arranged the princes proceeded, duly accompanying each other: The Princess of Pajang with her husband and all their servants went in front;

The Princess of Lasëm at their rear was likewise, not far behind –

Their carriages were splendid and delighted the onlookers.

IV.

The Princess of Daha and the Prince of Wéngkër were behindthem,

And the Princess of Jīvana behind them, with her husband and servants following on.

The procession was completed by the King’s countless carriages in contingents

With some thousands of armed officers escorting them.

V.

Let us speak of the people in the streets, lining the roads row on row. Crowded in the shade awaiting the moment When the King Would pass. Excitedly the women came out to the gates, noisily pushing for a place. And there were some whose breast-cloth came off, they ran soimpetuously.

VI.

Those whose houses were further off jostled for places in talltrees.

And maidens young and old hung dangling in bunches from the branches.

There were coconut-palms and sugar-palms there – these they climbed without reflecting.

Simply forgetting they could be seen – all they thought of was getting a view!

VII.

When the King arrived the kala and conches rang out in chorus. And all the people in the streets bowed low in fear and awe. When he had passed there was the tumult of those escorting him at the rear–

Elephants, horses, donkeys, camels and carts rolled ceaselessly onwards.

Canto 60

I.

On foot went the serried ranks of foot-soldiers. The countless carriers coming on behind – Pepper, safflower, cotton, coconuts,betel-nuts,

Kalayar and tamarind they earned, as well as sesame-seeds.

II.

Behind these came ones carrying heavy burdens. Puffing and going with difficulty, loaded down and leading

Puppies on the right and piglets on the left.

Fowls and ducks in baskets, hampered and bent low.

III.

One carrier was trying to carry all kinds ofwares:

Catechu, thorn-apple, bamboo-shoots, palm-spathes, young tamarind.

Winnows, steamers, cooking-pots, trays and fire-drills -

It looked as if it would all clatter to the ground, so that he got laughed at.

IV.

Let us describe how the princes arrived together at the palace, And had returned to their residences each one. Recalling all they had done before, And devoting themselves to whatever would please their ownpeople.

Chapter 8 PROGRESSES SOUTH

Canto 61

I.

Time went by, and when the King had been some time in thecapital,

The month of Bhadra in Śaka ’two-elephants-suns’ (1282, AD 1360) arrived. Then the King went to Tirib and to Sëmpur; The game was plentiful in the woods there, and when he attacked them their losses were many.

our translation: Time went by, and when the King had been some time in the capital (rājya?), The month of Bhadra in Śaka ’two-elephants-suns’ (1282, AD 1360) arrived. Then the King went to Tirib and to Səmpur; The game was plentiful in the woods, when he attacked them their losses were many.

About the toponyms Tirib and Sempur, Pigeaud comments: “As Tirib is the name of a village in the modem district of Wånågiri, south of Surakarta, in Central Java, it seems a likely supposition that the Royal Chase of 1360 was held in that far-off hilly region bordering on the Southern Ocean. King Hayam Wuruk had a predilection for the seashore, and his last visit to the western districts (Pajang) was seven years ago. Tirip (ending in a p) figures in the triad Pangkur, Tawan, Tirip, mentioned in several old Royal charters of Central Javanese origin, but even in the Majapahit period not wholly forgotten. The names are supposed to belong originally to an ancient triad (sang māna katriṇi [possibly to be read: mānak katriṇi]) of rural community officials in the time of an extinct 10th century Central Javanese dynasty (v. comm. on Ferry Charter plate V). The identification of Näg. Tirib with old Tirip seems too hazardous. A village of the name of Sempu is known in the modern district of Pacitan, which borders on Wänägiri. Sempon is the name of two villages in the district of Wånågiri itself. As sempu or sempur is the name of a tree (Dillenia) it is not to be wondered at that it was used as a village- or a district-name. As far as is known the district of Wanägiri has no remains of important buildings dating from Majapahit times or before. That is in accordance with the fact that the King did not visit any shrine in Sömpur and Tirib; only the hunt is mentioned.

II.

In Saka ’three-bodies-suns’ (1283) in the month of Vaiśāka, the King went to worship at Palah with his followers. At great length he visited every beautiful spot to enjoy himself: Lwang Wéntar, Manguri, Balitar andJimbe.

princes to be pleased; That afternoon there arrived the Ḍapurs, Aputih and Sujyana being the most knowledgeable of them. And the officials -- whoever had been given fields would be responsible, with Āyra Rāmādhirāja at their head; It was the level of the costs that they tried to estimate and discussed before the princes.

IV.

Let us pass this over and tell how Bhadrapada had almost come and nowon

the last day of Śrāwana All the craftsmen doubled their efforts erecting a lion-throne in the outer courtyard. Others were preparing trays for food, processional shrines and floats with all their accessories. Joined by the ḍaḍap-makers, gold and silversmiths who were busily occupied increasing their production.

Canto 64

I.

When the auspicious time arrived the immaculate court had already been set up: There in the centre the splendid halls were adorned like highprisadi;

There was a group with a platform of stone, with fine red-painted pillars and a decorated ridge-pole –

They were radiant, as they were located in front of the awesome lion-throne.

II.

On the west a mandapa with hangings was erected as a place for the gathered princes. And on the north were the neatly constructed awnings going round to the east and rising in terraces at the rear; The wives of the officials, scholars and priests were the ones who would have their couches there – it was already full up. And in the south the hosts of servants – their countless awnings extended inrows.

III.

Now the procedure for the royal ceremony was the ultimate in worship of the All-Knowing Buddha: All the Buddhist priests adept in the Tantras were witnesses to the drawing of the sacred circle. Led by the Abbot, the chief court-chaplain who is diligent in the foundation at Naḍī, A man of established piety, very virtuous, righteous and completely imbued with the teachings of the ThreeTantras.

IV.

Because of his age, a thousand months of his earthly existence having been devoted to religious studies. He suffered from physical disabilities – not to mention the many good disciples who attended him. So the spiritual lord of Paniha in fact acted as ’right-hand man’ for his role in the sacred circle. And hand-gestures, sacred formulas and muttered prayers in keeping with the correct pronunciation were manipulated to focus themind.

V.

On the twelfth the soul was invoked and the recitation of the Sutras was attended to. And sacrifices, worship and other efforts were completed for the coming of the soul again. The holy flower was brought to life by means of yoga and that night the Supratiṣṭha ritual was performed. The essence of meditation and powerful mental concentration being applied by the great Abbot.

Canto 65

I.

The morning of the day of the full moon was the time when it came forthto

receive homage in the midst of the court. Loud trumpets, conches and gañjaran drums in front escorting it in countless numbers. On the splendid throne, high and mysterious, that was the place where it was paid homage. And when all the Buddhists, young and old, had gathered they uttered praises in due order.

II.

Then the princes came together into the presence to offer flower-worship, humbly with wives and children. Joined by the Prime Minister Gajah Mada as the most eminent of those who came forward with their wives to pay their respects. As well as the officials stationed in the Outer Regions and kings of all the other countries; When they had finished devotedly paying their respects, their seats were arranged according torank.

III.

The Prince of Paguhan was the first to present his perfect food. And Śrī Handiwa-handiwa was the form of his float which bore dukūla cloth andbetel-leaf

As for the Prince of Matahun, his float was a white bull and also resembled Nandinī;

This produced money and food from its mouth in a remarkable way without ceasing.

IV.

As for the Prince of Wəngkər, his excellent food was neatly arranged and carried in a single-pillared pavilion; Its arrangement was amazing in every respect and of great value, accompanied by the bestowal of money equally among the court. The Prince of Tumapël’s float was also unusual and charming, with the bodies of loving women; Each one had a day of his own for expressing a variety ofideas.

V.

The main one was His Majesty’s: an extraordinary Mount Mandara was his carrier for the wonderful food. At the time when it was being turned, models of the host of gods and demons circling around it – those who saw it were awed. Carp of an exceedingly large size filled a fish-pond, swimming around together. As if ill and drunken because of the sea-water, increasing the bustle of thecourt.

VI.

Thus every day all kinds of floats, whatever was superior and excellent, were intended as offerings to the deity; The wives of officials, assessors and priests received a share of what was left of them, just the right amount each one; Also the nobles, the leading relatives of the King, were bestowed with gifts as appropriate. Not to mention the choice foods that were passed around among all the King’s troops in thecourt.

Canto 66

I.

On the morning, then, of the sixth day, Bhaṭāra Narapati duly came into the presence with food. As well as the most eminent of the nobles: their pavilions and processional shrines filled the place, carried in row on row. The two Superintendents had as carriers ships, each depicting a scene from the ballads. And as big as real ships; gongs large and small resounded back and forth to escort them, deeply impressing theonlookers.

II.

The Prime Minister, Gajah Mada, on the same day made an offering in the presence: His fine float was of grieving women in the shade of a nāgasari tree, rājasa blooms vying to entwine it. The officials and Āryas in charge of the districts followed on with the village heads and joined them in making offerings; Many were the shapes of their carriers for food: some were boats, mountains, pavilions or fish – they kept oncoming.

III.

The good taste of the princes’ celebration was most wonderful, the very ultimate in excellence. For on the seventh day the money, clothing with limitless food did not stop. They were distributed to the Four Estates, primarily the priests followed by the countless officials, who were pleased. And in their enthusiasm the juru and sāmya started clapping their hands because the drinks were flowing like atorrent(?).

IV.

Crowds of onlookers from all directions milled noisily without a gap; The appearance of the court and those offering food, these they watched, pushing for a place. The Queen danced in the hall, and it was only ladies who looked on in her presence. All seated in serried rows, tightly packed – some forgot themselves as they looked on in speechlesswonder.

V.

Every performance that might please the people the King held: See the storytellers and masked dancers taking turns with all kinds of singers every day! Not to mention the warriors shouting challenges – naturally the ones as loud as thunderclaps gave people a fright and made them laugh. And in particular the constant donations to every kind of person begging alms caused everyone to be joyful.

Canto 67

I.

As the princes performed the obsequies to care for the departed in this way.

So they could not fail to bring about the happiness of the Rājapatnī for whom they were carried out. May it move her to bestow prosperity on the King’s reign: May King Rajasanāgara be victorious over enemies, as long as there are a sun and moon!

II.

In the morning the Buddhists came to worship and to send off the one they worshipped; She became Prajñāparimitā, returning to the realm of the great Buddha. The holy flower-body was promptly cast upon the waters, and when it had completely disappeared, All the offerings to the demons too were divided up and shared out among the throng ofservants.

III.

The princes felt relieved and serene when the celebration was over, nothing disturbed their thoughts – They strove only to have her sanctuary at Kamal Pandak completed;

Moreover the ground had already been consecrated in Śaka ’fires-seven-suns’(1273, AD 1351); It was Śrī Jñānavidhi who performed it and who had then made a brahmayajña as his act of worship.

Canto 68

I.

And so this is the tale of the tamarind-tree, known through a reliabletradition:

Formerly, in Śāka ’ages-mountains-Nanda’ (974, AD 1052), the reign of King Janggala of Jīvana, And King Pañjalu of Daha was the time when the land of Java was divided into two –

King Airlangghya brought it about out of love for his sons, the two kings.

And so this is the tale of the tamarind-tree, known through a reliable tradition: Formerly, in Śāka ’ages-mountains-Nanda’ (974, AD 1052), the reign of the ruler of Janggala in Jīvana and the ruler of Pañjalu in Daha, was the time when the land of Java was divided into two – King Airlaṅga brought it about out of love as he had the two kings as children.

Robson was off the mark here. The text means to say that Jīvana and Daha are the names of the respective capitals/kratons. In the Deśavarṇana context, the equivalence Jīvana = Kahuripan can be confirmed by comparing 1.4b and 2.2d. The distinction between “palace” (nagara) and “land” (bhūmi) is clearly reflected in the wording of the Mula Malurung charter, which differentiates nagara daha from bhūmi kaḍiri (7r4).

II.

There was a Buddhist of the Mahāyana school, a master of the Tantras and a lord of yogis. Who dwelt in the midst of the cemetery at Lemah Citra, sought out bypeople.

And who reached Bali over the water, treading the waters of the sea without danger. Called the holy Mpu Bharaḍa, firm in his knowledge of the past and so on and the three ages.

III.

This holy man was requested to divide the land, and was not unwilling. And so he marked the boundary of this with water in a pot from the sky. From west to east up to the sea, north and south were divided from each other – But as far as if separated by an ocean – and from then on Java had twokings.

And over there is the village of Palungan, the place where he put down the water-pot, as everyone knows. He was stopped by the height of the tamarind-tree, he caught his robe in its crown. And that is why he cursed it to become small, and also why it is on the dividing-line.

V.

Its function was to be a marker, the origin of people being scared to leave their own homes. And so a sanctuary was built, so that the land of Java should be one again. Should be stable with a king of the whole country, and so that the people might know it in future without having any doubts. And to be a sign that the King is victorious over the whole world as a sovereign ruler.

Canto 69

I.

Prajñāparimitāpurî is the name by which the holy sanctuary is generally known, And a Prajñāparimitā-ritual was performed by Śrī Jñānavidhi to establish it. As is to be expected of a senior scholar, versed in the Tantras, who has succeeded in acquiring a knowledge of all holy scriptures. Evidently the holy Mpu Bharaḍa was embodied in him, and this caused the King to bepleased.

II.

And now Bhayalangə̄ is also a place where the Rājapatnī has beenenshrined;

The revered Jñānavidhi was sent out once again to perform the worship and to consecrate the ground to establish it. The reason for calling it Wiśeṣapura is that efforts were made to devote special attention to setting it up; The high official Who received instructions to supervise it was Dëmung Bhoja, who is young, energetic and discerning.

III.

The locations for worshipping her are spread far and wide, set up as memorial shrines in every district. Whether it be a veśapuri or a pakuvvan it is a place of worship of the great Rājapatnī. Every month of Bhadra she is worshipped by the Amātyas and the Brahmas, all of whom are devoted to her. And she tastes pleasure in her heaven, having as grandson one distinguished as sole sovereign of the land ofJava.

Chapter 10 SIMPING

Canto 70

I.

In the Śaka-year ’winds-eight-suns’ (1285, AD 1363) it is related that the King Went travelling to Simping, where the holy sanctuary was to be moved. With the prescribed rites and ceremonies and no lack of any kind of proper offering. The famous superintendent Ārya Rājaparākrama performed theworship.

V.

Patih Dami vas the Junior Minister – He was always highly regarded within the palace. And the Patih named Pu Singha Would be witness to all that the princesordered.

VI.

Such being the arrangement ordained by the princes, The world was content and permanently stable. Its loyalty and devotion grew more and more -It was the lordship of the King that caused it to beso.

Chapter 12 DOMAINS

Canto 73

I.

status: The Śaiva superintendent is entrusted with the care of the Parhyangans and the Kalagyans, The Buddhist superintendent is the guardian of all the monasteries and cloisters.

And the Mantri Her Haji cares for the communities of Ṛṣis, being the protector of the ascetics.

Canto 76

I.

The free sanctuaries* established as Śaiwa foundations are firstly KuṭiBalai,

Kañci and Kapulungan, Roma and Wwatan, Īśwaragr̥ha, Phalabdhi, Tajung, Kuti Lamba and Taruṇa, The Parhyangan of Kuṭi Jāti, Caṇḍi Lima, Nīlakusuma, Harinandana and

Uttamasukha, And the Prāsāda Haji of Saḍang, Panggumulan, Kuṭi Sanggraha and Jayaśikha,

II.

Not omitting the Sphaṭikeyang* of Jaya, Manalu, Haribhawana,Caṇḍi

Wungkal and Pigit, Nyū Danta‚ Katuda, Srangan, Kapuyuran, Jayamukha, Kulanandana and Kanigara, Rəmbut, Wuluhən and Kinawəng, as well as Sukhawijaya and Kajaha, Campen and Ratimanmathāśrama, Kula Kaling, and Batu Putih is an addition.

III.

The Buddhist sanctuaries established as free monasteries are Wipularāma and Kuti Haji, As well as Yānatraya, Rajadhanya, Kuwu Nātha, Surayaśa, Jarak, Laguṇḍi, Wadari, Wewe and Pacəkan, Pasarwan, Ləmah Surat, Pamaṇikan, Srangan,Pangikətan,

IV.

Baryang, Amr̥tawardhani, Wəti-wətih, Kawinayan,* Patəmwan andKanuruhan,

Wəngtal, Wəngkər, Hantən, Bañu Jikən, Bata-bata, Pagagan, Sibok, Padurungan, As well as Piṇḍâtuha, Təlang and Surabha are the main ones, Sukhalīla is an addition. We need not mention those associated with them – Pogara,** Kulur and Tangkil are the main ones out of the many.

Canto 77

I.

As follows again let the Buddhist Bajradhara establishments be mentioned in order: Iśānabajra, Nadi, Tada and Mukuh,* Sambang and Tajung, As well as Amr̥tasabha, Bang-Bangir, Boddhimūla, Waharu, Tampak, Duri, Paruha, Taṇḍara, Kumudaratna* and Nandinagara,

II.

And Wungañjaya, Palaṇḍit, Tangkil, Asah, Samici, Apitahen, Nairañjana, Wijayavaktra, Magenéng, Poyahan, Bala Masin, Kərat, Ləmah Tulis, Ratnapangkaja, Panumbangan, Kahuripan, As well as Ketaki, Talaga Jambala, Jungul and Wiṣṇuwāla asaddition.

III.

And Budur, Wirun, and Wungkulur as well as Mananggung, Watukura, Bajrāsana, Pajampayan, Samalanten* and Simapura, Tambak Laleyan, Pilanggu, Poh Aji, Wangkali and Beru, Lembah, Dalinan and Pangadvan – the first on the fixedlist.

Canto 78

I.

The free sanctuaries belonging to Ṛṣis are the ones at Sumpud, Rupit and Pilan, And the ones at Pucangan, Jagaddhita, Pavitra and Butun as well; These all have a pratistha, a sabhā and a linggapranāla in common. And their abbots are commonly given the title ’GreatTeacher’.

II.

These are the free sanctuaries the independence of which was guaranteed in the past. Followed by the freeholds that are without a pratistha; the foremost of them having an unchanging independent status are: Bangvan, Tungkal, Siddhāyatra, Jaya, Siddhâhajə̄ng and Lvah Kali, Tvas, Waśiṣṭha, Palah, Padar and Siringan – the foremost of the ones pertaining to theŚevāngkura.

III.

Wañjang, Bajrapura, Wanora, Makeduk, Hanten, Guhā and Jiva, Jumput, Sobha, Pamuntaran and Baru pertain to the Boddhāngśa and have an excellent name. Kājar, Dāna, Hañar, Turas, Jalagiri, Cenṭing, Wekas, Waṇḍira, Waṇḍāyan, Gatavang, Kulampayan and Tāla are the foremost of the ones belonging to theṚṣyāngkura.

IV.

Dhannārṣi, Sawungan, Belah, Junl, Siddhang, Srangan, Wadurya, Gelan, Gandha, Terəp, Haraśāla and Nampu are the ones belonging to the Kadang Haji and generally well known; Sīma, Nadī, Abhaya, Tihang, Pakuvukan, Sīma Kiyal and Suci, Not to forget Kaviri, Barat and Kacapangan – these have the fixed status offreehold.

V.

Apart from these are the Wangśa Wiṣṇu of Kalating, Batvan, Kamangsyan, Batu, Tanggulyan, Dakulut, Galuh and Makalaran are the main ones of fixed independent status. On the other hand the districts of the Medang Hulun Hyang are Parung, Lungga, Pasajyan and Kelut, Andel Mad, Paradah, Geneng and Pangavan – the foremost of the ones that have been exempt since formertimes.

VI.

We need not describe the Kalagyans scattered over all the districts of Java, Or the Kutis with a pratistha, followed by the ones without a fixed pratistha. But the difference is that the income of Kasangghikans is steady, being from the capital. And Kasthapakans are a place for training and for applying oneself to ceremonies andvows.

VII.

Apart from these are the Origin Maṇḍalas: Sāgara and Kukub, of which the ancient order is preserved. Not omitting the Sukayajña and Kasturi, what the Ṛṣis call the ’Four Ashmarks’; The Katyāgans of the Caturāśama are Pacira, Bulvan, Luvanva and Kupang, Numbers of them are found roundabout and they seek the support of the villages and rural curers as is wellknown.

Chapter 13 ORGANIZATION OF THE CLERGY

Canto 79

I.

The status of all the various districts of Java had already been checkedwhen

Now each of the four classes is steadfast in its code of conduct: The Mantris and especially the Aryas are both skilled in the art of government; The nobles of aristocratic birth and the virtuous Walls are watchful in policy. followed by the Weśyas of the whole country, and the Sūdras busily engaged in their ownaffairs.

IV.

These are the four classes of men, the high-born who emerge from the divine Order – According to the scriptures any condition of them is entitled by the King (to be admitted) to the palace. These are firmly fixed in their own principles, not to mention the threesorts

of low-born men – The merchants, foreigners and impure, who are equally diligent in their own vays.

Canto 82

I.

Such being the condition of the land of Java during His Majesty’s reign. He has no doubts in his heart when performing meritorious works to please the people. Moreover the two princes support the King in carrying out the true Law of righteousness. And the King’s brothers-in-law, being his junior, are of like mind withhim.

II.

The Prince of Singhasāri has opened up at Sagada an incomparable sanctuary. And the Prince of Wéngkér at Śurabhana, Pasuruhan and the one in Pajang. Those at Rava, Kapulungan and Locanapura are Buddhist seats. And the Prince of Watsari the one at Tigawangi, making the peoplecontent.

III.

All the officials, having obtained a boon, are given freeholds and striveto

outdo each other: It is memorial shrines and tover-temples that they make, as well as linggas

and so on the whole time. Devoted to the gods, devoted to the host of ancestral spirits and equally respectful to the worthy sages. They perform deeds of charity, meritorious acts and good works, following His Majesty’s example.

Chapter CHAPTER 14 – THE COURT FESTIVAL

Canto 83

I.

Such being the excellent qualities of the King, ruling as sovereign over Majapahit, He is praised as being like the moon in autumn, making all the worldcontent.

The evildoers are like day-lotuses and all the good people are like night-lotuses, sincerely loving. And the servants, supplies and vehicles, elephants, horses and so on are as the ocean.

II.

The land of Java has become more and more renowned for its purifying power in the world: It is only India and Java that are noted for their excellence as fine places. Because of the numbers of experts in sacred texts, principally the Superintendents and the Seven Assessors, As well as the Panjang Jīwa, Lekan and Tangar, all who are experienced in affairs, each highlyskilled.

III.

Firstly the Brahmarāja, a worthy priest, a great poet and faultless inhis

knowledge of the scriptures – Every kind of logic he knows, he is expert in the great kāwya, in Nyāya philosophy and so on; And also Ḍang Hyang Bāmana, highly competent in observances, virtuous, a master in the sacred texts and the six pure duties. Not to mention Śrī Wiṣṇu, who is immersed in hymns and prayers that have as aim the increase of the world’s abundance.

IV.

And so constantly all kinds of people come from other countries incountless

numbers – See: India, Cambodia, China, Annam, Champa, the Carnatic and so on, Gaur and Siam are their places of origin, sailing on ships with the merchants in numbers.

Monks and priests in particular, when they come they are given food and are happy to stay.

V.

Now every Phalguṇa the King is honoured and treated with solicitude in his own palace: There arrive the officials of all Java, the juru and kuwu as well as the Superintendents and all the Assessors, Joined by the Balinese as first among the other islands, all with their gifts in uninterrupted numbers; Vendors and merchants fill the markets and all their various wares are piled up inabundance.

VI.

The procedure for the worship is that a procession of portable shrines with drums is escorted by the common people Seven times, each day increasing with one, together with offerings heading for the Outer Courtyard. The homa and brahmayajña are performed by the Śaiwa and Buddhist priests as their worship. Commencing on the 8th of the ’dark’ half of the month, and having as fruit the well-being of the King.

Canto 84

I.

The 14th having arrived, let us describe how the King comes out: In order to make a tour of the city he dons ornaments of gold and so on. And gleaming brightly he is carried in a palanquin, making his way over carpets laid one after the other; Officials and all the Śaiva bhujangga are the foremost of those wearing the clothing presented to them and accompanying him innumbers.

II.

The drums, tabours and trutika ring out, not to mention the loud conchesand

trumpets. Rivalled by the unbroken chorus of bards uttering the song of salutation, Sanskrit verses in his praise from other cities, the work of skilled master-poets. As a token that the King is as famous as Raghu’s son or the victorious Krṣṇa‚ renowned in the world.

III.

When the King has ascended the jewelled lion-throne, glowing brightly, His form is Soddhodani made visible, just arrived from the splendid abode of the Buddha. Evidently those in attendance by his side, being handsome and divine, are the Three Gods and the King of the Gods, For their ornaments are equally superior, as is to be expected of eminent, esteemedpersons.

IV.

The Princess of Pajang and her husband take up the first place in the procession, Her throne has moved off escorted by countless troops, The officials of Pajang and the officials of Paguhan as their companions in contingents, In vast numbers and wearing their finery, with followers, flags, drums and soon.

V.

Likewise the Princess of Lasëm with her husband come behind with their followers, And the Princess of Kaḍiri and consort, with nobles and troops behind; The Princess of Jīvana comes behind them, with a host of servants and with her husband, And the King is the last, the eminent ministers of all Java accompanying him innumbers.

VI.

Look at the people in dense crowds, crushed together without a gap as they watch – By the side of the highway the carts have been drawn up side by side as lookout-stands. The gateways have been decorated on either side like flags, and inparticular

the lookouts have been adorned; Numerous are the vomen, young and old, not to mention those who fill the forecourts, gathered in groups.

VII.

They are excited and happy, as if they are watching it for the very first time! Let us not relate what they do; in the morning the King is blessed, emerging into the Outer Courtyard. The leading priests give him holy water – the precious jar is of the best and its salver is finely made; The officials and paməgət then come before him to offer ’flower-homage’, vying with each other.

Canto 85

I.

In the first half of Cetra the hosts of subjects gather to consult and take counsel together: All the officials, officers and headmen and especially the King’s troops join in. followed by the provincial officials, the juru and buyut, as well as the people of other cities. Not to mention the nobles, royal priests and in particular theBrahmans.

II.

The purpose of the meeting is to ensure that none of His Majesty’s subjects be undisciplined in what he does. But follow the teachings of the Raja Kapa-kapa which is read aloud every Cetra; Let him not trespass on what is forbidden and take to heart therules

regarding the right clothing and so on to be worn. And the property of the gods he is not to lay hands on, so that the city may be safe and sound forever.

Canto 86

I.

Two days later the King devotes his attention to a celebration: There is to the north of the city a famous field by the name of Bubat; Whenever the Princes come there, they are carried on thrones, each one different from the others. And all their servants surpass a procession – the people watching are veryamazed.

II.

Now Bubat is formed like a treeless plain, very flat, bare and wide; For half a league it extends to the east, as far as the royal road. And a quarter of a league to the north, as far as the bank of the river; It is surrounded by the dwellings and camps of the officials, in large numbers and arranged ingroups.

III.

The Constructions in the centre are tall, their height is quite amazing and splendid; Many of their posts are carved depicting Parva stories neatly set out. The King’s quarters are on the western side of this, as Compact as the palace in the interior – This is where the King takes up his lodgings when the month of Cetra has arrived and he mounts the lookout-pavilion.

Canto 87

I.

The stands are arranged in a row to the north, facing west; On the northern and southern sides of the King the nobles are closely set. The high officials and Superintendents of the Law are the ones facing east and sitting in order – In front of them it is very wide, like the breadth of the greatsquare.

II.

This is the place where His Majesty, being concerned for others’good,

presents a ’treat for the eyes’: Those who are willing to risk injury engage in duels and general fights; They do var-dances with daggers drawn, others box or compete with ropes, thus causing amusement. And sometimes this goes on for three or four days, and then he goes straight home.

III.

When the King has returned Bubat is deserted and the stands are pulled up; Now that the duels have been broken up it is all the more pleasant; In the Waning of Cetra the King entertains all the contestants -Given Clothing and food they are happy to take leave and go home.

Canto 88

I.

All the various elders and chiefs were now not in a hurry to return homeand

came to take leave in the interior: Ārya Raṇādhikara accompanied by the governor of Trung next morning came into the presence. And Ārya Mahādhikāra‚ the juru and five tanda as heads of the padələgan Were their companions as they took leave while the King gave audience to them gathered there.

II.

Then the Prince of Wëngker spoke, addressing the gentry and chiefs: ’You people should not be insincere in your loyalty and in the devoted love with which you serve our lord! You must be steadfast in the duties of the Weśya class, in anything that will bring about the prosperity of the country districts, stick to that! Bridges, main roads, varingin-trees, houses and so on and all kinds of useful public works must be put inorder.

III.

The main thing is the ricefields, dry and irrigated -- whatever is planted, letit

be fruitful, guard it and cherish it! Any land that has been made into village land must continue so, and not become neutral ground. And so the inhabitants should not push off to other areas when they open up new land. This is the regulation that has to be followed -- it is the expansion of the country districts that should be striven for.

IV.

Prince Kṛtavardhana approves the size of the districts to be made; But let the number of hearths within their borders be counted at the end of each month. You should join in taking account of the presence of evil-doers, in the first place those who try to slip through the gate unobserved – An increase in the King’s possessions is the fruit of it, his means of protecting theworld.’

V.

His Majesty the king of Majapahit addressed them with gentle words, speaking unhurriedly: ’Sāmya means of course that your manifestation of this should not be achieved in a visama manner; When there are duties for the King, the "door-tax" is the main one – letno

one fail in this. And when entertaining guests you should also try to consider who you are and adhere to the characteristics of a sāmya.

Canto 89

I.

And the essence of the regulations from the reign of the Queen Mother should be followed: In the morning when it is light let people cook all that will be eaten when entertaining guests; If there is anyone who acts wildly among those being entertained,causing

distress and being violent. follow up the whole complaint – no matter what it is, we must be informed.

II.

For the palace and its own area are like a lion and a deep wood: If the fields are mined, then the city too will be short of sustenance. If there are no subjects, then clearly there will be other islands that come to take us by surprise. Therefore let them be cared for so that both will be stable; this is the benefit of my Words toyou.’

III.

Thus he addressed the chiefs. Who replied respectfully; As one they declared that they Would not fail to comply With all that the King had said. The officials and assessors appeared before him, and also the nobles now came into his presence; Dong! The third hour struck, so let us tell about his meal assembled with themthere.

IV.

The north-eastern hall was where he took his place – it had alreadybeen

splendidly adorned. And in the three halls along the sides the leading chiefs were seated in order together. The superior dishes arrived, the trays all made of gold; Promptly those bringing them forward took up positions before the King.

V.

His food consisted of mutton, buffalo, poultry, venison, vild boar, bees. Fish and duck, in keeping with the teachings of the Lokapurāṇa. Dog, donkey, worms and rats are forbidden, as well as frogs which are very low – Insolent enemies and a wasting of life are the defects they cause if this rule be broken.

Canto 90

I.

The food intended for the common people arrived. Complete and all of silver were their splendid dishes; Countless meats, everything on land and in the water. Quick-sticks! Soon they came down in succession, one byone.

II.

Frogs, worms, donkey, rats and dogs – The many addicted to these were inundated and their greed satisfied. Because of the fact that the people differ from district to district. All these likes of theirs were gratified, and that made themhappy.

III.

All sorts of delicious drinks followed each other without a break: Coconut-palm toddy, lontar-palm toddy, arrack from the aren-palm, kilang, rice-wine And tampo, only the best was set there before them in quantities; The trays were all gold and of various differentsorts.

IV.

Jars and pots were spread roundabout in countless numbers. And very many were the kinds of alcoholic drink, made from various ingredients. Endlessly the drinks passed to and fro like streaming water – They gulped as much as they felt inclined, some threw up and others passedout.

V.

It is the custom of kings when giving a feast That those who are addicted are also approached – the liquor flows freely. It would not do to give instructions as to the conduct of someone who is completely carried away. And as for those who become too bold while in a state of drunkenness, they get laughedat.

VI.

The singers were merry, and singing in turns The King’s works they expressed in song, deeply moving. The drinkers became all the more content, taking as much as they liked. And when finally they could take no more, they ended up laughing together.

Canto 91

I.

Juru i Angin was making witty remarks with her great-grandmother, cracking joke after joke; She came on acting to the words of a song as she went to fetch each of her companions. The things she did caused laughter and pleased the audience. And so she was given pieces of clothing by all the chiefs.

II.

Finally she was ordered to go before the King and to join in serving drinks there. And so she went with the officials and assessors as they served and sang. The singing of the Manghuri and Kaṇḍamohi was praised again and again. And the King, himself an expert, would cap it, deeply touching andbeautiful.

III.

The King’s songs put them under a spell, amazingly apt. Comparable with the cries of a peacock on a branch in their poetic beauty. Like honey and syrup mingled in their delightful sweetness. And resembling creaking bamboos in their awesomeness, breaking one’sheart.

IV.

Ārya Raṇādhikāra had neglected to address the King, So Ārya Mahādhikāra joined him to say together That the nobles desired to watch him perform raket – Ah!’ was all he said, and went back to make animprovization.

V.

Prince Kṛtavardhana acted as pañjak for him in the meantime; There in the hall in the centre it was hastily arranged. His Śori was a singer, and his Tëkes was Rahajeng – Seeing that it was for the sake of amusement, it simply arousedmirth.

VI.

He withdrew when the King arrived to take up his role: His song was of a different kind, causing the onlookers to be delighted. His Śori was brisk, fittingly handsome and accomplished. And the latter’s song made veiled allusions, giving the onlookers deeppleasure.

VII.

The King was exceedingly handsome, in his full costume. And he had eight Tékéses who, being his minor wives, were truly beautiful. They were of noble descent, clever and thoroughly versed in what to do. So when he did the jesting-scene they let comments drop that were to thepoint.

VIII.

In this way he went right through the Navanāṭya and took it as his starting-point. With farce as first principle – the laughter was constant, in unison and unbroken. And also pathos, which made people weep, inspired sorrow and ended in tears. So that the audience were overwhelmed withemotion.

IX.

When the sun was sinking low in the sky, then the King concluded. And the nobles took leave of him, wiping their lord’s feet. They said they were freed from evil, given a joy as if not of this world – Let us not describe their praises of the King, Who had already returned to theInterior.

Chapter CHAPTER 15 – CONCLUSION

Canto 92

I.

May it be a means of raising the King’s good opinion, should he recall him Who has long humbled himself for poesy.

III.

The time he has spent in often composing kakawin and producing bhāsaon

his tablet has been wasted: The first time it was the Sakābda, the second was the Lambang and When that was finished the Parwasāgara. So now the fourth is the Bhīṣmaśaraṇa and the final one is the Sugataparwa-Warṇana; It is the Lambang and Śakakāla that he goes back to, seeing that they grow and are not yet finished.

IV.

His aim in doing all this is that he should become more experienced when composing for the King, but even so he is not yet thoroughly accomplished in poetry; The depth of his devotion and the love for his King are the reasons why he insists on joining those who laud him. Sanskrit verses, kakawin and kidung are his praise for the King, in the first place the Deśawarṇana; All he has to lose now is face – Without doubt he Will be laughed at, but What can be done? Let him accept it.

Canto 95

I.

One’s natural reaction. When constantly bored by an awkward young lady in a village Is to be disagreeable, humourless, withdrawn and to have no sweet conversation; I am simply honest, true and good – how very hardhearted of her to abandon me! Why then, what is the use of knowing the Laws of Love if they are to befruitless?

II.

This is the reason for weaning myself from the objects of the senses and not being attached to affairs. Blind and deaf, ignoring everything, tired of the pain of being abandoned. May the instruction of the Great Sage penetrate and be grasped in the heart, Always attending to the two kinds of religious observance and hence not going away or abandoning them.

III.

Carrying that out is no different from performing austerities in the wooded mountains and hiding oneself away, Making a secret house and a place for offerings, absorbed in extinguishing memories. Kamala (lotuses) are its courtyard, and high asana trees are planted there: Karnalasana is its name; it has been drawing me for a long time.

Canto 96

I.

Prapañca took delight in five things: Putting on a funny speech-defect, Going red in the face, refusing to go to bed, Having erections, and suddenly cracking jokes.

II.

Disorderly and in no way to be followed, Not expert and not according to the rules, The order of the story bears the mark of Tantri – To be reproved as yielding and repeatedly worsted.

Canto 97

I.

It is with blemishes that Pu Wināda strives, Strives for numerous gifts when it is time; Ignorant as to the essence of what should be done, He is indifferent to feelings of approval byothers.

II.

Wināda takes refuge in meritorious deeds, And when given gifts he is without cares; If one allows him to cause sharp pain, An ascetic speedily givesguidance.

III.

He clashes truly, daring to give fight, His fight is just begun, he is not yet skilled; He would never falter, for the Void he strives, His striving is heroic, he is fíerce in quietude.

Canto 98

I.

As is natural to poets by the pen-name of Wināda when doing penance only perfect observances are adhered to, Benevolence and favour to those who long, equanimity toward those who have had enough and are averse to action, Renouncing pleasure and wealth unless what brings true happiness can be found, Without noticing or seeing the conduct of those blamed and found wanting in theInterior.

Bibliography

Digital data for the Old Javanese were acquired by Arlo Griffiths from an OCR-ed scan of Pigeaud’s 1960 diplomatic edition (EdPi) of the Cakranagara lontar (witness C). Digital data for the English translation were acquired by Arlo Griffiths from an OCR-ed scan of Robson (1995). Work in process.

References

Kern, Johan Hendrik Caspar and Nicolaas Johannes Krom. 1919. Het oud-javaansche lofdicht Nāgarakṛtāgama van Prapañca (1365 A.D.). ’s-Gravenhage: Nijhoff. [URL].

Pigeaud, Theodore Gautier Thomas. 1960. Java in the fourteenth century: A study in cultural history. The Nāgara-Kěrtāgama by rakawi Prapañca of Majapahit, 1365 A.D. Third edition, revised and enlarged by some contemporaneous texts, with notes, translations, commentaries and a glossary. Koninklijk Instituut voor Taal-, Land- en Volkenkunde Translation Series, 4. The Hague: Nijhoff.

Robson, Stuart Owen. 1995. Deśawarṇana (Nāgarakṛtāgama) by Mpu Prapañca. Verhandelingen van het Koninklijk Instituut voor Taal-, Land- en Volkenkunde, 169. Leiden: KITLV Press.

Notes

^1. Probably hayvaniṅ thāni here rather means the same as kahayvaniṅ thāni, so ’welfare of farmers’. See kahayvan in next stanza, in different meaning.
^2. Perhaps rather translate awarṇa as ’like’.
^3. Or rather Ujuṅ Medinī as single place name? (Cf. Ujung Langit, Ujung Pandang, etc.)
^4. Can this not be Pulau Seram?
^5. Why not Hutan Kadali ’Banana Forest’ as a single toponym?
^6. AG-WJS: Or should one imagine Pañjrakmaṇḍala?
^7. In 9.1, Robson translates "Janggala, Kaḍiri, Sədah, Panglarang".
^8. OJED gives bhayaṅkari, which is the expected Sanskrit spelling.
^9. Correct Balerah.
^10. Correct Bobo.
^11. What is Robson’s source for this reading?
^12. Or: ’On top of that it rained, the reason why all of those (roads) became slippery’?
^13. Rather: "The setting (sirəp = surup) of the dim (manda) sun was a hindrance ...".
^14. vehicle?
^15. Should one take both sakveh and kabeh seriously, and imagine a translation "... took their places in all the camps"?
^16. Correct Uttara. Robson’s translation here and note on p. 112 ("uttama: is this really the man’s name?") suggest a typing error occurred at some stage of his work that he failed to notice.
^17. ... that the happy King arranged.
^18. Hadi Sidomulyo 2007: 65-66 "Posisi Ketha sudah diketahui, yaitu tanjung Ketah, di sebelah utara Besuki; sedangkan Bungatan dan Walandhingan dapat disamakan dengan desa Bungatan dan Mlandingan, letak masing-masing 15km dan 25 km di sebelah barat Panarukan, di jalan raya menuju Besuki."
^19. Why not Pacaron?
^20. Note occurrence of the same expression in the Tarukan inscription (1203 Śaka). Any way it can mean committing suicide at least in that context?

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Lontar manuscript from the Lombok collection. ... leaves in Balinese script.

</objectDesc>

</abbr>

main hand of the manuscript, black ink, Balinese script

</handNote>

</handDesc>

</physDesc>

Looted from Puri Cakaranegara; stored in Leiden Universiry Library; restored to Indonesia; entered into Perpystakaan Nasional Republik Indonesia.

</history>

</msDesc>

</witness>

</abbr>

<bibl>

</bibl>

</witness>

</abbr>

<settlement>Karangasem, Bali</settlement>

<repository>Private collection of Dewa Gede Catra</repository>

</msIdentifier>

Dewa Gede Catra’s paper copy of (or edition based on) Griya Pidada

</objectDesc>

</abbr>

Main hand of the manuscript, black ink, Balinese script

</handNote>

</handDesc>

</physDesc>

</msDesc>

</witness>

</listWit>

</sourceDesc>

</fileDesc>

Encoded in TEI according to the <ref target="{URI for DHARMA editorial conventions or page with link to Encoding Guides}">Conventions of ERC-Project DHARMA</ref>.

<!-- A second paragraph can be used to acknowledge any relevant funding agency, project acronym and number, any to specify for instance that the edition results from a personal research project such as a PhD.

-->

</projectDesc>

</correction>

<foreign>Pepet</foreign>: We have freely inserted or removed <foreign>pepet</foreign>s when required by meter, without recording the normalizations in our apparatus.

Vocalic liquids: In words of Austronesian origin, we normalise graphemes [r̥] and [R̥] as [rə] or [ər], and similarly, we normalise [l̥] and [L̥] as [lə] or [əl]. In words of Indo-Aryan origin, for which /r̥/ and /l̥/ are distinct phonemes, we represent them as [r̥] and [l̥]. Hence for the Old Javanese word /gərəh/ “thunder”, the spelling [gəR̥ḥ] is normalised to [gərəh], while for the Sanskrit word /kr̥ta/ “done”, the spelling [kr̥ta] is retained.

Vowel length: We have normalized vowel length using OJED spelling as norm, except when OJED spelling would have yielded an unmetrical sequence. Vowels at the end of pādas are very often written long, frequently without evident justification: we have not shied away from shortening vowels whose length seemed unjustifiable in grammatical terms.

Consonant gemination after r: We have silently degeminated double consonants after r to obtain normal dictionary spellings of words.

Aspiration: We have silently normalized the spelling of aspirated/unaspirated consonants. We do not record variant readings that only concern aspiration of consonants. The Cakranagara manuscript abounds in needless aspiration.

</normalization>

</interpretation>

</editorialDecl>

</samplingDecl>

</encodingDesc>

<change who="part:argr" when="2025-05-25" status="draft">encoded teiHeader; revised meter names</change>

<change who="part:axja" when="2025-05-24" status="draft">conversion from googledoc to XML-TEI</change>

</revisionDesc>

</teiHeader>

<body>

<div type="chapter" n="1"><head>CHAPTER 1: THE ROYAL FAMILY</head>

<l n="a">oṃ nāthāya namo stu te stutiniṅ atpada ri pada bhaṭāra nityaśa,</l>

<l n="b">saṅ sūkṣmeṅ tələṅ iṅ samādhi śiva buddha sira sakala niṣkalātmakā,</l>

<l n="c">saṅ śrī parvatanātha nāthaniṅ anātha sira ta patiniṅ jagatpati,</l>

<l n="d">saṅ hyaṅniṅ hyaṅ iniṣṭy acintyaniṅ acintya hana taya təmahnireṅ jagat.</l>

</lg>

<!-- d. taya] em., waya EdPi Catra84 PUSDOK.

--> <lg n="2">

<l n="a">byāpi byāpaka sarvatattvagata nirguṇa sira riṅ apakṣa vaiṣṇava‚</l>

<l n="b">riṅ yogīśvara pauruṣeṅ kapila jambhala sakala sirān hyaṅiṅ dhana,</l>

<l n="c">śrī vāgindra sirān hyaṅiṅ sakalaśāstra manasija sireṅ smarāgama,</l>

<l n="d">riṅ vighnotsaraṇaprayoga yamarāja sira makaphalaṅ jagaddhita.</l>

</lg>

<!-- a. nirguṇa] niguṇa EdPi. (typo? note a.l. unclear).

d. vighnotsaraṇa-] vighnotsarana- EdPi.

d. makaphalaṅ] makapalaṅ EdPi.

--> <lg n="3">

<l n="a">nāhan doniṅ umastutī padanirāhyun umikəta kathe nareśvara,</l>

<l n="b">saṅ śrī nātha ri vilvatikta haji rājasanagara viśeṣa bhūpati,</l>

<l n="c">sākṣāt janma bhaṭāra nātha siran aṅhilaṅakən i kalaṅkaniṅ prajā‚</l>

<l n="d">həntyaṅ bhūmi javātibhakti manukūla tumuluy i tkeṅ digantara.</l>

</lg>

<!-- a. kathe] kate EdPi. Or katheṅ?

c. sākṣāt] sākṣat EdPi.

--> <lg n="4">

<l n="a">riṅ śāka rtu śarena rakva ri vijil nr̥pati tlas inastvakən prabhū,</l>

<l n="b">an garbheśvara nātha riṅ kahuripan vihaganiran amānuṣādbhuta,</l>

<l n="c">liṇḍuṅ bhūmi ktug hudan havu gərəh kilat avilətan iṅ nabhastala,</l>

<l n="d">guntur taṅ himavān ri kampud ananāṅ kujana kuhaka māti tan pagap.</l>

</lg>

<!-- b. kahuripan] kavuripan EdPi.

b. °bhuta] °bhūta EdPi.

d. kampud] kāmpud EdPi.

--> <lg n="5">

<l n="a">nāhan hīṅanirān bhaṭāra girinātha sakala matəmah prabhūttama,</l>

<l n="b">na lvir sādəgirekanaṅ sayavabhūmi <hi rend="check">cava təluk</hi> umuṅkul ādara,</l>

<l n="c">vipra kṣatriya vaiśya śūdra caturāśrama sama nipuṇeṅ samāhitā,</l>

<l n="d">həntyaṅ durjana mary ābuddhi kala kevala matakut i vīrya saṅ prabhū.</l>

</lg>

<!-- b. cava] em. chāyā (Abimardha Kurniawan)?

c. təluk umuṅkul] em. təlu tumuṅkul? Cf. 42.2b ... paḍā manuṅkul ādara-->

</div>

<l n="a">ndan saṅ śrī rājapatnī prakaśita sira mātāmahā śrī narendra,</l>

<l n="b">saṅ lvir pāvak bhaṭārī paramabhagavatī chatraniṅ rāt viśeṣa,</l>

<l n="c">utsāheṅ yoga buddhasmaraṇa ginəṅirān cīvari vr̥ddha muṇḍi,</l>

<l n="d">riṅ śāka dr̥ṣṭi sāptāruṇa kalahanirān mokta muṅsir kabuddhan.</l>

</lg>

<!-- a. śrī] śri EdPi.

--> <lg n="2">

<l n="a">ry antuk śrī rājapatnī jinapada kavəkas duhkhitaṅ rāt byamoha,</l>

<l n="b">ry ādəg śrī nātha muṅgv iṅ majapahitumuluy tuṣṭa maṅgə̄ṅ kabhaktin,</l>

<l n="c">reṇa śrī nātha saṅ śrī tribhuvanavijayottuṅgadevī gumanti,</l>

<l n="d">muṅgv iṅ rājyerikaṅ jīvanapura sira tāmvaṅmvaṅ i śrī narendra.</l>

</lg>

<!-- b. majapahit-] majhapahit- EdPi.

c. tribhuvanavijayottuṅgadevī] em., tribhūvana jīvayottuṅgal devī EdPi. Robson’s translation implies the emendation proposed here, which makes more sense and solves metrical incongruity, but he gives no note.-->

</div>

<l n="a">təkvan bhakti sirān makebu ri sira śrī rājapatnīśvarī,</l>

<l n="b">satyānūt brata pakṣa sogata masaṅskāre dagan saṅ pəjah‚</l>

<l n="c">tan sah śrī kr̥tavardhaneśvara pitā de śrī narendrādhipa‚</l>

<l n="d">sedampaty apagəh sireṅ sugatamārgāṅde sukhāniṅ jagat.</l>

</lg>

<!-- d. -mārgāṅde] -mārgaṅde EdPi.

d. sukhāniṅ] sukhaniṅ EdPi.

--> <lg n="2">

<l n="a">ndan śrī bhūpati saṅ pitā nr̥pati muṅgv iṅ siṅhasāry āpagəh,</l>

<l n="b">sākṣāt hyaṅ vava ratnasambhava sirān maṅgəh parārthaṅ jagat,</l>

<l n="c">dhīrotsāha sire kavr̥ddhyanikanaṅ rāt satyabhaktye haji,</l>

<l n="d">lagy aṅgəgvani <hi rend="check">kārya sahana kā</hi>dhyakṣātidakṣeṅ naya.</l>

</lg>

<!--a. āpagəh] apagəh EdPi.

c. kavr̥ddhyanikanaṅ] em. Ke., kadr̥ddhyanikanaṅ EdPi.

d. kārya sahana kādhyakṣātidakṣeṅ] unmetr. Pi. (III.11) conjectures kārya tan sah anahādhyakṣātidakṣeṅ.-->

</div>

<l n="a">muvah ibu haji saṅ narendrānujā de hajīṅ jīvana,</l>

<l n="b">prakaśita haji rājadevī mahārājasānindita,</l>

<l n="c">sira ta sinivi riṅ dahānopameṅ rūpa riṅ ṣaḍguṇa,</l>

<l n="d">samasama kalavan hajiṅ jīvana lvir sudevy āpalih.</l>

</lg>

<!-- c. dahānopameṅ rūpariṅ] dāha nopameṅ pariṅ EdPi.

c. ṣaḍguṇa] sadguṇa EdPi.

d. samasama] em. (m.c.) Ke., samasa EdPi.

--> <lg n="2">

<l n="a">priya haji saṅ umuṅgv i vəṅkər baṅun hyaṅ upendrānurun,</l>

<l n="b">nr̥pati vijayarājasānopameṅ pāramajñottama,</l>

<l n="c">samasama kalavan nr̥pe siṅhasāry ekapakṣāpagəh,</l>

<l n="d">sira vihikani hayvaniṅ thāni yāvat sabhūmī java.</l>

</lg>

<!-- a. umuṅgv i] em. m.c., umuṅgwiṅ EdPi.

a. hyaṅ upendrā-] read hyāṅ upendrā-, hyaṅṅ upendrā- or hyaṅ hupendrā- for the meter.

b. pāramajñottama] em. (m.c.) Ke., em. Pi. rūpa vijñottama.

c. nr̥pe] Sidemen PUSDOK, nr̥pati EdPi.

c. ekapakṣāpagəh] Sidemen; akapakṣāpa ... EdPi.

d. vihikani hayvaniṅ] PUSDOK, vihikaniṅ EdPi.

See Hinzler & Schoterman 1979: 483.

*AG&MS: probably hayvaniṅ thāni here rather means the same as kahayvaniṅ thāni, so ’welfare of farmers’. See kahayvan in next stanza, in different meaning.-->

</div>

<l n="a">vvantən tāri haji ri vilvatikta rājñī,</l>

<l n="b">saṅ muṅgv iṅ lasəm anurāga riṅ kahayvan,</l>

<l n="c">putrī śrī narapati riṅ daha prakāśa,</l>

<l n="d">saṅ śrī rājasaduhitendudevy anindya.</l>

</lg>

<!-- c. daha] dahā EdPi.

--> <lg n="2">

<l n="a">ndan śrī vardhanaduhiteśvarī pamuṅsu,</l>

<l n="b">rājñī muṅgv i pajaṅ anopameṅ raras rūm,</l>

<l n="c">putrī śrī nr̥pati ri jīvana prakāśa,</l>

<l n="d">an sākṣāt anuja təkapniraṅ narendrā.</l>

</lg>

<!-- a. vardhanaduhiteśvarī] vardhanaduhiteśvari EdPi.

b. i] em. m.c., iṅ EdPi.

d. təkapniraṅ] em. m.c. tkapniraṅ EdPi.-->

</div>

<l n="a">penan śrī naranātha kapva ta huvus labdhābhiṣeka prabhū,</l>

<l n="b">saṅ nātheṅ matahun priya nr̥pati saṅ rājyeṅ lasəm suśrama</l>

<l n="c">saṅ śrī rājasavardhana prakaśiteṅ rūpādhivijñeṅ naya,</l>

<l n="d">tan pendah smarapiṅgalā patəmu saṅ nāthenaləmniṅ jagat.</l>

</lg>

<!-- a. labdhābhiṣeka] labḍa bhiṣeka EdPi.

b. priya nr̥pati] the final vowel of priya is long by position followed by nrə-.

b. rājyeṅ] rājñī Ke.

--> <lg n="2">

<l n="a">saṅ nātheṅ paguhan priya nr̥pati saṅ rājñī pratiṣṭhe pajaṅ,</l>

<l n="b">khyāti śrī nr̥pa siṅhavardhana surūpānvam suśīlāpagəh,</l>

<l n="c">aśry āvarṇa sanatkumāra saha devīḍā papaṅgihnira,</l>

<l n="d">bhaktī jə̄ṅ haji māsih avvaṅ anak aṅde tuṣṭanī nāgara.</l>

</lg>

<!-- a. rājñī] PUSDOK, rājī EdPi.

--> <lg n="3">

<l n="a">təkvan vr̥ddhy avəke narendra saṅ umuṅgv iṅ vīrabhūmy aṅḍiri,</l>

<l n="b">saṅ śrī nāgaravardhanī pratita rājñī kanyakānopama,</l>

<l n="c">ndan rantən haji rāja ratv i mataram lvir hyaṅ kumārānurun,</l>

<l n="d">saṅ śrī vikramavardhaneśvara paniṅkah śrī narendrādhipa.</l>

</lg>

<!-- a. narendra] narendrā EdPi.

b. pratita] pratīta EdPi.

c. i] iṅ EdPi.

--> <lg n="4">

<l n="a">vuṅsu śrī nr̥patīṅ pajaṅ sinivi muṅgv iṅ pavvanavvanpurī,</l>

<l n="b">rājñī śrī suravardhanī nvamira vāla lvir hajəṅniṅ tulis,</l>

<l n="c">sakveh śrī yavarāja saṅ paḍa madudvan nāgarātuṅgalan,</l>

<l n="d">ekasthāna ri vilvatikta maṅisapv ī saṅ narendrādhipa.</l>

</lg>

<!-- a. nr̥patīṅ] nr̥pati EdPi.

a. muṅgv iṅ] muṅgvi EdPi.

c. yavarāja] PUSDOK msL-pc, yajarāja msL-ac.

c. saṅ paḍa] sapaḍa EdPi.

c. nāga-] naga- EdPi.

d. ekasthāna] ekhasthāna EdPi.-->

</div>

<l n="a">varṇan śrī naranātha kastavaniran dinakarasama digjaya prabhu‚</l>

<l n="b">bhraṣṭaṅ śatru baṅun tamisra sahane bhuvana rinavasan nareśvara‚</l>

<l n="c">tuṣṭā sajjanapaṅkajāmam ikanaṅ kujanakumuda satya sāttvikā,</l>

<l n="d">sthityaṅ grāma sabhūmy aveh dhana baṅun jala hinaturakən ya sakrama.</l>

</lg>

<!-- a. dinakara] dinakhara EdPi.

b. bhuvana] bhūvana EdPi.

b. tamisra] tamiśra EdPi.

c. paṅkajāmam] paṅajamam EdPi.

c. sāttvikā] satvikā EdPi.

d. grāma] ghrāma EdPi.

--> <lg n="2">

<l n="a">lvir saṅ hyaṅ śatamanyu maṅhudani rāt haji tumulak i duhkhaniṅ prajā,</l>

<l n="b">lvir hyaṅ pitr̥patī kadaṇḍaniṅ anārya baruṇa ri katəmvaniṅ dhana,</l>

<l n="c">lvir hyaṅ bāyu sirān tameṅ sakalaloka makaśaraṇa dūta nityaśa,</l>

<l n="d">lvir pr̥thvī ri karakṣaniṅ pura katonanira kadi bhaṭāra candramā.</l>

</lg>

<l n="a">riṅ varṇākr̥ti kāmadeva sakalānurun umulati ramyaniṅ purī,</l>

<l n="b">sakveh saṅ para putrikādika vadhū haji kadi pavibhajyaniṅ ratih,</l>

<l n="c">ndan saṅ śrī parameśvarī svaduhitā nr̥pati vijayarājasottama,</l>

<l n="d">mukhyāvarṇa suṣumnadevy anupameṅ hayu tuhu savave nareśvara.</l>

</lg>

<!-- d. mukhyā-] mukyā- EdPi.

d. suṣumnadevy] susumnadewy EdPi.

d. anupameṅ] anūpameṅ EdPi.

--> <lg n="4">

<l n="a">təkvan vr̥ddhi sirān pakānak i siraṅ nr̥pati kusumavardhanīśvarī,</l>

<l n="b">rājñī rājakumāry anindya sinivīṅ pura ri kabalan uttameṅ raras,</l>

<l n="c">saṅ śrī vikramavardhanendra saniruktyanira paṅucapiṅ sanāgara,</l>

<l n="d">sākṣāt devata devatī siran atəmva həlam anukhani tvasiṅ jagat.</l>

</lg>

<!-- b. rājñī] rājī EdPi.

b. sinivīṅ] em., sinivi EdPi.

b. uttameṅ] em., utameṅ EdPi.

d. anukhani] anukani EdPi.-->

</div></div>

<div type="chapter" n="2"><head>THE CAPITAL</head>

<l n="a">varṇan tiṅkahikaṅ purādbhuta kuṭanya bata baṅ umidər makāndəl aruhur,</l>

<l n="b">kulvan <hi rend="check">ḍidvura</hi>vaktra maṅharəpakan ləbuh agəṅ i təṅah vay edran adaləm,</l>

<l n="c">brahmasthāna matuṅgalan pathani buddhi jajar inapi kapva sə̄k caracara,</l>

<l n="d">ṅkā toṅgvan para taṇḍa tan pəgat aganti kuməmit i karakṣaniṅ purasabhā.</l>

</lg>

<!--

a. kuṭanya] kuthanya EdPi.

a. makāndəl] makandəl EdPi.

b. ḍidvura vaktra] em. di puravaktra Ke., dinvarawaktra Poerb., niṅ dvarawaktra Muusses.

b. təṅah] tṅah EdPi.

-->

<l n="a">lor taṅ gopura śobhitābhinava kontənika vəsi rinūpakāparimitā,</l>

<l n="b">vetan saṇḍiṅikārja paṅguṅ aruhur patiganika binajralepa maputih,</l>

<l n="c">kānnah lor kidul ī pəkən rakət ikaṅ yaśa vəkasiṅ apañjaṅ adbhuta dahat,</l>

<l n="d">aṅkən caitra pahə̄maniṅ bala samūha kidulika catuṣpathāhyaṅ ahaləp.</l>

</lg>

<!-- a. vəsi] vsi EdPi.

c. kānnah] emend karnah? But see again kannaḥ in 9.3c.

d. samūha] samuha EdPi.

d. catuṣpathā-] catuspathā- EdPi.

--> <lg n="3">

<l n="a">alvāgimbar ikaṅ vaṅuntur añaturdiśi vataṅanikāvitāna ri təṅah,</l>

<l n="b">lor taṅ veśma panaṅkilan para bhujaṅga kimuta para mantry aliṅgih apupul,</l>

<l n="c">vetan ṅgvan para śaiva bauddha mavivāda mucap aji sahopakāra vəki sə̄k,</l>

<l n="d">prāyaścitta ri kālaniṅ grahaṇa phalguṇa makaphala hayvaniṅ sabhuvana.</l>

</lg>

<!-- a. añaturdiśi] em., an haturddiśi EdPi.

b. kimuta] khimuta EdPi.

d. grahaṇa] em. śravaṇa (Pi.)?

d. phalguna] phalguṇa (???̄)

--> <lg n="4">

<l n="a">kānnah vetan ikaṅ pahoman ajajar tigatiga ri təṅah kaśaivan aruhur,</l>

<l n="b">ṅgvan saṅ vipra kidul paḍottama susun barat i natar ikābatur patavuran,</l>

<l n="c">ṅgvan saṅ saugata lor susun tiga tikaṅ vaṅunan i pucak ārja mokirukiran,</l>

<l n="d">kapvāṅjrah racananya puṣpa pinaran nr̥pati satata yan hinoma mapupul.</l>

</lg>

<!-- d. puṣpa] puspa EdPi.

d. hinoma] em. (OJED), hanoma EdPi.

--> <lg n="5">

<l n="a">ṅkāneṅ jro kiduliṅ vaṅuntur ahělət palavaṅan ikanaṅ pasevan atatā,</l>

<l n="b">veśmārjājajar aṅhapit havan aṅulvan i təṅahika tañjuṅ aṅjrah asəkar,</l>

<l n="c">ndah kulvan mahələt muvah kidul i paṅguṅ ika balay aneka medran i təpi,</l>

<l n="d">ardhālvā ri təṅah natarnikana maṇḍapa pasatan asaṅkhya lot mavurahan.</l>

</lg>

<!-- a. ikanaṅ] ika na EdPi.

b. pasevan] paśevan EdPi.

a. atatā] atathā EdPi.

d. asaṅkhya] aśaṅkya EdPi.

--> <lg n="6">

<l n="a">ri jronyeki muvah pasevan akidul dudug aṅusi vijil kapiṅrva ri daləm,</l>

<l n="b">tiṅkahnyeki tinumpatumpa mahələt palavaṅan ikanaṅ sapaṇṭa tinitah,</l>

<l n="c">kapvaṅ veśma subaddha vatvan ika len saka balabag usuknya tan pacacadan,</l>

<l n="d">sə̄k deniṅ bala hajy anaṅkil agilir makəmitan umapekṣa vāra matutur.</l>

</lg>

<!--b. pasevan] paśevan EdPi.

b. tinitah] em. (Pigeaud), tiniṅkah EdPi., tinika Kern.

c. kapvaṅ veśma] em. (Kern), kapwar weśma em. (Pigeaud), kapwa wweśma EdPi.-->

</div>

<l n="a">nāhan lvirnyaṅ manaṅkil paṅalasan iṅaran kvehnya tan papramāṇa,</l>

<l n="b">tan palvir nyū gaḍiṅ jaṅgala kaḍiri səḍah paṅlaraṅ rājadevī,</l>

<l n="c">vaiśaṅkā vvaṅ panevvan kr̥tapura sinəlir mvaṅ jayeṅ praṅ jayāgə̄ṅ,</l>

<l n="d">aṅreyok kayv apu vvaṅ jaladhi pasuruhan sāmajādi prakīrṇa.</l>

</lg>

<!-- d. sāmajādi] sāmajāḍi EdPi.

d. prakīrṇa] prakirṇna EdPi.

--> <lg n="2">

<l n="a">nāhan tādinya muṅgv iṅ vataṅan alunalun tan pəgat lot maganti,</l>

<l n="b">taṇḍa mvaṅ gusti vadvā haji muvah ikaṅ amvaṅ tuhan riṅ yavābāp,</l>

<l n="c">mukhyaṅ muṅgv iṅ vijil piṅkalih adhika bhayaṅkāry apintv āpupul sə̄k,</l>

<l n="d">lorniṅ dvāre daləm ṅgvanya kidulika para kṣatriya mvaṅ bhujaṅgā.</l>

</lg>

<!-- a. tādinya] tāḍinya EdPi.

c. mukhyaṅ] mukyaṅ EdPi.

c. piṅkalih] pi kalih EdPi.

c. apintvāpupul] em., apintāpupul EdPi.

d. bhujaṅgā] bhūjaṅgā EdPi.

--> <lg n="3">

<l n="a">ṅkāneṅ bāyabya riṅ paścima midər umareṅ mr̥tyudeśaṅ yaśākveh,</l>

<l n="b">sar sə̄k de saṅ sumantry āmava pinituha riṅ vīrabhr̥tyān panaṅkil,</l>

<l n="c">anyat kānnah kidul pāntaranika lavaṅan maṇḍapa mvaṅ gr̥hākveh,</l>

<l n="d">sar sə̄k de bhr̥tya saṅ śrī nr̥pati ri paguhan nityakālan paśeva.</l>

</lg>

<!-- a. mr̥tyudeśaṅ] mr̥tyūdeśa EdPi.

c. kānnah] kānnah EdPi. Emend karnah? See 8.2c.

d. saṅ śrī] sa śrī EdPi.

d. paseva] paśeva EdPi.

--> <lg n="4">

<l n="a">ṅkāne jroniṅ vijil piṅkalih arəja natarnyāratālvātiśobha,</l>

<l n="b">sə̄k veśma mvaṅ vitānābhinava papupulan saṅ manaṅkil mareṅ jro,</l>

<l n="c">vetan tekaṅ gr̥hānopama vaṅunanikāśry aruhur sopacāra,</l>

<l n="d">ṅgvan śrī nāthan paveh seva riṅ umarək umuṅgv iṅ vitānāprameya.</l>

</lg>

<!-- b. vitānābhinava] vitanābhinava EdPi.

d. seva] śeva EdPi.

d. vitānāprameya] vitanāprameya EdPi.-->

</div>

<l n="a">varṇan varṇani saṅ manaṅkil irikaṅ vitāna satatā‚</l>

<l n="b">mantrī vr̥ddha parārya len para pasaṅguhan sakaparək,</l>

<l n="c">mvaṅ saṅ pañca ri vilvatikta mapatih dəmuṅ kanuruhan,</l>

<l n="d">tan sah raṅga tuməṅguṅ uttamani saṅ marək vəki pənuh.</l>

</lg>

<!--

a. vitāna] vitānā EdPi.

c. mapatih] em. (Krom), mapagəh EdPi.

-->

<l n="a">kvehniṅ veśapurī kamantryaniṅ amātya riṅ sanagara,</l>

<l n="b">doniṅ bhāṣa parāpatih para dəmuṅ sakālan apupul,</l>

<l n="c">aṅhiṅ saṅ juruniṅ vatək paṅalasan mahīṅan apagəh,</l>

<l n="d">pañca kvehnira mantry anindita rumakṣa kārya ri daləm.</l>

</lg>

<!-- d. pañca kvehnira] pañcākvehnira EdPi.

--> <lg n="3">

<l n="a">ndan saṅ kṣatriya len bhujaṅga r̥ṣi vipra yapvan umarək,</l>

<l n="b">ṅkāne hə̄bniṅ aśoka muṅgv i hiriṅiṅ vitāna maṅadəg,</l>

<l n="c">dharmādhyakṣa kalih lavan saṅ upapatti sapta adulur,</l>

<l n="d">saṅ tuhv ārya ləkasnirān paṅaran ārya yukti satirun.</l>

</lg>

<!-- b. aśoka] aśokha EdPi.

b. vitāna] vitānā EdPi.

c. sapta adulur] em, sapta dulur EdPi., saptādulur Ke.-->

</div>

<l n="a">nā lvir saṅ marək iṅ vitāna pinakedaləm inapi rinaṅga śobhita,</l>

<l n="b">riṅ jro pūrva sake vijil pisan adoh piniṅit ikaṅ umañjiṅe daləm,</l>

<l n="c">ndan saṅ śrī nr̥pa siṅhavardhana kidul saha yugala saputraputrikā,</l>

<l n="d">lor saṅ śrī kr̥tavardhaneśvara baṅun surapada tiga taṅ purāpupul.</l>

</lg>

<!-- c. yugala] yugāla EdPi.

c. -putrikā] -putrīkā EdPi.

c. nr̥pa] em., nr̥pati EdPi. (unmetr.).

--> <lg n="2">

<l n="a">sakvehniṅ gr̥ha nora tan pasaka mokirukiran apənəd vinarṇana,</l>

<l n="b">mvaṅ tekaṅ batur aśmaviṣṭaka mirah vinətuvətu pinik rinūpaka,</l>

<l n="c">ñjrah tekaṅ vijiliṅ kulāla pinakottamani hatəpikaṅ gr̥hādhika,</l>

<l n="d">tañjuṅ keśara campakādinikanaṅ kusuma caracarāñjrah iṅ natar.</l>

</lg>

<!--a. saka] śaka EdPi.

c. gr̥hādhika] gr̥hāḍika EdPi.

d. campaka-] cāmpaka- EdPi.-->

</div>

<l n="a">varṇan tiṅkahikaṅ pikandəl atatātūt kaṇṭaniṅ nāgara,</l>

<l n="b">vetan saṅ dvija śaiva mukhya sira ḍaṅ hyaṅ brahmarājādhika,</l>

<l n="c">ṅkāneṅ dakṣiṇa bauddha mukhya<hi rend="check">ṅ anavuṅ saṅkākarəṅkānadī</hi>,</l>

<l n="d">kulvan kṣatriya mantri puṅgava sagotra śrī narendrādhipa.</l>

</lg>

<!-- c. Kern separates saṅ kāka rəṅkannadī.

--> <lg n="2">

<l n="a">vetan ndan mahələt ləbuh pura narendreṅ vəṅkər atyadbhuta,</l>

<l n="b">sākṣāt indra lavan śacī nr̥pati lāvan saṅ narendreṅ daha,</l>

<l n="c">saṅ nātheṅ matahun narendra ri lasəm muṅgv iṅ daləm tan kasah,</l>

<l n="d">kannah dakṣiṇa tan madoh kaməgətan saṅ nātha śobhāhaləp.</l>

</lg>

<!--a. vetan ndan] vetan dan EdPi.

a. atyadbhuta] atyādbhutā EdPi.

b. śacī] saci EdPi.

b. lāvan] lavan EdPi.

b. daha] dahā EdPi.-->

<l n="a">nkāneṅ uttara lor sakeṅ pəkən agə̄ṅ kuvv āhaləp śobhitā,</l>

<l n="b">saṅ sākṣāt ari de nareśvara ri vəṅkər saṅ makuvv āpagəh,</l>

<l n="c">satyāsih ri narendra dhīra nipuṇeṅ nīty āpatih riṅ daha,</l>

<l n="d">khyātiṅ rāt maṅaran bhaṭāra narapaty aṅde haləpniṅ prajā.</l>

</lg>

<!-- a. nkāneṅ] ṇkāneṅ EdPi.

a. uttara] ūttara EdPi.

a. āhaləp] ahaləp EdPi.

b. āpagəh] āpagə̄h EdPi.

c. narendra dhīra] narendrāḍīra EdPi.

c. nīty] nity EdPi.

--> <lg n="4">

<l n="a">vetan lor kuvu saṅ gajahmada patih riṅ tiktavilvādhika,</l>

<l n="b">mantrī vīra vicakṣaṇeṅ naya mataṅgvan satya bhakty aprabhu,</l>

<l n="c">vāgmī vākpaṭu sārjavopaśama dhīrotsāha tan lālana,</l>

<l n="d">rājādhyakṣa rumakṣa ri sthiti narendrān cakravartīṅ jagat.</l>

</lg>

<!-- d. rājādhyakṣa] rāja ḍyakṣa EdPi.

c. vākpaṭu] em., vāk padu EdPi.

c. sārjavopaśama] sārjavopasama EdPi.

c. dhīrotsāha] em., dīhotsāha EdPi.

d. cakravartīṅ] cakravartiṅ EdPi.

--> <lg n="5">

<l n="a">nda ṅkāne kidul iṅ purī kuvu kadharmādhyakṣan ardhāhaləp,</l>

<l n="b">vetan rakva kaśaivan uttama kabauddhākulvan aśry ātatā,</l>

<l n="c">tan varṇan kuvu saṅ sumantryadhika len mvaṅ saṅ para kṣatriya,</l>

<l n="d">deniṅ kvehnira bheda ri sakuvukuvv aṅde haləpniṅ pura.</l>

</lg>

<!-- a. ardhāhaləp] ardḍāhaḷp EdPi.

b. -kulvan aśry] -kulvan naśry EdPi.

--> <lg n="6">

<l n="a">lvir candrāruṇa tekanaṅ pura ri tikta śrīphalānopama,</l>

<l n="b">tejāṅgəhnikanaṅ karaṅ sakuvukuvv akveh madudvan haləp,</l>

<l n="c">lvir tārāgraha tekanaṅ nagara śeṣāneka mukhyaṅ daha,</l>

<l n="d">mvaṅ nūṣāntara sarvamaṇḍalikarāṣṭrāṅāśrayākveh marək.</l>

</lg>

<!-- a. śrīphalānopama] śrīphalanopama EdPi.

c. śeṣāneka] em., śeṣannekha EdPi.

d. sarvamaṇḍalikarāṣṭrāṅāśrayākveh] em., sarvva maṇḍalitā rāṣṭrā ṅaśrayākveḥ EdPi.-->

</div>

<div type="chapter" n="3"><head>CHAPTER 3: TRIBUTARIES</head>

<l n="a">lvi niṅ nūṣa pranūṣa pramukha sakahavat kṣoṇī ri malayu,</l>

<l n="b">naṅ jāmbi mvaṅ palembaṅ karitaṅ i təba len dharmāśraya tumūt, </l>

<l n="c">kaṇḍis kabvas manaṅkabva ri siyak i rəkān kāmpar mvaṅ i pane, </l>

<l n="d">kāmpe harv āthave maṇḍahiliṅ i tumibaṅ parlāk mvaṅ i barat.</l>

</lg>

<l n="a">i lvas lāvan samudra mvaṅ i lamuri batan lāmpuṅ mvaṅ i barus,</l>

<l n="b">yekādinyaṅ vatək bhūmi malayu satanah kapvāmatəh anūt,</l>

<l n="c">len tekaṅ nūṣa tañjuṅ nagara ri kapuhas lāvan ri katiṅān,</l>

<l n="d">sāmpit mvaṅ kūṭa liṅga mvaṅ i kuṭa variṅin sambas mvaṅ i lavai.</l>

</lg>

<!-- b. yekādinyaṅ] yekāḍinyaṅ EdPi.

c. nagara] nāgara EdPi.

c. lāvan] lavan EdPi.

d. kuṭa variṅin] kūṭavariṅin EdPi.-->

</div>

<l n="a">kaḍaṅḍaṅan i laṇḍa len ri saməḍaṅ tirəm tan kasah,</l>

<l n="b">ri seḍu buruneṅ ri kalka saluḍuṅ ri solot pasir,</l>

<l n="c">baritv i savakū muvah ri tabaluṅ ri tuñjuṅ kute,</l>

<l n="d">lavan ri malano makapramukha taṅ ri tañjuṅ purī.</l>

</lg>

<!--

c. savakū] savaku EdPi.

d. taṅ] em. following Kern, ta EdPi. Or would tā be better?

-->

<l n="a">ikaṅ sakahavan pahaṅ pramukha taṅ hujuṅ medini,</l>

<l n="b">ri ləṅkasukha len ri sai mvaṅ i kalantən i triṅgano,</l>

<l n="c">naśor pakamuvar ḍuṅun ri tumasik ri saṅ hyaṅ hujuṅ,</l>

<l n="d">kəlaṅ kəḍa jəre ri kañjap i nirān sanūṣāpupul.</l>

</lg>

<!-- c. tumasik] tumasikh EdPi.

d. sanūṣāpupul] Kern, sanuṣa pupul EdPi.

--> <lg n="3">

<l n="a">savetanikanaṅ tanah java muvah ya varṇanən,</l>

<l n="b">ri bāli makamukhya taṅ baḍahulu mvaṅ i lvā gajah,</l>

<l n="c">gurun makamukhe sukun ri talivaṅ ri ḍompo sapi‚</l>

<l n="d">ri saṅ hyaṅ api bhīma śeran i hutan kaḍaly āpupul.</l>

</lg>

<!-- a. ya varṇanən] unmetr. Pigeaud proposes ya taṅ varṇanən.

b. bāli] balli EdPi.

c. makamukhe] Kern, makamukhā EdPi.

*Can this not be Pulau Seram?

*Why not Hutan Kadali ’Banana Forest’ as a single toponym?

-->

<l n="a">muvah taṅ i gurun sanūṣa maṅaran ri lombok mirah,</l>

<l n="b">lavan tikaṅ i sākṣak ādinika lun kahajyan kabeh,</l>

<l n="c">muvah tanah i bāntayan pramukha bāntayan len luvuk‚</l>

<l n="d">təkeṅ uḍa makatrayādinikanaṅ sanūṣāpupul.</l>

</lg>

<!--

b. sākṣak ādinika lun] sākṣak ādinīkalun EdPi.

-->

<l n="a">ikaṅ saka sanūṣanūṣa makasar butun baṅgavī,</l>

<l n="b">kunir galiyahu mvaṅ i salaya sūmba solot muar,</l>

<l n="c">muvah tikaṅ i vaṇḍan ambvan athavā maloko vvanin,</l>

<l n="d">ri seran i timūr makādiniṅ aneka nūṣātutur.</l>

</lg>

<!--

a. makasar] makhasar EdPi.

b. galiyahu] ggaliyau EdPi.

b. mvaṅ iṅ] Kern, mvaṅ i EdPi.

c. athavā] āthavā, EdPi.

d. aneka] em., aṅeka EdPi.

-->

</div>

<l n="a">nahan lvirniṅ deśāntara kacaya de śrī narapati,</l>

<l n="b">tuhun taṅ syaṅkāyodhyapura kimutaṅ dharmanagarī,</l>

<l n="b">marūtma mvaṅ riṅ rājapura ṅuniveh siṅhanagarī,</l>

<l n="d">ri campā kambojānyat i yavana mitreka satatā.</l>

</lg>

<!--

a. nahan] nāhan EdPi.

b. dharmanagarī] dharmmānāgarī EdPi.

d. campā kambojānyat] cāmpa kāmbojānyat EdPi.

-->

<l n="a">kunaṅ tekaṅ nūṣā madhura tatan ilv iṅ parapurī,</l>

<l n="b">ri denyān tuṅgal mvaṅ yavadharaṇi rakvekana daṅū,</l>

<l n="c">samudrānaṅguṅ bhūmi kəta śakakālanya karəṅə̄,</l>

<l n="d">təvəknyan dady āpāntara sasiki tattvanya tan adoh.</l>

</lg>

<!--

a. nūṣā] nūṣa EdPi.

a. tatan] tatān EdPi.

b. yavadharaṇi] yavaḍāraṇi EdPi.

b. rakvekana] Ke., rakvaikana EdPi.

c. samudrā] samudra EdPi.

c. śakakālanya] śakakalanya EdPi.

-->

<l n="a">huvus rabdhaṅ dvīpāntara sumivi ri śrī narapati,</l>

<l n="b">paḍāsthity avvat <hi rend="check">pāhuḍama</hi> vijil aṅkən pratimasa‚</l>

<l n="c">sake kotsāhan saṅ prabhū ri saka hayvanyan inivə̄,</l>

<l n="d">bhujaṅga mvaṅ mantrīnutus umahalotpatti satatā.</l>

</lg>

<!--

b. pāhuḍama] Pigeaud proposes to emend bahuvidha. Robson mentions pāhula pavijil and pāhuḍa mavijil as possible emendations.

d. bhujaṅga] bhūjaṅga EdPi.-->

</div>

<l n="a">kramanika saṅ bhujaṅgan umareṅ digantara daṅū,</l>

<l n="b">hinila-hilān svakārya jaga dona tan svaṅ alahā,</l>

<l n="c">vənaṅ ika yan pakon nr̥pati siṅ parāna ta kunaṅ,</l>

<l n="d">magəhakənaṅ śivāgama phalanya tan panasara.</l>

</lg>

<!--

a. bhujaṅgan] bhūjaṅgan EdPi.

d. magəhakənaṅ] magəhakna EdPi.

d. śivāgama] śivagama EdPi.

-->

<l n="a">kunaṅ ika saṅ bhujaṅga sugatabrateki karəṅə̄,</l>

<l n="b">apituvin ājña hajya tan asiṅ sapārana tikā,</l>

<l n="c">hinilahila sakulvanikanaṅ tanah java kabeh,</l>

<l n="d">taya riṅ usāna bauddha mara rakva sambhava tinūt.</l>

</lg>

<!--

a. bhujaṅga] bhūjaṅga EdPi.

b. sapārana tikā] em. (Ke./Pi.), paranan tikā EdPi. (unmetr.).

c. hinilahilā] hinilahila EdPi.

-->

<l n="a">tuhun ikanaṅ digantara savetaniṅ yavadhara,</l>

<l n="b">i gurun i bāli mukhya kavənaṅ sapārana tikā,</l>

<l n="c">samayaniraṅ mahāmuni bharāḍa rakva mapagəh,</l>

<l n="d">lavan ika saṅ munīndra kuturan prakāśa karəṅə̄.</l>

</lg>

<!--

b. sapārana tikā] em., parānaktikā EdPi. (unmetr.), saparānanikā (Kr.).

c. samayaniraṅ] samāyaniraṅ EdPi.

c. bharāḍa] bharaḍa EdPi.

d. lavan ika] em., lavanikha EdPi.

-->

<l n="a">karaṇani saṅ bhujaṅga tinitah ri lakva rasika,</l>

<l n="b">ikaṅ inutus maṅulvana ṅavetanākrama huvus,</l>

<l n="c">saji-sajiniṅ lumakvakən i sājña saṅ narapati,</l>

<l n="d">saviku sadā yan āṅujar aveh rəsəpniṅ umulat.</l>

</lg>

<!--

a. karaṇani] karaṅani EdPi.

a. bhujaṅga] bhūjaṅga EdPi.

a. rasika] rasikha EdPi.

b. ṅavetanākrama] ṅavetanakrama EdPi.

-->

<l n="a">irika taṅ anyabhūmi sakahəmbaniṅ yavapurī,</l>

<l n="b">amatəh i sājña saṅ nr̥pati kapva satya riṅ ulah,</l>

<l n="c">pituvi siṅ ājñalaṅghana dinon viśīrṇa sahana,</l>

<l n="d">təkap ikanaṅ vatək jaladhimantry aneka suyaśa.</l>

</lg>

</div>

<div type="chapter" n="4"><head>THE ROYAL PROGRESS</head>

<l n="a">sampun rabdha pagəhny adəg nr̥pati riṅ yavadharaṇi jayeṅ digantara,</l>

<l n="b">ṅkāne śrī phalatiktanāgara sirān sinivi mulahakən jagaddhita,</l>

<l n="c">kīrṇekaṅ yaśa kīrti dharma ginaveniran anukhani buddhiniṅ para,</l>

<l n="d">mantrī vipra bhujaṅga saṅ sama vineh vibhava tumut akīrti riṅ jagat.</l>

</lg>

<!--

d. bhujaṅga] bhūjaṅga EdPi.

-->

<l n="a">gə̄ṅniṅ vīrya vibhūti kagraha təkap nr̥pati tuhutuhūttamaprabhu,</l>

<l n="b">līlā nora kasaṅśayāniran anamtami sukha sakaharṣaniṅ manah,</l>

<l n="c">kanyā siṅ rahajəṅ ri jaṅgala lavan ri kaḍiri pinilih sasambhava,</l>

<l n="d">āstām taṅ kahañaṅ sakeṅ parapurā siṅ arəja vinave daləm purī.</l>

</lg>

<!--

-->

<l n="a">salvāniṅ yavabhūmi tulya nagarī sasiki ri paṅadəg narādhipa,</l>

<l n="b">mevvivvaṅ janadeśa tulya kuvuniṅ bala maṅiḍəri kaṇṭaniṅ purī‚</l>

<l n="c">salvirniṅ paranūṣa tulyanika thāniviṣaya pinahāsukhenaris,</l>

<l n="d">lvīr udyāna tikaṅ vanādri sahananya jinajahira tan panaṅśaya.</l>

</lg>

<!--

a. sasiki] sasikhi EdPi.

b. kaṇṭaniṅ] khaṇṭaniṅ EdPi.

c. salvirniṅ] em. (Ke.), saṅ lvirniṅ EdPi.

c. pinahāsukhenaris] pinahasukainaris EdPi.

d. lvīr] lvir EdPi.

d. udyāna] ūdyana EdPi.

d. jinajahira] em. (Ke.), jinajar hira EdPi.

-->

<l n="a">baryan māsa ri sampuniṅ śiśirakāla sira mahasahas macaṅkrama,</l>

<l n="b">vvantən thāny aṅaran ri sīma kidul ī jalagiri maṅavetan iṅ purā,</l>

<l n="c">ramyāpan papunagyaniṅ jagat i kālani savuṅ ika moga tan pəgat,</l>

<l n="d">mvaṅ veve pikatan ri caṇḍi lima lot para-paranira tuṣṭa lālana.</l>

</lg>

<!--

a. baryan] bāryyan EdPi.

a. śiśirakāla] śiśirikāla EdPi.

b. sīma kidul ī] sima kidul i EdPi.

c. papunagyaniṅ] papunnagyaniṅ EdPi.

c. kālani] em. (Kr.), kālaniṅ EdPi.

c. moga] mogha EdPi.

-->

<l n="a">yan tan maṅka mareṅ palah marək i jə̄ṅ hyaṅ acalapati bhakti sādara,</l>

<l n="b">pantəs yan panulus ḍatəṅ ri balitar mvaṅ i jimur i śilāhrit aṅləṅə̄ṅ,</l>

<l n="c">mukhyaṅ polaman iṅ dahe kuvu ri liṅgamarabaṅun ikaṅ lanenusī,</l>

<l n="d">yan riṅ jaṅgala lot sabhā nr̥pati riṅ surabhaya manuluy mare buvun.</l>

</lg>

<!--

b. panulus EdPi] manulus Catra84

b. aṅləṅə̄ṅ] alṅə̄ṅ EdPi, aṅL̥ṅə̄ṅ Catra84.

c. mukhyaṅ] mukyaṅ EdPi Catra84.

c. ikaṅ] Catra84, ika EdPi.

d. manaluy] Catra84, manulus EdPi.

-->

<l n="a">riṅ śākākṣatisūrya saṅ prabhu mahas ri pajaṅ iniriṅ iṅ sanāgara,</l>

<l n="b">riṅ śākāṅganagaryamā sira mare lasəm ahavan i tīraniṅ pasir,</l>

<l n="c">ri dvārādripanendu pāləṅĕṅireṅ jaladhi kidul atūt vanālaris,</l>

<l n="d">ṅkāneṅ loḍaya len tətə̄r i siḍəman jinajahira laṅə̄nya yenituṅ.</l>

</lg>

<!--

c. pāləṅĕṅireṅ] paləṅĕṅireṅ EdPi.

-->

<l n="a">ndān riṅ śāka śaśāṅka nāga ravi bhadrapadamasa ri tambvaṅiṅ vulan,</l>

<l n="b">saṅ śrī rājasanāgaran mahasahas ri lamajaṅ aṅituṅ sakendriyan,</l>

<l n="c">sakveh śrī yavarāja sapriya muvah tumut i haji sabhr̥tyavāhana,</l>

<l n="d">mantrī taṇḍa savilvatikta ṅuniveh viku haji kavirājya maṅdulur.</l>

</lg>

<!--

a. bhadrapadamasa] bhadrapaḍamasa EdPi.

b. sakendriyan] sakhendriyan EdPi.

-->

<l n="a">ṅkān tekiṅ maparab prapañca tumut aṅləṅeṅ aṅiriṅ i jə̄ṅ nareśvara,</l>

<l n="b">tan len saṅ kavi putra saṅ kavi samenaka dinulur ananmateṅ maṅə̄,</l>

<l n="c">dharmādhyakṣa kasaugatan sira təkap narapati sumilih ri saṅ yayah,</l>

<l n="d">sakveh saṅ viku bauddha maṅjuru paḍāṅatuturakən ulahnireṅ daṅū.</l>

</lg>

<!--

c. kasaugatan] khasogatan EdPi.

d. paḍāṅatuturakən] paḍāṅatuturakhən EdPi.

-->

<l n="a">ndān tiṅkah rakavin marək ri haji dug raray atutur aseva tan salah,</l>

<l n="b">pinrihnye hati rakva milva saparā narapatin amalar kasanmatā,</l>

<l n="c">ṅhiṅ tapvan vruh apet laṅə̄ pisaniṅun tətəsa maminta gīta riṅ karas,</l>

<l n="d">nā hetunya kavarṇa deśa sakamārgā ṅaranika riniñci tūt havan.</l>

</lg>

<!--

a. rakavin] rakhavīn EdPi.

a. aseva] aśeva EdPi.

c. maminta] EdPi. (unmetr.). OJED, s.v. karas, proposes to emend mikəta.

d. kavarṇa] em. (Robson p. 9), kamārṇna EdPi.

-->

<l n="a">tambeniṅ kahavan vinarṇa ri japan kuṭi-kuṭi hana caṇḍi sāk rəbah,</l>

<l n="b">vetan taṅ təbu pāṇḍavan ri daluvaṅ babala muvah hi kañci tan madoh,</l>

<l n="c">len tekaṅ kuṭi ratnapaṅkaja muvah kuṭi haji kuṭi paṅkajādulur,</l>

<l n="d">pañjrak maṇḍala len ri poṅgiṅ i jiṅan kuvu hañar i samīpaniṅ havan.</l>

</lg>

<!--

b. pāṇḍavan ri] pāṇḍavādri Kern.

c. kuṭi] kūṭi EdPi.

d. hañar] hañār EdPi.

d. samīpa-] samipa- EdPi.

-->

<l n="a">prāpteṅ dharma riṅ pañcaśāra tumuluy ḍatəṅ i kapuluṅan sirāməgil,</l>

<l n="b">ndan lampah ra kavin lumary aməgil iṅ varu ri həriṅ i tīra tan madoh,</l>

<l n="c">aṅśāṅgəhnya təkap bhaṭāra kuṭi riṅ surayaśa mapagəh cinarcakən,</l>

<l n="d">ṅhiṅ rakvan kasəlaṅ turuṅ mulih amogha matutur atisambhrameṅ maṅə̄.</l>

</lg>

<!--

a. ri PUSDOK] riṅ EdPi.

a. kapuluṅan PUSDOK] kapuluṅān EdPi.

b. lumary amǝgil] norm., lumāryyāmgil EdPi, lumāryyamǝgil PUSDOK.

b. tīra PUSDOK] tira EdPi.

c. aṅśāṅgǝhnya] em., aṅgāṅgǝhnya EdPi PUSDOK. Prb., Pig. and Rob. all assumed it is necessary to emend aṅśāṅgǝhnya. This emendation is supported by 20.2.

c. surayaśa mapagǝh] em., suraya pagəh mara EdPi (unmetr.), suraya mara pagǝh PUSDOK. The emendation we tentatively adopt was proposed by Pigeaud.

-->

</div>

<l n="a">ry aṅkat śrī nātha saṅkeṅ kapuluṅan ikanaṅ rājabhr̥tyāṅiriṅ sə̄k,</l>

<l n="b">salvāniṅ rājamārgāparimita hibəkan syandanomvat matambak,</l>

<l n="c">vvaṅniṅ vvaṅ pekaniṅ peka təka saha padātī harəp mvaṅ ri vuntat,</l>

<l n="d">dudvaṅ vadvāḍarat səh girimisən aməḍəp mvaṅ gajāśvādi kīrṇa.</l>

</lg>

<!--

a. ry] em. Ke., yy EdPi.

a. saṅkeṅ] sakeṅ EdPi.

a. rājabhr̥tyāṅiriṅ] rājabhr̥tya ṅiriṅ EdPi.

d. vadvāḍarat] vadvā ḍarāt EdPi.

-->

<l n="a">nistanyāsaṅkhya taṅ syandana mapavilaṅan deni cihnanya bheda,</l>

<l n="b">təkvan lampahnikāpaṇṭa tulisika dudū riṅ samantrī samantrī,</l>

<l n="c">rakryan saṅ mantrimukhyāpatih i majapahit saṅ praṇāleṅ kaḍatvan,</l>

<l n="d">pintən māvan śata syandana pulupulutan teki cihnanyaneka.</l>

</lg>

<!--

a. -āsaṅkhya] -āśaṅkya EdPi.

b. riṅ samantrī samantrī] em. Kern, ri saṅ mantrī samantri EdPi.

c. majapahit] majhapahit EdPi.

c. praṇāleṅ] praṇaleṅ EdPi.

d. māvan] em. kāvan, as proposed by Pig. II:38?

d. pulupulutan] em. Ke.; pulupuluhan but see infra with different patterns.

-->

<l n="a">saṅ śrī nātheṅ pajaṅ kvehni rathanira paḍācihnaniṅ dīvasāśrī,</l>

<l n="b">ndan śrī nātheṅ lasəm sə̄k rathanira matulis nandaka śveta śobha,</l>

<l n="c">saṅ śrī nātheṅ dahācihna sadahakusuma syandanābhrātulis mās‚</l>

<l n="d">mukhyaṅ śrī jīvanendrāsakaṭa samasamācihna lobheṅ ləvih sə̄k.</l>

</lg>

<!--

a. dīvasāśrī] divaśa śrī EdPi. Pig. emends handivāśrī.

c. dahācihna] daha cihna EdPi.

d. samasamācihna] samasama cihna EdPi.

-->

<l n="a">ndan saṅ śrī tiktavilvaprabhu sakaṭanirāsaṅkhya cihnanya vilva,</l>

<l n="b">griṅsiṅ lobheṅ ləvih lāka paḍa tinulis iṅ mās kajaṅnyān rinəṅga,</l>

<l n="c">salvirniṅ puṅgavāmvat bini haji ṅuniveh īśvarī śrī sudevī,</l>

<l n="d">sakvehniṅ pekabhāryā sakaṭanika sinaṅ paṅharəpniṅ sapaṇṭa.</l>

</lg>

<!--

a. -prabhu] -prabhū EdPi.

c. īśvarī] em. Ke., ..śvarī EdPi.

-->

<l n="a">muṅgv iṅ vuntat ratha śrī nr̥pati rinacanaṅ svarṇa ratna pradīpta,</l>

<l n="b">anyat lvirnyātaviṅ jampana sagala mavālvāhulap sə̄ṅnya lumrā,</l>

<l n="c">kīrṇeṅ vadvāṅiriṅ jaṅgala kaḍiri səḍah paṅlaraṅ sə̄k marampak,</l>

<l n="d">āstām tekaṅ bhayaṅkary amava-mava dudūṅ bhr̥tya muṅgv iṅ gajāśva.</l>

</lg>

<l n="a">ndah prāpteṅ pañcuran muṅkur atiki lariniṅ syandaneñjiṅ marāryan,</l>

<l n="b">lampahniṅ kavy animpaṅ suməpər i savuṅan maṅlavad vandhuvarga,</l>

<l n="c">liṅsirniṅ sūrya maṅkat marəṅi ri halivat śrī narendrān lumampah,</l>

<l n="d">tūt mārgāmūrva śīghrān ḍatəṅ i vatu kiken riṅ matañjuṅ marāryan.</l>

</lg>

<!--

a. pañcuran] em. Ke., pañjuran EdPi.

b. kavy] khavy EdPi.

b. vandhuvarga] vanḍuvarggā EdPi.

d. i] ī EdPi.

d. riṅ] ri EdPi.

-->

<l n="a">deśāsimpar kabauddhan kaparək i təpiniṅ mārga kayvanya poryaṅ,</l>

<l n="b">pratyekanye galaṅgaṅ muvah ikaṅ i baḍuṅ tan madoh mvaṅ baruṅbuṅ,</l>

<l n="c">tan <hi rend="check">kāryāṅer maṇik tovi kaviṣaya ri yānatrayāṅgəhnya meṅə̄t</hi>,</l>

<l n="d">saṅ dharmādhyakṣa śīghran sinəgəhanika riṅ bhojanāpāna tuṣṭā.</l>

</lg>

<!--

c. kaviṣaya] Ke., kaviśaya EdPi. Or emend ta viṣaya? maṇik toya?

c. meṅə̄t] em. keṅə̄t?

-->

<l n="a">sampun prāpte kulur mvaṅ bataṅ i gaṅan asəm teki lampah narendra,</l>

<l n="b">tistis hyaṅ sūrya pintən ghaṭita pitu sirəm kāmukan saṅhub avrā,</l>

<l n="c">skandhāvāre təṅahniṅ hara-hara dinunuṅ śrī narendre kamantyan,</l>

<l n="d">prāptaṅ vyāpāra sampun panaḍahira madum sthāna tekiṅ vvaṅ akveh.</l>

</lg>

</div>

<l n="a">eñjiṅ ry aṅkatiraṅ narendra ḍatəṅ aṅhinəp i bhaya laṅə̄ tigaṅ kuləm,</l>

<l n="b">sah saṅkerika taṅ kəḍuṅ dava rame janapada kahalintaṅan huvus,</l>

<l n="c">riṅ lampəs ri timəs muvah kuṭi ri pogara kahənu ləbuhnikāgənət,</l>

<l n="d">mvaṅ riṅ maṇḍala hambulu traya təke ḍaḍap adulur ikaṅ ravālaris.</l>

</lg>

<!--

a. narendra] narendrā EdPi.

b. kəḍuṅ] em. Ke., kədu EdPi. (unmetr.).

b. rame] Pi. II.40 proposes to emend rave.

c. kahənu ləbuhnikāgənət] kahnū ḷbuh nika gnət EdPi.

d. rathālaris] em. Ke., ravālaris EdPi. Pi. (II.40) approves of Ke.’s emendation.

-->

<l n="a">vvantən dharma kasaugatan prakaśite madakaripura kastaveṅ laṅə̄,</l>

<l n="b">sīmānugraha bhūpatī saṅ apatih gajamada racananyan uttama,</l>

<l n="c">yekānuṅ dinunuṅ nareśvara pasaṅgrahanira pinənəd rinūpakā,</l>

<l n="d">andon ḍok mahavan rikaṅ trasuṅay andyus i capahan atīrthasevana.</l>

</lg>

<!--

a. dharma] Ke., ḍarmmā EdPi.

a. prakaśite] Ke., prakāśite EdPi.

b. racananyan] racaṇanyan EdPi.

d. andon ḍok] OJED s.v. ḍok, andondok Ke. and EdPi.

d. -sevana] -śevana EdPi.

-->

</div>

<l n="a">prāptaṅ deśa kasaugatan sahana mavvat bhaktapāne haji,</l>

<l n="b">pratyekanya gapuk sadeśa viṣayeṅ īśānabajrāpagəh,</l>

<l n="c">gantən poh capahan kalampitan i lumbaṅ len kuran ve pətaṅ,</l>

<l n="d">mvaṅ pañcar prasamāṅśaniṅ kuṭi ri muṅguh kapva tāsraṅ marək.</l>

</lg>

<!--

b. sadeśaviṣayeṅ] em. Pi. (II.40), sadevi śiṣayeṅ EdPi.

b. īśānabajrā-] Ke., iśānabajrā- EdPi.

c. i] iṅ EdPi. (unmetr.).

d. kuṭi ri muṅguh] em. Krom, kuṭi muṅguh EdPi.

d. tāsraṅ] Ke., tāśraṅ EdPi.

d. marək] em. Krom, mamar̥k EdPi.

-->

<l n="a">milvaṅ deśa ri tuṅgilis pabayəman rovaṅnya nekāpupul,</l>

<l n="b">rehnyāṅśe kuṭi ratnapaṅkaja hane carcan kabhuktyāpatəh,</l>

<l n="c">nāhan taṅ sabalas kasaugatan an aṅśāṅgəhnya kuvv āpagəh,</l>

<l n="d">bhuktinyan <hi rend="check">pan akārya</hi> kavvalu huvus tiṅkahnya ṅūnī daṅū.</l>

</lg>

<!--

b. carcan PUSDOK] em. Ke., caccan EdPi.

c. taṅ sabalas] em. Krom, ta pabalas EdPi.

d. pan akārya] pinakāryya em. Ke. Emend sahakārya?

-->

</div>

<l n="a">byatīteñjiṅ maṅkat caritan ikanaṅ deśa kahavan,</l>

<l n="b">ri lo paṇḍak riṅ raṇv akuniṅ i balerah barubare,</l>

<l n="c">ḍavə̄han lāvan riṅ kapayəman i təlpak ri barəmi,</l>

<l n="d">sapāṅ kaprāptan mvaṅ kasaduran anujv iṅ pavijuṅan.</l>

</lg>

<!--

a. kahavan] em. Ke., kavahan EdPi.

b. ri] Ke., riṅ EdPi.

b. riṅ raṇv akuniṅ] em. Krom, raṇvakuniṅ EdPi..

c. lāvan riṅ kapayəman] em. Ke., lāvan kapayəman EdPi. (unmetr.).

-->

<l n="a">juraṅ bobo runtiṅ mvaṅ i pasavahan teki kahənū,</l>

<l n="b">muvah prāpteṅ <hi rend="check">jālādhi patalap ika</hi> mvaṅ ri paḍalī,</l>

<l n="c">riṅ ārṇon lāvan paṅgulan i payaman len təpasana,</l>

<l n="d">təkeṅ rəmbaṅ prāpte kamirahan i piṅgirniṅ udadhi.</l>

</lg>

<!--

b. jālādhi] em. Ke., jalāḍi EdPi.

c. lāvan] lavan EdPi.

d. udadhi] udadi EdPi.

-->

</div>

<l n="a">i ḍampar i patuñjuṅan nr̥pati lālana mahavan i tīraniṅ pasir,</l>

<l n="b">amūrva hənu tūt hənī rataratānika magənət inambah iṅ ratha,</l>

<l n="c">arāryan i samīpaniṅ talaga səh sarasija tarate paḍāsəkar,</l>

<l n="d">jənək mihat i posikiṅ makara riṅ vvay ahəniṅ i daləmnya vaspada.</l>

</lg>

<!--

b. rataratānika] ratāratānika EdPi.

b. magənət inambah] em. Poe., magənət timbah EdPi. (unmetr.).

c. sarasija] śarasija EdPi.

c. paḍāsəkar] paḍa skar EdPi.

-->

<l n="a">ndatan vicaritan kalaṅvanikanaṅ raṇu masuravayan lavan tasik,</l>

<l n="b">riy aṅkatira sah ḍataṅ ri vəḍi guntur asənət i samīpaniṅ havan,</l>

<l n="c">kasaugatan i bajrakāṅśa ri taladhvaja təlas apagəh cinarcakən,</l>

<l n="d">dulurnya ri patuñjuṅan kasəlaṅ iṅ bala turuṅ umulih mareṅ kuṭi.</l>

</lg>

<!--

b. ri vəḍi guntur] em Kr. (m.c.)., ri vḍi ri guntur EdPi.

c. bajrakāṅśa] bajrākāṅśa EdPi.

d. kasəlaṅ iṅ] em. Kr. (m.c.), kasəlaṅ i EdPi.-->

<l n="a">yateka hinalintaṅan muvah amūrva matut alas i tīraniṅ pasir,</l>

<l n="b">arāryan irikaṅ palumbvan aburu kṣaṇa lumaris i liṅsiriṅ ravi,</l>

<l n="c">bhaviṣyati halintaṅ iṅ lvah i rabut lavaṅ anuju surudniṅ ampuhan,</l>

<l n="d">lurah ri balater linakvanira lālana maməgil i tīraniṅ pasir.</l>

</lg>

<!--

a. yateka] yatekha EdPi.

c. bhaviṣyati halintaṅ] em. Pi.; bhaviṣya hinalintaṅ em. Ke., bhaviṣya hilintaṅiṅ EdPi.

-->

<l n="a">riṅ eñjiṅ ahavan kunir basini sakṣaṇa ḍatəṅ i saḍeṅ sirāməgil,</l>

<l n="b">piraṅ vəṅi kunəṅ lavasnira jənək maməṅaməṅ i sarampvan aṅləṅə̄ṅ,</l>

<l n="c">ri sahnira vavaṅ təke kuṭa bacok narapatin avilāsa riṅ pasir,</l>

<l n="d">jənək lumihat iṅ karaṅ kinasut iṅ ryak asirasirat aṅhirib javuh.</l>

</lg>

<!--

c. avilāsa] avilāśa EdPi.

-->

<l n="a">tuhun rakavi tan mare kuṭa bacok dumadak anut i simpaṅ iṅ havan,</l>

<l n="b">aṅuttara sake saḍeṅ mahavan iṅ baluṅ anuju ri tumbu len habət‚</l>

<l n="c">muvah ri galagah ri tanpahiṅ aṅanty aməgil i rəṇəs āpty anaṅkilā,</l>

<l n="d">amogha kapapag narendra mahavan jayakr̥ta ri vanagriyālaris.</l>

</lg>

<!--

a. rakavi] rakhavi EdPi.

d. amogha] amoghā EdPi.

d. narendra] narendrā EdPi.-->

</div>

<l n="a">ri ḍoni bəṇṭoṅ puruhan lavan bacək,</l>

<l n="b">pakis haji mvaṅ paḍaṅan lavan səcaṅ,</l>

<l n="c">ri jāti gumlar kavahan śilā baṅo,</l>

<l n="d">aṅuttareṅ devarame təke ḍukun.</l>

</lg>

<!--

b. pakis] pakhis EdPi.

b. paḍaṅan lavan səcaṅ] em. Kr. (m.c.), paḍaṅan scaṅ EdPi.

c. baṅo] bhaṅo EdPi.

-->

<l n="a">muvah lumampah ḍatəṅ iṅ pakāmbaṅan,</l>

<l n="b">rikāməgil saṅ prabhu sakṣaṇān laku,</l>

<l n="c">ḍataṅ ri taṅsil vvitaniṅ lurah ḍaya,</l>

<l n="d">linakvan aglis ḍatəṅ iṅ juraṅ ḍaləm.</l>

</lg>

<!--

b. prabhu] prabhū EdPi.

c. ḍataṅ ri taṅsil] em. Pi. (m.c.), ḍataṅ taṅsil EdPi. Robson translates Tamaṅsil, but on which basis?

-->

<l n="a">ikaṅ havan dug maṅalor sakeṅ tasik,</l>

<l n="b">ri sāṇḍəṅaṇḍəṅnika durgamārupək,</l>

<l n="c">lumūd javuh səṅkanikān paḍāləyə̄,</l>

<l n="d">aneka taṅ syandana sāk silih pagut.</l>

</lg>

<!--

a. havan] em. K., vahan EdPi.

b. sāṇḍəṅaṇḍəṅnika] sandəṅandəṅ nika K., sandəṅ andə nikha EdPi.

b. durgamārupək] durggāmā rupə̄k EdPi.

c. səṅkanikān] emend saṅkanikān?

d. sāk] sak EdPi.

-->

</div>

<l n="a">tuhun maglis dug riṅ palayaṅan avarṇālayaṅ adoh,</l>

<l n="b">ri baṅkoṅ koṅaṅ taṅ parana maməgil śīghra lumaris,</l>

<l n="c">paḍāmrih prāpta riṅ śaraṇa tikanaṅ vvaṅ maśaraṇa,</l>

<l n="d">vaneh śīghra prāpteṅ surabha <hi rend="check">sarabād</hi>niṅ vvaṅ aṅiriṅ.</l>

</lg>

<!--

a. riṅ] K. (m.c.), ri EdPi.

d. sarabādniṅ] Robson (p. 112) interprets "as if it were sarabdha ning, although it is true that this does not fit metrically"; Pigeaud (II.43) proposes sarabhasa ng, but this is also unmetrical. What about sarabutniṅ?

-->

<l n="a">sirəpniṅ vai mandālaṅalaṅ i təkānyeṅ alaṅalaṅ,</l>

<l n="b">ri caṇḍy aṇḍəgnyāṇḍəl sapinika vaneh puh bəsur aṅel,</l>

<l n="c">bhaviṣyaṅ yānāṅuttara turayan aṅ deśa kahavan,</l>

<l n="d">paḍāsrv aṅkatnyāgyātakitaki təkā rī patukaṅan.</l>

</lg>

<!--

b. ri caṇḍy aṇḍəgnyāṇḍəl] ri caṇḍyān dəgnyaṇḍəl EdPi.; ri sandhyāṇḍēgnyāndəl K.

d. ātakitaki] m.c., ātakitāki EdPi.

d. āsrv] āśrv- EdPi.

d. rī] ri EdPi.

-->

</div>

<l n="a">tāṅeh yan caritan pratiṅkahikanaṅ svabhr̥tya mantry ādulur,</l>

<l n="b">varṇan teki ḍataṅnire patukaṅan saṅ śrī narendrāpupul,</l>

<l n="c">ṅkāneṅ sāgaratīra kulvan ikanaṅ tālākrəp alvāratā,</l>

<l n="d">lor parnahnya sakeṅ pakuvvan irikā ṅgvan śrī narendrāməgil.</l>

</lg>

<!--

a. tāṅeh] taṅeh EdPi., tan ṅeh K.

a. ādulur] adulur EdPi.

b. āpupul] āpuphul EdPi.

d. parnah] parṇnah EdPi.

-->

<l n="a">sakveh saṅ para mantry amañcanagaromuṅgv iṅ pakuvvan kabeh,</l>

<l n="b">mvaṅ saṅ dhyakṣa pasaṅguhan rasika saṅ vaṅśādhirājomarək,</l>

<l n="c">tan sah saṅ hupapatty anindita ḍaṅ ācāryottarānopama,</l>

<l n="d">śaivāpañji mapāñji sāntara vidagdheṅ āgama vruh kavi.</l>

</lg>

<!--

a. -nagaro-] -nāgaro- EdPi.

c. ācāryo-] em. K. (silently), āścāryo- EdPi.

-->

</div>

<l n="a">ndan mukhyādhipatīṅ pakuvvan apagəh saṅṅ ārya śūrādhikāra,</l>

<l n="b">sakvehniṅ jajahan sake patukaṅan sampun ḍataṅ tan masove‚</l>

<l n="c">kapvāsraṅ mahaturhatur paḍa sinūṅan vastra buddhinya tuṣṭa,</l>

<l n="d">tuṣṭanyāṅdani tuṣṭa ri nr̥pati santuṣṭan jənək riṅ pakuvvan.</l>

</lg>

<!-- a. mukhyādhipatīṅ] mūkya ḍipatīn EdPi., mukyādhipatīṅ Ke.

a. saṅṅ] em. Ke. (m.c.), saṅ EdPi.

c. paḍa] paḍā EdPi.

--> <lg n="2">

<l n="a">vvantən rūpaka laryalaryan anəṅah saṅke hujuṅniṅ samudra,</l>

<l n="b">veśmāneka kikis tinap natarikālvāpiṇḍa nūṣan sakeṅ doh,</l>

<l n="c">mārganyeki linantaran ləyəp avarṇāṅguṅ katon denikaṅ ryak,</l>

<l n="d"><hi rend="check">yekā</hi> kīrti saṅ ārya tovi pasənāhe prāptya saṅ śrī narendra.</l>

</lg>

<!--

c. avarṇāṅguṅ] avarṇnaṅguṅ EdPi., avarṇṇeṅguh Ke. Kern’s and Krom’s notes suggest that the h which is printed should not have been there.

d. <hi rend="check">yekā</hi> kīrti] conj. Poe., nāhan kīrti conj. Ke. (m.c.), kīrtti EdPi. The text transmitted in the Lombok ms. lacks two syllables at the beginning of the pāda.

-->

</div>

<l n="a">ṅkā śrī nātha marāṅlipur huyaṅ i tīkṣṇaniṅ dinakara,</l>

<l n="b">sākṣāt devata devatīn saha kasihnirāṭikaṭikān,</l>

<l n="c">vvaṅ ri jro savaṅ apsarīn vahu sakeṅ vihāya madulur,</l>

<l n="d">moktaṅ kleśa hiḍəpnikaṅ mulat avarṇa tībra kavəṅan.</l>

</lg>

<!--

b. sākṣāt] sākṣat EdPi.

b. devatīn] Ke., devatin EdPi.

b. kasih] khasiḥ EdPi.

c. apsarīn] Ke., apsarin EdPi.

d. hiḍəpnikaṅ] em. Ke., hiḍəpnika EdPi.

d. tībra] Ke., tibra EdPi.

-->

<l n="a">tan tuṅgal tikanaṅ vilāsa ginave narendra kasukhan,</l>

<l n="b">siṅ vastvāsuṅa tuṣṭacitta rikanaṅ pradeśa vinaṅun,</l>

<l n="c">baryan kārakətan śramaśrama maveh jəṅərniṅ umulat,</l>

<l n="d">siṅgih deva maṅiṇḍarat juga sirān lumaṅlaṅ i jagat.</l>

</lg>

<!-- a. vilāsa] vilāśa EdPi.

a. narendra kasukhan] narendra kasukan em. Kr. (m.c.), narendrākasukhan EdPi.

c. kārakətan] Ke. (m.c.), karaktan EdPi.

-->

</div>

<l n="a">pira teki lavasnira ri patukaṅan,</l>

<l n="b">para mantri ri bāli ri madhura ḍataṅ,</l>

<l n="c">ri balumbuṅan andəlan ika karuhun,</l>

<l n="d">sayavakṣiti vetan umarək apupul.</l>

</lg>

<!-- c. balumbuṅan] em. Ro., balambaṅan em. Ke., balumbuṅ EdPi. The various emendations all address the metrical problem in the text as transmitted by the Lombok ms.

d. -kṣiti] -kṣithi EdPi.

d. apupul] apuphul EdPi.

--> <lg n="2">

<l n="a">paḍa bhakty ahatur paḍa masirasiran,</l>

<l n="b">bavi meṣa kəbo sapi hayam asu sə̄k,</l>

<l n="c">saha vastra pinuṇḍut adulur asusun,</l>

<l n="d">manahiṅ mulat adbhuta kadi tan i rāt.</l>

</lg>

<!-- c. asusun] Ke., hasusun EdPi. (unmetr.).

--> <lg n="3">

<l n="a">sakatəmbay iṅ eñjaṅ atiki caritan,</l>

<l n="b">naranātha sirādadar i bala kabeh,</l>

<l n="c">milu salvirikaṅ para kavi sinuṅan.</l>

<l n="d">paḍa tuṣṭa ti<hi rend="check">kaṅ</hi> parajana maṅaləm.</l>

</lg>

<!--

c. kavi] khavi EdPi.

d. ti<hi rend="check">kaṅ</hi> parajana maṅaləm] em. Pi., ti para jana maṅaləm EdPi., tikaṅ paramajana ṅaləm em. Ke.-->

</div>

<l n="a">ndan saṅ kavy aparab prapañca juga śoka tan ari sivuhən,</l>

<l n="b">de saṅ kavy upapatti saugata mapañji kr̥tayaśa pəjah,</l>

<l n="c">mitrāṅgəh rasike kalaṅvan asih aṅdulur ataki-taki,</l>

<l n="d">lagy āmulyani kīrtipustaka tinumbas inapi tinəṅət.</l>

</lg>

<!--

a. śoka] śokha EdPi.

-->

<l n="a">cittaṅkv ī rasikan katəmva varasāṅatəra mahas-ahas,</l>

<l n="b">nyāma vruh ri parānaniṅ mahas akīrty atilara kakavin,</l>

<l n="c">ṅūnin mātya jəmah muvah sisip ikiṅ lara pinahalalu,</l>

<l n="d">māti pvā ḍatəṅiṅ hulun ləvəs aveh səkəl analahasa.</l>

</lg>

<!--

a. ī] i EdPi.

c. ṅūnin] ṅūnīn EdPi.; “conjectuur voor inī” Ke.

d. māti] mātī EdPi.

-->

<l n="a">nāhan kāraṇaniṅ vavaṅ sah umareṅ kəṭa milu rumuhun,</l>

<l n="b">tal tuṅgal halalaṅ davā ri pacaron kahavan i buṅatan,</l>

<l n="c">prāpteṅ toya ruṅun valaṇḍiṅan anujv ī tarapas aməgil,</l>

<l n="d">eñjiṅ lāry ahavan ləmah baṅ irikaṅ kṣaṇa ḍatəṅ i kəṭa.</l>

</lg>

<!--

b. pacaron] pacarān Ke.

c. valaṇḍiṅan] em. Krom; valaṇḍiṅ EdPi.

--> </div>

<l n="a">rīntar saṅ śrī narapatin aṅulvan muvah teki varṇan,</l>

<l n="b">śīghra prāpteṅ kəṭa pili-pilih pañcarātrin paṅanti,</l>

<l n="c">svecchāmarṇaṅ jalanidhin amaṅgih muvah larya-laryan‚</l>

<l n="d">ndātan dady ālupa riṅ anukhāne parāpan ginə̄ṅ tvas.</l>

</lg>

<!--

a. rīntar] Ke., rintar EdPi.

c. svecchāmarṇaṅ] Ke., sveccāmarṇna EdPi.

-->

<l n="a">kvehniṅ mantrī kəṭa paḍa marək nāyya mājñā saṅ ārya,</l>

<l n="b">vīraprāṇādhinika milu saṅ śaivabauddhopapatti,</l>

<l n="c">mvaṅ sakvehniṅ jajahan aṅiriṅ sə̄k ḍataṅ tan hinundaṅ,</l>

<l n="d">kapvāvvat bhojana sahana tuṣṭān sinūṅan suvastra.</l>

</lg>

<!--

a. mantrī] Ke., mantri EdPi.

a. paḍa marək nāyya mājñā] paḍāmarək āyyam ājñā Ke; paḍā marək nāyya mājñā EdPi. Pi “probably the original reading is paḍa marək nāmya sājñā”. R’s translation seems to presuppose a reading n-ārya; if indeed we restore a layar, then we can also think of naryama. But what about ājñā then?

b. vīraprāṇādhinika] vīrāpraṇāḍinikha EdPi.

b. saṅ śaiva-] em. Krom; saśaiva- EdPi. (unmetrical).

c. hinundaṅ] Ke., hinunḍaṅ EdPi.-->

</div>

<l n="a">ri sahnira sakeṅ kəṭā məvəh ikaṅ svabhr̥tyāṅiriṅ,</l>

<l n="b">bañu hniṅ ikanaṅ havan vəki ḍataṅ ri sampora sə̄k,</l>

<l n="c">muvah ri daləman təke vavaru riṅ binor hop glisan,</l>

<l n="d">gəbaṅ krəp i gəlam təke kalayu rājakāryenivə̄.</l>

</lg>

<!--

a. kəṭā] em. Ke. (m.c.), kṭa EdPi.

-->

<l n="a">ikaṅ kalayu dharmasīma sugatapratiṣṭāpagə̄h,</l>

<l n="b">mahottama sujanma vandhu haji saṅ dhinarmeṅ daṅū‚</l>

<l n="c">nimittani pakārya kārya haji dharmakāryādhikā,</l>

<l n="d">prasiddha maməgat sigīka vəkas iṅ sudharmenulah.</l>

</lg>

<!--

b. vandhu] vanḍu EdPi.

c. dharmakāryyādhikā] ḍarmmakāryyaḍikā EdPi.

d. vəkas iṅ] em. Krom (m.c.); vkas i EdPi.

*<hi> Note occurrence of the same expression in the Tarukan inscription (1203 Śaka). Any way it can mean committing suicide at least in that context?</hi>

-->

<l n="a">ikaṅ vidhividhāna sakrama təlas gnəp saṅkəpan,</l>

<l n="b">makādy aṅupabhoga bhojana haləpnikānopama,</l>

<l n="c">amātyagaṇa sāmyasaṅghya sagirī ḍataṅ riṅ sabhā,</l>

<l n="d">mr̥daṅga paḍahātri megəl-igəlan mahīṅan dinā.</l>

</lg>

<!-- c. sagirī] em. Krom; śagiri EdPi. (unmetr.).

d. mahīṅan] Ke, mahiṅan EdPi.

-->

<l n="a">narendra ri huvusni kāryanira seṣṭāni tvas ginə̄ṅ,</l>

<l n="b">asiṅ sakaparək pradeśa pinaran ḍanondok ḍatəṅ,</l>

<l n="c">piraṅ vəṅi lavasnirerika parārtha maṅgə̄ṅ sukha,</l>

<l n="d">surūpa bini hajy ulihnira viśeṣa kanyānulus.</l>

</lg>

<!--

a. narendra] Ke, narendrā EdPi.

a. seṣṭa-] Ke, seṣtā EdPi.

b. ḍanondok] Kr. suggests em. to dinondok (see andondok Canto 19.2). from base duk.

-->

<l n="a">ri sahnira sakeṅ kalayv i kutugan kahənv ālaris,</l>

<l n="b">ri kəbvan agəṅ aglis eṅgal aməgil ri kambaṅ ravī,</l>

<l n="c">sudharma sugatapratiṣṭa racananya śobhah haləp,</l>

<l n="d">anugraha nareśvare saṅ apatih pu nālādhikā.</l>

</lg>

<!--

d. nareśvare] em. Ke, nareśvarā EdPi.

-->

<l n="a">hatur-haturi saṅ patih ləvu haləpnikāninditā,</l>

<l n="b">byatīta panaḍah narendra rikanaṅ prabhātocapən,</l>

<l n="c">umaṅkat ahavan ri halsəs i baraṅ ri pātuñjuṅan,</l>

<l n="d">anuntən i patəntənan tarub i lesan asrv ālaris.</l>

</lg>

<!--

b. narendra] Ke, narendrā EdPi. (unmetr.)

c. baraṅ] erroneous akṣara roṅ eliminated by scribe.-->

</div>

<l n="a">śīghrān ḍatəṅ i pajarakan pataṅ dina lavas narapatin aməgil,</l>

<l n="b">ṅkāneṅ harahara kidul iṅ sudharma sugatāsana makuvukuvu‚</l>

<l n="c">mantrī viku haji karuhun saṅ ārya sujanottama parəṅ umarək,</l>

<l n="d">kapvāṅaturakən upabhogha bhojana vineh dhana paḍākasukhan.</l>

</lg>

<!-- d. paḍa kasukhan] Ke, paḍākasukhan Ed (unmetr.).

The <hi rend="check">grassy field</hi> to the south of the Buddhist foundation was where they set up camp.

The officials and King’s priests led by the excellent Ārya Sujana came forward to pay their respects. And having offered him refreshments and food they were given money, which pleased them.

-->

<l n="a">rīntar narapatin alaris vanāśrama ri sāgara kətaṅ usirən,</l>

<l n="b">səṅkān havanira maṅidul pakalyan i buluh kəta kahalivatan,</l>

<l n="c">mvaṅ maṇḍala hikaṅ i gəḍe samāntara ri sāgara kəta kadunuṅ,</l>

<l n="d">śobhābhinava ri təṅah iṅ vanāśri racananyan amulaṅunakən.</l>

</lg>

<!--

d. təṅah iṅ: em. Ke (m.c.), təṅah i EdPi.

d. vanāśri] Ke suggests em. vanādri.

he headed for; his way southward was steep, passing through the riverbed of Buluh, as well as the religious community of Gəḍe, and soon after he betook himself to Sāgara: it was splendid and extraordinary, in the midst of the wooded mountains, its layout bewilderingly beautiful.

-->

<l n="a">ndātan pijər umarək i jə̄n narendra rakavin jənək aṅapi lanə̄,</l>

<l n="b">laṅlaṅ lalita lali laleda lulvi lala menəh akalis iṅ ulah,</l>

<l n="c">tamtām tan atutur i tuturnikan tut i tatāni saṅ ataki-takī,</l>

<l n="d">jañjan jumalajah i jajarni bañjarikanaṅ yaśa cinara-carā.</l>

</lg>

<!--

a. narendra: em. Ke (m.c.), narendrā EdPi.

b. lalita: em. Ke (m.c.), lalīta EdPi.

-->

<l n="a">prāpteṅ patani ri təpiniṅ təpas təpus ikā təpuṅ atətəl atə̄b,</l>

<l n="b">secchāmaca-maca cacahanyan aṅracana bhāṣa racana kakavin,</l>

<l n="c">kvehniṅ yaśa paḍa dinunam vilāpa dadakan saha parab inamər,</l>

<l n="d">pañcākṣara ri vəkasan iṅ pralāpa sinamar-samar avətu laṅə̄.</l>

</lg>

<!--

a. patani: cf OJED.

c. parab: Ke (m.c.), parāb EdPi.

d. -samār: Ke (m.c.), -samār EdPi.

-->

<l n="a">bvat rantən atulis-atulis kathā patiga vatv inasaban aruhur,</l>

<l n="b">jrah nāgakusuma kusumanya riṅ natar i tīranika pinarigi,</l>

<l n="c">andvaṅ karavira kayu mās mənūr cara-caranya saha kayu puriṅ,</l>

<l n="d">mvaṅ nyū gaḍiṅ akuniṅ ahaṇḍap ahvah i padunyan amuhara laṅə̄.</l>

</lg>

<!--

b. tīranika: norm., tīra nikha EdPi.

d. ahvah: understand avvah, after Ke.

-->

<l n="a">tan ṅeh yadi caritan ikaṅ vanāśrama laṅə̄nyan asəmu siluman,</l>

<l n="b">tiṅkahnika ri daləm i heṅ mahogra təkap iṅ yaśa paḍa hinəduk,</l>

<l n="c">mvaṅ kveh para kaki ṅuniveh pareṇḍaṅ atuhāraray ahayu vagəd,</l>

<l n="d">moktaṅ mala kaluṣa mihat baṅun vihikan iṅ śivapada sakala.</l>

</lg>

<!--

a. vanāśrama: em. Ke (m.c.), vānāśrama EdPi.

b. paḍa: em. Ke (m.c.), paḍā EdPi.

d. śivapada: em. Ke (m.c.), śīvapada EdPi.-->

</div>

<l n="a">nr̥pati mahas riṅ āśrama vavaṅ sinəgəh-səgəhan,</l>

<l n="b">təkapira saṅ mahārṣi mapaliṅgih aśabda rəsəp,</l>

<l n="c">asuṅ upabhoga salvir i bhinuktinire patapan,</l>

<l n="d">nr̥pati maləs yathākrama riṅ artha ləvəs kasukhan.</l>

</lg>

<!-- a. mahas riṅ āśrama: corr. Ke, mahās riṅ aśrama EdPi.

-->

<l n="a">paṅucap-ucapnirān gumuṇitaṅ rasaniṅ kavikun,</l>

<l n="b">paḍa mavarah ri sesini manahnira tan rinəṅə̄t,</l>

<l n="c">vəkasan acaṅkramāḷəṅəṅ asiṅ kalaṅə̄n pinaran,</l>

<l n="d">muhara ri tuṣṭa saṅ tapa tapin lumihat kavəṅān.</l>

</lg>

<!-- a. gumuṇitaṅ: em. Kr (m.c.), gumuṇita EdPi.

b. tinəṅə̄t: Ke, rinəṅə̄t EdPi.

c. acaṅkramāḷəṅəṅ: em. Ke (m.c.), acaṅkrama ḷṅəṅ EdPi.

c. kalaṅə̄n: kalaṅvan Ke.

-->

<l n="a">ri huvusirāṅləṅə̄ṅ majar i saṅ sutapān muliha,</l>

<l n="b">ri vijilirālaris həla-həlā lumihat kavəkas,</l>

<l n="c">tapi-tapi siṅ rarānvam ahajə̄ṅ paḍa kāryy aṅaraṅ,</l>

<l n="d">smara manurun mamañcana sireki hiḍəpnyan akūṅ.</l>

</lg>

<!-- a. -āṅləṅə̄ṅ: Ke, āṅləṅə̄n EdPi.

b. həla-həlā: Ke (m.c.), həla-həla EdPi.

c. paḍa kāryy: Ke (m.c.), paḍākāryy EdPi.

d. mamañcana: EdPi., mabañcana Ke.

d. akūṅ: Ke, akū EdPi.

back. And as he emerged to go on his way he was deeply attracted at seeing those left behind. The young and pretty hermit-girls remained behind pining every one -\- They imagined he was the God of Love come down to seduce them, they were so in love. -->

</div>

<l n="a">yyantuk narendra kari sūksəkaṅ aśramorūk,</l>

<l n="b">priṅnyākuśābəh abalut ri matālupā ken,</l>

<l n="c">aṅgə̄ṅ taṅis sərəh ikāyam alasnikājrit.</l>

<l n="d">aṅluh tus iṅ tal aṅaləh syuṅ ikān pasāmbat.</l>

</lg>

<!--

a. yyantuk: ryy antuk Ke.

a. narendra: em. Ke (m.c.), narendrā EdPi.

a. sūksəkaṅ: em. Ke (?), sūkṣaṅ EdPi.

d. aṅluh: em. Ke (m.c.), aluh EdPi.

-->

<l n="a">asrət lari nr̥patin aglis apan tumāmpa,</l>

<l n="b">kvehniṅ yaśārəja kamārga təlas kalalvan,</l>

<l n="c">śīghrān ḍataṅ sira riṅ ārya sarātry aṅanti,</l>

<l n="d">eñjiṅ maṅuttara bhaviṣya ḍataṅ ri geṇḍiṅ.</l>

</lg>

<!-- b. kamārga: em. Ke (m.c.), kamārgā EdPi.

was going down; Numbers of fine buildings he passed on the way, and having left them behind.

Soon he arrived at Ārya, where he waited one night. And in the morning headed northwards and then arrived in Geṇḍing.

--> <lg n="3">

<l n="a">saṅ mantry amañcanagarī karuhun saṅ ārya,</l>

<l n="b">siṅhāḍikāra ṅuniveh para śaivabauddha,</l>

<l n="c">kapvā hatur taḍah anindita sopacāra,</l>

<l n="d">mās vastra nāma pamaləs nr̥patin suke tvas.</l>

</lg>

<!-- a. amañcanagarī: amañcanāgarī EdPi.

b. siṅhāḍikāra: em. Ke, followed by EdPi. “de gedrukte tekst heeft siṅā- tegen de maat. Mijn conjectuur is onzeker…”

b. para: em. Ke, parā EdPi.

--> <lg n="4">

<l n="a">ardhālavas nr̥pati tan sah aṅanti māsa,</l>

<l n="b">solahnireṅ sakuvukuvv atikaṅ linolyan‚</l>

<l n="c">ry aṅkatnirān havan i loh gavay iṅ sumaṇḍiṅ,</l>

<l n="d">boraṅ baṅə̄r barəmi tut hənu ṅūny aṅulvan.</l>

</lg>

</div>

<l n="a">tuhun i ḍatə̄nnire pasuruhan manimpaṅ aṅidul ri kāpāñaṅan,</l>

<l n="b">anuluy atut ḍamārga madulur tikaṅ ratha ḍatəṅ riṅ andoh vavaṅ,</l>

<l n="c">muvah i kḍu plukh lavan i hambal antyanikaṅ pradeśenituṅ,</l>

<l n="d">jhathiti ri siṅhāsāripura rājadharma dinunuṅ narendrāmgil.</l>

</lg>

<!--

d: siṅhāsāripura] P (unmetr.); correct siṅhasāripura.

And then following the main road the carriages arrived together in Andoh Wawang, And Kêḍung Pəluk as well as Hambal, the last of the villages to be noted. At once the King headed for the royal sanctuary at the palace of Singhasāri to lodge there.

-->

<l n="a">kunən ika saṅ prapañca kari kulvan iṅ pasuruhan pijər lālana,</l>

<l n="b">kuṭi maṅaran riṇḍarbaru ri bhuh pradeśanikanaṅ pradeśa hujuṅ,</l>

<l n="c">yata pinaran tinakvanakən aṅśa punpunanikā ri saṅ sthāpakā,</l>

<l n="d">likita tinonakən rasika supraśāsti vinacāmaṅun vaspada.</l>

</lg>

<l n="a">ikaṅ i həpit yathāsva saləbak vukirnya viṣayāṅśa saṅ hyaṅ kuṭi,</l>

<l n="b">satṅah i markaman savah i baluṅhura savah muvah riṅ hujuṅ,</l>

<l n="c">rasanikanaṅ praśāsti magave hyuniṅ kavi madoha saṅkeṅ purā,</l>

<l n="d">ri tayanikaṅ purākr̥ttha t-hər ddaridra musiraṅ kuṭīṇḍarbaru.</l>

</lg>

<l n="a">karaṇaniṅ aśru maṅkat i huvusnirā mpu masgəh bhaviṣyaṅ <pb edRef="#mslo" n="107"/> laris,</l>

<l n="b">maluy i kaśevakan ḍatṅ i siṅhāsāri matutur manaṅkil mar̥k‚</l>

<l n="c">nr̥pati huvus mamuspa ri daləm sudharma sakatuṣṭaniṅ tvas ginə̄ṅ,</l>

<l n="d">hana ni kḍuṅ bhirū ri kaśurāṅgaṇān mvaṅ i bur̥ṅ laṅə̄nyenituṅ.</l>

</lg>

<!-- b. siṅhāsāri] P (unmetr.); correct siṅhasāri.

going straight off Was to resume his duties in Singhasāri, remembering to pay his respects in the royal presence. The King had completed his flower-offerings within the sanctuary and now

devoted himself to pleasures: Sometimes in Kəḍung Biru at the Abode of the Heavenly Nymphs, or at Buréng taking note of the beautiful scenery. -->

</div>

<l n="a">krama śubhakāla sahnira ri siṅhāsāri maṅidul mare kagnəṅan,</l>

<l n="b">humaturakən kabhaktin i bhaṭāra dharma savatək-vatəknira tumūt,</l>

<l n="c">ḍana paribhoga bhojana dulurni puspanira sopacara mahaḷp,</l>

<l n="d">saha vasanāvavan vataṅ apaṅruhun paḍaha garjjitaṅ ṅvaṅ umulat.</l>

</lg>

<l n="a">ri huvus irān paṅarccana mijil 11 heṅ pinupul iṅ balākrama mar̥k,</l>

<l n="b"> para viku śai sogata saṅ āryya nāligih iniriṅ nirekhi tān adoh,</l>

<l n="c"> avicaritan sḍeṅni panaḍah narendrā tunikāni seṣṭa ri hatī,</l>

<l n="d"> bala haji siṅ sasāmbhava vineh suvastra magave r̥səpniṅ umulat.</l>

</lg>

</div>

<l n="a">arṇnan pratiṅkah ikanaṅ sudharma racananya tanpasiriṅan,</l>

<l n="b">dvārātiśobhiten saha mekale yava ruhurnikāparimitā,</l>

<l n="c">rī jro natar nikā tinumpatumpa tinatāṅ yaśarjja ri tpi,</l>

<l n="d">sə̄k sarvva puspa bakulārjja nāhi kusumādya varṇna <pb edRef="#mslo" n="107v"/>siluman.</l>

</lg>

<l n="a">prāsāḍa muṅgvī tṅah asmū kādbhuta haḷp nikā hyaṅ aruhur‚</l>

<l n="b">lvir meru parvata śivapratiṣṭa śivavimbha muṅgu ri daḷm,</l>

<l n="c">sotan bhaṭāra girināthaputra pinakeṣṭi deva sakala,</l>

<l n="d">aṅgəhnirān tuhatuhā narendrā khinabhaktyan i sabhūvana.</l>

</lg>

<l n="a">vvantən kteka kidul iṅ sudharma ri daləm pratiṣṭa katilar,</l>

<l n="b">naṅ bhāpra gopura paḍāruhur kkasugatan bataṅ nikā daṅū,</l>

<l n="c">rī jronya ḍaṅka turunan baturnya kari pūrvva kulvan ananā,</l>

<l n="d">ṅhiṅ pūrna saṅghyarikha len pamūjan atitah batābaṅ aruhur.</l>

</lg>

<lg n="4"><l n="a">naṅ lor baturni turunanya śeṣani lmahnya sāmpun aratā,</l>

<l n="b">jrah nāgapuspa tanəmanya len taṅ i natar mmasmy asalaga,</l>

<l n="c">heṅ niṅ gupuntən ikānaṅ pabhaktan aruhur lmahnya katilar,</l>

<l n="d">alvā natārnya dukutən hnūnya suktən hibək lumulumut.</l></lg>

<l n="a">lvir stry agriṅ aṅranəhi rāgi moḷm ikanaṅ cavintən avnəs,</l>

<l n="b">morāvra cāmaranikā kusut mapusək oli lot kapavaṇan,</l>

<l n="c">nyū danta lāgi lulurən tapas nikā pucanya tan kram asamun,</l>

<l n="d">moghālume sah i tapihnya taṅ śara gaḍiṅ tan āryyakusikan.</l>

</lg>

<l n="a">aṅr̥s tvasiṅ mihat i reh nilcān taya makoṣaḍā<pb edRef="#mslo" n="108r" break="no"/>nya kavnaṅa,</l>

<l n="b">ṅhiṅ śrī hayamvuruk inanti he 1 tva ni tuvuhnya jīvana muvah‚</l>

<l n="c">āpan sirāmupus i kottaman tama riṅ ūttamānukani rāt,</l>

<l n="d">māsih riṅ ātpada lanāvlas i manəmu duhkha deva sakala.</l></lg>

<l n="a">varṇnan muvah lari nareśvareñjiṅ umareṅ sudharma ri kiḍal,</l>

<l n="b"> sāmpun manāmya ri bhatāra liṅsir anuluy ḍataṅ ri jajaghu,</l>

<l n="c"> sāmpun muvah mar̥k i saṅhyaṅ arcca jinavimbha sontən amgil,</l>

<l n="d"> eñjiṅ maluy musir i siṅhāsāri tan aḷh marāryyan i bur̥ṅ.</l></lg>

</div>

<div type="chapter" n="5"><head>KINGS</head>

<l n="a">rāmyanikā burəṅ talaga mumbul ahəniṅ abiru,</l>

<l n="b">caṇḍi śilā minekhala ri madhyanika rinacanā,</l>

<l n="c">sə̄k yaśa muṅgv i piṅgir ika len kusumacaracara,</l>

<l n="d">lot paraniṅ macaṅkrama lanāṅjənəki riṅ umara.</l>

</lg>

<!-- a. burəṅ] bur̥ EdPi.

a. abiru] abhiru EdPi.

b. minekhala] minekala EdPi.

b. emend śilāṅ?

c. ika] ikha EdPi.

c. kusuma] kuśuma EdPi.

--> <lg n="2">

<l n="a">tan vuvusən laṅə̄nika tuhun narapati caritan,</l>

<l n="b">tistisiṅ arka maṅkat ahavan təgatəgal aruhur,</l>

<l n="c">rāmya dukutnikātətəl ataṇḍəs akiris ahijo,</l>

<l n="d">lvānya sasāgarānak aṅalun juraṅ ika dinələ̄.</l>

</lg>

<!-- d. ika] ikha EdPi.

--> <lg n="3">

<l n="a">śrī naranātha lālana yayā rathanira malaris,</l>

<l n="b">prāpta ri siṅhāsāri tumame vəgilanira huvus ,</l>

<l n="c">ndan rakavi yva mampir i siraṅ sugata munivara,</l>

<l n="d">sthāpaka riṅ sudharma tuvi gotra saphala dunuṅən.</l>

</lg>

<!-- d. riṅ] rī EdPi.

d. tuwi gotra: text corrupt?

d. saphala] sawala EdPi.

--> <lg n="4">

<l n="a">vr̥ddha halintaṅ iṅ śaśi sahasra tuvuhira huvus ,</l>

<l n="b">satya suśīla satkula kaḍaṅ haji śuci suyaśa,</l>

<l n="c">pūrṇatameṅ kriyā mara tan aṅkadhara panagara,</l>

<l n="d">khyāti ri mpuṅku uttama kaṣaṭpadanira satirūn.</l>

</lg>

<!-- a. sahasra] sahāśra EdPi.

b. kaḍaṅ haji śuci suyaśa] kaḍaṅ haji suyaśa EdPi. Cf. 57.1c.

c. tan aṅkadhara panagara] Pigeaud proposes tan aṅga cara panasara.

d. ri mpuṅku uttama] ri mpuṅku huttama EdPi. Pigeaud proposes pu muṅguh uttama. See 39.1a.

d. kaṣaṭpadanira] kaṣadpadanira EdPi. <hi>See OJED under ṣaḍpada regarding metrical problem.</hi>

--> <lg n="5">

<l n="a">śīghra kahāṅśama yva si vulatnira vavaṅ asəgəh,</l>

<l n="b">ḍū laki bhāgya saṅ kavi saṅ amrih amarəki haji,</l>

<l n="c">saṅ vənaṅ āśrayān masiha riṅ kadaṅ aməlas arəp,</l>

<l n="d">māsku kadīṅ paṅipyana paranta pasəgəha təmun.</l>

</lg>

<!-- a. kahāṅśama] emend kataṅgama?

a. wulatnira] walatnira? See note Robson.

b. lakhi] laki EdPi.

c. riṅ] ri EdPi.

d. paṅipyana paranta] paṅipyan aparanta EdPi.

% My dear, your coming is as though in a dream. May you be received as honored guest.

--> <lg n="6">

<l n="a">don rakavin parāhyun ataña kramani tuhatuhā,</l>

<l n="b">śrī naranātha saṅ paḍa dhinarma satata pinarək,</l>

<l n="c">mukhya bhaṭāra riṅ kagənəṅan karuhuna vuvusən,</l>

<l n="d">pūrvakathānirān giripatīśvarasuta caritan.</l>

</lg>

</div>

<l n="a">tuhun pāduka mpuṅkv i muṅguh sirojar,</l>

<l n="b">uḍū divya takvan rakavyāṅəne tvas,</l>

<l n="c">mahotsāha siṅgih kavi vr̥ddhabuddhi,</l>

<l n="d">purihniṅ kaśāstrajñan aṅde stutīṅ rāt.</l>

</lg>

<!--

a. pāduka] pādukha EdPi.

c. kawi] khawi EdPi.

d. kaśāstrajñan] em. Ke., kaśāstrajan EdPi. (unmetr.).

-->

<l n="a">nda saṅtabya tekiṅ hulun mājarosən,</l>

<l n="b">maśucy avvay iṅ saptatīrthe svacittā,</l>

<l n="c">namas te girīndrāya sambah ri saṅ hyaṅ,</l>

<l n="d">ndatan dadya kotpāta tekim paśabda.</l>

</lg>

<!-- b. swacittā] śwacittā EdPi.

-->

<l n="a">kṣamātah manah saṅ kavīndrān ruməṅva,</l>

<l n="b">ikaṅ paṅr̥ṅə̄ sugyan akveha mithyā,</l>

<l n="c">ndan aṅgəgvane jñāna saṅ vr̥ddha teka,</l>

<l n="d">pilih nyūna sugyādhikā tañ calāna.</l>

</lg>

<!--

b. paṅr̥ṅə̄] em. (Pi.), vvaṅ r̥ṅə̄ EdPi, vaṅr̥ṅə̄ Catra84.

b. sugyan Catra84] sughyan EdPi.

c. jñāna saṅ] em. (Poe.), saṅ jana em. (Kr.), jana saṅ EdPi Catra84.

d. nyūna] em. (Ke., <foreign>metri causa</foreign>), nyūnaṅ EdPi Catra84.

d. tañ calāna EdPi] tan calāna Catra84.-->

</div>

<l n="a">ṅūnī śākābdhideśendu hana sira mahānātha yuddhekavīra,</l>

<l n="b">sākṣāt devātmakāyonijatanaya təkap śrī girīndra prakāśa,</l>

<l n="c">kapvārəs bhakti sakveh parajana sumivī jə̄ṅnirātvaṅ tumuṅkul,</l>

<l n="d">śrī raṅgah rājasa khyāti ṅaranira jayeṅ śatru śūrātidakṣa.</l>

</lg>

<!--

c. parajana] parājana EdPi.

c. jə̄ṅnirātwaṅ] jə̄ṅnirāttwaṅ EdPi.

d. khyāti] kyāti EdPi.

% dewātmakāyonijatanaya = dewātmakā-yonijatanaya or dewātmakā-ayonijatanaya

-->

<l n="a">deśāgə̄ṅ vetaniṅ parvata kavi pənuh iṅ sarvabhogātirāmya,</l>

<l n="b">kuvv aṅgəhnyān kamantryan maṅaran i kuṭa rājenadəh vvaṅnikā bāp,</l>

<l n="c">yekī ṅgvān śrī girīndrātmajan umulahakən dharma maṅgə̄ṅ kaśūran,</l>

<l n="d">tuṣṭāniṅ sādhu naṣṭāniṅ ahita ya ginə̄ṅ sthityaniṅ rāt subhakti.</l>

</lg>

<!--

a. kawi] khawi EdPi.

b. kuṭa] kutha EdPi.

-->

<l n="a">rī śākābdhikrətāśaṅkara sira tuməke śrī narendreṅ kaḍintən,</l>

<l n="b">saṅ vīrānindita śrī kr̥tajaya nipuṇeṅ śāstra tattvopadeśa,</l>

<l n="c">śīghrālah gə̄ṅ bhayāmrih malajəṅ anusup iṅ pājaran pārśvaśūnya,</l>

<l n="d">sakvehniṅ bhr̥tya mukhyaṅ para pajurit asiṅ kāri riṅ rājya śīrṇa.</l>

</lg>

<!--

a. narendreṅ] narendrāṅ EdPi. See 40.4a.

d. anusupiṅ pājaran] anusup ājaran EdPi.

d. mukhyaṅ] emend mukhyeṅ?

-->

<l n="a">ry ālah saṅ śrī narendreṅ kaḍiri girigirīn taṅ sabhūmī javārəs,</l>

<l n="b">prāptānəmbah paḍa vvat sahanahana vijilniṅ svadeśān pasevā,</l>

<l n="c">tuṅgal taṅ jaṅgala mvaṅ kaḍiri sama-samāṅekanāthātiśāntā,</l>

<l n="d">ṅkān təmbeniṅ ḍapur mvaṅ kuvu juru tumameṅ sāmya māṅde sukheṅ rāt.</l>

</lg>

<!--

c. kaḍiri] khaḍiri EdPi.

c. -samāṅekanāthātiśāntā] em. -samāṅekanāthātiśakta (Ke.)?

d. kuwu juru] em. juru kuwu (Pi.)?

-->

<l n="a">maṅkin vr̥ddhyāməvəh taṅ prabhava vibhava riṅ śrī girīndrātmasūnu,</l>

<l n="b">enak tāndəlnikaṅ yāvadharaṇi sumivī jə̄ṅnirān chatraniṅ rāt,</l>

<l n="c">rī śākāsyābdhi rudra krama kalahanirān mantuk iṅ svargaloka,</l>

<l n="d">khyātiṅ rāt saṅ dhinarma daya ri kagənaṅan śevaboddheṅ usāna.</l>

</lg>

<!--

b. chatraniṅ] catraniṅ EdPi.

d. śewaboddheṅ] śśewaboddheṅ EdPi.-->

</div>

<l n="a">bhaṭāra saṅ anūṣanātha vəka de bhaṭāra sumilih viśeṣa sinivī,</l>

<l n="b">lavasniran amukti riṅ rat apagəh tikaṅ sayavabhūmi bhakti matutur,</l>

<l n="c">śākābdhitilakādriśambhu kalahan bhaṭāra mulih iṅ girīndrabhavana,</l>

<l n="d">sireki vinaṅun pradīpa śivavimba śobhita rikaṅ sudharma ri kiḍal.</l>

</lg>

<!-- b. rat] rāt EdPi.

c. śākābdhitilakādriśambhu] em. śākābda tilakādri?

d. pradīpa] praḍipa EdPi.

d. śiwawimba] em. (Ke.), śimbha EdPi.

--> <lg n="2">

<l n="a">bhaṭāra jayaviṣṇuvardhana kəteka putranira saṅ gumanti sinivī,</l>

<l n="b">bhaṭāra narasiṅha rovaṅira tulya mādhava sahāgrajāmagəh i rāt,</l>

<l n="c">sirāṅilaṅakən durātmaka manāma liṅgapati māti śīrṇa sahanā,</l>

<l n="d">arəs sahananiṅ parāṅmukha ri jə̄ṅnireki tuhu devamūrti sakalā.</l>

</lg>

<!-- a. jayawiṣṇuwardhana] em. (Ke.), wiṣṇuwardhana EdPi.

c. māti] em. (Ke)., māhi EdPi.

--> <lg n="3">

<l n="a">i śāka rasaparvatenduma bhaṭāra viṣṇv aṅabhiṣeka saṅ suta sivin,</l>

<l n="b">samasta para sāmya riṅ kaḍiri jaṅgalomarək amuṣpa riṅ purasabhā,</l>

<l n="c">narendra kr̥tanāgarekaṅ abhiṣekanāma ri sirān huvus prakaśitā,</l>

<l n="d">pradeśa kuṭarāja maṅkin atiśobhitāṅaran i siṅhāsārināgara.</l>

</lg>

<!-- b. parasāmya] parā sāmya EdPi.

b. jaṅgalomarək amuṣpa] jaṅgalomar̥kh EdPi.

The district of Kuṭa Rāja became more and more splendid, and so became known as the city of Singhasāri.

--> <lg n="4">

<l n="a">śakābda khanavāvanikṣiti bhaṭāra viṣṇu mulih iṅ surālaya pəjah,</l>

<l n="b">dhinarma ta sire valeri śivavimba len sugatavimba muṅgv iṅ jajaghu,</l>

<l n="c">samantara muvah bhaṭāra narasiṅhamūrti sira mantuk iṅ surapada,</l>

<l n="d">hañar sira dhinarma de haji ri vəṅkər uttama śivārca muṅgv i kumitir.</l>

</lg>

<!-- a. śakābda] śakābḍa EdPi.

a. khanawāwanikṣiti] kanawawānikṣithi EdPi.

a. surālaya] śūrālaya EdPi.

b. śiwawimba] śiwawimbha EdPi.

b. sugatawimba] sugatawimbha EdPi.

c. narasiṅhamūrti] narasiṅhāmūrtti EdPi.

c. surapada] surāpada EdPi.

--> <lg n="5">

<l n="a">kathākəna muvah narendra kr̥tanāgarāṅilaṅakən kaṭuṅka kujana,</l>

<l n="b">manāma cayarāja śīrṇa rikanaṅ śakābda bhujagośaśikṣaya pəjah,</l>

<l n="c">nagāsyabhava śāka saṅ prabhu kumon dumona rikanaṅ tanah ri malayū,</l>

<l n="d">ləvəs mara bhayanya saṅka ri kadevamūrtinira ṅūni kālahan ikā.</l>

</lg>

<!-- a. kathākəna] khathākna EdPi.

a. narendra] narendrā EdPi.

b. śakābda] śakābḍa EdPi.

b. bhujagośaśikṣaya] bhūjagośaśakṣaya EdPi. Emend further °kṣiti?

d. kadewamūrtinira] khadewamūrttinira EdPi.

to move against the land of Malayu; Great indeed was their fear, and through his divine incarnation they were defeated. -->

</div>

<l n="a">śākābda yamaśūnyasūrya divasa nr̥pati muvah amāti durjana,</l>

<l n="b">ikaṅ mahiṣa raṅkah atyaya kaṭuṅkanika pinaləh iṅ sanāgara,</l>

<l n="c">riṅ aṅgaviyadarka śāka sira motusan kana ri bāli cūrṇitan,</l>

<l n="d">ndatan dva kavənaṅ ratunya kahañaṅ təka <seg met="--"><gap reason="omitted" unit="character" quantity="2"/></seg> i narendra sakrama.</l>

</lg>

<!--

a. śakābda] śakābḍa EdPi.

a. diwasa] diwaśa EdPi.

b. aṅgawiyadarka] aṅgawiyanarkka EdPi.

c. motusan kana ri bāli] unmetr., em. motusan i tanah i bāli Ke.

d. Metrical lacuna!

-->

<l n="a">samaṅkana tikaṅ digantara paḍāṅabhaya marək i jə̄ṅ nareśvara,</l>

<l n="b">ikaṅ sakahavat pahaṅ sakahavat malayu paḍa manuṅkul ādara,</l>

<l n="c">muvah sakahavat gurun sakahavat bakulapura maṅāśrayomarək,</l>

<l n="d">ndatan liṅən i suṇḍa len madhura pan satanah i yava bhakti tan salah.</l>

</lg>

<!-- a. samaṅkana tikaṅ] ṣamaṅkana nikaṅ EdPi.

--> <lg n="3">

<l n="a">tuhun nr̥pati tan pramāda luput iṅ mada makin atiyatna riṅ naya,</l>

<l n="b">apan tətəs iṅ kevəhiṅ bhuvanarakṣaṇa gavayən i kālaniṅ kalī,</l>

<l n="c">nimittaniran aṅrəgəp samaya len brata mapagəh apakṣa sogata,</l>

<l n="d">tumīrva saṅ atītarāja riṅ usāna magəhakna vr̥ddhiniṅ jagat.</l>

</lg>

</div>

<l n="a">liṅ niṅ śāstra narendra pāṇḍava rikaṅ dvāpāra ṅūni prabhū,</l>

<l n="b">gogendutri lavan śakābda divaśany antuknireṅ svahpada,</l>

<l n="c">ndah sāntuknira təmbayiṅ kali təkaṅ rāt mūrkha hārohara,</l>

<l n="d">ṅhiṅ saṅ hyaṅ ṣaḍabhijñadhāraka rumakṣaṅ loka devaprabhū.</l>

</lg>

<!-- b. śakābda] śakābḍi EdPi.

c. mūrkha] mūrkka EdPi.

d. ṣaḍabhijñadhāraka] padabhijña ḍāraka EdPi.

--> <lg n="2">

<l n="a">nāhan hetu narendra bhakti ri pada śrī śākyasiṅhāsthiti,</l>

<l n="b">yatnāgəgvan i pañcaśīla kr̥tasaṅskārābhiṣekākrama,</l>

<l n="c">lumrā nāma jinābhiṣekanira saṅ śrī jñānabajreśvara,</l>

<l n="d">tarkavyākaraṇādiśāstraṅ@@ inaji śrīnātha vijñānulus.</l>

</lg>

<!-- d. tarkawyākaraṇādiśāstraṅ] tarkawyākaraṇaḍiśāstraṅ

And the King studied the scriptures on reasoning, analysis and so on till he was completely accomplished.

--> <lg n="3">

<l n="a">ndan ri vr̥ddhanireki mātra ruməgəp sarvakriyādhyātmikā,</l>

<l n="b">mukhyaṅ tantra subhūti rakva tinəṅə̄t kempən rasanye hatī,</l>

<l n="c">pūjā yoga samādhi pinrihiran amrih sthityaniṅ rāt kabeh,</l>

<l n="d">āstam taṅ gaṇacakra nitya madulur dānenivə̄hiṅ prajā.</l>

</lg>

<!-- d. madulur dāneniwə̄hiṅ] madulu ddann eniwə̄hiṅ EdPi.

--> <lg n="4">

<l n="a">tan vvantən karəṅə̄ kadi nr̥pati sakveh saṅ atītaprabhū,</l>

<l n="b">purṇeṅ ṣaḍguṇa śāstravit nipuṇa riṅ tattvopadeśāgama,</l>

<l n="c">dharmeṣṭhāpagəh iṅ jinabrata mahotsāheṅ prayogakriyā,</l>

<l n="d">nāhan hetuni tusni tusnira paḍaikachatra devaprabhū.</l>

</lg>

<!-- a. kadi] khadi EdPi.

b. ṣaḍguṇa] ṣadguṇa EdPi.

b. nipuna] nipuṇa EdPi.

c. dharmeṣṭhāpagəh] dharmmeṣṭāpagəh EdPi.

d. paḍaikachatra] paḍaikaccatra EdPi.

--> <lg n="5">

<l n="a">riṅ śākābdhijanāryama nr̥pati mantuk riṅ jinendrālaya,</l>

<l n="b">saṅke vruhnira riṅ kriyāntara lavan sarvopadeśādhikā,</l>

<l n="c">saṅ mokteṅ śivabuddhaloka talahan śrī nātha liṅniṅ sarāt,</l>

<l n="d">riṅke sthānanirān dhinarma śivabuddhārcā haləpnyottama.</l>

</lg>

<!-- a. śākābdhijanāryama] śākābḍi jakāryyama EdPi.

a. jinendrālaya] jinaindrālaya EdPi.

b. saṅke] saṅkai EdPi.

d. śiwabuddhārcā] śiwabudḍārcca EdPi.

d. haləpnyottama] haləp nottama EdPi.

--> <lg n="6">

<l n="a">lāvan riṅ sagala pratiṣṭha jinavimbātyanta riṅ śobhitā,</l>

<l n="b">təkvan ardhanareśvarī mvaṅ ika saṅ śrī bajradevy āpupul,</l>

<l n="c">saṅ rovaṅnira vr̥ddhi riṅ bhuvana tuṅgal riṅ kriyā mvaṅ bratā,</l>

<l n="d">lyaṅ verocana locanā lviriran ekārca prakāśeṅ prajā.</l>

</lg>

<!-- a. sagala] sākgala EdPi.

a. jinavimbātyānta] jināvimbhātyānta EdPi.

b. təkvan ardhanareśvarī] tkvan nārddhanareśvari EdPi.

d. lyaṅ] liyaṅ EdPi.-->

</div>

<l n="a">tatkāla śrī narendrā kr̥tanagara mulih riṅ buddhabhavana,</l>

<l n="b">trāsaṅ rāt duhkha hārohara kadi maluyā rehnyān kaliyuga,</l>

<l n="c">vvantən sāmantarāja prakaśita jayakatvaṅ nāma kuhakā,</l>

<l n="d">ṅkāneṅ bhūmī kaḍiry āpti sumiliha viśeṣāmrih kirakira.</l>

</lg>

<!-- b. kadi] khadi EdPi.

c. jayakatwaṅ] jayakatwaṇ EdPi. (printing error?).

d. kaḍiry āpti] khaḍiryyāpti EdPi.

d. kirakira] khirakhira EdPi.

--> <lg n="2">

<l n="a">ṅūnī luṅhānira śrī kr̥tajaya rikanaṅ śākābdhimanusa,</l>

<l n="b">ājñā śrī parvatādhīndrasuta jayasabhāṅ aṅgantyana sivin,</l>

<l n="c">riṅ śākāṣṭekanā śāstrajaya muvah umuṅgv iṅ bhūmi kaḍiri‚</l>

<l n="d">riṅ śāka trīṇisanśaṅkara haji jayakatvaṅ nātha vəkasan.</l>

</lg>

<!-- a. śākābdhimanusa] śākābḍi manusa EdPi.

b. jayasabhāṅ] jayasabhaṅ EdPi.

--> <lg n="3">

<l n="a">sakvehniṅ nātha bhakti vkani vka bhaṭārādrīndratanaya,</l>

<l n="b">astam ri śrī narendra kr̥tanagara təkeṅ nūṣāntara manūt,</l>

<l n="c">maṅke pve līna saṅ bhūpati haji jayakatvaṅ mūrkha vipathā,</l>

<l n="d">kevəhniṅ rāt rinakṣeṅ kali niyata hayunyā tan dadi lanā.</l>

</lg>

<!-- b. astam] āstam EdPi.

c. pwe līna] pwe līne EdPi.

c. mūrkha] mūrkka EdPi.

--> <lg n="4">

<l n="a">paṅdānī vruhnireṅ śāstra paṅavaśani kotsāhan haji daṅū,</l>

<l n="b">moghā vvantən vəka śrī nr̥pati malahakən śatrv āmahayu rāt,</l>

<l n="c">ndan māntvāṅgəhnira dyah vijaya panəlah iṅ rāt māstava sira,</l>

<l n="d">ārddha mvaṅ vvaṅ tatar mamrəpi haji jayakatvaṅ bhraṣṭa sahana.</l>

</lg>

<!-- b. malahakən Catra84] malahakhən EdPi.

d. ārddha Catra84] em. Kern, ārdha EdPi.

d. vvaṅ Catra84] em. Kern, tvaṅ EdPi.-->

</div>

<l n="a">ri pəjah nr̥pa jayakatvaṅ ava tikaṅ jagat alilaṅ,</l>

<l n="b">masarūparaviśakābda rika narārya sira ratu,</l>

<l n="c">sinivīṅ pura ri majhāpahit anurāga jayaripu,</l>

<l n="d">tinəlah nr̥pa kr̥tarājasa jayavardhana nr̥pati.</l>

</lg>

<!--

b. °śakābda] °śakābḍa EdPi.

c. majhāpahit anurāga] majhāpahit tanurāga EdPi.

With the title of His Majesty King Kr̥tarājasa Jayawardhana. -->

<l n="a">satəvək nr̥pa kr̥tarājasa jayavardhana sinivī,</l>

<l n="b">sayavakṣiti maluy ātutur atisādaran umarək,</l>

<l n="c">paḍa harṣajan umulat ri payugala nr̥pati catur,</l>

<l n="d">duhitā nr̥pa kr̥tanāgara paḍa tulya suravadhu.</l>

</lg>

</div>

<l n="a">ndan saṅ śrī parameśvarī tribhuvanā nāmāgrajānindita,</l>

<l n="b">tan sah dyah duhitā prakāśita mahādevyānulus riṅ hajə̄ṅ,</l>

<l n="c">prajñāpāramitākhya saṅ makajayendrādevy anindyeṅ raras,</l>

<l n="d">dyah gāyatry anurāga vuṅsu pinakādin rājapatnīṅ puri.</l>

</lg>

<!-- a. tribhuwanā nāmāgrajānindita] tribhuvaṇā namāgrajānindita EdPi.

c. prajñāpāramitākhya] prājñā pāramitākya EdPi.

c. -devy anindyeṅ] -devyānindyeṅ EdPi.

--> <lg n="2">

<l n="a">ndan rakvekin atəmv amiṅtiga sirān vvaṅ sānak ārdhāparə̄,</l>

<l n="b">āpan rakva bhaṭāra viṣṇu mamisan parṇahnirān tan madoh,</l>

<l n="c">lāvan śrī narasiṅhamūrti vəka ri dyah ləmbu tal suśrama,</l>

<l n="d">saṅ vīreṅ laga saṅ dhinarma ri mirəṅ boddhapratiṣṭāpagə̄h.</l>

</lg>

</div>

<l n="a">dyah ləmbu tal sira maputra ri saṅ narendrā,</l>

<l n="b">nā donnirān rəsəp amiṅtiga len suputrī,</l>

<l n="c">na lvir pavorni pakurən haji saikacittā,</l>

<l n="d">sājñānirājña kinabehan aveh sukheṅ rāt.</l>

</lg>

<!--

d. sukheṅ] sukeṅ EdPi.

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<l n="a">riṅ śāka saptajanasūrya narendra varṇān,</l>

<l n="b">mastvākən ātmajanirān sinivīṅ kaḍintən,</l>

<l n="c">śrīndreśvarībunira vīra vidagdha vijña,</l>

<l n="d">rājābhīṣeka jayanāgara tan hanoli.</l>

</lg>

<l n="a">riṅ śāka mātryaruṇa līnaniraṅ narendrā,</l>

<l n="b">drāk pinratiṣṭha jinavimba sireṅ purī jro,</l>

<l n="c">antahpura yva panəlah rikanaṅ sudharma,</l>

<l n="d">śaivapratiṣṭha sira teki muvah ri simpiṅ.</l>

</lg>

<!--

a. pinratiṣṭha] pīnratiṣṭa EdPi.

b. jinawimba] jinawimbha EdPi.

d. śaiwapratiṣṭha] śaiwāpratiṣṭa EdPi.-->

</div>

<l n="a">ndah kavəkas narendra jayanāgara prabhu ri tiktavilvanagarī,</l>

<l n="b">mvaṅ nr̥paputrīkāntənira maibu saṅ pravara rājapatny anupama,</l>

<l n="c">saṅ rva paḍottameṅ hayu baṅun rvaniṅ ratin anorakən suravadhū,</l>

<l n="d">nātha ri jīvanāgrajanira nr̥pe daha sirān pamuṅsu sinivī.</l>

</lg>

<!--

c. paḍottameṅ] paḍotameṅ EdPi.

d. sirān] sira EdPi.

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<l n="a">riṅ śakakāla muktiguṇapakṣarūpa madhumāsa tapva caritan,</l>

<l n="b">śrī jayanāgara prabhun umaṅkat aṅhilaṅakən musuh ri lamajaṅ,</l>

<l n="c">bhraṣṭa pu nambi sāk sakulagotra riṅ pajarakan kuṭanya kapugut‚</l>

<l n="d">vrinvrin arəs tikaṅ jagat i kapravīranira saṅ narendra sinivī.</l>

</lg>

<!--

a. śakakalla] śakakalla EdPi.

c. nambi] namti EdPi.

-->

<l n="a">riṅ śakakāla vinduśarasūrya saṅ nr̥pati mantuk iṅ haripada,</l>

<l n="b">śīghra sirān dhinarma ri daləm purārcanira viṣṇuvimba parama,</l>

<l n="c">len ri śilā pəṭak mvaṅ i bubat paḍa pratima viṣṇumūrty anupama,</l>

<l n="d">riṅ sukhalīla taṅ sugatavimba śobhitan amoghasiddhi sakala.</l>

</lg>

<!-- b. wiṣṇuwimba] wiṣṇuwimbha EdPi.

d. sugatawimbha] sugatawimba EdPi.-->

</div>

<l n="a">tuhun riṅ śakābdendubāṇadvirūpa,</l>

<l n="b">nr̥pe jīvana khyāti mātā narendrā,</l>

<l n="c">gumantīrikaṅ tiktamālūra rājñī,</l>

<l n="d">pitā śrī narendrerikaṅ siṅhasāri.</l>

</lg>

<!--

a. śakābdendu°] śākābḍendu° EdPi.

d. narendrerikaṅ] em. Krom, narendrā rikaṅ EdPi.

-->

<l n="a">paniṅkahnira śrī mahārājapatnī,</l>

<l n="b">sirā teki maṅgalya riṅ rāt viśeṣā,</l>

<l n="c">sutā mantu len potrakān rāja rājñī‚</l>

<l n="d">sirāṅratvakən mvaṅ rumākṣeṅ sakārya.</l>

</lg>

<l n="a">riṅ agnīṣvarī śāka taṅ śatru śīrṇa,</l>

<l n="b">saḍeṅ mvaṅ kəṭālah dinoniṅ svabhr̥tya,</l>

<l n="c">təvəkniṅ jagadrākṣaṇa bvatnya sumrah,</l>

<l n="d">ri saṅ mantry anāmaṅ madātyantavijñā.</l>

</lg>

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a. āgnipwarī] āgnipwarī EdPi.

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<l n="a">muvah riṅ śakābdeṣumāsākṣinābhī,</l>

<l n="b">ikaṅ bāli nāthanya duśśīla nīcā,</l>

<l n="c">dinon iṅ bala bhraṣṭa sakveh vināśa,</l>

<l n="d">arəs salviriṅ duṣṭa maṅdoh viśāta.</l>

</lg>

<!--

a. śakābdeṣumāsākṣinabhbhī] śākabdeṣumāsākṣinabhbhī EdPi.

b. nīcā] nīcchā EdPi.

c. wināśa] nāśa EdPi.

d. wiśāta] wiśathṭa EdPi.

-->

<l n="a">ḍaṅ ācārya ratnāṅśa nā liṅnirojar,</l>

<l n="b">tuhūjarni saṅ vr̥ddha pojarnirāṅrəs,</l>

<l n="c">katon kottaman śrī narendrerikaṅ rāt,</l>

<l n="d">apan devavaṅśāthavā devamūrti.</l>

</lg>

<!--

b. tuhūjarni] tuhūjarniṅ EdPi.

b. °rəs] em. Kern, °ras EdPi.

-->

<l n="a">ikaṅ vvaṅ ruməṅvī kathā śrī narendrā,</l>

<l n="b">nda yan tr̥pti cittanya membuh kabhaktin,</l>

<l n="c">avas pāpakarmanya maryāṅaveśa,</l>

<l n="d">ikaṅ duhkha rogādi māvas vināśa.</l>

</lg>

<l n="a">muvah pāduka mpuṅku mopakṣamojar,</l>

<l n="b">ikiṅ paṅrəṅə̄ māsku hīṅanya maṅkā,</l>

<l n="c">tuməmvaṅ hita vr̥ddhyaniṅ paṇḍitatvā,</l>

<l n="d">phalāniṅ mucap kasthavan saṅ viśeṣa.</l>

</lg>

<!--

a. pādukha] pāduka EdPi.

b. hīṅanya] iṅanya EdPi.

c. wr̥ddhyaniṅ] wr̥ddhyani EdPi.

-->

<l n="a">huvus niṅ səgəh sakramān ārjavāṅliṅ,</l>

<l n="b">rakavy amvitānolihekiṅ svakārya,</l>

<l n="c">təkaṅ rātri sontən məgil riṅ pakuvvan,</l>

<l n="d">kṣaṇeñjiṅ manaṅkil ri jə̄ṅ śrī narendra.</l>

</lg>

<!--

d. jə̄ṅ śrī narendra] jə̄ṅ narendra EdPi.

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</div>

<div type="chapter" n="6"><head>THE CHASE</head>

<l n="a">varṇnan śrī nr̥pati mahās mareṅ paburvan,</l>

<l n="b">maṅkat sāyuḍa saha bhr̥tya len rathāśva,</l>

<l n="c">ṅkāneṅ nandakavana kānanātidurgga,</l>

<l n="d">kayvanyādbhutatara kāśa muñja kīrṇna.</l>

</lg>

<l n="a">medran taṅ bala balabar huvus manəṅkə̄,</l>

<l n="b">lāvan syandana madan aṅrapət raṅkə̄t,</l>

<l n="c">kedran taṅ vana vanaranya kagyat avri,</l>

<l n="d">avr̥g pakṣinika mapakṣa mura khegu.</l>

</lg>

<l n="a">hūṅ niṅ bhr̥tya mavurahan matunvatimvān,</l>

<l n="b">ghūrnnāṅvarnna paśurakiṅ tasik guməntər,</l>

<l n="c">untabnyagni nika dudug riṅ antarāla,</l>

<l n="d">sākṣat kanḍavavana de hyaṅ agni ṅūnī.</l>

</lg>

<l n="a">tonton taṅ mr̥ga malayū ndatan vri rātnya,</l>

<l n="b">kevran vibhrama mar̥but harp marampak,</l>

<l n="c">apan miṅgata balabar kkar̥snikeṅgī,</l>

<l n="d">etunyākukud umusī tṅah matimbun.</l>

</lg>

<l n="a">kvehnya lvir ggavaya ri gobrajāprameya,</l>

<l n="b">lvir goh riṅ vr̥ṣabhapurāṅbək prakīrṇna,</l>

<l n="c">və̄k seṅgah gavaya lulāya śalya cihna,</l>

<l n="d">goḍeya plavaga viḍāla gaṇḍakāḍi.</l>

</lg>

<l n="a">satvāsiṅ sahana rikeṅ alas pralabḍa,</l>

<l n="b">kapvātūt manah ika tan hana viroḍa,</l>

<l n="c">kadyāhem pinakajurunya taṅ mr̥gendrā,</l>

<l n="d">ṅkāne saṇḍiṅ ika śivā mark tan eṅgī.</l>

</lg>

</div>

<l n="a">kṣamākna patakvaniṅ hulun i saṅ mr̥gendrāḍipā,</l>

<l n="b">gati nr̥patin aṅrarah gahana toh naya ndyaṅ gəgən,</l>

<l n="c">aṅantya juga matya riṅ paṅadgan malayvā kunəṅ,</l>

<l n="d">mvaṅ alagana denya tulya hayuyun dinoh tan murud.</l>

</lg>

<l n="a">avarṇna kadi maṅkanojar ikanaṅ śrgālomar̥k,</l>

<l n="b">ikaṅ hariṇa kr̥ṣnasāra ruru cihna mojar vvava,</l>

<l n="c">yan i bvat i patikta tan hana muvah nayāgəgə̄n,</l>

<l n="d">khalena saka riṅ malayvamalarolihāṅ uṅsir̥n.</l>

</lg>

<l n="a">ikaṅ gavaya serabha vrṣabha len tarakṣāmuvus,</l>

<l n="b">aḍā vipathā koṅ knas tuhutuhun mr̥gālpāḍama,</l>

<l n="c">ndatar lkasaniṅ suḍīraṅ alayū maṅantyā kunaṅ,</l>

<l n="d">si maṅlavana dharma gəgvana malar tuməmvanayu.</l>

</lg>

<l n="a">mr̥gendra sumavur kalih paḍa vuvusta yuktīyagəgə̄n,</l>

<l n="b">nda yan vruha mabhedakhən sujana durjjanannuṅ dlən,</l>

<l n="c">yan iṅ kujana vāhya solaha malayva maṅsvā kunaṅ,</l>

<l n="d">apan vipalaṅ aṅga patyana tkapnya tan padon.</l>

</lg>

<l n="a">tuhun pva yan i saṅ tripakṣa r̥si śaiva boddhā tuvī,</l>

<l n="b">malayva jugaṅ enakāṅiriṅane sirān paṇḍita,</l>

<l n="c">kunaṅ pva kita yat kapaṅgiha tkan narendrāburu,</l>

<l n="d">aṅantya pati khevalāvvata huripta hayvāgigu‚</l>

</lg>

<l n="a">apan nr̥pati yogya paṅhañutane huripviṅ dadī,</l>

<l n="b">bhaṭāra giripaty amūrtti ri sirān viśeṣa prabhū,</l>

<l n="c">avas hilaṅa pāpaniṅ pjahha denirāmatyana,</l>

<l n="d">ḷvih saka ri kottamāniṅ alabuh ri saṅ hyaṅ raṇu.</l>

</lg>

<l n="a">syapeka musuhakva ri bhūvana yan paḍe meḍani,</l>

<l n="b">tathāpi ri sira tripakṣa mariris ṅvaṅ andoh vavaṅ,</l>

<l n="c">pitovi haji yan ta katmva niyatāku kavvat hurip,</l>

<l n="d">ndatan muvaha satvajāti phalaniṅ pjah denira.</l>

</lg>

</div>

<l n="a">kadi mojara kumva kitan papupul,</l>

<l n="b">vkasan par̥ṅ aṅhaḍa yan humar̥k,</l>

<l n="c">bala peka sahāstra kaduk maburu,</l>

<l n="d">pinagut niṅ aśr̥ṅga maluy malayū.</l>

</lg>

<l n="a">tucapa mamavāśva par̥ṅ maburu,</l>

<l n="b">tinujunya varāha sḍəṅ mapupul,</l>

<l n="c">kasihan karavaṅnyan aneka pjah,</l>

<l n="d">rinbut saha putra tatan pabisā.</l>

</lg>

<l n="a">manalandaṅi teki karūṅnya masə̄,</l>

<l n="b">saka pāt lima bhinna magə̄ṅ maruhur,</l>

<l n="c">ampah ta tutuknya mabāṅ ri mata,</l>

<l n="d">paḍā rodra sihuṅnika tulya curik.</l>

</lg>

<l n="a">ikanaṅ śvana mamuk kinarātnya pjah,</l>

<l n="b">hana rantas iganyaṅ gulūnya pgat,</l>

<l n="c">rinbut muvah alvaṅi malvaṅ arok,</l>

<l n="d">papagutnya baṅun laga rodra jmur.</l>

</lg>

</div>

<l n="a">tucapa ṅ aburv anūt hariṇa mañjaṅan silih uhuh,</l>

<l n="b">sasikhi vināṅsvan ginayur aṅgayor gəyuh alon,</l>

<l n="c">lakunika pan kənoru ruḍira dravādr̥s aṅbek,</l>

<l n="d">duduṅ asakit kne pada pināda mavyat anibā.</l>

</lg>

<l n="a">apulih ikaṅ balātri saha tumbak akral aṅusī,</l>

<l n="b">atunah ikaṅ knas timuta mañjaṅān lvaṅ ika bāp,</l>

<l n="c">apuliha hikaṅ viṣāna gavayādi satva magalak‚</l>

<l n="d">bubar alayū bala nr̥pati kagyat alvaṅ mivud.</l>

</lg>

<l n="a">hana maṅusir juraṅ sukət aliṇḍuṅan tahən agə̄ṅ,</l>

<l n="b">duduṅ umanek mareṅ paṅ ar̥but ruhur kaburayūt,</l>

<l n="c">kasihan ikaṅ musir kkayu rumaṅkaraṅkal umaluy,</l>

<l n="d">kapar̥pəkan vtisnya viniṣāṇa kagyat akidat.</l>

</lg>

<!--And others clambered onto branches, competing to get higher and dangling there.

Unlucky the ones who took refuge in trees – when they came climbing down again

Their calves were attacked at close quarters and gored, they were taken by surprise and struggled to get free.-->

<l n="a">kṣaṇa para māntry aneka saha vāhanāśraṅ apulih,</l>

<l n="b">amataṅ anūla maṅduk anuligy amāṇḍəm anujah,</l>

<l n="c">karaṇanikaṅ viṣabi malayū gr̥bəgnya gumr̥h,</l>

<l n="d">tinut inusīnuyālvaṅ ika kīrṇna śīrṇna rinbut.</l>

</lg>

<l n="a">viku haji śaiva boddha hana milv anumbak aburu,</l>

<l n="b">ginluran iṅ tarakṣa malajə̄ṅ tinūt maṅudidiṅ,</l>

<l n="c">lali riṅ upakriya ṅganika tan suśīla ta kunəṅ,</l>

<l n="d">tumut aṅivə̄ kavāhyan alupān huvus krtavarā.</l>

</lg>

</div>

<l n="a">varṇnan śrī naranātha sāmpun umanek riṅ syandananinditā,</l>

<l n="b">śobhātyanta ruhurnya patya tikanaṅ sapyāmatək nirbhaya,</l>

<l n="c">muṅsi madhyanikaṅ vanāntara manūt burvan siṅ aṅde takut,</l>

<l n="d">etunyālaradan mgat bala paraṅdoh taṅ śavānyālayū.</l>

</lg>

<l n="a">kāryyaṅ sūkara kr̥ṣṇaśāra ruru cihnāḍinya maṅgə̄ṅ bhaya,</l>

<l n="b">tandaṅ śrī nr̥patin mavāhana turaṅga nūt riyātryālayū,</l>

<l n="c">māntrī taṇḍa bhūjaṅga kapva saṅ umuṅgv iṅ aśva milv aburu,</l>

<l n="d">bhraṣṭaṅ satva dinūk tinunibak inirās kinris pjah tan pagāp.</l>

</lg>

<l n="a">ārddhālvā maratā lmah tuvin alas r̥ṅkə̄d ri sornyāpaḍaṅ,</l>

<l n="b">etunyaṅ hariṇātidurbbala tinūt saglisnya deniṅ kuda,</l>

<l n="c">tuṣṭāmbək nr̥patīn parāryyan anaḍah mantrī bhūjaṅgomar̥k,</l>

<l n="d">mājar solahirān pakolih irikaṅ solihnirāṅde guyu.</l>

</lg>

</div>

<div type="chapter" n="7"><head>THE RETURN</head>

<l n="a">avicaritan gati nr̥pati yan maburu jnə̄k i rāmyaniṅ girivana,</l>

<l n="b">hanan umulih mareṅ kuvu-kuvū maluy amava ri saṅ para nr̥pavaḍū,</l>

<l n="c">kadi lariniṅ macaṅkrama hanan kadi tumkani rājyaniṅ ripukulā,</l>

<l n="d">vruhira ri doṣaniṅ mr̥ga tatar vyasana siran ahiṅsadharma ginəgə̄.</l>

</lg>

<l n="a">caritan udabnirān madan umantuka maṅən i kalaṅvaniṅ svanāgara,</l>

<l n="b">krama śubhakāla maṅkat ahavan bañu haṅət i banir mūvah talijuṅān,</l>

<l n="c">amgil i vḍvavḍvan irikaṅ dina mahāvan i kūvarāha ri cloṅ,</l>

<l n="d">mvaṅ i dadamār ggarantaṅ i pagə̄r talagā pahañaṅan tkekhadinunuṅ.</l>

</lg>

<l n="a">rahina muvah ri tāmbak i rabut vayuba ri balanak linakvan alaris,</l>

<l n="b">anuju ri pāṇḍakan ri bhaṇarāgiṇ amgil i ḍatəṅnire padāmayan‚</l>

<l n="c">maluy aṅidul maṅulvan n umare jajava ri suku saṅ hyaṅ adri kumukus,</l>

<l n="d">mar̥k i bhaṭāra dharma saha puspa paḍa paḍaha garjjita vvaṅ umulat.</l>

</lg>

<!--Turning back south-westwards he went to Jajava at the foot of the holy mountain Kumukus,

And came before the lord of the sanctuary with flower-offerings and drums – people were delighted to see it. -->

</div>

<l n="a">ndan tiṅkahnikanaṅ sudharma riṅ usāna rakva karəṅə̄,</l>

<l n="b">kīrtti śrī kr̥tanāgara prabhu yuyut nareśvara sira,</l>

<l n="c">təkvān rakva sirāṅadhiṣṭhita śarīra tan hana vaneh,</l>

<l n="d">hetunyaṅ dvaya śaiva boddha saṅ amūja ṅūni satata.</l>

</lg>

<!-- b. prabhu] prabhū EdPi Catra84.

c. vaneh] unmetrical. Emend len?

-->

<l n="a">cihnaṅ caṇḍi ri sor kaśaivan apucak kaboddhan i ruhur,</l>

<l n="b">mvaṅ ri jro śivavimba śobhita haləpnirāparimitā,</l>

<l n="c">akṣobhyapratime ruhur makuṭa tan hanolyantikā,</l>

<l n="d">saṅke siddhinirān vināśa tuhu śūnyatattva parama.</l>

</lg>

<!-- <hi rend="background(cyan)">Between canto 56 and canto 57 the double pada is missing.</hi>

A statuette of Akṣobhya above the crown was undoubtedly its highest point.

And it was through its supernatural powers that it was destroyed, being truly of the highest essence of Void. -->

</div>

<l n="a">hanā māta karənə̄ təpək saṅ hyaṅ akṣobhyavimban hilaṅ, </l>

<l n="b">prakaśita paḍa pāduka śrī mahāgurvi rājādhika,</l>

<l n="c">sutapa śuci suśilā boddhabrata śravaṇāninditā, </l>

<l n="d">anupama bahuśiṣya sampun maciryan mahāpaṇḍita.</l>

</lg>

<!-- a. hana mata] hanā māta EdPi. CHECK Catra84.

a. karənə̄] Catra84, karnə̄ EdPi.

a. akṣobhyavimban Catra84] akṣobhyāvimbhan EdPi.

b. paḍa pāduka Catra84] pada pādukha EdPi. <hi rend="color(444746)" style="font-family:Roboto;font-size:10.5pt">This is what the file had. Check EdPi. Maybe just a reproduction error.</hi>

b. mahāgurvi EdPi] mahagurvi Catra84.

b. rājādhika] rājaḍika EdPi Catra84.

c. sutapa] sutāpa EdPi Catra84.

c. suśilā] śuśilā EdPi Catra84.

c. śravaṇāninditā] śravanāninditā EdPi. Check Catra84.

d. maciryan] macīryyan EdPi.

-->

<l n="a">sira ta mahās atīrtha seccāmgil riṅ sudharma ḍaḷm,</l>

<l n="b">praṇata mar̥k i saṅ hyaṅ arccātibhaktyāṅḍarāṅastutī,</l>

<l n="c">yataṅ amuhara śālyani tvasniraṅ sthāpakānaṅśaya,</l>

<l n="d">ri vnaṅanira bhaktya ri hyaṅ śivārccātañāṅakṣama.</l>

</lg>

<!--Whether he was entitled to worship an image of Śiva, and so he asked about it with an apology.

-->

<l n="a">munivara mavarah sire tatva saṅ hyaṅ suḍarmmeṅ daṅū,</l>

<l n="b">mvaṅ i hananira saṅ hyaṅ akṣobhyavimbhātisūkṣme ruhur,</l>

<l n="c">ryy ulihiran umaluy muvah maṅhinəp riṅ suḍarmmomar̥k‚</l>

<l n="d">salahāśa kavṅan sirān ton ri mukṣa hyaṅṅ ārccālilaṅ.</l>

</lg>

<!--And of the presence of the holy statue of Akṣobhya, very hard to make out there above.

When on his way back he again spent the night in the sanctuary in the presence.

He was disappointed and dismayed to see that the statue had completely vanished.

-->

<l n="a">pilih anala śarārkka rakva śakābde byaṅ ārccan hilaṅ,</l>

<l n="b">ri hilaṅira sināmbər iṅ bajraghoṣa sucaṇḍi daḷm,</l>

<l n="c">pavaravarahiraṅ mahāśrāvakāvas ndatan saṅśaya,</l>

<l n="d">pisaniṅu valuya ḍārmma tkvan kadohan huvus.</l>

</lg>

<l n="a">aparimita haḷpni tiṅkahnika svarggatulyānurun,</l>

<l n="b">gupura ri yava mekala mvaṅ balenyāśaka pvāḍikā,</l>

<l n="c">ri ḍaḷm inupacāra sə̄k nagapuspānḍəṅ,</l>

<l n="d">prasama vijah arūmpukan śārasaṅ strī dalm nāgarī.</l>

</lg>

<!--Inside it is adorned with thick nāgapuspa flowers in bloom. Which the palace ladies excitedly use to bedeck their hair.

-->

<l n="a">pira kharika lavas narendrān sukhācaṅkramāpet laṅə̄,</l>

<l n="b">ri vulu ḍaḍa taṭāka mendah pakisnyāṅjrah i jro bañu,</l>

<l n="c">pinaraniran amūrvva saṅke suḍarmmāṅkən arkkāpanasan,</l>

<l n="d">mvaṅ umara ri pakalvaṅan tūt juraṅ seccaniṅ tvas ginə̄ṅ.</l>

</lg>

<!--At Wulu Dada the pool was extraordinary, its ferns spreading out below the water -

He made for here by going east from the sanctuary whenever the sun was hot.

And also went to Pakalvangan through the ravine, indulging his wishes to the full. -->

</div>

<l n="a">varṇnan i sahnira riṅ jajava riṅ paḍāmeyan ikaṅ dinunuṅ,</l>

<l n="b">maṇḍə cūṅgraṅ apet kalaṅə̄n numahās iṅ vanadeśālṅə̄ṅ,</l>

<l n="c">dharma kar̥ṣyan i pārśvaniṅ acala pavitra tikaṅ pinarān,</l>

<l n="d">rāmyanikān paṅuṅaṅ luralurah inikhə̄tnira bhāṣa khiduṅ.</l>

</lg>

<l n="a">sāmpunirāṅlṅəṅ eñjiṅ atihaṅ ikanaṅ ratha sāmpun adan,</l>

<l n="b">maṅkat aṅulvan i jə̄ṅniṅ acala mahāvan sakhamārgga daṅu,</l>

<l n="c">prāpty amgil ri japān nr̥pati pinapag iṅ balasaṅghya ḍataṅ,</l>

<l n="d">siṅ kari ri pura monəṅ i par̥khan ikān paḍa harṣa mark.</l>

</lg>

<l n="a">kāla ḍavuh tiga taṅ divaśa ri panaḍah nr̥patīn mapupul,</l>

<l n="b">mūkya nareśvara rāma haji khalih umuṅgv atitah pinark,</l>

<l n="c">saṅ nr̥patī matahun ri paguhan i hiriṅ nr̥patīn tan adoh,</l>

<l n="d">kāpva sadāmpati sovay i panaḍahirekana tan vuvusən.</l>

</lg>

<!--The princes of Matahun and Paguhan were by the King’s side, close by.

Each with his wife; how long they took over their meal need not be told. --> </div>

<l n="a">narapati maṅkat eñjiṅ avan sakathān lumaris‚</l>

<l n="b">rakhavi lumāryyanimpaṅ i rabut tugu lan paṅiriṅ,</l>

<l n="c">suməpər iṅ pahyaṅan katəmū taṅ kulavanḍvapupul,</l>

<l n="d">paḍa masgəh mupākṣamaknalpanikān dunuṅə̄n.</l>

</lg>

<!--The poet took the turn-off for Rabut Tugu with some attendants.

Calling in at Pahyangan he met members of his family who had gathered there;

They entertained him, apologizing that they were too unimportant for him to visit.

-->

<l n="a">nr̥pati halintaṅ i banasara mvaṅ i saṅkan adoh,</l>

<l n="b">ḍatṅ i pamiṅgir iṅ pura pilih ghaṭita rva huvus ,</l>

<l n="c">sakahnū sə̄k ləbuh nika gajāśva padātyasusun,</l>

<l n="d">kimutaṅ maraṅ kbo gavay apanḍarat ārddha pnuh.</l>

</lg>

<!-- And when he arrived on the outskirts of the city it was already about the second hour.

All the roads he passed along were crowded with elephants, horses and carts lined up.

Not to mention the draught-buffaloes with their leaders, a great crowd.

-->

<l n="a">khadi tinitah lari sakrama yan padulur,</l>

<l n="b">nr̥pati pajaṅ saha priya sabhr̥tya sirān rumuhun,</l>

<l n="c">nr̥pati ri lasəm ri vuntatira maṅka ta muvah tan adoh,</l>

<l n="d">rathanira khapva śobhita maveh sukhaniṅ lumihat.</l>

</lg>

<!-- The Princess of Lasëm at their rear was likewise, not far behind –

Their carriages were splendid and delighted the onlookers.

-->

<l n="a">narapati ri dahā nr̥pati ri vəṅker umuṅgvi vugat,</l>

<l n="b">nr̥pati ri jīvane vuri sabharttr̥ sabhr̥tya tumūt,</l>

<l n="c">makapamkas ratha nr̥pati kīrṇna sapaṇṭa pnūh‚</l>

<l n="d">piraṅ ivu khapva sayuḍa tikaṅ bhaṭa mantry aṅiriṅ.</l>

</lg>

<!-- And the Princess of Jīvana behind them, with her husband and servants following on.

The procession was completed by the King’s countless carriages in contingents

With some thousands of armed officers escorting them.

-->

<l n="a">tucapa tikaṅ vvaṅ iṅ lbuh atāmbak i təmbiṅ atip,</l>

<l n="b">atetəl ayə̄m aṅanti ri halintaṅa saṅ nr̥patī,</l>

<l n="c">ḍaraḍara taṅ vaḍū mtu mareṅ lavaṅ atry ar̥but,</l>

<l n="d">hana kahuvan salāmpur i ghanasnikha yar palayū.</l>

</lg>

<l n="a">ikanaṅ ado gr̥hanya mar̥but khayukayv aruhur,</l>

<l n="b">makaburayūt ri pāṅ nika rarātuhā manvam atə̄b,</l>

<l n="c">hana tirisan liraṅ yva pinaneknika tan panahā,</l>

<l n="d">sahaja lalīn katon pijər anona jugaṅ kinire.</l>

</lg>

<!-- And maidens young and old hung dangling in bunches from the branches.

There were coconut-palms and sugar-palms there – these they climbed without reflecting.

Simply forgetting they could be seen – all they thought of was getting a view!

-->

<l n="a">ri ḍatṅiraṅ narendrā kalaśaṅka humuṅ mabaruṅ,</l>

<l n="b">sahana nikaṅ vvaṅ iṅ lbuh uməṇḍək ar̥s mārar̥m,</l>

<l n="c">ri kahalivatnirātrik tikanaṅ maṅiriṅ riṅ untāt,</l>

<l n="d">gaja kuda garddhabhoṣṭra guluṅan gumuluṅ tan ar̥n.</l>

</lg>

</div>

<l n="a">ikaṅ aḍarat bala peka marāmpak,</l>

<l n="b">pipikupikul nika kīrṇna ri vuntat,</l>

<l n="c">mirica kasumba kapas kalapa vvah,</l>

<l n="d">kalar asəm pinikul saha vijyān.</l>

</lg>

<!-- Kalayar and tamarind they earned, as well as sesame-seeds.

-->

<l n="a">i vuri tikaṅ mamikul abvat,</l>

<l n="b">khapasah arepvan arimbit anuntun,</l>

<l n="c">kirikirik iṅ tṅən i kiva beñcit,</l>

<l n="d">pitik itik iṅ kisa mevəd araṅkik.</l>

</lg>

<!-- Puppies on the right and piglets on the left.

Fowls and ducks in baskets, hampered and bent low.

-->

<l n="a">sasiki pikulpikulanya maghaṇṭah,</l>

<l n="b">khacu kacubuṅ buṅ upih khamal anvām,</l>

<l n="c">tapi kukusan haruḍaṅ ḍulaṅ usvān,</l>

<l n="d">lvir amurutuk śaranya ginuyvan.</l>

</lg>

<!-- Catechu, thorn-apple, bamboo-shoots, palm-spathes, young tamarind.

Winnows, steamers, cooking-pots, trays and fire-drills -

It looked as if it would all clatter to the ground, so that he got laughed at.

-->

<l n="a">nr̥pati par̥ṅ ḍatṅ i pura varṇnan,</l>

<l n="b">tlas umulih ri dalmira sovaṅ,</l>

<l n="c">atutur i solah–hulahnira ṅūntən,</l>

<l n="d">asiṅ anukāna para sva ginə̄ṅ tvas.</l>

</lg>

</div>

<div type="chapter" n="8"><head>PROGRESSES SOUTH</head>

<l n="a">luṅhaṅ kāla nr̥patin alavas riṅ rājya,</l>

<l n="b">prāptaṅ śāka dvi gaja ravi bhadraṅ māsa,</l>

<l n="c">ṅkā ta śrī nātha mara ri tirib mvaṅ sə̄mpur,</l>

<l n="d">burvan sār sə̄k hy alas ika dinon lvaṅnyākveh.</l>

</lg>

<!--a. kāla] kālaṁ PUSDOK.

a. nr̥patin alavas] PUSDOK, nr̥pati tan alavas Ed, nr̥pa tan alavas em. Krom. Robson (1995:129): “The reading <foreign>tan alawas</foreign> of MS. C [EdPi.] contains one syllable too many, so

the <foreign>n alawas</foreign> of A [PUSDOK] has been preferred, making a difference to the translation.”

b. śāka] PUSDOK, śākha EdPi.

c. sə:mpur] Ed, səmpur PUSDOK.

d. sār sə̄k] em. Kern, sa:r sə:k PUSDOK, sasə̄k EdPi.

d. hy alas] yyalas PUSDOK. Em. ry alas?

d. dinon lvaṅnyākveh] PUSDOK, dinvan lvaṅnyākveh EdPi. Pigeaud: “C has: <foreign>di nang nyakveh</foreign> with written under it: <foreign>nwa lwang</foreign>. That can only mean that the scribe thought, after all, that the best reading was: <foreign>dinwan lwangnyakveh</foreign> which makes good sense indeed.”

The month of Bhadra in Śaka ’two-elephants-suns’ (1282, AD 1360) arrived. Then the King went to Tirib and to Sëmpur; The game was plentiful in the woods there, and when he attacked them their losses were many.-->

<!-- <!-\- our translation: <hi rend="check">Time went by, and when the King had been some time in the capital (</hi><hi rend="check">rājya</hi><hi rend="check">?), The month of Bhadra in Śaka ’two-elephants-suns’ (1282, AD 1360) arrived. Then the King went to Tirib and to Səmpur; The game was plentiful in the woods, when he attacked them their losses were many. -\-></hi>

<!-\- <hi>About the toponyms Tirib and Sempur, Pigeaud comments: “As Tirib is the name of a village in the modem district of Wånågiri, south of Surakarta, in Central Java, it seems a likely supposition that the Royal Chase of 1360 was held in that far-off hilly region bordering on the Southern Ocean. King Hayam Wuruk had a predilection for the seashore, and his last visit to the western districts (Pajang) was seven years ago. Tirip (ending in a p) figures in the triad Pangkur, Tawan, Tirip, mentioned in several old Royal charters of Central Javanese origin, but even in the Majapahit period not wholly forgotten. The names are supposed to belong originally to an ancient triad (sang māna katriṇi [possibly to be read: mānak katriṇi]) of rural community officials in the time of an extinct 10th century Central Javanese dynasty (v. comm. on Ferry Charter plate V). The identification of Näg. Tirib with old Tirip seems too hazardous. A village of the name of Sempu is known in the modern district of Pacitan, which borders on Wänägiri. Sempon is the name of two villages in the district of Wånågiri itself. As sempu or sempur is the name of a tree (Dillenia) it is not to be wondered at that it was used as a village- or a district-name. As far as is known the district of Wanägiri has no remains of important buildings dating from Majapahit times or before. That is in accordance with the fact that the King did not visit any shrine in Sömpur and Tirib; only the hunt is mentioned.</hi> <hi rend="check">-\-></hi>-->

<l n="a">ndan riṅ śāka tri tanu ravi riṅ veśāka,</l>

<l n="b">śrī nāthāmūja mara ri palah sabhr̥tya,</l>

<l n="c">jambat siṅ rāmya pinaraniran *lāṅlitya,</l>

<l n="d">ri lvāṅ vəntār maṅuri balitar mvaṅ jimbe.</l>

</lg>

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a. riṅ] PUSDOK, ri EdPi.

a. śāka] PUSDOK, śakha EdPi.

b. nāthāmūja] PUSDOK, natha mūja EdPi. nāthāmūja Kern.

c. lāṅlitya] PUSOK. lālitya in OJED.

-->

<l n="a">jañjan saṅke balitar aṅidul tūt mārgga,</l>

<l n="b">səṅkān poryyaṅ gatarasa tahənyādoh vve,</l>

<l n="c">ndah prāpteṅ loḍaya sira piraṅ rātry āṅher,</l>

<l n="d">sakte rūmniṅ jaladhi jinajah tūt piṅgir.</l>

</lg>

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b. saṅkan] PUSDOK, səṅkān EdPi.

d. jaladhi] jalaḍi EdPi.

d. sakte] śakte PUSDOK, EdPi.

-->

<l n="a">sah saṅke loḍaya sira maṅantī simpiṅ,</l>

<l n="b">svecchānambyāmahajəṅa ri saṅ hyaṅ dharma,</l>

<l n="c">sākniṅ prāsāda tuvi hana dohnyāṅulvan,</l>

<l n="d">nā hetunyān baṅunən aṅavetan matra.</l>

</lg>

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a. maṅantī simpiṅ] PUSDOK, maṅanti ri simpiṅ EdPi.

c. prāsāda] PUSDOK, prasaṅda EdPi.-->

</div>

<l n="a">mvaṅ tekaṅ parimāṇa tapva pinatūt vyaktinya lāvan praśāsti,</l>

<l n="b">hetunyān tinəpa n samāpta ḍinəpa n pūrvāḍi sāmpun tinugvan,</l>

<l n="c">ndan saṅ hyaṅ kuṭi riṅ guruṅ-guruṅ ināmbil-bhūmya saṅ hyaṅ sudharma,</l>

<l n="d">gontoṅ viṣṇu rare kabajradharaṇekā paṅhəli śrī narendra</l>

</lg>

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b. tinəpa n] em. K, tinapan PUSDOK, EdPi.

b. samāpta] em. K, samāpa PUSDOK, EdPi.

d. -dharaṇeka] PUSDOK, -ḍaraṇekā EdPi.-->

<!-- Also the realisation of the [intended] perimeter had not (yet) been made to conform with the charter – the reason why it was <foreign>given the right measure</foreign>, as it was completely measured in fathoms, beginning with the east, once it was marked out with posts. But the monastery at Gurung-gurung would have some land taken by the sanctuary, and Gontong and Wiṣṇu Rare would be a Bajradharaṇa domain as His Majesty’s compensation.

Kern: “tinəpan samāpta” and “parwwādi”. Pigeaud: “Ke’s emendation samāpta makes good sense.” Zoetmulder in OJED: “hetunya n tinapan samāpa (read tinəpa n samāpta?) ḍinəpan pūrwâdi”

Poerbatjaraka: “het woord samāpa, dat hier zeer goed op zijn plaats is, moet gehandhaafd worden;”

<hi>Guruṅ-guruṅ is a toponym in the Turyan inscription (851 Śaka, Sindok), in the vicinity of Pamvatan, Lahatan, Guṇḍaṅ, Vuntu pari.</hi>

<hi>tinugvan has the same meaning as sinīma here. The word tugu appears only in 14th century texts or later</hi>

<hi>Proposal: ambil-bhumi as a compound verb meaning “to take land away from s.o.”</hi>

<hi>-->

<l n="a">ry antuk śrī narapaty amārga ri jukuṅ jo yāna-bajrān pamūrva,</l>

<l n="b">prāpta rāryan i bajra-lākṣmin aməgil riṅ śūrabhāṇe sudharma,</l>

<l n="c">eñjiṅ ry āṅkatirān parāryan i bəkəl sontən ḍatəṅ riṅ svarājya,</l>

<l n="d">sakveh saṅ maṅiriṅ muvah təlas umantuk riṅ svaveśmanya sovaṅ.</l>

</lg>

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a. ry antuk] ryy antuk PUSDOK yyāntuk EdPi.

b. riṅ] PUSDOK ri EdPi.

c. ry aṅkatirān] PUSDOK yyaṅkatirān EdPi.-->

</div>

<div type="chapter" n="9"><head>RAJAPATNI</head>

<l n="a">eñjiṅ śrī nātha varṇan mijil apupul aveh seva riṅ bhr̥tya mantrī,</l>

<l n="b">āryādinya ṅ marək mvaṅ para patih atatā riṅ vitānan paliṅgih,</l>

<l n="c">ṅkā saṅ mantry āpatih vīra gaja mada marək sapraṇamyādarojar,</l>

<l n="d">an vantən rājakāryolih-ulihən ikanaṅ ḍārya hayva pramāda.</l>

</lg>

<!-- b. marək] maR̥k PUSDOK, maR̥kh EdPi.

b. atatā] PUSDOK, atathā EdPi.

c. sapraṇamyādarojar] Ed, sapraṇamyādharojar PUSDOK.

d. rājakāryolih-ulihən] PUSDOK, rājakāryyālih-ulihn EdPi.

<hi rend="bold">Notes</hi>

ḍārya < ḍa + ārya is not found elsewhere. Compare with <foreign>ḍa punta</foreign>, etc in epigraphy. Cf. ḍopāddhya in Hering and Anjuk Ladang.

-->

<l n="a">ājñā śrī nātha saṅ śrī tribhūvana vijayottuṅgadevī rəṅə̄nta,</l>

<l n="b">śraddhā śrī rājapatnī vəkasana gavayən śrī narendreṅ kaḍatvan,</l>

<l n="c">siddhāniṅ kārya riṅ śāka divaśa maśirah varṇa riṅ bhādramāsa,</l>

<l n="d">sakveh śrī nātha rakvāvvata taḍah iriṅən de para vr̥ddhamantrī.</l>

</lg>

<!-- a. rəṅə̄nta] PUSDOK, ø EdPi. It is surprising that Robson does not restore the missing segment. Robson states: “Three syllables are missing at the end of this line” which indicates that he did not have access to the reading supplied by the PUSDOK publication. Either this means that MS. A lacked this reading and that it was an emendation of the PUSDOK editors, or that the reading is present in MS. A but the surrogate of it used by Robson was deficient in this respect. Pigeaud quotes Muusses’ proposed restoration <foreign>prakāśa</foreign> (OV 1923: 37).

2. De Vorstin H.M. Qri-Tribhuwana-wijayottunggadewī, beval dat het doodenoffer van H.M. Rajapatni eindelijk door Z.M. den Vorst in de Kraton moest worden verricht. De plechtigheid

moest plaats hebben in het jaar met 4 als hoofd (1284 ?aka) in de maand Bhadra. Alle Koninklijke Hoogheden moesten offer spijs bijdragen, benevens de hoofdambtenaren. -->

<l n="a">nāhan liṅ saṅ sumantri tka subhaya maveh tuṣṭa ri śrī narendrā,</l>

<l n="b">sontən prāptomarək taṅ para ḍapur aputih sujyanāḍinya vijñā,</l>

<l n="c">mvaṅ mantry āsiṅ vineh thāny asuruhana makādy ārya rāmāḍirāja,</l>

<l n="d">tan len gə̄ṅniṅ byayānu sinaḍa-saḍa ginoṣṭi harəp śrī narendrā.</l>

</lg>

<!-- princes to be pleased; That afternoon there arrived the Ḍapurs, Aputih and Sujyana being the most knowledgeable of them. And the officials -\- whoever had been given fields would be responsible, with Āyra Rāmādhirāja at their head; It was the level of the costs that they tried to estimate and discussed before the princes.

3. Zóó sprak met algemeene instemming de voortreffelijke minister, wat den Vorst vreugde schonk. Des avonds kwamen de geestelijke groepen, deugdzame lieden enz. en de geleerden

om hun opwachting te maken. De ambtenaren, die met apanage gronden beleend zijn, met Aryya Ramadhiraja aan het hoofd, moesten ook aanwezig zijn. Het was de grootte der kosten, die in tegenwoordigheid des konings geraamd en besproken werd.

-->

<l n="a">byātitan meh tkaṅ bhadrapada ri tiḷrnniṅ śrāvaṇo teki varṇnan,</l>

<l n="b">sakvehnyaṅ citrakārā nikanikəl arnaṅun sthāna siṅheṅ vaṅuntur,</l>

<l n="c">dūdvaṅ mālad vavan bhojana bukubukuran mvaṅ tapəl saprakāra,</l>

<l n="d">milvaṅ paṇḍe ḍaḍap kāñcana rājata paḍevər mmatāmbəhsvakāryya.</l>

</lg>

<!-- the last day of Śrāwana All the craftsmen doubled their efforts erecting a lion-throne in the outer courtyard. Others were preparing trays for food, processional shrines and floats with all their accessories. Joined by the ḍaḍap-makers, gold and silversmiths who were busily occupied increasing their production.

4. Daarna, onmiddellijk voor (het begin) van de Bhadrawada, op den laatsten dag der donkere maandhelft Qrawana, ? het zij (hier) vermeld ? verdubbelden alle schilders hun ijver in het op maken van de Leeuwenplaats in de Manguntur (tegenwoordig: de Sitinggil). Anderen drappeerden de spijsstellages, kleine gebouwtjes en beelden in soorten; mede hadden de makers van koper-, goud- en zilverwerken het druk met het uitoefenen van hun vermeerderde bezigheden -->

</div>

<l n="a">ndah prāptaṅ śubhakhala sāmpun atitah tekaṅ sabhānindita,</l>

<l n="b">ṅkāne madhya vitāna śobhita rinəṅga lvir prisaḍyāruhur,</l>

<l n="c">tuṅgal taṅ mabatur śi<pb edRef="#mslo" n="119v" break="no"/>lāsaka rinaktārjja vuvuṅ hinyasan,</l>

<l n="d">saśryāpan paḍa muṅgvi sanmukha nikaṅ siṅhāsanātyādbhutā.</l></lg>

<l n="a">kulvan maṇḍapa sapralamba vinaṅun sthānā narendrāpupul,</l>

<l n="b">lor tekaṅ taratag piṇik miḍər amūrvātumpa-tumpa vugat‚</l>

<l n="c">striniṅ māntri bhūjaṅga vipraṅ inahā talphanya sāmpun pəpek,</l>

<l n="d">ṅkāne dakṣiṇa bhr̥tyasaṅghya taratagnya saṅkya kīrṇnāsusun.</l></lg>

<l n="a">ndan tiṅkahni gave narenclra vkasiṅ sarvvajñapūjāḍikā,</l>

<l n="b">sakveh saṅ viku boddha tantragata sākṣiṅ maṇḍalā lekanā,</l>

<l n="c">mūkyā sthāpaka saṅ purohita maṣadpāde suḍarmme naḍī,</l>

<l n="d">labḍāvega śuśilā satvika tətəs riṅ śāstratantratrayā.</l></lg>

<l n="a">saṅke vr̥ddhanirān sahaśramāsa riṅ svotpatti maṅgə̄ṅ tutur,</l>

<l n="b">vvantən hīnanireṅ svakāya khimutaṅ sātśiṣya makveh mar̥k,</l>

<l n="c">ṅkā mpuṅkviṅ paruha prasiddha pataṅan lāmpahnireṅ maṇḍalā,</l>

<l n="d">mudrā mantra japānut uḍara minuṣṭyāṅde təpətniṅ hiḍəp.</l></lg>

<l n="a">taṅgal piṅ rvavlas maṅiñjəm irika svah sutrapātenivə̄,</l>

<l n="b">mvaṅ homārccana len pariśramā samāpte prāptaniṅ svah muvah,</l>

<l n="c">saṅ hyaṅ puspa yinoga ri vṅi linakvan supratiṣṭakriyā,</l>

<l n="d">pə̄h niṅ ḍyana samāḍi siddhi kinnākən de <pb edRef="#mslo" n="120r"/> mahāsthāpakā.</l>

</lg>

</div>

<l n="a">eñjiṅ pūrṇnamakāla kālani vijilnira pinar̥k i madhyaniṅ sabhā,</l>

<l n="b">ghūrṇnaṅ kāhala śāṅka len paḍaha gāñjaran i har̥p aśaṅkyamaṅdulur,</l>

<l n="c">riṅ siṅhāsana śobhitāruhur mānuṣa kahananirān vinūrṣitā, </l>

<l n="d">sakveh saṅ para sogatānvam atuhā tlas apuphul hamūjā sakramā.</l></lg>

<l n="a">ṅkā ta śrī nr̥patin par̥ṅ mar̥k amuspa saha tathanaya dāra sādā,</l>

<l n="b">milvaṅ mantry apatih gajamada makādinika paḍa masomahān mar̥k,</l>

<l n="c">mvaṅ mantryākuvu riṅ pamiṅgir atavā para ratu sahaneṅdigantarā,</l>

<l n="d">sāmpunyān paḍa bhakty amūrṣita paliṅgihan ikā tinitahyathākramā.</l></lg>

<l n="a">śrī nātheṅ paguhan sirekhi rumuhunhumaturakənanindyabhojanā,</l>

<l n="b">saṅ śrī handiva handiva lvir i tapəl niran amava dukūla len sər̥h,</l>

<l n="c">śrī nātheṅ matavun tapəlnira sitavr̥ṣabha hanam arniṇḍa nandinī,</l>

<l n="d">yekāmetvakən ārtha bhojana mijil saka ri tutuk apūrvva tanpgat.</l></lg>

<l n="a">saṅ śrī nātha ri vəṅkər apnəd avavān yaśa pathani taḍahnirāḍikā,</l>

<l n="b">sarvvendah racananya mūlya madulūr danavitaraṇa vartta riṅ sabhā,</l>

<l n="c">śrī nātheṅ tumapəl tapəlnira kaṅ endah araras aśarira kāmini,</l>

<l n="d">kāpvā teki matuṅgalan dina sirān pavijil i kavicitraniṅ manah.</l></lg>

<l n="a">mukyā śrī narapatyapūrvva giri manḍara vavanirabhojanādbhutā,</l>

<l n="b">kālanyān pinutər tapəl vivuḍa daityagaṇa miḍər ars tvasiṅ mihāt,</l>

<l n="c">ḷmborātyaya gə̄ṅnya kāhinava polaman aṅbək alivran aṅdulur,</l>

<l n="d">kādyāgrah mavər̥ tkapni bañuniṅ tasik aməvəhi rāmyaniṅ sabhā.</l></lg>

<l n="a">ndan naṅkən dina salviriṅ tapəl asing ḷvih adika nivedya donikā,</l>

<l n="b">strīniṅ mantry upapatti vipra dinumān sakari nikha duvəgmatuṅgalan,</l>

<l n="c">mvaṅ saṅ kṣatriya vanḍava nr̥pati mukya sira rinavəhānsasāmbhavā,</l>

<l n="d">len saiikeṅ vara bhojanedəridər edran i sabala narendrā riṅ sabhā,</l></lg>

</div>

<l n="a">eñjin rakva khapiṅ nəm iṅ dina bhaṭāra narapati sabhojanākrama mar̥k,</l>

<l n="b">mvaṅ saṅ kṣatriya saṅ paḍāḍika pnuh yaśa bukubukuran rinəmbat asusun,</l>

<l n="c">ḍarmmādhyakṣa kalih sirekhin avavan banava paḍa vinarṇna bhavakha khiduṅ,</l>

<l n="d">gə̄ṅnyā lvir tuhu phalva goṅ bubar agənturan aṅiriṅ avehr̥sepniṅ umulat.</l></lg>

<l n="a">rākryan saṅ mapatih gajamada rikaṅ dina muvah ahaturnivedyan umar̥k,</l>

<l n="b"><pb edRef="#mslo" n="121r"/> stryāṅgə̄ṅ śokha tapəlnirārjja ri həbiṅ bhūjagakusumarājaśāśraṅaviḷt,</l>

<l n="c">mantryāryyāsuruhan pradeśa milu len para ḍapur ahaturnivedyan aṅiriṅ,</l>

<l n="d">akveh lvirni vavanya bhojana hanan plava giri yaśa mātsyatanpa pgatan.</l></lg>

<l n="a">atyadbhūta haḷpni kāryya naranātha vkas i vkasiṅ mahottamadahat,</l>

<l n="b">āpan riṅ dina sapta tan pgat tikaṅ ḍana vaśana sabhojanāparimitā,</l>

<l n="c">lumre saṅ catur aśrama pramukha saṅ dvija milu para mantryasaṅkya kasukhan,</l>

<l n="d">kahyunhyun juru samyāmalvaṅ atpa tkap i larih ika lvir āmbut umilī.</l></lg>

<l n="a">sar sə̄k tekhaṅ aniṅhaniṅhali sakeṅ daśadikh atətəl atri tanpaligaran,</l>

<l n="b">tiṅkah niṅ pasabhān lavan saṅ ahatur ttaḍah atik1 tinonyan aśraṅar̥but‚</l>

<l n="c">śrī rājyā rikanaṅ vitāiia maṅigəl bini bini juga taṅ maniṅhali mar̥k,</l>

<l n="d">kāpvā liṅgih atiṇḍih aglar aṅbək hana lali riṅ ulah kavə̄ṅan umulat.</l></lg>

<l n="a">sāsiṅ kāryya maveha tuṣṭa rikanaṅ para jana vinaṅun nareśvara huvus ,</l>

<l n="b">naṅ vīdvāmacaṅah rakət rakət aṅanti sahāna para gītada pratidinā,</l>

<l n="c">ānyāt <pb edRef="#mslo" n="121v"/> bhāṭa mapatra yuddha sahajaṅ maglaglapan aṅghyataṅdani pacəh,</l>

<l n="d">mūkyaṅ ḍāna ri salviriṅ manasi tan pgat amuhara harṣaniṅsabhūvanā.</l>

</lg>

</div>

<lg n="1"><l n="a">yāvat maṅka lkas narendrā magave śraddhāṅivə̄ saṅ paratra,</l>

<l n="b">tāvat tan pakavaṇḍya kaṅdaniṅ sukhe śrī rājapatnīn kināryya,</l>

<l n="c">āstvāṅdadyakna ryyanugrahanire svasthānyadəg śrī narendrā,</l>

<l n="d">saṅ śrī rājasanāgarāstu jayaśatrvāhīṅanaṅ candra sūryya.</l></lg>

<lg n="2"><l n="a">eñjiṅ kāla ḍataṅ mamūja para boddhāṅūrakən saṅ pinūjā,</l>

<l n="b">prajñāparirnitā tmahniran umantuk rī mahābuddhaloka,</l>

<l n="c">saṅhyaṅ puspa śarīra śīghra linarūt sāmpun mulih sopakāra,</l>

<l n="d">sakveh cāru gañjaran tuvi dinūm lumrerikaṅ bhr̥tyasaṅghya.</l>

</lg>

<l n="a">līlā śūddha manah narendrā ri huvus ni kāryya noraṅ vikhalpa,</l>

<l n="b">aṅhiṅ dharmanireki pinrih i kamal paṇḍak ri dadyanya pūrṇna,</l>

<l n="c">tkvān sāmpun abhūmiśūddha rikanaṅ śakāgni saptārkka ṅūntən,</l>

<l n="d">saṅ śrī jñānaviḍin lumakvani t-hər mabrāhmayajñan pamūjā.</l>

</lg>

<!-- b-c. dadyanya … abhūmiśū-] This whole string is missing from Catra84, but it is present in PUSDOK. Robson’s notes give no indication that the string is missing from MS A.

Moreover the ground had already been consecrated in Śaka ’fires-seven-suns’(1273, AD 1351); It was Śrī Jñānavidhi who performed it and who had then made a brahmayajña as his act of worship. --> </div>

<l n="a">nāhan tattvanikaṅ kamal vidita deniṅ sampradāya sthiti,</l>

<l n="b">ṅūnī śāka yugādrinanda paṅadəg śrī jaṅgaleṅ jīvana,</l>

<l n="c">mvaṅ śrī pañjalunātha riṅ daha təvəkniṅ yāvabhūmy āpalih,</l>

<l n="d">śrī airlaṅga sirāṅdani ry asihirān pānak ri saṅ rva prabhu.</l>

</lg>

<!-- a. tattvanikaṅ] tatvanikaṅ EdPi.

a. vidita] viḍita EdPi.

a. sampradāya] sāmpradāya EdPi, samprayā Catra84.

b. sthiti] m.c., sthīti EdPi.

b. Restored from Catra84. Omitted in ms-C and ms-S. Hinzer & Schoterman 1979: 483 cite the reading <foreign>ṅūni śāka yugādrinandana ṅadəg śrī jaṅgaleṅ jīvana</foreign>, which is unmetrical (<foreign>ṅūni</foreign>) and yields no sense (-<foreign>nandana ṅadəg</foreign>). All extant copies of ms-A have -<foreign>nanda paṅadəg</foreign>. Robson 1995: 134 gives the reading <foreign>maṅadəg</hi> for <foreign>paṅadeg</hi>.

b. jīvana m.c.] jivana Catra84.

d. airlaṅga] norm., airlaṅghya EdPi.

d. pānak m.c.] panak EdPi Catra84

d. saṅ rva EdPi] sa rva Catra84.-->

<l n="a">vvantən boddha mahāyanabrata pəgat riṅ tantra yogīśvara,</l>

<l n="b">saṅ muṅgv iṅ təṅah i śmaśāna ri ləmah citrenusirniṅ jagat,</l>

<l n="c">saṅ prāpteṅ bali toyamārga manapak vvainiṅ tasik nirbhaya,</l>

<l n="d">khyātiṅ hyaṅ mpu bharaḍa vodha ri atītādi trikālāpageh.</l>

</lg>

<!-- b. śmaśāna ri] śmāśanaka ri Catra84.

c. prāpteṅ] prāpte Catra84.

d. khyātiṅ] kyāti Catra84.

d. vodha] om. Catra84 (eye-skip).-->

<!-- AG: <hi>This is nonsense. The past is the first of the three ages. So it should be: "of the past and so on, (i.e.) the three ages".</hi>

<hi>WJS : I don’t see how "firm in his knowledge" works grammatically. It seems to me that "vodha" qualifies bharaḍa, but apagəh comes so late in the line that I presume it must qualify trikāla, no?</hi>

<hi>AG: in poetry, I think such separation of words is not too problematic. Although not totally unimaginable, I think the idea of taking apagəh with trikāla is less plausible than Robson’s choice.</hi>

-->

<l n="a">rahyaṅteki pinintakāsihan amarvaṅ bhūmi tan laṅghana,</l>

<l n="b">hīṅanyeki təlas cinihnanira toyeṅ kuṇḍi saṅkeṅ laṅit,</l>

<l n="c">kulvan pūrva dudug riṅ arṇava maparvaṅ lor kidul tan madoh,</l>

<l n="d">kady ādoh mahələt samudra təvəkiṅ bhūmī java rva prabhu.</l>

</lg>

<!-- a. rahyaṅteki Catra84] rāhyaṅ tekhi EdPi.

a. laṅghana] norm., laṅghyana EdPi.

b. hīṅanyeki norm. m.c.] iṅānyeki EdPi, hiṅanyeki Catra84.

d. bhūmī PUSDOK m.c.] bhūmi EdPi Catra84.

--> <lg n="4">

<l n="a">ṅkai riṅ tiktiki vr̥kṣa rakva sutapāraryan saṅkeṅ ambara,</l>

<l n="b">naṅ deśeṅ paluṅan tikaṅ pasalahan kuṇḍi praśasteṅ jagat,</l>

<l n="c">kāṇḍeg deni ruhurnikaṅ kamal i piñcaknyāṅavit cīvara,</l>

<l n="d">nā hetunya śināpa dady alita təkvan muṅgvi ri pāntara.</l>

</lg>

<!-- d. śināpa norm.] sināpa EdPi Catra84.

And over there is the village of Palungan, the place where he put down the water-pot, as everyone knows. He was stopped by the height of the tamarind-tree, he caught his robe in its crown. And that is why he cursed it to become small, and also why it is on the dividing-line.

--> <lg n="5">

<l n="a">tugv aṅgəhnika təmbayiṅ jana paḍārəs mintareṅ svāsana,</l>

<l n="b">hetunyan vinaṅun sudharma valuyaṅ bhūmi java n tuṅgala,</l>

<l n="c">sthityārāja sabhūmi kavruhananiṅ rāt dlāha tan liṅgara,</l>

<l n="d">cihnā śrī nr̥patin jayeṅ sakalabhūmin cakravartti prabhu.</l>

</lg>

<!-- a. tugv aṅgəhnika Catra84] tugvāṅgə̄hnika EdPi.

a. təmbayiṅ] tāmbayiṅ EdPi.

b. bhūmī] bhūmi EdPi Catra84.

b. javan tuṅgala Catra84] javātuṅgalā EdPi.

c. sabhūmi Catra84] sabhūmī EdPi.

<hi rend="background(cyan)">Between canto 68 and canto 69 the double pada is missing.</hi>-->

</div>

<l n="a">prajñāpārimitāpurī yva panlalmin rāt ri saṅhyaṅ sudharma,</l>

<l n="b">prajñāpāramitākriyenulahakən śrī jñānaviḍyapratiṣṭā,</l>

<l n="c">sotan paṇḍita vr̥ddha tantragata lālxlaveśa sarvvāgamajñā,</l>

<l n="d">sākṣat hyaṅ mpu hharaḍa māvak i sirāṅde tr̥pti ki tvas narendrā.</l></lg>

<l n="a">mvaṅ taiki ri bhayā laṅə̄ ṅgvanira saṅ śrī rājapatnin dhinarmā,</l>

<l n="b">rahyaṅ jñānaviḍīnutus muvah amūjā bhūmi śuddhā pratiṣṭā,</l>

<l n="c">etūnyān maṅaran viśeṣapura khārambhānya pinrih ginə̄ṅ tvas,</l>

<l n="d">mantryāgə̄ṅ vinkas vruherikha dmuṅ bhoja nvam ūtsāha vijñā.</l>

</lg>

<l n="a">lumrā sthānanirān pinūjā vinaṅun caityāḍi riṅ sarvvadeśā,</l>

<l n="b">yāvat vaiśapurī pakuvvana kabhaktyan śrī mahārājapatnī,</l>

<l n="c">aṅkən bhādra sirān pinūjaniṅ amatya brāhmā sakvehnya bhakti,</l>

<l n="d">mūktī svargganirān mapotraka viśeṣaṅ yāvabhūmyekhanātha.</l></lg>

</div>

<div type="chapter" n="10"><head>SIMPING</head>

<l n="a">irikaṅ anilāṣṭenah śāka nr̥peśvara varṇnanən,</l>

<l n="b">mahas-ahas i simpiṅ saṅ hyaṅ dharma rakva sirālihən,</l>

<l n="c">saha vidhi-vidhānāsiṅ lvirniṅ saji krama tan kuraṅ,</l>

<l n="d">prakaśita saṅ adhyakṣāmūjāryya rājaparākrama.</l>

</lg>

<!--

a. anilāṣṭenah] em., anilāṣṭānah Ed, anilāṣṭene Prb.

a. śāka] EdPi., śākā PUSDOK.

c. vidhividhānā°] viḍi-viḍānā EdPi.

d. prakaśita] PUSDOK, prakhaśita EdPi.

d. adhyakṣa] adyakṣa EdPi.-->

<!--<hi rend="check"> *</hi><hi>This rakva mostly like refers to the previous discussion of the renovations at Simping in 61.4–62.1. </hi>

<hi>Unusual use of sira in 70.1b to refer to the saṅ hyaṅ dharma. The alihən may well refer to the shifting of the location of the prasāda and the resetting of boundary stones mentioned in 61.4–62.1.</hi>

-->

<l n="a">rasika nipuṇeṅ vidyā tatvopadeśa śivāgami,</l>

<l n="b">sira ta maṅaḍistāne saṅ śrī nr̥pa kr̥tarājasa,</l>

<l n="c">duvəg inulahakən taṅ prāsāda gopura mekhala,</l>

<l n="d">prakaśita saṅ āryyānāma kruṅ prayatna vineh vruha.</l>

</lg>

<!-- a. śīvāgami] em. śivāgama, givāgama PUSDOK.

b. maṅaḍistāne] em. maṅadhiṣṭhāne, maṅaḍiṣṭāne PUSDOK.

c. inulahakən taṅ] inulahən tekaṅ PUSDOK

c. gopura mekhala] gopurā mekāla Ed, mekala PUSDOK. -->

<!-- <hi rend="check">He was expert in the </hi><hi rend="check">rites</hi><hi rend="check"> and teachings of Śaivism. He gave a material form to King Kr̥tarajasa. The tower-temple, gateway and surrounding wall were being worked on at that moment. It is well-known that the diligent Ārya named Krung was permitted to supervise.*</hi>

<hi rend="superscript"> *</hi> <foreign>vineh vruha</foreign><hi> is a fixed expression found in DV and elsewhere with the sense of ‘being allowed to supervise’. -->

<l n="a">nr̥patin umulih saṅke simpiṅ vavaṅ ḍatəṅ iṅ purā,</l>

<l n="b">prihati təkap iṅ griṅ saṅ mantryāḍīmantra gajah mada,</l>

<l n="c">rasika sahakārī vr̥ddhyāniṅ yavāvani riṅ daṅū,</l>

<l n="d">ri bali ri saḍeṅ vyaktiny antuknikānayakən musuh.</l>

</lg>

<!--

a. purā] pura PUSDOK.

b. iṅ] riṅ PUSDOK.

b. mantryāḍīmantra] em. following mantryādimantri PUSDOK.

b. gajah mada] em., gajamada Ed, gajāmada PUSDOK.-->

</div></div>

<div type="chapter" n="11"><head>GAJAH MADA</head>

<l n="a">try aṅin ina śāka pūrvva rasikan pamaṅkvakn i sabvatiṅ sabhūvana,</l>

<l n="b">pjah irika śākābḍa rasa tan vināśa naranātha mār salahaśa,</l>

<l n="c">tuhun i kadivyacittanira tan satr̥ṣṇam asih i samāsta bhūvana,</l>

<l n="d">hatutur i tatvaniṅ dadin anitya puṇya juga taṅ ginə̄ṅ pratidina.</l>

</lg>

<!-- himself the burden of supporting the whole world. And when he died in the Saka-year ’tastes-bodies-suns’ (1286, AD 1364) the princes were downhearted, dejected and despairing. Truly in his sublimity of spirit he was without attachment and kindly disposed to the whole world; Mindful of the transient nature of existence, it was only good works to which he devoted himself daily.

-->

<l n="a">kunaṅ i pahəm narendrā haji rāmā saṅ prabhū kalih sireki pinupul,</l>

<l n="b">hibu haji saṅ rva tan sah avavānuja nr̥pati karva saṅ priya tumūt,</l>

<l n="c">gumunita saṅ vruheṅ gumuṇadoṣaniṅ bala gumantyane saṅ apatih‚</l>

<l n="d">linavəlavə̄n datan hana katr̥ptiniṅ tvas amaṅun viyoga sumusuk.</l>

</lg>

<l n="a">nr̥pati sumimpən iṅ naya tatan kagantyana kta sumantri mapatih,</l>

<l n="b">ri tayanikaṅ gumantya yadi kevəhanya tikanaṅ jagat pahalalun,</l>

<l n="c">ṅhiṅ ikaṅ amātya sādvajara sarvva kāryya satate narendrā pilihən,</l>

<l n="d">pituhanən iṅ mucap kirakira vruheṅ paravivoda tanpa nūsara.</l>

</lg>

</div>

<l n="a">maṅka hīṅaniṅ pahə̄mnira guptā,</l>

<l n="b">pə̄hnyalap knanirān paviveka,</l>

<l n="c">vr̥ddhamāntri pinilih ta saṅ āryya,</l>

<l n="d">ātmarāja makanāma pu taṇḍi.</l></lg>

<l n="a">tansah inḍika narendrā saṅ āryya,</l>

<l n="b">vīra maṇḍalika nāma pu nāla,</l>

<l n="c">sāḍvasāḍu hitanigraha vijñā,</l>

<l n="d">mañcanāgara manama tumeṅguṅ.</l></lg>

<l n="a">tusniṅ āḍiguṇa vira susatya,</l>

<l n="b">nityasāḍipatiniṅ bala maṅdon,</l>

<l n="c">naṅ digantara manāma riṅ ḍompo,</l>

<l n="d">bhraṣṭa denira sək anaṅlvaṅ i śatru.</l></lg>

<l n="a">rvā ta vastuniṅ vangāḍisumantrī,</l>

<l n="b">aṣṭapaddha haji donika tan len,</l>

<l n="c">mavvate sarusit iṅ vyavahāra,</l>

<l n="d">ndan makeriṅa sumantry upapatī.</l></lg>

<l n="a">saṅ pati dami tikaṅ yuvamantrī,</l>

<l n="b">saṅ hinatyan i daḷm pura tan sah,</l>

<l n="c">mvaṅ patih tikaṅ anāma pu singhā,</l>

<l n="d">sākṣya riṅ sabha vkas naranātha.</l></lg>

<l n="a">an maṅkana titah naranātha,</l>

<l n="b">tr̥pti laṅgəṅ hapagə̄h tikanaṅ rā<pb edRef="#mslo" n="124r"/>t,</l>

<l n="c">satya bhaktinika maṅkin atambəh,</l>

<l n="d">keśvaran haji dumehnika maṅkā.</l>

</lg>

</div>

<div type="chapter" n="12"><head>DOMAINS</head>

<l n="a">ndan nr̥pa tiktavilvapurarāja maṅkin atiyatnā nīti riṅ ulah,</l>

<l n="b">riṅ vyavahāra tan hana khasiṅhin iṅ hati sapə̄hniṅ agama tinūt,</l>

<l n="c">tan dadi pākṣapāta yat aveh vibhūti saniruktyā riṅ jana kabeh,</l>

<l n="d">kīrtti ginə̄ṅnirān vruh iṅ anāgatādi tuhu devamūrtti sakāla.</l></lg>

<l n="a">ṅkā tikanaṅ sudharma haji sukni saṅ tuha-tuhā nareśvara daṅū,</l>

<l n="b">salvirika turuṅ pinahuvusnirenapi rinakṣa pinrih inivə̄,</l>

<l n="c">siṅ katayan praśāsti vinkas praśāstyana ri saṅ vidagdha riṅ aji,</l>

<l n="d">sthitya phalanya tanpa tmaha vivāda tumuse satusnira hləm.</l></lg>

<l n="a">kvehnikanaṅ sudharma haji kaprakāśita makhadi riṅ kagnəṅan,</l>

<l n="b">lvirnikanaṅ maṅādi tumapəl kiḍal jajagu vəḍva-vəḍvan i tuḍan,</l>

<l n="c">mvaṅ pikatan bukul javajavāntaṅ antaraśacī kālaṅ brat i jaga,</l>

<l n="d">len balitar śilāhrit i valeri babəg i kukap ri lumbaṅ i pagə̄r.</l>

</lg>

</div>

<lg n="1"><l n="a">mukyāntahpura sagalāthavā ri simpiṅ,</l>

<l n="b">mvaṅ śrī raṅgapura muvah riṅ buddhi kuñcir,</l>

<l n="c">prajñāpāramita puri hañar panambeh,</l>

<l n="d">mvaṅ tekaṅ ri bhayalanə̄ duvəg kināryya.</l></lg>

<l n="a"><pb edRef="#mslo" n="124v"/>nā taṅ dharma haji vilaṅ saptāviṅśa,</l>

<l n="b">riṅ sapta dvija ravi śāka bhadramāsa,</l>

<l n="c">kapvāmātya nipuṇa taṅ vineh matuṅgva,</l>

<l n="d">lāvan sthāpaka viku rājya śāstravijña.</l>

</lg>

</div>

<l n="a">ndan saṅ mantri vineh vruherika kabeh saṅṅ ārya vīrādhikāra,</l>

<l n="b">dharmādhyakṣa rumakṣa salvirikanaṅ dharme daləm tan pramāda,</l>

<l n="c">dhīrotsāha sahitya kinkin i parārtha svastha saṅ śrī narendra,</l>

<l n="d">tan muktī phalaniṅ svakārya ri gəṅany utpatti saṅ hyaṅ sudharma.</l>

</lg>

<!--a. vruherika Catra84] vruhā rika Kern EdPi PUSDOK.

a. saṅṅ ārya] norm. (m.c.), saṅ ārya Kern EdPi Catra84 PUSDOK.

c. dhīrotsāha sahitya kinkin i parārtha svastha saṅ PUSDOK] ḍirotsāha nitya kuminkin i svasthā parārttha saṁ EdPi Catra84 (unmetr.). Comment Robson: “This line is incorrect metrically. Krom (Kern and Krom 1919:237–8) proposes to read: dhīrotsāha sadā kuminkin parārtha svastha sang śrī narendra.” Only PUSDOK offers a metrical reading, which is therefore likely to be an emendation on the part of its editors. AG <hi>suggestions: (1) conjecture ta after dhīrotsāha (its loss in transmission being a near-haplography after ha) and retain emendation of kuminkin to kinkin: dhīrotsāha ta nitya kinkin i parārtha svastha saṅ śrī Narendra; (2) invert transmitted word order of kuminkin and nitya and degeminate -n n- metri causa: dhīrotsāha kuminki nitya i parārtha svastha saṅ śrī narendra.</hi>

AG suggestions:

1. conjecture ta after dhīrotsāha (its loss in transmission being a near-haplography after ha) and retain emendation of kuminkin to kinkin: dhīrotsāha ta nitya kinkin i parārtha svastha saṅ śrī narendra

2. invert transmitted word order of kuminkin and nitya and degeminate -n n- metri causa: dhīrotsāha kuminki nitya i parārtha svastha saṅ śrī narendra

d. muktī Kern] mūkti EdPi, mukti Catra84, mūktī PUSDOK.-->

<l n="a">len taṅ dharma ləpas paḍekana rinakṣādəgnya de śrī narendra,</l>

<l n="b">śaivādhyakṣa sirā vineh vruha rumakṣā parhyaṅan mvaṅ kalagyan,</l>

<l n="c">boddhādhyakṣa sireki rakṣaka ri sakvehniṅ kuṭi mvaṅ vihāra,</l>

<l n="d">mantrī her haji taṅ kar̥ṣyan inivə̄nyān rakṣake saṅ tapasvi.</l>

</lg>

<!--

b. sirā PUSDOK] sira EdPi Catra84 (unmetr.).

b. rumakṣā PUSDOK] rumakṣa EdPi Catra 84 (unmetr.).

d. mantrī EdPi PUSDOK] mantri Catra84 (unmetr.).

d. inivə̄nyān EdPi PUSDOK] inivə̄nyan Catra84.

d. rakṣake Catra84 PUSDOK] rakṣeka EdPi (unmetr.). The reading rakṣake was already proposed by Kern as emendation.

status: The Śaiva superintendent is entrusted with the care of the Parhyangans and the Kalagyans, The Buddhist superintendent is the guardian of all the monasteries and cloisters.

And the Mantri Her Haji cares for the communities of Ṛṣis, being the protector of the ascetics.

<hi>see Robson’s comment: "2c boddhādhyaksa sirêki: ’the Buddhist superintendent’; sira is a 3rd person pronoun, and iki means ’this (here, near or pertaining to the speaker)’. Prapañca is thus in fact referring to himself in an indirect way, confirming that he did occupy that position."</hi>

<hi>WJS: I’m not convinced by this, as I don’t feel "sireki" needs to be interpreted as a hidden first person – I think Zoetmulder’s arguments for Prapañca’s youth make it implausible he was the dharmadhyaksa. </hi> -->

</div>

<l n="a">lvirniṅ dharma ləpas pratiṣṭha śiva mukhya kuṭi balay i kañci len kapuluṅan,</l>

<l n="b">roma mvaṅ vvatan īśvaragrəha phalābdhi tajuṅ i kuṭi lamba len ri taruṇa,</l>

<l n="c">parhyaṅṅan kuṭi jāti caṇḍi lima nīlakusuma harinanḍanottamasukha,</l>

<l n="d">mvaṅ prāsāda hajī saḍaṅ muvah i paṅgumulan i kuṭi saṅgrahe jayaśikhā.</l>

</lg>

<!--

a. lvirniṅ Catra84 PUSDOK] lvirni EdPi.

b. īśvaragrəha] īśvaragr̥ha EdPi, ĭśvaragr̥ha Catra84, īśvarāgr̥ha PUSDOK. AG: <hi>the gr̥ makes ra long.</hi>

b. phalābdhi] phalabdhi EdPi PUSDOK.

b. kuṭi EdPi Catra84] kuṭa PUSDOK.

c. parhyāṅan Catra84 PUSDOK] parhyaṅan EdPi (unmetr.). Krom notes: parhyaṅṅan <foreign>metri causa</foreign>.

c. harinanḍanottama- EdPi PUSDOK] emend haricaṇḍanottama-? Kern emends harinandanottama-.

Kañci and Kapulungan, Roma and Wwatan, Īśwaragr̥ha, Phalabdhi, Tajung, Kuti Lamba and Taruṇa, The Parhyangan of Kuṭi Jāti, Caṇḍi Lima, Nīlakusuma, Harinandana and

Uttamasukha, And the Prāsāda Haji of Saḍang, Panggumulan, Kuṭi Sanggraha and Jayaśikha,

* <hi>Discussion Supomo on dharma lĕpas in introduction to Arjunavijaya: part I, ca. p. 63. </hi>

-->

<l n="a">tan karya sphaṭikeyaṅ ī jaya manalv i haribhavana caṇḍi vuṅkal i pigit,</l>

<l n="b">nyū dante katude sraṅan kapuyuran jayamukha kulanandane kanigara,</l>

<l n="c">rəmbut lan vuluhən muvah ri kinavə̄ṅ mvaṅ i sukhavijayāthavā ri kajaha,</l>

<l n="d">campən mvaṅ ratimanmathāśrama kulā kaliṅ i batu putih təkeka paməvəh.</l>

</lg>

<!--a. sphaṭikeyaṅ ī PUSDOK] sphaṭikeyaṅ i EdPi Catra84. Emend sphaṭike yaṅījaya? sphaṭike yaṅī jaya? sphaṭike hyaṅ ī jaya? Krom suggests iṅ jaya, Poerbatjaraka reads sphaṭike yaṅ, Pigeaud adds “As in the Nāg. idiom the old form Hyang was still in use, -e Hyang would be the correct reading”.

a. vuṅkal EdPi] puṅkal Catra84 PUSDOK.

b. katude] <hi>Possibly katuḍe in Catra84.</hi>

d. kulā kaliṅ PUSDOK] kula kaliṅ EdPi Catra84. Krom emends kulā kaliṅ, Pigeaud: ‘kulaṅ-kaliṅ seems a better reading; in modern Jav. kolang-kaling is the name of the fruit of the sugar-palm.’ <hi>OJED gives a different reading for the line: Kula<ṅ>-kaliṅ i Batu-Putih teka pamĕwĕh.</hi>

d. tǝkeka PUSDOK] tekha EdPi, teka Catra84 (unmetr.).-->

<!--Wungkal and Pigit, Nyū Danta‚ Katuda, Srangan, Kapuyuran, Jayamukha, Kulanandana and Kanigara, Rəmbut, Wuluhən and Kinawəng, as well as Sukhawijaya and Kajaha, Campen and Ratimanmathāśrama, Kula Kaling, and Batu Putih is an addition.

Sphaṣtikeyang<hi> cannot stand, the first toponym is clear Sphaṭika. </hi>-->

<l n="a">lvirniṅ dharma kasogatan kavinayan ləpas i vipularāma len kuṭi haji,</l>

<l n="b">mvaṅ yānatraya rājadhānya kuvunātha surayaśa jarak laguṇḍi vaḍari,</l>

<l n="c">veve mvaṅ pacəkan pasarvan i ləmah surat i pamaṇikan sraṅan paṅikətan,</l>

<l n="d">paṅhapvan damalaṅ təpas jitavanāśrama jənar i samudravela pamuluṅ.</l>

</lg>

<!--a. kavinayan lǝpas] PUSDOK, kavinayanu L̥pas EdPi.

b. vaḍari PUSDOK] vadari EdPi.

d. jitavanāśrama PUSDOK] jita vaṇnaśrama EdPi. Metrically conditioned spelling equivalent to jetavanāśrama? Cf. the famous name Jetavanārāma.-->

<!--Panghapwan, Damalang, Təpas, Jita, Wanāśrama, Jənar‚ Samudrawela and Pamulung,

<hi>cf. Srangan Kapuyuran in st. 2; more likely Jetavanāśrama</hi>

-->

<l n="a">baryaṅṅ amr̥tavardhanī vəti-vətih kavinayan i patəmvan iṅ kanuruhan,</l>

<l n="b">vəṅtal vəṅkər i hantən iṅ bañu jikən bata-bata pagagan sibok paduruṅan,</l>

<l n="c">mvaṅ piṇḍātuha len təlaṅ surabha mukhyanika ri sukhalīla tapva paməvəh,</l>

<l n="d">tan varṇan tikanaṅ maṅanvaya ri pogara ri kulur i taṅkil ādinika sə̄k.</l>

</lg>

<!-- a. baryaṅṅ amr̥ta] baryyaṁ ṅamr̥ta- EdPi, baryyaṅāṁ mr̥ta- PUSDOK. The intended reading in PUSDOK was no doubt baryyaṁṅ āmr̥ta-.

c. mukhyanika] mukyanika EdPi PUSDOK.

c. sukhalīla] sukalīla EdPi PUSDOK.

d. sə̄k Kern] em., sə̄n PUSDOK EdPi. Robson (1995: 136) confirms Kern’s emendation.

Wəngtal, Wəngkər, Hantən, Bañu Jikən, Bata-bata, Pagagan, Sibok, Padurungan, As well as Piṇḍâtuha, Təlang and Surabha are the main ones, Sukhalīla is an addition. We need not mention those associated with them – Pogara,** Kulur and Tangkil are the main ones out of the many.

*AG: <hi>maybe take kavinayan as category opposed to Kabajradharan? see 80.2. WJS: I think we can take kavinayan as a common noun, not a name, given the clearly generic use of kavinayan in 76.3a.</hi>

<hi>**Pogara : Cf. Sobhamerta 4v4 inasəan pasək=pasək pogara vḍihan, yuga, 1.-\-></hi>

</div>

<l n="a">nāhan muvah kasugatan kabajradharan akrameka vuvusən,</l>

<l n="b">īśānabajra ri nadī tada mvaṅ i mukuh ri sambaṅ i tajuṅ,</l>

<l n="c">lāvan taṅ amrətasabhā ri baṅbaṅ iri bodhimūla vaharu,</l>

<l n="d">tampak ḍurī paruha taṇḍare kumudaratna nandinagara.</l>

</lg>

<!--

a. kasugatan] a metrically conditioned equivalent to kasogatan.

b. īśānabajra] em., iśākabajra EdPi PUSDOK (unmetr.). Cf. Kern (Kern and Krom 1919: 175), DV 20.1 and the Pucangan charter (B13–14) śrī mahārāja haji devatā saṁ lumāḥ riṅ īśānabajra.

b. nadī tada] <hi>Or nadītīra, as in Canggu (Ferry Charter)? Poerbatjaraka: nadītaṭā. </hi>

b. sambaṅ PUSDOK] sāmbaṅ EdPi.

c. taṅ amr̥tasabhā] taṅ amr̥tasabha EdPi (unmetr.), taṅ āmr̥tasabhā PUSDOK. <hi>Cf. Amertamanggala of the Anjatan charter, and Sobhamerta?</hi>

c. baṅbaṅ iri PUSDOK] baṅbaṅirī EdPi (unmetr.).

c. bodhi-] norm., <hi rend="check">XYZ</hi>

c. -mūla PUSDOK] -mula EdPi (unmetr.).

d. tampak] tāmpak EdPi PUSDOK.

d. ḍurī PUSDOK] ḍuri EdPi (unmetr.).

d. -nagara PUSDOK] -nāgara EdPi (unmetr.).-->

<!-- <hi>Mukuh perhaps to be identified with Mungguh in 20.1 and 39.1. </hi>

<hi>Kumudaratna = Ratnapaṅkaja in 20.1. </hi>-->

<l n="a">len taṅ vuṅañjaya palaṇḍitaṅkil asah iṅ samīcy apitahən,</l>

<l n="b">nairañjane vijayavaktra māgənəṅ i poyahan bala masin,</l>

<l n="c">ri krat ləmah tulis i ratnapaṅkaja panumbaṅan kahuripan,</l>

<l n="d">mvaṅ ketakī talaga jambale juṅul i viṣṇuvāla paməvəh.</l>

</lg>

<!--a. vuṅañjaya PUSDOK] vuṅañjayā EdPi.

a. palaṇḍitaṅkil] Metrically conditioned variant spelling for palaṇḍit taṅkil. Perhaps emend valaṇḍit?

a. samīcy] norm., samicy EdPi PUSDOK.

b. māgǝnǝṅ PUSDOK] magnǝṅ EdPi.

b. masin EdPi Catra84 PUSDOK] Robson (1995: 137) records that ms. A reads manis; however, the <foreign>manis </foreign>reading is not found in either of the oldest extant copies of ms. A, viz. Catra’s 1984 notebook or the PUSDOK publication.

d. ketakī PUSDOK] ketaki EdPi.

<!—WJS <hi>My current understanding is that PUSDOK 1992 is an emended version of the 1991 lontar copy of MS. A made by Catra’s own hand. It’s worth noting that when Robson talks about ms. A, I believe he is going off a transcription. Hinzler claimed in 1979 to have both photos and transcriptions of MS. A., but I don’t know whether she shared the photos with Stuart. It would be worth asking him what kind of reproduction his variant readings were sourced from.</hi>-\->-->

<l n="a">len teṅ buḍur virun i vuṅkulur mvaṅ i manaṅguṅ ī vatu kura,</l>

<l n="b">bajrāsana mvaṅ i pajambayan ri samalantən iṅ simapura,</l>

<l n="c">tambak laleyan i pilaṅgu poh aji ri vaṅkalimvaṅ i bəru,</l>

<l n="d">ləmbah dalīnan i paṅadvan ādinika riṅ pacarcan apagəh.</l>

</lg>

<!-- a. teṅ PUSDOK] tekaṅ EdPi. Kern proposed the emendation teṅ <foreign>metri causa</foreign>.

a. buḍur] read buṅur?

a. virun PUSDOK] vvirun EdPi.

a. ī vatu kura PUSDOK] i vatu kura EdPi.

b. simapura PUSDOK] simapurā EdPi.

c. vaṅkalimvaṅ] vaṅkali mvaṅ EdPi, PUSDOK. Understand vaṅkal imbaṅ or vaṅkal limbaṅ (with m.c. reduction of alli to ali). Direct inspection of photos of the Cakranagara ms. suggests reading vaṅtali, contrary to all published editions, but that reading seems to have only slight chance of being original.

d. parcarcan] em. (Kern), pacaccan EdPi PUSDOK.

<!—<hi>Robson comments: "To judge from the names, it is possible that a number of the places listed in this stanza are to be localized in Central Java."</hi>

Samalanten: krama-form for Samalagi.

<hi>A vatĕk pilaṅgu figures in the "copperplate from Museum Sri Wedari" where we also have a kryan ladheyan saṅ lumāh riṅ alas.</hi>

vaṅkalimvaṅ i bǝru<hi> : to be modified to Wangkal Imbang or Wankal Limbang</hi>

-->

</div>

<l n="a">lvirniṅ dharma ləpas kar̥ṣyan ikanaṅ sumpud rupit mvaṅ pilan,</l>

<l n="b">len tekaṅ pucaṅan jagaddhita pavitra mvaṅ butun tan kasah,</l>

<l n="c">kapvā teka hana pratiṣṭha sabha len liṅgapraṇālāpupul,</l>

<l n="d">mpuṅku sthāpaka saṅ mahāguru panəṅguhniṅ sarāt kottama.</l>

</lg>

<!-- a. ikanaṅ sumpud] ikanaṅ sumpun PUSDOK, i sumpud EdPi. The reading sumpud seems preferable, as this toponym is found in Pamotoh I (2v3).

b. butun EdPi] gutun PUSDOK.

c. sabha PUSDOK] śabha EdPi.

d. panǝṅguhniṅ PUSDOK] panǝṅguhni EdPi.

d. kottama PUSDOK] kotama EdPi.

-->

<l n="a">yekiṅ dharma ləpas rinakṣa mapagəh riṅ svakramanyeṅ daṅū,</l>

<l n="b">milvaṅ sīma ta ya pratiṣṭha pinakādinyan svatantra sthiti,</l>

<l n="c">baṅvan tuṅkal i siddhayātra jaya len siddhāhajə̄ṅ lvah kali,</l>

<l n="d">tvas vāsiṣṭha palah padar siriṅan ādinyaṅ kaśevāṅkurān.</l>

</lg>

<!--

b. ta ya pratiṣṭha] norm., ta ya pratiṣṭa PUSDOK, ta pratiṣṭa EdPi (unmetr.). Emend tapapratiṣṭha? <hi>The line as edited by Kern is problematic, as a long syllable is missing between ta and prati (milvaṅ sīma ta -\- pratiṣṭa ...). According to Pigeaud’s note (1963 II: 90), the restoration of na is Poerbatjaraka’s suggestion.</hi>

c. siddhayātra] norm., sidḍayatra PUSDOK EdPi.

d. vāsiṣṭha] norm., vāśiṣṭa PUSDOK EdPi.

d. kaśevāṅkurān EdPi] kaśaivāṅkuran PUSDOK.

<hi>AG: I find one possible parallel that suggest we might want a word analogous to sugata- but indicating a Śaiva connection:</hi>

<hi>DV 31.2a ikaṅ kalayu dharmasīma sugatapratiṣṭāpagöh,</hi>

<hi>Cf. 37.2 śivapratiṣṭha, 46.2 boddhapratiṣṭha, and 47.3 śaiwapratiṣṭha.</hi>

<hi>However, I don’t see any more plausible emendations than the rather unplausible possibilities *ta*pratiṣṭha > *śiva*pratiṣṭha, and *ta*pratiṣṭha > *tapa*pratiṣṭha. This last one is in itself an easy emendation but the term is unattested elsewhere and it is uncertain that tapa can be assimilated with śaivāṅkura.</hi>

<hi>Another parallel formulation is 78.6b: lāvan taṅ kuṭi sapratiṣṭa milu taṅ tan paprātiṣṭāpagə̄h,</hi>

-->

<l n="a">vañjaṅ bajrapure vanora makəduk hantən guhā mvaṅ jiva,</l>

<l n="b">jumput śobha pamuntaran baru kaboddhāṅśan prakāśottama,</l>

<l n="c">kājar dāna hañar turas jalagirī cəṇṭiṅ vəkas vaṇḍira,</l>

<l n="d">vaṇḍāyan gatavaṅ kulampayan i tālādinya karṣyaṅkuran.</l>

</lg>

<!--a. makəduk EdPi] makəḍuk PUSDOK.

b. kaboddhāṅśan EdPi PUSDOK-pc] kaboddhābśan PUSDOK-ac.

c. kājar PUSDOK] kajar EdPi. Kern emended kājar m.c.

c. hañar PUSDOK] haña EdPi. Kern conjectured hañar m.c.

b. jalagirī PUSDOK] jalagiri EdPi.

d. vaṇḍāyan PUSDOK] vaṇḍayan EdPi.

d. karṣyaṅkuran PUSDOK] kaṣyaṅkura EdPi. Kern emended karṣyaṅkuran m.c.

<!-\- <hi>Cf. colophon to the Sang Hyang Kamahayanikan (the Siṇḍok-era part): </hi>

<hi>"Nihan saṅ hyaṅ Kamahāyānikan/paməkas saṅ siddha-gati hyaṅ sarvva-siddhi/sira śrī Sambara Sūryyāvaraṇa/sira śrī ārya gurupāda ri *vañjaṅ*/ya ta keṅətaknanta/dentāji denta/kita jinaputra/makādi savaṁśa nira/saṅ kumaliliriṅ *sīmā vañjaṅ*/guru-yāga śrī Īśānabhadrottuṅgadeva mpu Siṇḍok".</hi>

<hi>Sobhamerta</hi>

<hi>Pamuntaran: Bimalasrama</hi>

-\->-->

<l n="a">dharmarṣī savuṅan bəlah juru siḍaṅ srāṅan vaduryā gəlan,</l>

<l n="b">gandhā tr̥p haraśāla nampu kakadaṅhajyan gahan riṅ jagat,</l>

<l n="c">sīmā nadyabhaye tiyaṅ pakuvukan sīmā kiyal mvaṅ śucī,</l>

<l n="d">tan karyaṅ kavirī barat kacapaṅan yvāṅgəhnya sīmāpagəh.</l>

</lg>

<!--

a. dharmarṣī PUSOK] dharmārṣī EdPi.

a. siḍaṅ PUSDOK] sidḍaṁ EdPi.

d. sīmāpagəh PUSDOK] sĭmāpagə̄h EdPi.

Gandhakuti and Terep!

-->

<l n="a">len saṅkerika vaṅśa viṣṇu kalatiṅ batvan kamaṅsyan batu,</l>

<l n="b">taṅgulyān ḍakulut galuh makalaran mukhya svatantrāpagəh,</l>

<l n="c">len taṅ deśa məḍaṅ hulun hyaṅ i paruṅ luṅge pasajyan kəlut,</l>

<l n="d">andəl mād paraḍah gənəṅ paṅavan ādinyan luput riṅ daṅū.</l>

</lg>

<!--

a. kalatiṅ PUSDOK] kālatiṅ EdPi.

a. kamaṅsyan PUSDOK] kamaṅṣyan EdPi.

b. svatantrāpagəh PUSDOK] svatantrāpagə̄h EdPi

d. gənəṅ PUSDOK] gnə̄ṁ EdPi.

-->

<l n="a">tan varṇan tikanaṅ kalagyan anəlat riṅ sarvadeśeṅ java,</l>

<l n="b">lāvan taṅ kuṭi sapratiṣṭha milu taṅ tan papratiṣṭhāpagəh,</l>

<l n="c">ndan bhedanya kasaṅghikān sthiti kabhuktyanyān sake nāgara,</l>

<l n="d">mvaṅ kasthāpakan uṅgvaniṅ lumagi-lagy amrih kriyā mvaṅ brata.</l>

</lg>

<!--

a. java PUSDOK] javā EdPi.

b. papratiṣṭhāpagəh] norm., papratiṣṭāpagəḥ PUSDOK, paprātiṣṭāpagə̄ḥ EdPi.

c. kasaṅghikān EdPi] kasiṅghikān PUSDOK.

d. -lagy amrih EdPi] -lagy āmrih PUSDOK.

d. kriyā] norm., kriya PUSDOK EdPi.

-->

<l n="a">len taṅ maṇḍala mūla sāgara kukub pūrvasthitinyenivə̄,</l>

<l n="b">tan karyaṅ sukhayajña kasturi caturbhasmeka liṅ saṅ r̥ṣi,</l>

<l n="c">katyāgan caturāśrame pacira bulvan mvaṅ lu vanve kupaṅ,</l>

<l n="d">akveh lrānya maṅāśrayeṅ thani lavan jaṅgan prasiddheṅ jagat.</l>

</lg>

<!-- b. sukhayajña] norm., sukayajña PUSDOK EdPi.

b. caturbhasmeka] norm. (Kern), caturbhaṣmeka PUSDOK EdPi.

c. caturāśrame] norm. (Kern), caturaśrame PUSDOK EdPi.

c. lu vanve] Catra84, ? (Kern), lu vanṇve EdPi. <hi>The pasangan here seems to be causing problems. The group looks like nbve, so I think he is affirming that it should be nṇve. Interesting, Catra’s 1985 notebook gives the reading luvan·ve kupaṁ. I have not yet engaged at all with this document, but I should, because it seems to be a separate copy of Amlapura than was used as the basis for the PUSDOK publication, and is potentially more faithful. </hi>

WJS: In the Tantu Panggelaran, these four katyāgans are listed as pacira, bulvan, hulu vanva and kupaṅ. So I think we should follow the notebook and read lu vanve.

d. maṅāśrayeṅ] norm. (Kern), maṅaśrayeṁ PUSDOK EdPi.-->

</div></div>

<div type="chapter" n="13"><head>ORGANIZATION OF THE CLERGY</head>

<l n="a">sampun taṅ sarvadeśeṅ java tinapak adəgnyeki ṅūnin linakvan,</l>

<l n="b">dharma mvaṅ sīma len vaṅśa hila-hila hulun hyaṅ kuṭi mvaṅ kalagyan,</l>

<l n="c">sakvehniṅ sapramāṇā pinagəhakən asiṅ nispramāṇā ginəgvan,</l>

<l n="d">mantuk riṅ deśa bhr̥tyan sinalahakən i saṅṅ ārya rāmādhirāja.</l>

</lg>

<!-- c. sapramāṇā PUSDOK] sapramāṇa EdPi.

c. nispramāṇā PUSDOK] nispramaṇa EdPi.

d. i saṅṅ PUSDOK EdPi] Kern emends iṅṅ, apparently not realizing that the result is unmetrical.

they were passed through before: The sanctuaries, freeholds, wangśa, hila-hila, hulun hyang, kuti and kalagyan. All those with a title were confirmed, and whichever were without title to

adhere to. Their servants returned home to their districts having been blamed by Ārya Rāmādhirāja.

-->

<l n="a">śrī nātheṅ vəṅkər otus manapaka rikanaṅ deśa sakvehnya varṇan,</l>

<l n="b">śri nātheṅ siṅhasāry otus anapaka ri gə̄ṅniṅ ḍapur saprakāra,</l>

<l n="c">kapvāgə̄gvan patik guṇḍala siran umivə̄ kārya tan lamba-lamba‚</l>

<l n="d">hetunyaṅ yāvabhūmy ātutur iṅ ulah anūt śāśana śrī narendra.</l>

</lg>

<!--

a. manapaka PUSDOK] manapakā EdPi.

d. śāśana śrī PUSDOK] śaśāna śri EdPi.

-->

<l n="a">ṅkā taṅ nūṣantare bāly amatəh ati ri sācāraniṅ yāvabhūmi,</l>

<l n="b">dharmā mvaṅ śrāma lāvan kuvu tinapak adəgnyeki sampun tiniṅkah,</l>

<l n="c">saṅ boddhādhyakṣa muṅgv iṅ baḍahu<pb edRef="#mslo" n="127r"/> baḍahalvāṅ gajah tan pramāda‚</l>

<l n="d">vruh ri kvehniṅ sudharme kasugatan inutus śrī narendrān rumakṣa.</l>

</lg>

<!-- a. amatəh ati ri sācāra] em., amatəhani ri sācāraniṅ PUSDOK, amatəhati sācāraniṁ EdPi, amatəhan i sācāra riṅ Kern-pc, amatəhati sācāra riṅ Kern-ac. <hi>The PUSDOK reading is unlikely to be independent of Kern’s emendation and seems implausible, as no form amatəhan or amatəhani seems to be derivable from base patəh. Robson comments: "amatəhati: ’conforms with ’; or amatəh ati? A syllable is, however, lacking after this word."</hi>

b. śrāma PUSDOK] śrama EdPi. Em. grāma? See OJED s.v. śrāma.

b. lāvan PUSDOK] lavvan EdPi.

c. muṅgv iṅ Kern PUSDOK] muṅgvi EdPi.

c. baḍahalvāṅ PUSDOK EdPi] baḍahalv iṅ Kern (em.). <hi>See Kern-Krom 1919: 180 with footnote.</hi>

d. ri PUSDOK Kern] rī EdPi.-->

<!-- <hi> Robson (1995: 82) has “Baḍahalu”, but this was a typing error.</hi>

<hi>WJS: </hi><hi>"thoroughly" for ati "extreme", or "wholeheartedly" for ati "heart".</hi>

<hi>*</hi><hi>"thoroughly conforms"</hi>

<hi>AG: </hi><hi>My proposal amatəh ati ri sācāra assumes ati as per OJED ("It also occurs adverbially, followed by a non-Skt base-word or non-Skt formation or after the word: excessively, very, in a high degree.")</hi>

<hi>WJS : It seems more than a coincidence that there is a separate OJED listing for patəh ati, which cites only middle Javanese texts like Wangbang Wideya and the Malat. The existence of synonyms like "apatəh tvas" (see Robson 1971: 258) make it clear that "heart" is meant in those kidung instances. I wouldn’t bet my house on the same idiom being present here in the DV, but it does give pause for thought. Could amatəh hati simply mean "makes their heart in accord with", just a fancy way of saying "thoroughly conforms to"?</hi>

<hi>I don’t see an obvious solution for the the whole problem. I think lvā gajah would be a better emendation than -lv iṅ gajah, as reflected in Robson’s translation. The second string baḍaha- must therefore be a mistake. I would speculate that another toponym of 3 open syllables once stood in this place, but at an early point in scribal transmission, it was overwritten by dittography</hi>

-->

</div>

<l n="a">lvirnikanaṅ kasogatan i bāli kādhikaraṇan muvah kuṭi hañar,</l>

<l n="b">lāvan i pūrvanāgara muvah vihāra bahuṅ ādirajya kuturan,</l>

<l n="c">nəm tikanaṅ kabajradharan uttama ṅhiṅ i vihāra taṅ kavinayan,</l>

<l n="d">kīrṇa makādiṅ ārya dadi rājasanmata kuṭinya tan vicaritan.</l>

</lg>

<!-- <hi>Campaga C (Goris 804, dated 1246 Śaka) gives "puranagara" as the name of this place, according to vSC</hi>

<hi>ādhirājya?</hi>

<hi>the logic of Robson’s translation seems to be rendered unstable by the occurrence of a vihāra Bahuṅ in one of the Jayapaṅus charters I alluded to the other day. I now suggest:</hi>

<hi>The Buddhist establishments in Bali are Kādhikaraṇan, Kuṭi, Hañar, Pūrvanāgara, the vihāra of Bahung, Ādirājya and Kuturan. Six of these are leading Bajradhara establishments, only the vihāra is under disciplinary rules (kavinayan). And the Kuṭis, Ārya Dadi and Rajasanmata being the foremost, are so numerous that they need not be described.</hi>

<hi>WJS: That makes sense, but I would apply the same argument to kuṭi hañar in light of the Buwahan inscription of 1103 Śaka (vSC Epigraphia Balica p. 39): "sireng kaso-gatan mpungkwing *kadhikaran* dang upadhyaya sarwwatharja, mpungkwing *kuti hanar* ḍang upadhyayantaraga, mpungkwing bajrasikara dang upadhyaya raraijawa, samgat mangirengiren wandami wangçapriya" I note the possibility that kuṭi hañar is a synonym of the dharma hañar of the eponymous inscription of 1116 Śaka (Goris 705)</hi>

<hi>AG: yes, of course. but then we run into the problem that we no longer have more than 6 sites. do you think nəm tikanaṅ could mean "all six of the them", i.e. nəm = kanəm?</hi>

<hi>WJS : yes, of course. but then we run into the problem that we no longer have more than 6 sites. do you think nəm tikanaṅ could mean "all six of the them", i.e. nəm = kanəm?</hi>

<hi>WJS: Maybe a radical idea: can we imagine a synactic break in the middle of line c, with "nəm tikanaṁ kabajradharan uttama" pointing to the previous list, while "i vihāra taṅ kavinayan" points forward to the list ārya dadi rājasanmata? These are only "the foremost among many" (kīrṇa makādi), while the smaller kuṭis linked to them are not mentioned at all (tan vicaritan). This at least would help preserve the distinctions between kavinayan/kabajradharan that we see in cantos 77-78, as well as reflecting your observation the occasional difference of scale between vihāras and kuṭis. So something like: "The pre-eminent Bajradhara establishments are these six. But as for the monasteries under disciplinary rules (kavinayan), they are many, the foremost among them being Arya(,) Dadi, Rājasanmata; their kuṭis are not mentioned."</hi>

<hi>in 76.4, Robson interprets kavinayan differently</hi>.

<hi>WJS: Agreed that, in this instance, kabajradharan and kavinayan are contrasted categories into which the seven previously mention establishments are sorted. A clear distinction is being drawn between the kavinayans listed in stanzas 76.3 and 76.4, against the kabajradharans in 77.1–3 (if that is the import of your question). The occurrence in 76.4a seems to me just redundant repetition of the category: instead of just saying "the one at Patemwan", Prapañca said "the kavinayan at Patemwan", maybe metri causa.</hi>

-->

<l n="a">milva tikaṅ sudharma ri bukit sulaṅ ləmah i lampuṅ anyavasudhā,</l>

<l n="b">khyāty aṅaran tathāgatapura gr̥hasvāḍara supraśastin amatəh,</l>

<l n="c">byoma rasārka śāka divaśanya suk nr̥pati jīvaneśvara daṅū,</l>

<l n="d">vr̥ddhasumantry upāsakaṅ abhūmiśuddha təhər apratiṣṭan inutus.</l>

</lg>

<!--

a. bukit] PUSDOK, bukhit EdPi.

b. gr̥hasvāḍara] EdPi

c. byoma] bhyoma PUSDOK EdPi.

-->

<l n="a">salvir ikaṅ svatantra tuhu sapramāṇa pagəh təkap narapati,</l>

<l n="b">kīrtti saṅ ādi sajjana sakāvakanya ya rinakṣa mogha tinəṅət,</l>

<l n="c">maṅka juga svabhāva saṅ inuttama prabhu viśeṣa digjaya vibhuh,</l>

<l n="d">nyāma muvah rinakṣa sahanāni kīrttinira deni saṅ prabhu hələm.</l>

</lg>

<!--

a. mapagə̄h] PUSDOK, pagə̄h EdPi.

b. sakāvakanya] norm., śakāvakhanya PUSDOK, śākāwakhanya EdPi.

c. saṅ inuttama EdPi] suṅ inuttama PUSDOK.

-->

<l n="a">mvaṅ makadon katona tayaniṅ durātmaka rikaṅ sabhūmi kacaya,</l>

<l n="b">hetunikaṅ pradeśa tinapak tinut tlas avalər samudra jinajah,</l>

<l n="c"><pb edRef="#mslo" n="127v"/>sthityaniraṅ tapasvi sahaneṅ pasir vukir alas pradeśa kasənət,</l>

<l n="d">tr̥pty amivə̄ tapa brata samādhy anambyakən i hayvaniṅ sabhuvana.</l>

</lg>

<!--

a. tayaniṅ PUSDOK] tayani EdPi.

b. avalər] avarL̥-->

</div>

<l n="a">gə̄ṅnyārambha nareśvare pagəha saṅ tripakṣe java,</l>

<l n="b">pūrvvācāranireṅ praśāstyalama taṅ rinakṣan ivə̄,</l>

<l n="c">kotsāhan haji yatna donira vineh patik guṇḍala,</l>

<l n="d">tan vismr̥tyanireṅ carāḍigama śikṣa len śaśāna.</l></lg>

<l n="a">nāhan kāraṇa saṅ caturdvija paḍāṅusir kottaman,</l>

<l n="b">vipra mvaṅ r̥ṣi śaivā boddhā tgəpiṅ svavidyātutur,</l>

<l n="c">sakveh saṅ catur aśrama pramukha saṅ catu bhaṣma sə̄k,</l>

<l n="d">kapvā teka tumuṅkul iṅ brata vidagdha riṅ svakriyā.</l></lg>

<l n="a">ṅkā sakvehnira saṅ caturjjana paḍāsthitiṅ śaśāna,</l>

<l n="b">mantrī mukya saṅ āryya karva nipuṇeṅ kabhūphālakan,</l>

<l n="c">kryan kryan kṣatriya vaṅśa len vali suśilā yatneṅ naya,</l>

<l n="d">milvaṅ veśya sabhūmi śūdra jnék svakāryyāpagə̄h.</l></lg>

<l n="a">yekaṅ janmi catur sujanman umijil sakeṅ hyaṅ viḍī,</l>

<l n="b">liṅniṅ śāstra vnaṅ sagatyanika de narendreṅ pura,</l>

<l n="c">kapvekāpagəh iṅ svaśilā kimutaṅ kujanma traya,</l>

<l n="d">naṅ caṇḍāla məleca tucca paḍa yatna riṅ svakrama.</l>

</lg>

</div>

<l n="a">an ma<pb edRef="#mslo" n="128r" break="no"/>ṅkā lvirnikaṅ bhūmi java ri paṅadəg śrī nātha sinivī,</l>

<l n="b">nora sandeha ri tvasniran umulahakən kīrttyānukani rāt,</l>

<l n="c">tkvan śrī nātha kārvāmvaṅ i hajin agave ṣaddharma kuśala,</l>

<l n="d">mvaṅ penaṇ śrī narendrā pranuha tumut i buddhi śrī narapati.</l>

</lg>

<l n="a">śrī nāthe siṅhasāryyānaruka ri sagaḍā dharma parimita,</l>

<l n="b">śrī nātheṅ vəṅkər iṅ śūrabhana pasuruhan lāvan taṅ i pajaṅ,</l>

<l n="c">buddhāḍiṣṭāna tekaṅ rava ri kapuluṅan mvaṅ locanapurā,</l>

<l n="d">śrī nāthe vatsarīkaṅ tigavaṅi magave tuṣṭeṅ para jana.</l>

</lg>

<l n="a">sakvehniṅ mantri sampun kr̥tavara sinuṅan sīmāsirasirān,</l>

<l n="b">caitya prasāda tapvaṅ ginavay ika lavan liṅgāḍi satata,</l>

<l n="c">bhaktiṅ hyaṅ bhakti ri pitr̥gaṇa samasamātvaṅ riṅ munivara,</l>

<l n="d">dāna mvaṅ kīrtti puṇyenulahakn ika solah saṅ prabhū tinūt.</l>

</lg>

<!--outdo each other: It is memorial shrines and tover-temples that they make, as well as linggas

and so on the whole time. Devoted to the gods, devoted to the host of ancestral spirits and equally respectful to the worthy sages. They perform deeds of charity, meritorious acts and good works, following His Majesty’s example.-->

</div>

<div><head>CHAPTER 14 – THE COURT FESTIVAL</head>

<l n="a">an maṅkā kottaman śrī narapati siniviṅ tiktavilvaikanātha,</l>

<l n="b">sākṣāt candreṅ sarat kastavaniran agave tuṣṭaniṅ sarvaloka,</l>

<l n="c">lvir padmaṅ durjana lvir kumuda sahana saṅ sājanāsih tke tvas‚</l>

<l n="d">bhr̥tya mvaṅ kośa len vāhana gaja turagādinya himpər samudra.</l>

</lg>

<!-- b. sarat] śarat Kern.

c. sājanāsih] sajjanāsih Kern.

The evildoers are like day-lotuses and all the good people are like night-lotuses, sincerely loving. And the servants, supplies and vehicles, elephants, horses and so on are as the ocean.

-->

<l n="a"><pb edRef="#mslo" n="128"/>maṅkin rabdhekana yāvadharaṇi kapavitranya riṅ rāt prakāśa,</l>

<l n="b">ṅhiṅ jambudvīpa lāvan yava ktaṅ inucap kottamanyan sudeśa,</l>

<l n="c">deniṅ kveh saṅ vidagdheṅ aji makamukha saṅ dhyakṣa saptopapatti,</l>

<l n="d">mvaṅ pañjyaṅ jīva lekan taṅar asiṅ umuṅūp kārya kapvātidakṣa.</l>

</lg>

<!-- d. pañjyaṅ] emend pañjaṅ.

-->

<l n="a">mukhyaṅ śrī brahmarāja dvijavara mamahākavy anindyāṅ gamajña,</l>

<l n="b">həntyaṅ tarkādi kavruhniraṅ nipuṇa mahākavya naiyeyikādī‚</l>

<l n="c">mvaṅ ḍaṅ hyaṅ bhāmanātibrata kuśalatameṅ veda ṣadkarmaśūddha,</l>

<l n="d">astam śrī viṣṇu śakte samajapa makadon vr̥ddhyaniṅ rāt subhikṣa.</l>

</lg>

<!-- knowledge of the scriptures – Every kind of logic he knows, he is expert in the great kāwya, in Nyāya philosophy and so on; And also Ḍang Hyang Bāmana, highly competent in observances, virtuous, a master in the sacred texts and the six pure duties. Not to mention Śrī Wiṣṇu, who is immersed in hymns and prayers that have as aim the increase of the world’s abundance.

-->

<l n="a">hetunyānantara sarvajana tka sakeṅ anyadeśa prakīrṇa,</l>

<l n="b">naṅ jambudvipa kamboja cina yavana len cəmpa karṇātakadī,</l>

<l n="c">goḍa mvaṅ syaṅka taṅ saṅkanika makahavan potra milviṅ vaṇik sə̄k,</l>

<l n="d">bhikṣu mvaṅ vipramukhyān hana tka sinuṅan bhoga tuṣṭan paṅanti.</l>

</lg>

<!-- numbers – See: India, Cambodia, China, Annam, Champa, the Carnatic and so on, Gaur and Siam are their places of origin, sailing on ships with the merchants in numbers.

Monks and priests in particular, when they come they are given food and are happy to stay.

-->

<l n="a">ndān aṅkən phalguṇa śrī nr̥pati pinaripūjenivə̄ riṅ svarājya,</l>

<l n="b">prāptaṅ mantri sabhūmī java juru kuvu len dhyakṣa sarvopapatti,</l>

<l n="c">milvaṅ bālyādi nūṣāntara sahana saha prabhr̥tin tan pgat sə̄k,</l>

<l n="d">byāpārī mvaṅ vaṇin ri pkən aṅəbək atip sarvabhāṇḍanya kīrṇa.</l>

</lg>

<l n="a"><pb edRef="#mslo" n="129r"/>tiṅkahniṅ pūjan idran bhrisaḍi saha mr̥daṅgenarakniṅ vaṅ akveh,</l>

<l n="b">piṅpitvāṅkən dinaimbuh sasiki saha nivaidyan dunuṅ riṅ vaṅuntur‚</l>

<l n="c">homa mvaṅ brahmayajñenulahaknira saṅ śeva boddhan pamūjā,</l>

<l n="d">amvit iṅ aṣṭami kr̥ṣṇa makaphala rikaṅ svasthāna śrī narendrā.</l>

</lg>

</div>

<l n="a">prāptaṅ divaśa khapiṅ pādblas i vijil śrī narapati varṇnan,</l>

<l n="b">tiṅkahnira midəreṅ nāgara marasuk bhūṣaṇa kanakādī,</l>

<l n="c">śobhābhra pinikul iṅ jampana mahāvan laṇṭaran atuntun,</l>

<l n="d">mantrī saśiva bhūjaṅgādinika maṅaṅgo dadar iṅiri sə̄k.</l></lg>

<lg n="2"><l n="a">ghūrṇaṅ paḍata mr̥ḍaṅga trutika duduṅ śāṅka tarayan atrī,</l>

<l n="b">sinraṅ ni pasəlur iṅ bhaṭṭagaṇa maṅuccaraṇaṅ abhivāḍa,</l>

<l n="c">ślokhastutinira saṅkeṅ parapura de saṅ nipuṇa kavīndrā,</l>

<l n="d">cihna nr̥pati gahan lvī raghusuta kr̥ṣṇañjaya subhageṅ rāt.</l></lg>

<lg n="3"><l n="a">sāmpun nr̥pati manek riṅ maṇimayā siṅhāsana suminābhra,</l>

<l n="b">śoddhodani sakala lvirnira vahu saṅke jinapada śobhā,</l>

<l n="c">byakta trisura surendrāṅ umar̥k i himbaṅniran ar̥ja hyaṅ,</l>

<l n="d">āpan paḍa linəvih bhuṣaṇanika sotan vaṅ aḍika mu<pb edRef="#mslo" n="129v" break="no"/>lya.</l></lg>

<lg n="4"><l n="a">tiṅkahni lakunira śrī nr̥pati pajaṅ sapriya pinakagra,</l>

<l n="b">siṅhāsananira sāmpun lpas inarakniṅ balagaṇa kīrṇna,</l>

<l n="c">mantrī pajaṅ atavā mantri ri paguhan rovaṅ ika sapaṇṭa,</l>

<l n="d">lakṣārvuḍa marasuk bhūṣaṇa saha bhr̥tya ḍvaja paṭahādī.</l></lg>

<lg n="5"><l n="a">maṅkā nr̥pa ri lasəm sapriya ri vugat lampahira sabhr̥tya,</l>

<l n="b">mvaṅ śrī nr̥pa ri kaḍintən sayugala samātya bala ri vuntat saśrī,</l>

<l n="c">śrī jīvanapurarājñī ri vuri saha bhr̥tyagaṇa sabhartta,</l>

<l n="d">śrī bhūpati pamkas mantry aḍika sayāvavanni maṅiri sə̄k.</l></lg>

<lg n="6"><l n="a">ton taṅ para jana sar sə̄k pnuh arivəg tanpa sla manonton,</l>

<l n="b">piṅgir nikanaṅ ḷbuh ajajar taṅ sakatha pinaṅguṅ,</l>

<l n="c">dvārānapi savava lvir ḍvaja ṅuniveh paṅguṅ ika rineṅgā,</l>

<l n="d">sə̄k stry anvam atuha dudvaṅ maṅebek umuṅgviṅ baciṅahatimbun.</l></lg>

<lg n="7"><l n="a">buddhinya ḍaraḍaran kapva suka baṅun vāhu-vahu manonton,</l>

<l n="b">tan varṇnan ulahikeñjiṅ nr̥pati kinastryan mijil i vaṅuntur,</l>

<l n="c">viprādi sira maveh amr̥ta varakuṇdyādi vavanikāpnəd,</l>

<l n="d">mantrī para pamgət kapva mar̥k amuṣpañjali par̥ṅ asraṅ.</l></lg>

</div>

<lg n="1"><l n="a">taṅgalniṅ cetra tekaṅ balagaṇa mapuluṅ rahyā <pb edRef="#mslo" n="130r"/> həm apupul,</l>

<l n="b">mantrī mvaṅ taṇḍa len gusti sahana ṅuniveh vadvā haji tumūt,</l>

<l n="c">mīlvaṅ mantryākuvu mvaṅ juru buyut atbavā vvaṅ riṅ parapurī,</l>

<l n="d">astam saṅ kṣatriya mvaṅ viku baji karuhun sakveh dvijavara.</l></lg>

<lg n="2"><l n="a">doniṅ hə̄man ri tan lamlama ni sabala saṅ śrī nātha riṅ ulah,</l>

<l n="b">kapvānūttājariṅ rāja kapakapa sadāṅkən cetra vinaca,</l>

<l n="c">hayvāṅambah ri tan lakvan ika manəkəteṅ vastrādyaraṇa,</l>

<l n="d">devasvādinya tātan purugən ika maran svasthāṅ pura sadā.</l></lg>

</div>

<l n="a">ākāra rvaṅ dina muvah ikaṅ kāryya kevvan narendrā,</l>

<l n="b">vavvan lor niṅ pura tgal anāmaṅ bubat kaprakāśa,</l>

<l n="c">śrī nāthāṅkən mara makahavan sthāna siṅhāpadudvan,</l>

<l n="d">sabhr̥tyānorakn idəran atyadbhutaṅ vvaṅ manonton.</l></lg>

<l n="a">ndan tiṅkahniṅ bubat araharārddhāratā taṇḍəs alva,</l>

<l n="b">madhya krośakaranikan amūrvvānutug rājamārgga,</l>

<l n="c">maddhyārddha krośa kta paṅalornyānutug piṅgiriṅ lvah,</l>

<l n="d">kedran deniṅ bhavana kuvuniṅ mantrī sasə̄k mapaṇṭa.</l></lg>

<l n="a">bvatbvat muṅgviṅ tṅah aruhur atyadbhutādegnya śobhā,</l>

<l n="b">stambhanyākveh hinukir anathā parvva tiṅkahni<pb edRef="#mslo" n="130v"/> kāpnəd,</l>

<l n="c">skanḍavāre nikaṭa nika kulvaṇ rakət lvir pure jro,</l>

<l n="d">ṅgvan śrī nāthan dunuṅ i tkaniṅ cetramāsan pamaṅguṅ.</l></lg>

</div>

<lg n="1"><l n="a">pratiṅkahniṅ paṅguṅ majajar aṅalor paścima muka,</l>

<l n="b">ri saṇḍiṅ lor mvaṅ dakṣiṇa haji para kṣatriya pinikh,</l>

<l n="c">sumantrī ḍarmmādhyakṣa ktaṅ umar̥p vetan atathā,</l>

<l n="d">har̥pnyārddhālvā lvir nika saḍavatāniṅ ḷbuh agə̄ṅ.</l></lg>

<lg n="2"><l n="a">rikā ṅgvan śrī nāthan parahita maveh netrāviṣaya,</l>

<l n="b">hanan praṅ taṇḍiṅ praṅ pupuh ikaṅ atembok kanin adu,</l>

<l n="c">akañjar len pr̥p mvaṅ matalitali moghāṅdani ni suka,</l>

<l n="d">hanan pat mvaṅ trī kaṅ dina lavasira śīghran umulih.</l></lg>

<lg n="3"><l n="a">yyulih śrī nāthekaṅ bubat aspi paṅguṅnya dinavut,</l>

<l n="b">samaṅkā taṅ praṅ taṇḍiṅ an inura maṅkin sukhakara,</l>

<l n="c">ri paṅlvaṅṅiṅ cetra nr̥patin umivə̄ śrāma sahana,</l>

<l n="d">vineh vastra mvaṅ bhojana paḍa sukhan mamvit umulih.</l></lg>

</div>

<l n="a">salvir ikaṅ buyut vadana teki tan vavaṅ umāntuk amvit i dalm‚</l>

<l n="b">āryya raṇādikāra dinuluniṅ kādipati riṅ eñjiṅ umar̥k,</l>

<l n="c">āryya mahāḍikāra juru pañcataṇḍa pinakādi riṅ padləgan,</l>

<l n="d">rovaṅ ikan paḍamvit i sḍaṅ na<pb edRef="#mslo" n="131r"/>reśvara sirān tinaṅkilapupul.</l>

</lg>

<l n="a">ṅkān pavuvus nareśvara ri vəṅkər ojar i parāndyanādi vadana,</l>

<l n="b">e khita hayva tan tuhu susatya bhaktyasih anivyanātha ri hajī,</l>

<l n="c">sthitya khiteṅ kaveśyan i siṅāṅdane hajəṅaniṅ pradeśa ya gṅən,</l>

<l n="d">setu ḍamarggā vanḍira gr̥hādi salvir ikanaṅ sukīrtti pahayun.</l>

</lg>

<l n="a">mukya nikaṅ gagā savah asiṅ tinandur iṅ kavr̥ddhya rakṣan amər̥n,</l>

<l n="b">yāvat ikaṅ lmah pinakarāmakən pagəha tanpa dadya valuha,</l>

<l n="c">hetu nikaṅ kulīna tan atuṇḍuṅeṅ amaradeśa yan patarukā,</l>

<l n="d">naṅ pratiguṇḍalanya ya tutən ri gə̄ṅanikanaṅ pradeśan uṣir̥n.</l>

</lg>

<l n="a">śrī kr̥tavardhaneśvara hamayvanī kageṅan iṅ pradeśa gavayən,</l>

<l n="b">ndan vilaṅən mahānasār ikan pramādanika riṅ pjah śaśi sāda‚</l>

<l n="c">milva ta yomapekṣa hananiṅ durātmaka makādyañidra lavana,</l>

<l n="d">vr̥ddhyani dr̥vya sang prabhu phalanya sāḍananirān rumakṣabhuvana.</l>

</lg>

<l n="a">śrī nr̥pa tiktavilvanāgareśvarāṅupasaman sumintən amuvus,</l>

<l n="b">sāmya ṅaranya rakva kadadinya teki katkanya hayva visamma,</l>

<l n="c">yan hana rājakāryya palavaṅ makadi nika tan hanan nḷvata,</l>

<l n="d">yan pa<pb edRef="#mslo" n="131r" break="no"/>sgəh muvvah vruhanahā s\vadehanika sāmyalakṣaṇagəgən.</l>

</lg>

</div>

<l n="a">mvaṅ rasaniṅ pratiguṇḍala paṅadəgirebu hajīka tutən,</l>

<l n="b">eñjiṅa yan paḍaṅāṅratṅana sabhinuktinikān pasgəh,</l>

<l n="c">yan hana mūrkka tikaṅ sin-gəban agave lara sāhasikā,</l>

<l n="d">tūt sasinambat ikā siṅavakanika tājarakən ri kami.</l></lg>

<l n="a">āpan ikaṅ pura len svaviṣaya siṅhā lavan gahana,</l>

<l n="b">yan rusakaṅ thani 1nilvaṅ akuraṅ upajiva tikaṅ nāgara,</l>

<l n="c">yan taya bhr̥tya katon vayanīka para nūṣa tkāṅr̥vəkā,</l>

<l n="d">etunikān paḍa rakṣan apagəha kalih phalaniṅ mavuvus.</l></lg>

<l n="a">nāhan ujarnira riṅ para vadana sahur nika sapraṇata,</l>

<l n="b">eka hatur nika tan salah anuta saliṅ naranātha kabeh‚</l>

<l n="c">mantry upapattyaṅanaṅkal athaca para handyan ateki mar̥k,</l>

<l n="d">thog tumibāṅ ghaṭita traya panaḍahireky apupul caritan.</l></lg>

<l n="a">uttarapūrvva vitanna kahananira śobha rinaṅga huvus ,</l>

<l n="b">riṅ tri vitāna matūt padu mara vadanādyapupul tinatā,</l>

<l n="c">prāpta tika taḍah uttama vavan ika sarvva suvarṇnarnaya,</l>

<l n="d">śīghra tika humar̥p har̥pakn atitah ri har̥p nr̥pati.</l>

</lg>

<l n="a">lvirni <pb edRef="#mslo" n="132r"/> taḍahnira meṣa mahiṣa vihaga mr̥ga və̄k maḍupā,</l>

<l n="b">mīṇa lavan tikaṅ aṇḍah ajariṅ aji lokapurāṇa tinūt,</l>

<l n="c">śvāna kara krimi mūṣika hilahila len viyuṅ ṅalpa dahat,</l>

<l n="d">śatrv avamāna hurip kṣaya cala nika rakva yadi purugən.</l>

</lg>

</div>

<l n="a">prāptaṅ bhojana makadon rikaṅ vvaṅ akveh,</l>

<l n="b">saṅkəp sarvvarājatha bhojananya śobhā,</l>

<l n="c">matsyāsaṅkya sahana riṅ darat mvaṅ i vvai,</l>

<l n="d">rāpr̥p drāk rumavub anūt kramānuvartta.</l></lg>

<lg n="2"><l n="a">maṇḍūka krimi kara mūṣika śr̥gāla,</l>

<l n="b">kveh śakterika vinahan tamahnya tuṣṭa,</l>

<l n="c">deni vvaṅ nika dudu riṅ sadeśadeśa,</l>

<l n="d">sāmbəknyeki tinuvukhan dumeh ya tuṣṭā.</l></lg>

<lg n="3"><l n="a">lvir niṅ pāna surasa tan pgat mavantu,</l>

<l n="b">tvak nyu tvak śivalan barak hano kilaṅ br̥m,</l>

<l n="c">mvaṅ tampo siṅ aḍika taṅ hane har̥p sə̄k,</l>

<l n="d">sarvvā mās vavan ika dudv anekavarṇna.</l></lg>

<lg n="4"><l n="a">rombeh mvaṅ guci tikanaṅ prakīrṇna lumrā,</l>

<l n="b">arddhākveh sajəṅ ika dātvanekavarṇna,</l>

<l n="c">tanpantyaṅ larih alivər baṅun vay adr̥s,</l>

<l n="d">sāmbəknyāṅgapan umutah vaneh byamoha.</l></lg>

<lg n="5"><l n="a">prahprah nr̥patin aveh khasukan pamukti,</l>

<l n="b">yan vaṅ śakta pa<pb edRef="#mslo" n="132r" break="no"/>ḍa pinarān larihnya limpad,</l>

<l n="c">tan dadyāmiḍi riṅ alah tlas kasəṅkvan,</l>

<l n="d">riṅ vvaṅ māna lagi vər̥vər̥ ginuyvan.</l></lg>

<lg n="6"><l n="a">rāmyaṅ gitada paṅiduṅ nikān magantī,</l>

<l n="b">kīrtti śrī nr̥pati linaṅvakenyan aṅras,</l>

<l n="c">maṅkin tuṣṭa saṅ aṅinūm samenake tvas,</l>

<l n="d">sovenyālaha vkasan maguyvaguyvan.</l></lg>

</div>

<l n="a">jurviyaṅin cucud sahā buyūt nikan amacəh macəh,</l>

<l n="b">prāpta manr̥tta riṅ śvaran umāmbil i sadulur ikā,</l>

<l n="c">solahulah nikāmuhara guyv anukani lumihat,</l>

<l n="d">etunikhān vvineh vaśaṇa taṅ para vadana kabeh‚</l></lg>

<l n="a">ri vkasan kinon mar̥ka milvalariba ri har̥p,</l>

<l n="b">mantry upapatti kapva dinulurnyan alarih aṅiduṅ,</l>

<l n="c">maṅhuri khaṇḍamohi paṅiduṅnira titir inaḷm,</l>

<l n="d">śrī nr̥patin vidagdha manulaṅgapi r̥sp alaṅə̄.</l></lg>

<l n="a">gīta narendrā maṅhlahlāṅdani jṅər aṅanī,</l>

<l n="b">mrak mañavuvvaṅ i padapa tulyanika riṅ alaṅə̄.</l>

<l n="c">lvir mmaḍu len guladrava rinok riṅ amanis añəñər,</l>

<l n="d">vaṅśa maghāṣa tulyanika riṅ r̥s aṅuṅər i hati.</l></lg>

<l n="a">hāryya raṇāḍikāra lali yan hatur i narapati,</l>

<l n="b">hāryya mahāḍikāra ta dulur nika par̥ṅ amuvus,</l>

<l n="c">ān para handyan āpti miha<pb edRef="#mslo" n="133r" break="no"/>te siran arakhərakhət,</l>

<l n="d">ā juga liṅnirā təhər umāntuk hadadadakan.</l></lg>

<l n="a">śrī kr̥tavardhaneśvara mamañjaki sira rumuhun,</l>

<l n="b">ṅkāna rika vitāna ri tṅah rinacana dinadak,</l>

<l n="c">śorinireki gitada lavan tkəsira rahajə̄ṅ,</l>

<l n="d">sotan ulah karāmyan ikanaṅ guyu juga vinaṅun.</l></lg>

<l n="a">ndāluvaran sireki ri dataṅ narapatin aṅadəg,</l>

<l n="b">gītanirānyat aṅdani gīrahyasen iṅ umulat,</l>

<l n="c">śoranireki suśrama nirukti lituhayu vagəd,</l>

<l n="d">gita nikāṅhiribhirib aveh r̥səpaniṅ umulat.</l></lg>

<l n="a">śrī naranātha tan sipi vagusnira tlas arasuk,</l>

<l n="b">aṣṭa tkəsnirekin upabhāryya rahayu savala,</l>

<l n="c">tusniṅ amatya vaṅśa vicakṣaṇa tətəs iṅ ulah,</l>

<l n="d">etunirān pabañval anibākən ucapan aṅne.</l></lg>

<l n="a">naṅ navanātya kapva tinapaknira tinəvəkakən,</l>

<l n="b">asya makādi tan pat ikaṅ guyu par̥ṅ aslur,</l>

<l n="c">mvaṅ karuṇāmaṅun taṅis aveh skəl apuhara luh,</l>

<l n="d">etu nikaṅ tumon paḍa kamānuṣan aṅənaṅən.</l></lg>

<l n="a">siṅhitiṅ ārkka liṅsir irika nr̥patin atlasan,</l>

<l n="b">ṅkā para handyan amvit umusap ri padatala hajī,</l>

<l n="c">liṅ nika muktapāpa sinuṅan sukha kadi tan i rāt,</l>

<l n="d">tan vuvusən stuti<pb edRef="#mslo" n="133v" break="no"/>nya haji sampun umulih hi daḷm.</l>

</lg>

</div>

<div><head>CHAPTER 15 – CONCLUSION</head>

<l n="a">maṅkā tiṅkahiran pamukti sukha riṅ pura tuməkani seṣṭiniṅ manah,</l>

<l n="b"><hi rend="check">tātahhan lara dahat</hi> ndatan malupa riṅ kaparahitan i hayvaniṅ prajā,</l>

<l n="c">anvam tapvana kabvatan sira tathāpi sugata sakalān mahārdhikā,</l>

<l n="d">deniṅ jñānaviśeṣa śuddha pamaḍəmnira ri kuhakaniṅ durātmaka.</l>

</lg>

<!-- a. tuməkani] norm., tumkani EdPi, tumkana Catra84.

b. tātahhan lara dahat] tātahan lara dahat Catra84. Robson (1995: 147): “ tātahhan lara dahat: these words are obviously corrupt and make no sense. An emendation is proposed to tan pangkāra dahat, which would mean lit. ’without a great deal of conceit’.” This emendation does not yet solve the metrical problem. Emend tāhən lāra dahat? Kern <hi>conjectured tā tahhan ta dahat, which I don’t really understand.</hi>

<—- WJS <hi>How about tātan lara dahat, though we still can’t get the third syllable long with normal lara ? AG So you propose tātan lāra dahat (with spelling lāra m.c.)? That looks plausible to me. -->

<l n="a">ndātan māhuvusan kavīryanira len vibhavanira dudug riṅ ambara,</l>

<l n="b">siṅgih śrī girināthamūrtti makajanma ri siran agave jagaddhita,</l>

<l n="c">byaktāmaṅguh upadravāvihaṅ i sājñanira manasar iṅ samāhita,</l>

<l n="d">moktaṅ kleśa <hi rend="check">kətā</hi> katona ṅuniveh vuvusana tika saṅ sadā marək.</l>

</lg>

<!-- a. ndātan EdPi] ndatan Catra84.

a. māhuvusan] m.c., mahuvusan EdPi Catra84. <hi>These sporadic lengthenings are a bit upsetting.</hi>

d. kətā] m.c., kta Cata84. Robson (1995) comment: “kəta: probably to be read kəta n.”.

--> <lg n="3">

<l n="a">nāhan hetuni kottaman nr̥pati kaprakaśita pinūjīṅ jagattraya,</l>

<l n="b">sakvehniṅ jana madhyamottamakaniṣṭha paḍa mujarakən svarastuti,</l>

<l n="c">aṅhiṅ sotnika mogha laṅgəṅ atuvuh vukira sira paṅə̄baniṅ sarāt,</l>

<l n="d">astvānirva lavas bhaṭāra ravicandrama sumələh i bhūmimaṇḍala.</l>

</lg>

<!-- a. kaprakaśita] m.c., kaprakāśitaṅ EdPi, kaprakāśita Catra84.

a. pinūjīṅ EdPi] pinujiṁ Catra84.

b. svarastuti Catra84] śvarāstutī EdPi.-->

</div>

<l n="a">sakveh saṅ paṇḍiteṅ anyadharaṇi maṅikət kastavan śrī narendra‚</l>

<l n="b">śrī buddhāditya saṅ bhikṣv agavay i sira bhogāvalī <pb edRef="#mslo" n="134r"/>śloka kīrṇa,</l>

<l n="c">riṅ jambudvīpa toṅgvannira maṅaran i kāñcīpurī ṣaḍvihāra,</l>

<l n="d">mvaṅ saṅ viprāṅaran śrī mutali sahr̥dayāvat stuti śloka śuddha.</l>

</lg>

<!-- a. paṇḍiteṅ] em. Kern, paṇḍitaṅ EdPi Catra84 (unmetr.). See 93.2a.

b. bhogāvalī Catra84] bhogavvali EdPi.

c. toṅgvannira] norm., toṅgvānira EdPi Catra84.

c. kāñcīpurī] norm., kāñcipurī Catra84 (unmetr.).

d. śrī] norm., śri Catra84.

d. stuti śloka śuddha] read stutī śloka śuddha or stuti ślokaśuddha?

--> <lg n="2">

<l n="a">astam saṅ paṇḍiteṅ bhūmi java sahana saṅ śāstradakṣātivijña,</l>

<l n="b">kapvāgoṣṭyāṅikət śloka hana vaca-vacan ṅgvannirekin pamarṇa,</l>

<l n="c">mukhyā muṅgviṅ praśasti stuti nr̥pati təkap saṅ sudharmopapatti,</l>

<l n="d">saṅ vruh riṅ gīta-gītenikətiran aṅikət stotra lumreṅ purī jro.</l>

</lg>

<!-- a. sahana Catra84] saha EdPi.

b. ṅgvannirekin] norm., ṅgvānirekin EdPi Catra84

c. stuti nr̥pati] nr̥ does not make position.-->

</div>

<l n="a">ambek saṅ maparab prapañca kapitūt mihat i para kavīśvareṅ pura,</l>

<l n="b">milvāmarṇa ri kastavanr̥pati dūra paṅikət ika lumra riṅ sabhā,</l>

<l n="c">aṅhiṅ stutya ri jə̄ṅ bhaṭāra girinātha pakənanika mogha sanmatan,</l>

<l n="d">tan len prārthana hayvaniṅ bhuvana mukhya ri pagəha narendrā riṅ prajā.</l>

</lg>

<!-- b. kastavanr̥pati] nr̥ makes position; or we could emend kastavan nr̥pati?

b. riṅ EdPi] ri Catra84 (unmetr.).

c. pakənanika] em. Robson (1995), paknanika EdPi Catra84.

d. narenda] norm., narendrā EdPi Catra84 (unmetr.).

-->

<l n="a">riṅ śākādri-gajāryamāśvayuja-māsa śubhadivaśa pūrṇacandrama,</l>

<l n="b">ṅkā hīṅan rakavin pamarṇana kadigvijayanira narendra riṅ prajā,</l>

<l n="c">kvehniṅ deśa riniñci donika minustaka maṅarana deśavarṇana,</l>

<l n="d">paṅgil paṅhvata sanmata nr̥pati meṅəta riṅ alava ṣaṭpadeṅ laṅə̄.</l>

</lg>

<!--

d. narenda] norm., narendrā EdPi Catra84 (unmetr.).

d. sanmata nr̥pati] nr̥ makes position.

d. alava ṣaṭpadeṅ] norm., alavasātpadeṁ Catra84. Understand alavas ṣaṭpadeṅ.

May it be a means of raising the King’s good opinion, should he recall him Who has long humbled himself for poesy.

-->

<l n="a">nirvyā teki lavasnira śriṅ aṅikət kakavin avətu bhāṣa riṅ karas,</l>

<l n="b">təmbeyanya śa<pb edRef="#mslo" n="134v" break="no"/>kābda piṅrvanika lambaṅ i təlasika parvasāgara,</l>

<l n="c">nāhan teki caturthi bhīṣmaśaraṇāntyanika sugataparvavarṇana‚</l>

<l n="d">lambaṅ mvaṅ śakakāla taṅ vinaluyan gatinikan aməvəh turuṅ pəgat.</l>

</lg>

<!--

a. lavasnira EdPi] lavasnika Catra84.

b. śa<pb edRef="#mslo" n="134v" break="no"/>kābda] norm., śākabda EdPi Catra84.

his tablet has been wasted: The first time it was the Sakābda, the second was the Lambang and When that was finished the Parwasāgara. So now the fourth is the Bhīṣmaśaraṇa and the final one is the Sugataparwa-Warṇana; It is the Lambang and Śakakāla that he goes back to, seeing that they grow and are not yet finished.

-->

<l n="a">donyan maṅkana vr̥ddhya yan paṅikəte haji kathamapi tan tame laṅə̄,</l>

<l n="b">gə̄ṅ bhaktyāsih anātha hetunika pakṣa tumuta saṅ umāstave haji,</l>

<l n="c">śloka mvaṅ kakavin kiduṅ stutinike haji makamukha deśavarṇana, </l>

<l n="d">ṅhiṅ tohnyeki vilajja niścaya yadin guyu-guyun apa deya lampunən.</l>

</lg>

<!--composing for the King, but even so he is not yet thoroughly accomplished in poetry;

The depth of his devotion and the love for his King are the reasons why he

insists on joining those who laud him. Sanskrit verses, kakawin and kidung are his praise for the King, in the first place the Deśawarṇana; All he has to lose now is face – Without doubt he Will be laughed at, but What can be done? Let him accept it. -->

</div>

<l n="a">purih iṅ avan lanenaləh iṅ adyah akikuk i ḍusun,</l>

<l n="b">ar̥tu kuraṅ prahāsana kumul kuna riṅ ujar arūm,</l>

<l n="c">duga-duga satya sādhu juga sih lalis ika matilar,</l>

<l n="d">mapa karikāpa don vruh ika riṅ smaravidhi viphalā.</l>

</lg>

<!--

c. satya Catra84] sātya EdPi.

d. viphala Catra84] viphalā EdPi.

-->

<l n="a">karaṇanikānapih viṣaya tan karakətan iṅ ulah,</l>

<l n="b">vuta tuli tan valagrin inaləhniṅ alara katilar,</l>

<l n="c">pavara-varah mahāmuni dudūga rinəgəp i hati,</l>

<l n="d">pijər aṅivə̄ kriyādvaya mataṅya tan umur atilar.</l>

</lg>

<!--

b. tan valagrin inaləhniṅ Catra84] tan vru lagrinīnaləhniṅ EdPi

c. pavara-varah EdPi] vara-varah Catra84.

d. tan umur EdPi] tak umur Catra84.-->

<!-- <hi>Catra84 seems to have vala here, right? That seems better than vru la. Either way, I don’t understand how to parse lagrini or grini. Do you? Or should we emend tan vala griṅ inaləh? WJS I think we should read "tan valagrin inaləhniṅ alara" (not afraid, annoyed by those in pain), which is what Catra84 has. See OJED walagrin and the final example for OJED inaləh.</hi>

<hi>AG : hmmm. after vuta tuli, I expect tan vala ’powerless’. I am not yet convinced by ’not afraid, annoyed by those in pain’.</hi>

being attached to affairs. Blind and deaf, ignoring everything, tired of the pain of being abandoned. May the instruction of the Great Sage penetrate and be grasped in the heart, Always attending to the two kinds of religious observance and hence not going away or abandoning them.

-->

<l n="a">ləkas ika tan pahi mvaṅ atapeṅ girivana manusup,</l>

<l n="b">agavay umah pahoman asənə̄t jənək amati tutur,</l>

<l n="c">kamala na<pb edRef="#mslo" n="135r" break="no"/>tarnya len asana tanduran ika maruhur,</l>

<l n="d">kamalasana yva nāmanika sampun alavas amatək.</l>

</lg>

<!--

d. nāmanika Catra84] nāmani EdPi.

mountains and hiding oneself away, Making a secret house and a place for offerings, absorbed in extinguishing memories. Kamala (lotuses) are its courtyard, and high asana trees are planted there: Karnalasana is its name; it has been drawing me for a long time. --> </div>

<!-- Identified as “8 + 8 feet, wipulāwaktra” by Pigeaud, following Kern.

-->

<l n="a">prapañca pracacah pañca,</l>

<l n="b">pracacad pocapan cəcəd,</l>

<l n="c">prapə̄ṅpə̄ṅ pipi pucce pr̥m,</l>

<l n="d">pracoṅcoṅ cət pacəh-pacəh.</l>

</lg>

<!-- Going red in the face, refusing to go to bed, Having erections, and suddenly cracking jokes.

-->

<l n="a">tan tata tīta tan tūtən,</l>

<l n="b">tan tətəs tan tut iṅ tutur,</l>

<l n="c">titik tantrī tateṅ tattva,</l>

<l n="d">tutun tāmtām titir titih.</l>

</lg>

</div>

<l n="a">samalān pu vinādāprih,</l>

<l n="b">prih dānāvipulān masa,</l>

<l n="c">tāmasan sara riṅ gatyā,</l>

<l n="d">tyāga riṅ rasa sanmatā.</l>

</lg>

<!--

c. tāmasan] tāmāsan PUSDOK EdPi. Emended for sense and to render the chiastic structure perfect.

c. sara PUSDOK] śara EdPi.

-->

<l n="a">yaśā saṅ vinadānuṅsi,</l>

<l n="b">sinuṅ dāna visaṅśaya,</l>

<l n="c">yan aveh magave tībra,</l>

<l n="d">bratī vega maveh naya.</l>

</lg>

<!--

a. yaśa Kern] yaśā PUSDOK EdPi. Emended to render the chiastic structure perfect.

a. vinadānuṅsi PUSDOK] vinadānuṅsī EdPi.

c. tībra PUSDOK] tibra EdPi.

-->

<l n="a">mataruṅ tuhu vāny apraṅ,</l>

<l n="b">praṅnya vāhu turuṅ tama,</l>

<l n="c">masa liṅgara śūnya prih,</l>

<l n="d">prihnya śūra galiṅ sama.</l>

</lg>

<!--

b. vāhu PUSDOK] vaḥhu EdPi.

c. śūnya EdPi] śūṇya PUSDOK.-->

</div>

<l n="a">yan bvat para kavi maparab vinādan atapabrata juga rinəgəp,</l>

<l n="b">maitryāsih iṅ alulut upekṣa riṅ huvus avarsih ariris iṅ ulah,</l>

<l n="c">tyāge sukha vibhava yatan katəmva sahanāniṅ anukha saphalā,</l>

<l n="d">tātan huniṅa mihat i solahiṅ para vināda cinala ri daləm.</l>

</lg>

<!--

a. -brata juga PUSDOK] -brata kr̥ta juga EdPi.

c. -hanāniṅ anukha sa- PUSDOK] -kahananika nukhani sa- EdPi.

d. ri daləm PUSDOK] ri ni daL̥m EdPi.-->

</div>

<div type="chapter" n="1"><head>CHAPTER 1: THE ROYAL FAMILY</head>

’Hail to the King! Homage be to thee!’ – this is the praise of the humble man at the feet of the Lord always. He is present in invisible form at the focus of meditation, he is Śiwa and Buddha, embodied in both the material and the immaterial; As King of the Mountain, Protector of the Protectorless, he is lord of the lords of the world. And as the deity of deities that one sets one’s heart upon, the inconceivable of the inconceivable, being and non-being are his expression in the world.

All-pervading and immanent, representing all the basic principles, he is the epithetless to the Waiṣṇawas; To the yogis he is Īśwara, the universal soul to Kapila, and he is Jambhala manifest as the deity of wealth; He is Wāgindra as the deity of all the sciences, Manasija in the treatises on love. And in putting into practice the removal of obstacles he is Yamarāja, having as the fruit of his deeds the welfare of the world.

Such is the reason for offering praises at his feet, desiring to compose an account of the ruler. The illustrious King of vilvatikta, King Rājasanagara, the supreme prince. He is plainly an incarnation of the Lord Nātha as he removes the impurities of the realm; The whole land of Java is most devoted and obedient, extending even to other countries.

It was in the year of the śaka-era ’seasons-arrows-suns’ (1256, AD 1334), at his birth, that the prince was already destined to be king. As ’born-to-be-king’ Prince of Kahuripan; the signs of his miraculous and extraordinary nature were that The earth quaked and rumbled, there was a rain of ash, thunder and lightning zigzagged through the sky. Mount Kampud erupted and the wretched evildoers were annihilated and died without a gasp.

That was the moment when the Lord Girinātha became manifest in the form of a most excellent king; Such is the nature of his reign (?) that the whole of the land of Java has been humbled and bows down in submission. Priests, nobles, middle class, the lowly and the ’four stations’ are equally skilled at their allotted duties. And without exception the evildoers have ceased having wicked ideas, out of sheer awe for the king’s valour.

</div>

Now as for the renowned Rājapatnī, she was the King’s maternal grandmother. Who was like an embodiment of the goddess Paramabhagawatī, an excellent parasol for the world. Exerting herself in yoga, she practised Buddhist meditation as a nun, venerable and shaven-headed; In śaka ’sight-seven-suns’ (1272, AD 1350) she was laid to rest, having passed away and gone to the realm of the Buddha.

At the return of the illustrious Rājapatnī to the Buddha’s abode, left behind the world was sad and bewildered; At the accession of the King in Majapahit, it was forthwith content and turned its mind to devotion. The King’s mother, Tribhuwana Wijayottunggadewī, took his place. And in the royal compound of Jīwana she nurtured the King.

</div>

Furthermore she was devoted to the Rājapatnī as her mother; Faithfully she followed the observances of the Buddhists and performed the purificatory ceremonies at the feet of the deceased. Prince Kr̥tawardhana, who is father to the King, is always with her, And as a couple they adhere firmly to the path of the Buddha, bringing about the happiness of the world.

Now the prince, the King’s father, is established in Singhasāri; He is plainly the worthy Ratnasambhawa, as he is unwavering in his Concern for the good of the world. Resolutely he exerts himself for the increase of the world and is loyally devoted to the king; He constantly undertakes the execution of all kinds of judicial affairs and is most expert in matters of policy.

</div>

And again the King’s royal ’mother’, the younger sister of the Princess of Jīwana, Is known as Princess Rājadewī Māhārajasa, the irreproachable; She is paid homage in Daha, and is incomparable in appearance and the six good qualities; Together with the Princess of Jīwana they are like Sudewī divided in two.

Her husband, the Prince of Wəṅkər, like the divine Upendra descended, Is Prince Wijayarājasa, unequalled in his supremely wide knowledge. Together with the Prince of Singhasāri firmly of one mind. He knows all about the distribution of cultivated areas<note resp="part:argr part:wjsa">Probably hayvaniṅ thāni here rather means the same as kahayvaniṅ thāni, so ’welfare of farmers’. See kahayvan in next stanza, in different meaning.</note> up and down the entire length of Java.

</div>

There is a ’younger sister’ of the King of Majapahit, Who is in Lasəm, delightful for her beauty, A daughter of the Princess of Daha, famed as Rājasaduhitendudewī the blameless.

But Wardhanaduhiteśwarī is the youngest. Princess of Pajang, incomparably charming and sweet, A daughter of the Princess of Jīwana, famed as Being plainly a younger sister to the King.

</div>

The King’s brothers-in-law have both received royal consecration: The Prince of Matahun, husband of the Princess of Lasəm, the valiant, as Rājasawardhana, renowned for his handsome appearance and very knowledgeable in policy; Their marriage is no different from Smara and Pinggalā’s, praised by the world.

The Prince of Paguhan is husband of the Princess who is settled in Pajang, Known as Prince Singhawardhana, he is handsome, young and fixed in good ways. A shining example,<note resp="part:argr part:wjsa">Perhaps rather translate awarṇa as ’like’.</note> their marriage is like that of Sanatkumāra and Iḍā; Devoted to the king and loving toward his cousins, he causes the country to be well-pleased.

Further, they have as offspring the princess who rules in Wīrabhūmi, Princess Nāgarawardhanī the famed, an incomparable maiden; Her younger brother is Prince of Mataram, like the divine Kumāra come down, Wikramawardhana is the title accorded him by the King.

The youngest child of the Princess of Pajang is paid homage in the royal compound of Pawwan-awwan; She is Princess Surawardhani, still a little girl and as pretty as a picture. All the princes of Java who each have their own capital Dwell together in vilvatikta, holding the King in their lap.

</div>

Let us describe the King: He is lauded as being a world-conquering ruler, like the rays of the sun; His enemies are annihilated like darkness – all that there are in the world have been swept away by the king. The good, day-lotuses, are content; the wicked, night-lotuses, are closed, loyal and virtuous; Regularly the villages of the whole country give wealth like water, offered by them in due order.

Like the god Śatamanyu pouring rain upon the earth the King wards off the misfortunes of his realm; Like the divine Pitrpati in the chastisement of the ignoble, Baruṇa in the discovery of wealth. He is like the divine Bāyu in penetrating the whole world, making constant use of messengers. Like Pr̥thwī in protecting the palace, and his appearance is like Lord Candramā.

In form he is Kāmadewa manifest, come down to view the delights of the palace. And all the leading ladies and royal women are like a multiplication of Ratih. Now the Queen is the excellent Prince Wijayarājasa’s own daughter. Most eminent and in appearance Suṣumnadewī‚ incomparable in her beauty and truly a match for the king.

Furthermore they have issue, as they have as daughter Princess Kusumawardhanī, A blameless young princess who is paid homage in the royal compound of Kabalan and is of the utmost charm. Prince Wikramawardhana will be her proper match, as everyone says — They will be like a god and goddess when they marry later, bringing happiness to people’s hearts.

</div>

<div type="chapter" n="2"><head>THE CAPITAL</head>

Let us describe the layout of the awe-inspiring royal palace: its wall is of red brick, it goes right around and is thick and high. On the western side the ’palace-mouth’ faces onto the great square in the midst of deep encircling water. Brahmasthāna each with its own shelter and buddhi trees in rows and neatly shaped, all thick with festoons — Those are the places where the officers constantly take turns at watching over the safety of the court.

On the north is the ceremonial gate, splendid and extraordinary, its doors of iron, adorned with countless designs; On the east, to the side of it, there stands a fine, high tower, its base plastered with white cement. Located to the north, but south of the market, close together there stand rest-houses, long in the extreme and very extraordinary. Each month of Caitra the place where the gathered troops assemble; to the south of this is the crossroads, other-worldly in its elegance.

The outer courtyard is wide and spacious; its pavilions are arranged on four sides with a hall in the centre. On the north is the building where the scholars as well as the officials are in attendance, seated in groups; On the east is the place of the Śaiwas and Buddhists, holding debates and uttering formulas with their ritual utensils, packed full; Their purificatory ceremonies at the time of the eclipse of Phālguṇa have as fruit the welfare of the whole world.

Located to the east are the places for offerings in rows of three: in the centre is the tall Śaiwa sanctuary; The place for the Wipras is on the south, equally excellent and with storeys; on the West of the courtyard is a platform for offerings to the demons. The place for the Buddhists is on the north; the buildings have three storeys With fine carvings on their pinnacles. Each is thickly adorned With flowers. Where the princes always go in a group when offerings are being made for them.

There in the interior, to the south of the outer courtyard and separated by a gateway, the audience-halls are arranged; Fine buildings in rows flank the road to the west; in the middle of it spreading tañjung trees are blooming. On the west, again walled off, to the south of the tower, various open pavilions extend around the sides; It is very broad and in the centre of the courtyard of the maṇḍapa are the cages of countless cocks, constantly crowing.

Further into the interior the southern audience-hall leads directly into the Second Gate in the inner apartments; Its arrangement is in terraces — each section is separated by a gateway, constructed so. All the buildings have a solidly built foundation, and their pillars, planks and rafters are without defect; They are crowded with the King’s troops coming on duty in turn to stand guard, taking heed of the appointed time and alert.</div>

These are the kinds of men in attendance, called Pangalasan and [in] countless in number: Tan Palvir, Nyū Gading, Janggala, Kaḍiri, Sədah, Panglarang, Rājadewī, Waiśangka, Wwang Panewwan, Kr̥tapura, Sinəlir, Jayêng Prang, Jayâgə̄ng, Angreyok, Kayw apu, Wwang Jaladhi, Pasuruhan, Samajâdi and Prakīrṇa.

Those are the main ones in the pavilions in the square, constantly taking turns; Officers and headmen. King’s troops as well as orderlies are outside in great numbers. More prominent are the ones stationed at the Second Gate, the eminent Bhayangkāri who guard the door in a large group; Their place is to the north of the door into the interior, and to the south of it are the nobles and scholars.

There on the north-west and to the west, going round to the Direction of Death (south), the many rest-houses Are crowded with leading officials in charge, put at the head of the Wīra(bhūmi) servants when they are in attendance. Others are located to the south, the division being the doorway; the mandapa and the many buildings Are constantly crowded with the servants of the Prince of Paguhan as they come to payhomage.

Within the Second Gate its fine courtyard is level, wide and very splendid. Crowded with buildings and the amazing halls where those coming to attend audience in the interior gather. On the east is the incomparable building, its construction radiant, high and fully adorned. The place where the King gives audience to those who have come into the presence in the countless halls.

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Let us give a description of those who are in attendance in the halls without interruption: The senior officials, the high-born and the titled close by. And the Five of Majapahit: the Mapatih, Dəmung and Kanuruhan, Together with the Rangga and Tumənggung, as the highest of those who come into the presence, completely filling the place.

The number of weṣapurī among the residences of officials of the amātya class in the whole capital is the subject of conversation of the Apatihs and Dəmungs whenever they gather. Only the commanders of the companies of Pangalasans have a fixed limit: Five is the number of the blameless officials who keep watch over the activities of the inner apartments.

Now the nobles and scholars, sages and priests, whenever they come into the presence. There in the shade of the aśoka trees, by the side of the halls, they stand. The two religious administrators and the seven interpreters in a group Are the ones whose actions are truly noble and, bearing the title ’the Noble’, are worthy of imitation.

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These are the ones Who are in attendance in the halls that serve as their Interior, neatly arranged and splendidly adorned; Within, to the east of the First Gate, those Who are inmates of the Interior are secluded far away: Prince Singhawardhana is on the south, with his wife, sons and daughters. And on the north Prince Kr̥tawardhana – just as in heaven there are three compounds in a group.

Of all the buildings none lack pillars bearing fine carvings and coloured. And the substructures of red brick are carved in relief, closely fitted and shaped. All around are the products of the potter, serving as highest point of the roofs of the main buildings. And tañjung, keśara and campaka are the most prominent of the flowering trees that thickly festoon the courtyards.

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Let us describe the layout of the ’bulwarks’, arranged along the sides of the city: On the east are the Śaiwa priests, and their head is His Eminence the Brahmarāja; In the south are the Buddhists, and their head is the Abbot of Nadī; On the west are the nobles, officials and chiefs of the same kin as the King.

To the east but separated by a field is the compound of the Prince of Wəngkər, most amazing. Like Indra and Śacī the prince is there with the Princess of Daha. The Prince of Matahun and the Princess of Lasəm dwell within, not apart. Located on the south, not far away, is their accommodation, bright and beautiful.

There in the north, northwards of the great market, there are quarters fine and splendid. He who is as it were a younger brother to the Prince of Wəngkər is the one established there. Loyal and devoted to the princes, steadfast and versed in matters of policy, he is Patih of Daha; Known to people by the name of Lord Narapati, he is an ornament of the realm.

To the north-east are the quarters of Gajah Mada, excellent Patih of Majapahit, An officer valiant, discerning in tactics, with a firm foundation in loyalty and devotion to the King, Eloquent and skilled in speech, polite and patient, constantly exerting himself, unremitting. The superintendent of royal affairs, he watches over the King’s position as supreme ruler of the world.

Now to the south of the royal compound are the quarters of the administrators of religious law, very fitting. On the east of course the Śaiwas as highest, and the Buddhists on the west, nicely arranged. We need not describe the quarters of the other leading officers or of the nobles. Because of their number, each one distinguished by his own quarters, an ornament to the city.

The royal compound at Majapahit the incomparable is as sun and moon. And the courtyards of the many quarters, each with its own particular charm, are rays of light in relation to it. Like the stars and planets are the various remaining cities, Daha the foremost. And the other islands and all the surrounding countries which seek refuge and in numbers come into the presence.

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<div type="chapter" n="3"><head>CHAPTER 3:TRIBUTARIES</head>

The islands and lesser islands, in the first place coming under the territory of the Malay lands, Are Jambi and Palembang, Karitang, Təba and Dharmāśraya following them, Kaṇḍis, Kahwas, Manangkabwa, Siyak, Rəkan, Kampar and Pane, Kampe, Haru and Maṇḍahiling, Tumihang, Parlak and Barat,

Lwas and Samudra, as well as Lamuri, Batan, Lampung and Barus – Those are the main ones among the Malay lands; all these countries are subject and obedient. Besides these there is the island of Tañjungnagara: Kapuhas and Katingan, Sampit and Kūṭalingga, as well as Kūṭawaringin, Sambas and Lawai.

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Kaḍangḍangan, Laṇḍa and Saməḍang and Tirəm as well, Sedu, Buruneng, Kalka, Saluḍung, Solot and Pasir, Baritu, Sawaku and also Tabalung, Tuñjung and Kute, as well as Malano, the principal place being Tañjungpurī.

In the territory of Pahang the main places are Hujung and Medini,<note resp="part:argr part:wjsa">Or rather Ujuṅ Medinī as single place name? (Cf. Ujung Langit, Ujung Pandang, etc.)</note> Ləngkasukha and Sai as well as Kalantən and Tringgano, Naśor‚ Paka, Muwar, Dungun, Tumasik and Sang Hyang Hujung, Kəlang, Kəda, Jəre, Kañjap and Niran, the Whole region as a group,

To the east of the island of Java, this too should be mentioned: Bali with as leading places Baḍahulu and Lvā Gajah, Gurun with as main places Sukun, Taliwang, Ḍompo and Sapi, Sang Hyang Api, Bhīma, Śeran,<note resp="part:argr part:wjsa">Can this not be Pulau Seram?</note> Hutan and Kaḍali<note resp="part:argr part:wjsa">Why not Hutan Kadali ’Banana Forest’ as a single toponym?</note> as a group.

Also those in the whole island of Gurun, called Lombok Mirah, and those in Saksak, the main one being Lun, all principalities. As well as the land of Bantayan, led by Bantayan and Luwuk, including Uḍa, these being the three foremost places in the island.

Taking them island by island: Makasar, Butun and Banggawi, Kunir. Galiyahu and Salaya, Sumba, Solot and Muwar, as well as Waṇḍan, Ambwan, Maloko and Wwanin, Seran and Timur as the main ones among the various islands that remember their duty.

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Those are the other areas under the protection of the King; Even so, Syangka, Ayodhyapura, not to mention Dharmanagari, Marutma and Rājapura and especially Singhanagari, Campa, Kamboja and Yawana are always friends.

However, the island of Madura does not follow the other royal compounds. Because of the fact that it was one with the land of Java in former times. ’Ocean-supports-the earth’ (124, AD 202) is its chronogram, one hears, The moment when it became divided; their essence is one, not far apart.

More and more the other islands pay homage to the King, And regularly bring contributions of product-tax each month. From the efforts the King makes to ensure its good management, Scholars and officials are always being sent out to carry off the tribute.

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It was the custom for the scholars who used to go to the other regions to be forbidden to undertake their own affairs, as they would without question be the loser. It was allowed, if on the King’s orders, to go to any destination, however, to establish the doctrines of Śiwa, so that people should not stray from the path.

Whereas we scholars of the Buddhist discipline, it is well known, even though it be on royal orders, may not travel in just any direction. All the areas to the west of the land of Java are forbidden; there is after all no Buddhist in the past whom it is possible to take asprecedent.

Nevertheless of the other regions to the east of Java, Gurun and Bali are the main ones where it is allowed to go. The agreement of the great sage Bharaḍa of course stands, made with Kuturan, lord of sages, of famous repute.

Because the scholars’ travels have been disposed in this way, those who are sent to the west and to the east already have their proper procedure, as evidence of carrying out all the King’s commands. All the clergy whenever they talk about something are a delight to those who see them.

Then the other countries, all that were under the care of Java, obeyed the King’s commands and each was true in what it did. Furthermore any that transgressed his commands was attacked and wiped out completely by the squadrons of the various meritorious naval officers.</div></div>