Kr̥ṣṇāyana, or The Voyage of Kr̥ṣṇa by Mpu Triguṇa: Digital Edition — After the edition by Soewito Santoso (1986)

⟨1⟩ There was an extremely beautiful capital city, very well-planned which explained its intense beauty, known as the capital city of Dwārawatī. It was formerly a village located near the ocean, newly built into an excellent city, famous for its affluence and good life, well-established down to its gates. Furthermore, the reigning ruler was called Garuḍadhwaja (the bearer of the garuḍa-banner), known to the world as Lord Krəṣṇa.

⟨2⟩ However there was one impediment for the kingdom, in the form of the most powerful king of Yawana. The news was around that he had received a boon from God Rudra, that he would never be killed in battle by a member of the Yadu race. Therefore he [the king of Yawana] wanted to attack King Krəṣṇa forcefully, with his amazing host of demons, hundreds of thousands in number, together with vehicles and elephants.

⟨3⟩ Then he [King Krəsṇa] used his mastery of dharma (religious knowledge) and yoga (communion with the Supreme Deity) as defence against the enemy in the form of demons. He did not face the enemy in battle; instead he fled away, not because of fear, but because he had in mind an excellent strategy. He took his refuge with Priest Mucukunda, who was asleep in a cave on the slopes of the Himawān mountain. He hid himself under the couch of the great priest, looking for protection.

⟨4⟩ Not a minute later, the king of Yawana burst into the cave (of the mountain) in pursuit. He saw Priest Mucukunda, but his eyes and intellect were blinded into deceit. "Eey‚ son of Basudewa, you are deceitful, because you remain silent and do not utter a word. It is not allowed for a powerful hero to kill an opponent whilst he is asleep".

⟨5⟩ So he said, stepped forward and gave [the sleeping man] a kick. Let us relate the priest who was suddenly awakened. He was startled and looked very angry and fierce, his eyebrows moved creating furrows on his forehead, out of anger. From his eyes fire issued forth which turned into viṣānala (poisonous fire), flaring and flaming amazingly. It was exactly like the eyes of God Iśwara which issued fire to burn the god of love.

⟨1⟩ When King Krəṣṇa came back safe and sound, he planned to beautify his capital city. The region of Dwāravatī was once again purified with mantras, prayers and hymns, bad and auspicious times were taken into consideration by the great astrologers. The star [chosen] was Rohiṇī, signifying good [fortune] and victory. Thus was the verdict concerning the time [found in the scriptures].

⟨2⟩ Thus the purification ceremony of the capital city was performed to perfection, so that the whole kingdom of Dwārawatī became firmly secured. An excellent builder by the name of Wiśwakarmmā, an architect of the gods who was renowned in the art of carving, came.

⟨3⟩ Soon a beautiful palace for the king was built by Wiśwakarmmā, with great five aspects in all kinds of excellent finish. The audience hall, together with the royal square were already built strong and attractive. It was ten times better in style and refinement than before.

⟨4⟩ Its only fault was that it [the royal square], was rather narrow and too close to the sea. Also the roaring and thundering sound of the breakers falling unto the rocks was loud beyond comparison. These were the reasons that God Baruṇa was summoned by King Krəṣṇa, to which he obliged very quickly. He did not object to withdraw the flow of the water of the sea [a bit further back].

⟨5⟩ So the line of the coast was drawn back and the soil perfectly hardened and cleared. It became an appealing spot, because a busy market was founded there under the shades of bodhi, tangtang and banyan trees. A big river flowiṅ dangerously from the hills was perfectly dyked off [on both sides] with stones, increasing the boundaries of the palace compound. The area of the audience hall was nice and enthralling.

⟨6⟩The walls around the city were thick and strong; the inhabitants were harmonious in their propensities and the officials were staunchly judicious, e.g. Kaswa, Uddhawa, Wikaddha, Anadrəsya were always prudent and of excellent behaviour. Also the brahmins were paramount in the knowledge of the holy scriptures (Wedas) and highly dexterous in their expertise.

⟨7⟩ So the administration buildings were always busy and emissaries from foreign countries were coming and going. The devout ministers as well as the religious clergy in the mountains were well-trained horsemen. There was no horse throughout the region of Dwārakā which was without walls, and all the wagons and horses had their own places.

⟨8⟩It was a pity that not all the subjects were contented: some were poor, because there were too many people. They made a representation at the feet of King Krəṣṇa asking for an increase of income, causing anxiety to the king. The Śaiwa and Buddhist priests made also a representation to the king with a report that they did not have enough means to live on, and so urging the king to give them more assistance.

⟨1⟩ Then there in the middle of the city the audience hall Sudharma was placed. The building was really outstanding and the nice carvings were immensely appealing. Everything there had never been seen before; and because they were brought from heaven, they were fabulous. Indeed [Dwārawatī] was not inferior to the abode of Hari, in the reign of King Krəṣṇa.

⟨2⟩ The palace was perfect, its crown was made of black stone and the doorways were large and marvellous. The walls and gates were carved extensively all around with the story of the crowing of the handsome Rāma. The statues of the door-guards were awe-inspiring, placed nicely here and there, as if really alive, (The hearts of) those seeing them would be in fear, because [the guards] seemed to forbid them to enter [the palace] for audience.

⟨3⟩ There were big murals of mountains with beautiful sceneries and merus on the walls of houses, that were built in the heart of the palace compound. Beneath it, there was a peacock, relaxing on a roof [of a building], mostly becoming, increasing its refinement. The garden was ringed with a wall shapely topped with cement. On a bench there was a cuckatoo chattering ceaselessly and moving around freely.

⟨4⟩Likewise was the temple for the god of wealth, Dhanendra [decorated] ‚ built with pillars of hard and shining kostubha stones. The glitter of the blue saphires and padma-rāga–stones at the joints of the shingles and rafters shone everywhere. The roof was in tiers, shining greenish like young teak wood. Worshippers became softhearted, as [the temple] was like burning in the flame of all the precious stones.

⟨5⟩ Water issued furiously from wells nearby which were spraying the nāgapuspa-trees. The dykes [of the wells] were made of big stones, nicely arranged like flowers. The water seemed to come out of a hidden spring and the gravel was tossed and thrashed [all the time]. The reflexion of the trees was feebly flashed away by the movement of the water.

⟨6⟩It was lonely and shady at the east of the prāsāda (offerings-place) which was cowered by jəring and dewataru-trees. This is the place where the king used to pray, respectfully worshipping the image of God Wiṣṇu. He always came at the beginning of the month and at full moon to pray [here]. This is the behaviour of those who have mercy on the world, namely to be firm in religion without reservation.

⟨7⟩ A bridge with a roof was specially built extending towards a beauteous island, intended as a resort of entertainments. The glow of the jina-maṇi, studded on the eaves was twinkling everywhere in the water below. flowers which bloomed in the night were arranged thickly on its roof, looking like fireflies [swarming into the light], but the leaves of the cāmara-tree swept [the flowers] away, as they moved to and fro blown by the wind.

⟨8⟩ Then there was an amusement park which should be described in poetry as the wood and valleys were really fabulous, [because] the knowledge of King Krəṣṇa about all kinds of trees and waterplants was renowned to be like that of a bee almost caught [in a trap] by its eagerness towards a flower before blooming. The bee seemed to flutter around, so keen and desirous of all kinds of fragrance.

⟨1⟩ It was as if the trees just woke up [from their slumber], as their branches were winding around each other disorderly. The pretty nagasari and bakung-flowers aroused delight, [because] they seemed to be the blessing for this victorious city. The wungu-flowerplants had aśoka-flowers, whilst the asoka-tree was like crazy as it bore wungu-buds. The jangga-creepers had katirah-leaves hanging downwards; on the other hand the katirah bore gaḍung-flowers.

⟨2⟩ If the forest where the ascetics did their penance, was beyond description in beauty, the sceneries in the amusement park were like pictures. A manggosteen-tree was laden with fruit, underneath round holders were arranged in circles to be used as seats. Calm and at ease a peacock drank water from a hole in a cinnamon-tree. And there, playful fawns were asleep under a pavilion [on poles].

⟨3⟩ It would be extremely stupefying if the ornaments inside and outside the palace should be described. What country or what palace could match the excellence and purity of the capital city of King Krəṣṇa, since it was so close to the mountain of Rewata but also lying along the sea? What admirer of panorama would not be enchanted by the sight of the beach and the mountain?

⟨4⟩ Rows and rows of houses could be seen from the beach up to the slopes of the mountain. Furthermore the palace and kingdom of King Ugrasena nearby was like a supplement to the region. Also King Baladewa was always in conformity [with King Krəsṇa] and their kingdoms secured [by their brotherhood] ...

⟨5⟩ Truly, King Krəṣṇa was a young monarch in the bloom of his years. And King Baladewa, it was said, had already in his mind a daughter of an outstanding king, an exquisite jewel of a princess, who was likely to be a match [for his brother. King Krəṣṇa]...

⟨1⟩ Let us leave [the kingdom of Dwārawatī]. Let us relate a branch of the story. In olden times there was a king, called King Basu without equal [in the world] ‚ known to be the ruler of the kingdom of Cedi.

⟨2⟩ He has children .......... in knowledge, virtues and good looks representing the god of the moon.

⟨3⟩ 3. Thus they had founded [their own] kingdoms. Let us describe the eldest first, who had perfectly established himself in the prominent kingdom of Magadha, well-known as King Jarāsandha to the world.

⟨4⟩ .......... a minister (?). There was a younger sister of King Basudewa, called Śrutaśrawā‚ an illustrious princess.

⟨5⟩ She had five sons of great supernatural powers, who were also handsome and extremely courageous, nobody else [were born] to the great princess. ...................................................

⟨1⟩However, Dewī Prəthukīrtti was in grief and mirthless, oppressed by great sorrow, because she had in mind as son-in-law nobody else than King Krəsna. But the king of Cedi had proposed and [his proposal] accepted. Hov could she not be anxious? She was like a person who wanted to cross a river or an ocean, but no bridge or ferry was in sight.

⟨2⟩ Her mind was full of plan and scheme, but none was suitable, because she was devoted to her husband. King Bhīṣmaka. She did not dare to oppose his decree. Two, three, five times her mind looked for a solution, since the wise are always cautious [in everything], and for sure this matter could not be rushed.

⟨3⟩ Only King Kresna, no-one else was fit to become her son-in-law. Also Princess Rukmiṇī seemed to be in love with Indrānuja (Krəṣṇa). This was the reason that the mind of Queen Prəthukīrtti was shilly-shally and unassured. It could be likened to the deliberations in an audience hall which turned into a brawl, because the discord was too great.

⟨4⟩ So, she had decided to send a messenger to invite King Krəṣṇa to come, because the day of the wedding was drawing near very quickly. She gave the message that Krəṣṇa had to come as soon as possible. There was a lady in waiting who was extremely devoted to her, in whom she had complete trust. She would be a suitable messenger, because she had good manners, was skillful, courageous and discreet.

⟨5⟩[The plan would] be executed in the morning, i.e. preparation, departure and the journey. The destination was the city of Dwārawatī to be reached as soon as possible. After a few days of travel, she arrived at the feet of King Krəṣṇa. At a quiet occasion and place she spoke respectfully and calmly:

⟨6⟩ "Queen Prəthukīrtti has sent me to my lord, urging my lord to come nov, [because] she is worried, she becomes ill and her heart is oppressed by sorrow. And the reason for her illness is her daughter Princess Rukmiṇī, who at the order of King Bhīṣmaka will be given to marry the king of Cedi, King Sunīti.

⟨7⟩"All the orders of King Bhīṣmaka cannot be opposed, furthermore Prince Rukma supports [the decision]. Without fail they will come, because all the requirements for the wedding have arrived. Also the King of Cedi without fail and truly will come to Kuṇḍina. All the dowry in the form of clothes, gold, jewelry etc have come already.

⟨8⟩ "That is the reason your slave is sent as soon as possible to request Your Majesty to come, because according to Your Majesty’s aunt, there is no-one else to ask for help [than my lord]. Also Princess Sokasā (Rukmiṇī) hopes very much that my lord may come. Your fame makes everyone love you. Therefore I am sent to hurry you up, my lord.

⟨9⟩ "It is so. The Princess is really desirable, because her beauty is without equal. She is the manifestation of sentiment and love which turn into passion. She is the goddess of beauty manifesting into pangs of love, invoked to incarnate into a princess. As the product of the churning of the ocean of honey, she was born on earth as a human being.

⟨10⟩ "All vhat she does, appeals to everyone, who are extremely amazed to see that she is charming when she sits still, when she talks she arouses tender feelings [in everyone]. Even a deity will be bewitched by her, let alone a hunter for love. Sitting she looks lovely, when she is tired she looks sexy, standing up she is statuesque, and when she walks she is ravishing.

⟨11⟩ "Her eyes, when throwing glances are as sweet as banana from the bush. Her hair, haṅing loose and still wet with water dripping after a hairwash is like being soaked in ardour. The shape of her ears is like being carved [to perfection], her nose and lips are seductive. Her face is so fine and smooth like marble after being polished with glass and washed.

⟨12⟩ "The Princess is really a good friend of the spirit of beauty in the garden. If you see the slender tendrils of the gaḍuṅ, then it is very close to her slim vaist. Her breasts are beautifully in line with the gorgeous ivory coconut. Her neck which looks like a bough seems to beckon the young shoots.

⟨13⟩ "Her hair is so beautiful that it looks like a solid mass of bumblebees. When she makes herself up, it is like drawing a picture in golden colours. When she plays [a game] or displays herself, throwing sideglances or looking up in the dark, iris seems to fly away to join the rumbling of thunder.

⟨1⟩ "It is true that she is the mistress of elegance, her face is the equal to that of the Supreme Goddess. She is the sole guardian of love, regarded as the light of embellishment, the aura of a golden statuette. All kinds of flowers are inferior to her and all of them pay their tribute devotedly by closiṅ their calyxes. The goddess Ratih flees away [to hide herself] ashamed of not being able to compete in beauty with the princess.

⟨2⟩ "When she was young she looked like a young plant and her body was like a delicate doll made from a pandanus flower. When she almost came of age, her waist was always wrapped tightly, so that (as result) it became so slender. If she bent her body [while in the progress of wrapping her waist, she would be punished], held upright and beaten, until her tears poured down for a long time. She wanted to die, and those seeing her [like that] felt as if their hearts were carved with a knife.

⟨3⟩ "Her grace is like the stars, the more you count them, the more they come. So, her eyebrows are like the Orion, its exquisite curve gives rise to tender feelings. As a young girl, the princess knows very well how to behave when giving offerings in the evening. Then her shining countenance can only be compared with the shining orb of the moon.

⟨4⟩ "Her body is divided into cuts like the yellov bamboo, not like that of the reed. Her sweetness is exactly like that of the blue lotus, if it is earth, it looks dark grey like the sky. It is as if she joins in the act of decorating a temple with flowers, by wearing a wreat of nagasari-flowers, spreading fragrance like that of gaḍung, campaka and lotuses together, when the aśoka starts to grow young leaves.

⟨1⟩ "In the morning she is more beautiful. After make up, she is really divine. She looks like asana-flower with brilliant calyxes, shining brightly, turning back the rays of the sun. When her calves are exposed, they seem to be ashamed of being caressed by the hems of her cloth. That is vhy they are hurt slightly like a young pandanus-flower scratched by its leaves.

⟨2⟩ "After powdering [her face], she wears her garments. With ease she puts on her pleated kain (cloth), then happily she will come to her lady-in-waiting who has rajasa-flowers [garland] on her lap. Her belly was revealed and looked so beautiful without any cover. The fire of loneliness can be traced in the impressions of the thread (being pulled).

⟨3⟩ "Late in the afternoon when the day has cooled down a little, she is used to sit [alone], her head in her hands, but her eyes looking up. She looks stupified, as if there is something in her mind like love that may come true. The feeling of heavy yearning abates when she feels her ring (rotating). Sweetly she wipes off the tips of her breasts, wet [by perspiration] sticking onto her breastband.

⟨4⟩ "She does not care for amusement, her mind is far away. Then she lies down on a bed of withering young leaves. She lullabies her doll until she falls asleep herself. When she wakes up, she wipes off her shoulders to get rid of the calyxes of fragrant lotuses. Sweat runs down her neck onto her beautiful chest, caressing her marvellous breasts.

⟨1⟩ "Let me tell you, myy lord. If she is in the mood of love, she looks so sweet as if it is clear nectar of the sugar-palm. It is as if her words issue syrrups which spray the hearts [of those addressed]. Her lips split open, exposing her teeth, are like a broken up manggosteen fruit, and her cheeks withholding a smile can be likened to someone rinsing her mouth with honey.

⟨2⟩ "Where is the lady who can match the princess in beauty, who is sweet to be kept in the mind [and awfully exquisite] to be described. It is as if she can disappear in the simmering air when looked upon at the time her hair is loose, and re-appears on an island full of pandanus flowers, in trance enjoying the sceneries, or sittiṅ on a rock looking at her reflection in the water below.

⟨3⟩ "In the evening after make up, her beauty arouses passion (rajas) to torture [anyone] mercilessly. A book is never far from her, as she always reads a lot. She is never satiated with [the contents of] the books, which is undoubtedly a sign of wisdom. However she only studies the poems till finished and able to recite quotations from it.

⟨4⟩ "These may suffice. Let us talk about the people who serve her in the palace. Wives of highranking officials and maidservants alike are all devoted to the princess. Female servants, priestess’ and widows [of the nobility] regard the princess as their goddess. Female hunchbacks like in stories, albinoes and dwarves newly obtained as booty are also there.

⟨5⟩ "There is one favorite of her, a beautiful widow of noble origin who has just made a vow [to stay unmarried]. She was once taken [as wife] by a prince of the dynasty of the kings of Wallabha, who was like a father to her, promising to give her beautiful clothes and a crown. She gave her approval [to marry], because she wanted name and fame and because of the persuasion of the one she regarded as teacher.

⟨1⟩ "Now I will tell my lord about her love to you. Day and night she is moaning and whimpering. In bed, complete with mattress and all, she feels like lying on a mat of pandanus flowers. She is angry when her cloth has to be taken off, because there are stains on the back of it. She is bewildered and tired of restraining her emotions, and looks like a flower charmed by a bumblebee.

⟨2⟩ "That is the reason I come to mylord, because your little sister is suffering, excruciated by loṅiṅ. All kinds of flowers in the garden are gathered and presented to her, hut none is accepted. When she is presented with a bunch of gaḍuṅ-flowers, she turns her face away and when she smells the fragrance of the asana, her heart seems to fall into ardour. Only the tañjuṅ-flower gets her favour, she makes garlands from it and uses it to decorate her ears.

⟨3⟩ "The more intense her feelings become, the crazier she behaves, and she is unable to control her tears to flow freely. She is out of her mind, she cries and a moment later she laughs, then she sings songs and lyrics from a kakavin. She carries a pandanus flowerbud with her everywhere, she talks to it and urges it to response. She beckons a bee passing by, begging her to stay, but why on earth should the bee be aware of her and delay [her passage]?.

⟨4⟩ "She stops beautifying her face and leaves the pimples on her face untreated, so that she looks like an unswept street. The charm of her lips has almost gone, and sorrow lingers on, because she does not chew betel anymore. Facepowder and cosmetics lie untouched and spill over the floor, because she throws [the powder pot over], and nobody cares to clear it. Her face is not washed, so pale like the moon on the second day. Only dreariness and loneliness stay on her lips.

⟨1⟩ "In brief, mylord should see her in the grip of passion, and extend mercy forever. Also you, mylord, should pay attention to the invitation of your aunt.

⟨2⟩ "Mylord should not think, that I rush you into action. [It is only] that Queen Pr̥thukīrtti said with emphasis that she wants Your Majesty to come very much, as soon as possible and without delay.

⟨3⟩ "Time is short, do not delay, mylord. In the story of Danārjjana, the expression reads: ’Attainment of an object should be act upon as quick as possible, [especially] in cases of transactions of girls, there should be no delay [at all].’

⟨4⟩ "When [mylord] arrives in the city of Kuṇḍina, you should right away ask for the hand of the princess. There will be no objections from Queen Sukharā (Pr̥thukīrtti). Then do not wait to carry away the honey. ^↓1

⟨1⟩ Thus he said. King Krəṣṇa had spoken (his words), then he turned gloomy, overvhelmed by tender feelings and struck by ave by the thunder of affliction; thrilled by overflowing passion and swept by a flood of sex-lust, [caused by] endless rain of pangs of love, he wanted to take refuge in the warmth of the bossom [of the princess].

⟨2⟩ He had expressed his hope to marry the princess and live in love forever. Passion and desire to caress the waist of the princess in coition with offerings of blood stained on the fragrant smelling cloth, together with a shower of face-powder and the hairknot that came loose like a ’kupat luar’, disturbed the king.

⟨3⟩ Thus he pondered upon the way to come to Kuṇḍina. He wanted to come quietly and slip into the city furtively, pretending to make a pilgrimage with only two, three or four attendants who carried the betel-box and writing utensils; and live from earnings from [selling] garlands and singing performances. ^↓3

⟨4⟩ Not much attention would be aroused by a wandering minstrel, who had interest only in the beautiful spots [of the country], find work at parties and shelter at quiet buildings. The interesting part would be, when he be approached by brokers [of parties] and yet could get away again and again, and [be able] to send collyrium, cosmetics and teeth-blacking sets together with betel [to the princess].

⟨5⟩ Further to receive in return young leaves of the aśoka with writings and signature attached together with waistband and red loincloth, nicely and tightly wrapped. The letter should be bidden very well, because it contains the proceedings of the escape agreed upon. It should be smuggled out, concealed in the folds of the kain of the messenger.

⟨6⟩ Because the situation of Princess Rukmiṇī was incredibly precarious. She was in the palace, exceedingly well-guarded as if it were a lion’s den. Further her brother added more guards to that of King Bhiṣmaka, He [King Krəṣṇa] would be burnt to death like Smara (the god of love) if he Came like that. Why should he do that?

⟨7⟩ Certainly the kings of Cedi and Magadha would be the greatest obstacles, because the sons of Wrəhadrətha were his enemies from olden times. That was why he decided to go with guards and armed forces. According to the teachings of religion, there was nothing wrong [for him] to bring presents [for the bride].

⟨1⟩ Thus were his considerations. (It was related that) the sun had set, the weather became cooler. Then the ḍaḍali-birds appeared, flying around in the sky. The clouds were the forerunners of the twilight. Its colour was yellowish red hovering thickly above the city-gates. There on top of it, the sun was shining, not so brilliant anymore, just like the flicker of an oil-lamp.

⟨2⟩ In the city the evening air vibrated with the noise and tumult of the people. Those who would go along with the king in the morning had been decided. That was the reason that armoury, weapons of all kinds and vehicles were prepared in a hurry. All the people of Dwārawatī received their orders, to be carried out without deliberations.

⟨3⟩ Likewise the Yadus and Wrəṣṇis who made their audience [to be briefed] were given their instructions. Also King Baladeva, most important amongst the king’s allies, was already informed. Two things should be considered. One should not have fortifications constructed only from pleated palm-leaves, and [the second is] one should consider carefully the predicaments. As long as one had taken account of everything carefully, he would not be overcome by his enemies and be left without friends.

⟨4⟩ Soon the night came. The sun had set entirely and the moon came up shining brilliantly. The cemented walls looked brighter and whiter, imparting gloss around. The shadows of the camara-trees, distinctly cast upon it, sprawled over and covered the city-gates. The fire-flies swarmed up marvellously as if they were the sparks of the rays of the moon.

⟨5⟩ When the air turned cold, [at that time] the king was in the grip of longing in a pavillion where he used to entertain himself, part of which was built like a bridal-suit, linked to the bigger main building. Next to it, a pond was built, beautifully dyked with a wall of white crystal stones all around. Fishes of all kinds, sprinkled by water from a waterspout, moved around chasing one another. They shone and glittered reflecting back the lustre of the moon-stones.

⟨6⟩ At the side [of the pond] the walls of the golden pavillion gleamed brightly affected by the flame of the lamp. There was a fragrant smell coming from the gaduṅ-flowers, climbing and creeping along the eaves. There the king directed his steps, his heart stirred by hope and anxiety, as if he would meet the object of his yearning, lying there is agony discarding her clothes.

⟨7⟩ The yearning of the king was unfulfilled, arousing grief in his heart. The movements of young leaves touched his heart like the beckoning [of the beloved] ‚ urging to come near. The sound of the house-lizard aroused pangs of love, inciting him to jump onto the nuptial bed. The cries of the bats and the sound of their wiṅs reminded him of the rustling sound of the kain. It kept him awake.

⟨1⟩ When a bright day arrived [at the folloving morning]. King Krəṣṇa had already washed himself there in the pond. Facing eastward (the direction of the sun) he engaged himself in prayers in the remembrance of God Śiwa. From gloom he was brightened by the rays of the morning sun, like the day-lotus opening up in the morning. He enshrined the sound of the syllable Om which rang like the buzzing of the bee, in his heart.

⟨2⟩ Teng. The bell of the hour rang. At once the banner was raised [as a sign] of departure. The sound of the drums was booming, and that of the various trumpets was roaring. The horsemen were ordered to move first, quick but orderly. The pages were sweetly calling each other, which culminated into a roaring cheer.

⟨3⟩ When the armed forces were on the road, they had to stop, because [the road was] too crowded. They had moved at the same time and were competing with each other to reach the city-gates. They shouted at each other, and were very agitated, because they wanted to arrive in Kuṇḍina as soon as possible. Those in front shouted a warning: ’Be careful with your lances and make room’.

⟨4⟩ Soon the Yadus were far away from the city, which was quietly left behind. Only the people playing on the portable gamelan to accompany the king were still waiting, producing sweet tunes. So after all the preparations were made, the king, already in his journey attire, was ready to leave. He [only] waited for the exact time for an auspicious departure, which was decided upon by the priests.

⟨5⟩ The royal vagon was harnessed with two rows of horses, because it was drawn by four horses. So it was said, that they were very strong and were called Sonya, Sugrīwa [which were close] to the wagon. Then Walāha was not inferior to them as a horse. Furthermore Meghapuṣpa was praise-worthy. People said that they were able to pass through dangerous mountains and water, not to mention [fighting] in the battlefield.

⟨6⟩ And the powerful charioteer of King Krəṣṇa was called Dāruki, famous in the world in being very skilful in managing large wagons, adept in the knowledge of taming horses and his speciality was the ease with which he performed everything. If the road was dangerous, then he turned around towards the sea.

⟨7⟩ So, first he loaded the wagon with all kinds of weapons, e.i. bows, all kinds of arrows, creeses, swords, disc and shining lances. The disc Sudarśana, which was so sharp and shone so brightly like the moon, and the unequalled Pāñcajanya were already in position. All armaments were complete.

⟨8⟩ The king mounted in the wagon with an attendant carrying the fruit-bowl. Also there was a young priest called Megbadhvaja, who was ordered to come along. He was the highest in rank adviser to the state and proved to be successful in giving advice [to the king], because he was an adept in knowledge, highly qualified and well-liked by the people. Furthermore he was courageous and never negligent.

⟨9⟩ With the pretence of evading dangerous omens and procuring praise, he briefly designed the stratagem of the porcupine, namely though the mind was troubled by turmoil and inimicality, outwardly nothing could be noticed. The mind [should always] be prepared to face difficulties in attaining success with the support of knowledge, religion and literature.

⟨10⟩ .......... The quarrel between the soldiers on wagons, other than those crazy of fighting and the umbrella-carriers were not taken into account [by the king], because the horses were eager and wanted to move speedily, as they were too long out of action. Their neighing was countered by others as if they were indignant and seemed to incite [everyone] to depart.

⟨1⟩ Swiftly the wagon ran through forests and planes along the coast, also through the northern slopes of mountain Rewata [aloṅ roads] looking down the planes at the foot of the mountain. The king turned back his head again and again to see the beauty of the capital city which the further he went, the more indistinct it became. The trees seemed to glitter [in the sun], so that be had to put his hands above his eyes.

⟨2⟩ Wherever he went through, thc sceneries were picturesque, the crop was just brought in and the straw was still left on the field. The dykes were broken at several places, like the line of the eyebrows dotted by power. Thc tall grass in the valleys, blown by the wind, was like loose hair just tussled [by tbe hand]. A thin cloud cowered the hill-side like body-cream spread over the breasts.

⟨3⟩ He went through a village of exceeding beauty with a large population and nearby market. At the south there was a hermitage, just over the ravine near a vaterfall. The tree [closeby] was a banyan-tree, which was always a landmark [for the hermitage] from far away, and the bamboo-groves [were an indicator] from near.

⟨4⟩ There was a man at the ’bhaganjing’ (hermitage) who could read or recite poems aloud, but also always active in writing [poems(?)]. He chose the sharpest writing-knife he could get, still wet from being sharpened. His biceps were all muscles and when he sat in thought, desires [of worldly things] crept in his mind by lack of control of the senses. Indeed he had chosen the wrong occupation, he should play the flute or sing as a professional, because he was not established yet [in renunciation].

⟨5⟩ There was a valley of the mountain with a lake, its water tossing and waving. It was greatly scenic and a resort for those who came to bathe while indulging in romantic adventure, enjoying the sceneries from the rocks and the view of the lovely lotuses, or went to the holiday resort island. With delight they could roam around on foot or float on the water or swim.

⟨6⟩ The far end of the hermitage was floored with sand brought there by the breakers, its strand was as if dyked around in rows. At the sides the swans were lying low as if asleep. They laid eggs on the lake-island or hid them in the crevices of rocks. Not to mention the chicks which were floating on the water like kələpu-flowers.

⟨7⟩ .......... However only roses were found there, rubbing against the wuṅu-tree. There was a stream flowing strongly, emerging from a cave in the holes of the ravine [near] the hermitage. A boulder, partially portrudiṅ [from the cave] looked formidable like an elephant with a root of a tree as trunk.

⟨8⟩ Its water was clear, falling from above, but reddish yellow of colour. The sand was clean, red-colored like wax, and a pair of doves were picking something on it. It was a pretty picture, enjoyable for those coming for a pleasure-trip whilst looking for delights, wearing ferns as ear-ornaments and then hunting for birds’ nests, followed by wandering in the bushes of the kajar-plants.

⟨1⟩ Leaving behind [the people looking for delights], let us look back at the boulder sheltering [the stream] found before near the hermitage. The water of the stream showered down, looking like water falling from the edge of the roof. In a crevix of the paras-wall a sənə̄-tree was growing vigorously as if being sprinkled. A ḍaḍali-bird flapped its wings and flew accidentally into the shower of water and had to shake [its body] to dry.

⟨2⟩ There was a snake hiding in a pile of slates from fear of being seen. The waterfall spread around rays of vapour, as if the snake spitted out precious diamonds. The rays of vapour descended like smoke on the young leaves of the aśoka which quivered like being sprinkled. A cataka bird flying high up [in the sky] seemed to persuade the drizzle to evaporate to join the rainbow.

⟨3⟩ So King Basudevaputra (Krəṣṇa) got carried away by the enchanting scenes of the sea. The journey became a pleasure-trip to entertain himself, and he forgot entirely about the original purpose. However the priest Meghadhvaja was not negligent; respectfully and calmly he asked permission to give counsel: "It is indeed the truth, that the purpose of being in the service of the king is to be constantly aware of the wellbeing of his master.

⟨1⟩ "Listen to my words, oh mylord. This is not the time, that mylord be carried away by the beauty of nature and forget an extremely important matter. Mylord, please remember your business, do not be negligent. Do not indulge yourself in pleasure-trips, there are too many negative points to it. ^↓4

⟨2⟩ "Proceed with what you have first in mind, do not delay it. There are a lot of things that can bring a person to regret, if he is not resolute. However if he is persistent, for sure everything will be successful. There is nothing that gives trouble to a man with an iron will.

⟨3⟩ "Furthermore, the country we are heading for is [still] far away. The king of Cedi might already be there, the day of the royal function is approaching quickly. If I [were you I] will be very shameful and unhappy if I came too late.

⟨1⟩ "Also mylord has to consider the princess, who has been too long waiting for the response from mylord towards her feelings. Mylord can imagine, because she has been suffering for so long from being faithful to love. She is restless like waiting for the groom to take her in his arms.

⟨2⟩ "That feelings of love have grown, because she is truly a princess and a virgin. Sorrow is not good for her, like a poem for a child. She has no experience of love, union and loveplay. If she wants it and it happens to be available, why should it be wrong that she takes it? ^↓6

⟨3⟩ "Because if you consider the agony of one in love, there are many, e.g. the art of taking a wife by oral persuasion or by force; to have the heart to see the beloved in agony of being deflowered, turning her face away angrily and does not reply [when addressed]; to hear the heartbeat of the girl who is on the verge of loosing her well-guarded kain.

⟨4⟩ "For a change when you prepare for sexual intercourse [with a virgin], it is much better to be without light. Embracing, moulding and pinching the hard bosom makes the girl have gooseflesh. She will writhe and wriggle, she will agree to sit on the lap, but keep you at armslength, with no concern at all that [by her struggle] her kain is pulled away and eventually thrown away.

⟨5⟩ "however [if the girl] has overcome her prudency, and does not mind to make love, the embrace of a couple in love is like the petals of a pandanus-flower. It is as if the campaka flower squeezed between the breasts is grounded to dust. The union is close and tight, the heart-beat of both [lovers] in harmony".

⟨6⟩ Thus were the words of Priest Meghadhvaja to the king, who seemed to smile, because he [perfectly] understood the hint to go to Kuṇḍina more speedily. It seemed that his heart was also burdened with longing. Signs of passion were visible, he looked like burning coal consuming hay. ^↓7

⟨1⟩ The king left the mountainous forests, heading for lower grounds in his wagon speedily. He ran along the coast-line and these regions too were already passed. He did not cross over the mountains again, but took the route through the planes, because his heart was filled with love-sickness. There was nothing that hampered his vay, he wanted only to arrive [in Kuṇḍina] as soon as possible, because of the pain in his heart.

⟨2⟩ The road along the coast was deserted, its sceneries were awe-inspiring. A big river with turbulent water from the mountains rushed down onto a rock at the estuary and made a hole in it. Inside [the hole] the water sounded ṅek ṅok like the pining of geese taking turns regularly. The water waved and whirled around with astounding roarings, so that the mist turned and twisted along with it.

⟨3⟩ What kind of ivory coconut tree was it that grew all by itself on a rock? Its leaning trunk was covered by mist whilst its leaves were swishing, blown by the strong wind of the waves. Its roots were marvellous, looking like creepers, its fruit was ripe and there were plenty of flowers. A pair of vhite herons sat closely together perching on its petiole.

⟨4⟩ The peaks of rocks and mountains looked statuesque covered by a forest of pine trees. The water from the mountains rushed roaring down and pressed by the wind fell with a blow on the waves. The water-drops spraying upwards formed a drizzle, gray-colored, [but] turned into the colours of the rainbow when the sun-rays fell upon it. The kat-kat came and went, but because of the strong-blowing wind, they had difficulty to find their way.

⟨5⟩ A nice-looking building with a roof in tiers was in ruin. What did it look like formerly [nobody knew]. The gates were almost collapsed, overgrown by handul-creepers which were blooming furiously. The walls also collapsed, falling into pieces, because repeatedly the breakers sent showers of sea-water unto them. The images of the deities were broken, because they were covered, penetrated and crushed by roots [of trees].

⟨1⟩ There was an island, clearly seen, because of a hill topped by trees and vegetation. The sound of peacocks and nightiṅales was audible from the coast. There on the peak stood a rest-house, so picturesque [partly] hidden. The roof, blanketed by white clouds looked so pure, like the buds of mushrooms just opening.

⟨2⟩ The sides of the rock [walls] looked fabulous when the water-line retreated back further. The rocks looked so nice as if intentionally carved in the form of a drummer and another one that of a puppetteer. There below, on the water, kalaka and səkartaji flowers were floating together with a handle of an old umbrella. Withering and dry lotuses were mixed up with aśoka-flowers, whilst kapipir-flowers blended [nicely] with betel-leaves.

⟨3⟩ On the banks of the sea, at the [end] of a road up the hill, there was a hermitage, old, lonely and neglected. The roof was totally destroyed by [rain]-water and smashed into five parts by storms. The hearts of those to see the ruins of the building would be emotionally affected, because it was leaning to one side and almost overturned. Only roots that came down from a tree and wound themselves around the pillars kept it upright.

⟨4⟩ There was a rock which was so pleasing to the eyes. It was as if [someone] bad swept it tidily and the sand was so smooth. The pandanus’ were creeping along everywhere, sprayed and soaked by the water up to their branches, moving slowly up and sideways shaken by the waves. Their flowers were destroyed and thrown into the water, their pollen fell showering around as if being shaken.

⟨5⟩ The sea with its fragrant smelling sandalwood-tree was like a pundit with a clear and spotless [mind]. Shells and tripod stands were there everywhere and the kijings served as the books. After bathing the reverend guru [would] calmly go to the rock to pray to the Sun-god. The snails washed themselves while taking the water by handfulls, pronounced their prayers solemnly.

⟨1⟩ After the journey along the coast, he followed a road leading to a dam. Without difficulty the wagon rolled along, kept in control by way of holding the harness of the horses [firmly]. Well, the speed of the wagon, the day turning cold and the sun setting were not related. The flowers of the varu-tree fell in heaps everywhere along the road.

⟨2⟩ From a village at the top of a hill came the lovely sound of people pounding rice. However only a vaduri (expert) would know from what wood the rice mortar was made, whether it was vaṅvan or iñculuk-wood. Leisurely a water-buffalo with a boy on its back was walking in the valley, which was an interesting sight to see. Thc contrast of the sceneries [of the hill and the valley] came to rest there in the depth of the ravine.

⟨3⟩ There was a brave man who [still worked] in the middle of a dry rice-field feared by the villagers. [He just] started to burn the hay and the smoke was only very little at first. Slowly it spread around. The wooden kulkul (signalblock) in the watch-tower rang rather soft, announcing the hour. [On hearing this] the cattle returned to their stables from the paddocks one after the other.

⟨4⟩ His journey went further and further, pleasantly and without being aware that the region of Dvāravatī was left behind and he arrived in the land of Kuṇḍina. He came to a beautiful village with many great mansions of the ruling elite. It was known by the name of Dharmmasabhā, extremely famous of its set-up, because there were so many great buildings.

⟨5⟩ Directly north of the groups [of these mansions] was the market, very close to a great river. There the king stopped to stay overnight and all the army etc took their stay in big tents. The quarters of the king was distinguished by ropes all around. There the attendants came to make audience, when the king was sitting, fascinated by a picture.

⟨6⟩ It was really an enthralling picture of a girl overvhelmed by pangs of love. The king was afflicted by grief, as if his heart were in pain. The picture was so lifelike, so that the king seemed to be spell-bound. He looked like being possessed, just by looking at it, perplexed and dazzled.

⟨7⟩ When dark was near, dinner was served on golden dining tables. All kinds of food, carefully selected were dished out in perfect order before the king. Then food for the religious teacher was brought in, in the form of an offering. Clearly the kind of food for a priest was known to the attendants, and in fact borne in mind all the time.

⟨8⟩ All the Yadu-soldiers were facing their own tables, arranged in rows. There the left-overs from the king’s table came and served them. The men were eating greedily without talking, only their lips were smacking in rapid tempo. Some had the hiccup and were beckoning the waiters asking for water.

⟨1⟩ There were others who were chattig under the fenced banyan-tree. Cheerfully they offered each other drinks and snacks, very amiably. Then one said to his friend while drinking with ease. Holding his cup and keeping himself in the shadows, he spoke:

⟨2⟩ "What do you have in mind concerning things to do for the preparation of moksa (liberation) in the framework of your devotion to His Majesty, who is an expert in the knowledge of heavenly Bliss. At the moment, you have to stop thinking about [any-body you] love; stop thinking about trade (business) as it will hamper you to remember [God]. Detach yourself from the desire for courage which leads you to power or position.

⟨3⟩ "Just remember how long your life-span would be. Silver, gold and jewels are fleeting things (perishable things). Establish your knowledge on ’the Truth’. Control tamah (sensuality), do service [to God and others] while you are alive.

⟨4⟩ "Because even when you are still young, you have already to start performing dharmma (religious observance). Afterwards artha, that is gathering wealth has to be carried out. After you are wealthy, then you can marry (saṅgama or kāma) [establishing a household]. When you reach old age, you have to strive for heavenly Bliss (mokṣa).

⟨5⟩ "Thus it is very good, if you start early to prepare for the end [of life]. Talk to your Self, be detached from name and fame. Even towards your child or wife, do not be too attached. Although your wife is always ready to serve you, do not indulge in sex-lust.

⟨6⟩ Let us leave the lively conversation of the soldiers. There were [others] who talked about fightings, dramatising them fiercely, giving demonstrations of how to parry swords or lances. His drinking companions were amazed and absorbed. Repeatedly they stood up, but never come to leave.

⟨7⟩ After finishing his drink, the king went to bed. Those in the camp looked also for a place to sleep in a fuss. Those who did not want to sleep yet, looked for shelter under the trees and shaded areas. [Public] buildings and guest-bouses were full of people talking boisterously, confused and drunk.

⟨8⟩ Time passed. After a while the loudmouths even stopped [blubbering]. Everybody was asleep soundly. For sure at 4 o’clock a.m., the world was quiet as if spellbound. It was as if the spell of ’silence’ took effect, the people asleep were so quiet like dead.

⟨9⟩ Then it turned colder and nothing seemed to stir. Only the kapok-tree was shriekiṅ and screaming, giving rise to fear, as it was blown by the wind. The branches, rubbing against each other shrilled and screeched. The gecko, hiding (there) at the gate, squealed in certain numbers.

⟨10⟩ Wind carrying dew.......................................... The bees eager to acquire honey were buzzing busily, proceeding from one flower to the other.

⟨11⟩ The moon, growing pale, was like a person who has lost a high position, and looked pitiful. Its lustre disappeared totally. The bard sang ................................................................

⟨12⟩ It was day. The bard did not sing anymore. The darkness caused by the trees disappeared as if cut away. It was all fine and bright. The morning rays shone red and the host of army prepared themselves [to leave] ........................................

⟨1⟩ The mind of the head-men in the neighbouring regions were .......................................................... Also King Krəṣṇa went on with his journey firstly in the morning, because he wanted to see so eagerly the well-built dam.

⟨2⟩ .............................................................................................................at the religious domains. The helpsters of the female hermits were charmed by all the nice things they saw, and all of them were overvhelmed at the sight of the king. They talked sweetly discussing the king invested with superhuman powers.

⟨3⟩ ..................................................................................................................................flowers which looked like betel-[flowers] smelled fragrantly and the sundarī screamed so loudly. The wells were shady and cool with only a few thorny plants. The weather was still cool, yet the katimaṅ-trees were [already] aggressive and destroyed everything that stood in their vay.

⟨4⟩ .......................................................................................................................................................................................................................................................................................Suddenly her husband came, without looking right nor left walked quickly by. It seemed that they both had sold their merchandise and now were looking for other things to do.

⟨1⟩ ........................................................................................................................................An offering-place was found there, lonely, covered by heaps of ashes. There were a lot of flowers [used as offerings]‚ spread throughout the yard and a dead tortoise was hung on a tree.

⟨2⟩ ........................................................................................................................................................at the graveyard. A kapok-tree which just had grown sprouts and leaves was surrounded by suraga-plants and had an offering-pad on which a betel-box was found. On the crossroad betel for offerings was laid on a stone.

⟨3⟩ [The place] was quiet and forgotten. There was not a single person in the yard. Even more it was hot. The paṅgaṅ and kasine trees had [their branches] felled and stood there bare. A stretcher was green with moss and another was rotting. Gak-gok-gak were the cries of the vultures in the bamboo-groves, resounding so sweetly. The boughs of the kəpuh tree inspired fear, as blown by the wind, they seemed to threaten [anyone coming] by roaring furiously.

⟨4⟩ This was the description of the old road, full of grass, and the lamura grass grew thick and hairy. The pandakakis were everywhere, the fruits of the jaha were in plenty and were collected in baskets by wrinkled elderly people. The branches of the turi-trees grew twigs and sprigs, withered like thorns, the galigas trees were almost cut off. An old broom was leaning on a kəmuniṅ tree in front of a small temple.

⟨1⟩ When he passed by, the one looking like the moon was shining brightly. The ladies in the look-out were all enthralled at the sight of the king. Others were not aware that their cloth got loose or their kain was in disorder, because their minds were so fascinated when standing in the front row watching [the king come by] so clearly. ^↓8

⟨2⟩ There was a lady who heard about the fame of King Krəṣṇa throughout the world. Now she could see him in person, exactly like the manifestation of Kāma (the god of love) on earth. That was the reason that she remained quietly in thoughts, whilst her eyes followed him all the way. "Ah‚" she said. She bowed her head in amazement, uttering the syllable "uh-uh” to express her admiration.

⟨3⟩ More womenfolk of the capital city of Kuṇḍina came like an avalanche of mountains. They seemed to fight against the Yadus, parrying each other with the sharpness of their eyes. They stood upright with the calf of legs straight like the bow of God Smara. Their curving eyebrows were exactly like arrows drawn to destroy love-sickness.

⟨4⟩ There on the walls, which were like hollow rocks, there were numerous onlookers resembling bees sucking honey from flowers and not being quite satisfied disappeared into them. Also the fragrant smell was so mystifying as if mixed with their drunkenness which showed up in the glitter of their eyes. The [infatuation of the] onlookers was capable of destroying its sweetness if there were attempts to hide [the drunkenness].

⟨5⟩ All of them were affected by love-sickness, not even one was not looking for fulfilment. The flame of desire was hidden in a friendly appearance, like the detachment of a sātvika (vise man). They pretended to be hermits, but they were caught [in the ajct] of throwing glances. Passion and desire were deeply buried in their hearts, but they escaped forcefully, reflected in the movements of their eyebrows.

⟨6⟩ A man ran to the stables to hide, because there was a woman stealthily waiting for him. They performed the ’act’ of love under the cover of a heap of gadung leaves. Their passion was clearly seen in the expression on their faces which were so close together, kissing each other on the cheeks ornamented with fragrant jaṅga flowers.

⟨7⟩ Then there was a couple who purposely rubbing their bodies against each other in the look-out, harmoniously, savely and with great delight. Both were wearing red clothes and drawing them up to cover [the act]. They were enjoying betel, but [one of them] was wearing a rod of withering young coconut leaves. The woman bent her body forward slightly to remove the difficulty of penetration. When one looked at them, they pretended to be just standing together.

⟨1⟩ The king had gone by without paying attention to those people affected by physical affliction. He remained well-disposed like an asana flower in bloom well away from decay and putrefaction. Sweet like the moon on the fifth day [of the dark fortnight] he removed the darkness of the mind of the lovelorn. The sun set in gloom, because the king seemed not to pay heed to him at all.

⟨2⟩ He looked divine, that was why the people having seen him began to talk [about him]. In a short time his good looks were praised all over the city and reached the ears of the princess. From the first [time that she heard of him] she enshrined love for him and when he came, she welcomed him in her heart with desolation. She installed him in the bud of a pandanus flower and regarded him as a companion in delights.

⟨3⟩ [All the people in] the whole city seemed to agree whole-heartedly [in their praise] and adored [the king] passionately. The king was like the moon since he prepared the march [through the city] on arrival. Viewed from the palace he appeared amazingly handsome, leading the procession, resembling a lotus in the middle of a lake swarmed by [thousands of] bumblebees.

⟨4⟩ What should be the reason that he would give for his visit? Queen Prəthukīrti was his aunt, a younger sister of his father. In fact he was the first generation cousin of the princess [Rukmiṇī]. And that should be the reason that he came for the wedding, to convey his congratulations, because of family relationship.

⟨5⟩ As for the danger of his visit to express his congratulations should be realized. At the time that he entered the living quarters of the princess to pay his respect and be entertained by her, the beautiful one (Rukmiṇī) would be so close to the handsome one (Krəṣṇa), and that might inspire desire. One should be extremely alert, when black sugar-palm fiber was placed too near to fire. Why should there be no trouble?

⟨6⟩ Moreover, there was a vague rumour, that a certain lady had told in secret, namely that the queen had preferred King Krəṣṇa as son-in-law, no one else. Also that the princess’ love was nurtured and supported by her mother, with the result that the curcuma plant grew like the calyxes of a flower, starting to open at the rumbling of thunder. ^↓9

⟨7⟩ Thus was the rumour. However King Bhīṣmaka was the father and should be respected. His decree was [that Princess Rukmiṇī] should marry the king of Cedi, a young monarch who was very appropriate [as husband]. [On the other hand] the passion of the son of Basudeva (Krəṣṇa) was as big as a mountain, how should be not be restless. It was like being on a journey without knowing the route, and did not know where to turn at the junction.

⟨1⟩ This was the talk of the people, sayiṅ that King Krəṣṇa had been driven into a corner. This entire host of Yadus and their powerful leader King Baladeva, were never separated from him. Soon he was allocated a place to camp outside the palace compound, because the royal square up to the audience hall had been totally occupied by the forces of the king of Cedi.

⟨2⟩ Night came. First the king of Cedi and King Jarāsandha who was never separated from him, were regaled in their quarters, because they were the guests of honour. Food and drinks and so on together with betel, clothes and cosmetics were brought in. The womenfolk of the palace also made their audience to pay attention to the groom to be.

⟨3⟩ Likewise King Krəṣṇa was presented with all kinds of services, but his position was that of a guest, and he was treated as such in food and drinks, fit for a king, fully and lacking nothing, down to the Vrəṣṇis and Yadus and the heroes from neighbouring countries. [In fact] King Bhīṣmaka was sincerely fond of the son of Devaki (Krəṣṇa).

⟨4⟩ Then King Krəṣṇa sent a mediatrix to enter the palace insidiously. [She was a] lady, skillful, mindful and extremely capable in concealing the mission. She went quickly, betraying no fear of death, because of her devotion [towards King Krəṣṇa]. Her journey passed smoothly without hindrances and soon came to fruition.

⟨5⟩ The reason was that Princess Rukmiṇī was all alone in the garden, entertaining herself; to while away the disturbances of her heart which for a moment made her lovelorn, [and in need] for solace. When it was almost twilight, the reddish colour of the young shoots became more apparent. The peacock cooed ... A couple, man and vife went home to pursue their love in bed.

⟨6⟩ The day-lotus which was in bloom a while ago in the middle of the pool closed its calyxes in disgust, trembling and shaking, because a bee was too ardent and intoxicated by its pollen. The light turned darker and darker, and the shadows covered more and more the young shoots of the aśoka plant which crept to every direction. The red lotuses were completely covered by the asana flowers resembling a golden image, colour fully decorated.

⟨7⟩ The tendrils of the jaṅga plants reached for a branch and wound themselves around and around leisurely like armlets. The flower of the pandanus was matching straight calf of legs just being washed. Its fragrant-smelling pollen, brightly coloured like burning ash, showered down like ash, giving joy to the kuraṇṭa flowers, because they prepared the pollen to become the face-powder of the jīva-jīva birds.

⟨28⟩ At the beginning the princess was sitting alone and in grief on the retaining wall around a nāgapuṣpa tree. Then the king of cedi [a messenger of King Krəṣṇa in disguise] came and made his (her) audience nicely, sitting beneath her and paid respects with folded hands. Quickly he (she) handed over a letter to her, while saying that he (she) was sent by King Krəṣṇa. Unlimited was the skill [of the letter] in conveying his sweet words, which were cut short by the lovelorn one.

⟨1⟩ (The heart of) Princess Rukmiṇī was exceedingly happy, her melancholy disappeared [entirely]. Full of delight she returned to her quarters, as if she was never in grief before. She looked more closely and lovingly at the beautiful letter and read it [again and again] to enshrine the contents firmly in her heart. It was as if her countenance was casting off jewels, as she bent over the lines of the epistle.

⟨2⟩ "If you were to incarnate into asana flowers and be composed into a beautiful [flower]-image, I will kiss you and regard you as a child [whilst I will be the] nurse entertaining you in the garden. And if the weather is overcast and thundery, certainly I will be annoyed [too]. Then I will not be separated from you, I will take you in my arms, lull you and nurse you.

⟨3⟩ "Mylady, look at me, weary of lovesickness, sleepiṅ together with a letter. I do not feel well, intentionally using the letter as pillow and covering myself with an eyecover. Sorrowful and sad, I sob myself to sleep. Please come quickly and bring [me] chewed up betel. [You] do not see [my] tears flowing down to [my] ears, until I drowse off to slumber.

⟨4⟩ "I know that you respect your father and mother. There is no way that you could disobey the king. Your friend [the king of Cedi] is accepted [by your father] to be your husband. It is unlikely that it will fail, it is like face-powder in the hand. Yet I wish that you might have a little bit of tender feelings towards me, because there are many people who leave the fragrant smelling gadung for the sake of harbouring the vuṅu [in their heart].

⟨5⟩ "It is a pity, my sweet, that you will be given away to someone else, notwithstanding my sincerest hope [to the contrary]. Formerly I brooded to see the beauty of your bosom and caressing them slowly in the form of the ivory-coconut. [I get the vision of you as] a sweet-smelling campaka, my love, being unrufflled by the wings of the honeybee. Then it changes form, I see you secretly leave to join me.

⟨1⟩ "My little sister, my love, who is like the mistress of the asana flower, waiting at a dangerous and inaccesible island so far away. Ah, it is useless for me to have the desire to touch you and to ravish your beauty. It is my mind which is the handicap; it seems to be without strength and imbued with weakness”

⟨2⟩ Thus were the words of the king, expressiṅ his pangs of love eloquently, giving rise to sorrow ih the heart of the princess, increasing her yearning. The flame of desire became apparent as if her heart was quivering. It is nice [at first], but as the desire grows, the heat (fire) will consume the lungs.

⟨3⟩ Sorrow makes a girl more lovely, anxiety more attractive. Tears of yearning and passion give more artistry to the hair sticking on the cheeks. The languor of the eyes gives more colour to the tears that feel hot in the hand (wiping it off). The collyrium just vaguely left on the eyes is the only thing visible when the face is washed.

⟨4⟩ She arose and went out to the yard where a banyan tree grew. She had changed her clothes, a fine kain, red-colored like fresh blood. [She had to dress up again and reduce the tightness of her kain. Her behind looked like the lover part of a yellow ivory coconut tree, so round and full.

⟨5⟩ There the favourite maid-servant came to visit the princess with the pretence of giving her instructions in etiquette and flower-arrangement. The calyxes of the pandanus-flower were composed into an image of a child (a doll). When it was ready, then the princess took a look at it and discussed the artistry of it.

⟨1⟩ "Milady, I will give you a truthful advice. Do not stay in this beautiful garden all the time. Inhaling the fragrance of the flowers is dangerous, because of the schemes of the bumblebee. In short milady, do not let the signs of infatuation be too obvious, conceal your pangs of love, in case that camels come to cuckatoos and talk about it.

⟨2⟩ "Milady, now you must wear a necklace of gaḍung-flowers and your hairknot may not be decorated with flowers anymore. That is why I come here quietly to give instruction in kakavins and to introduce you to their art. It is like this, milady. Your infatuation towards King Krəṣṇa is known and rumoured by the people at large. People say, you wear ’two sumpiṅs’ (two lovers), [or] you hide a pandanus-flower in the knot of your waistband.

⟨3⟩ Princess Rukmiṇī was really moved by the expression of concern of the maid servant and tried to follow her advice, because it came from someone who really knew the prescript to the letter. She felt slightly annoyed, but concealed it in her heart. Outwardly she revealed a smile. Both the bitterness of her heart and the curving of her eyebrows were dissolved in [a smile sweet as] honey.

⟨4⟩ The ladies in waiting came to see that [the princess] was kept there and could not go away. Almost like guarding a jewel, [the princess] was watched, bearing in mind the love of the princess [towards King Krəṣṇa]. Every notion and thought could be noticed in bad and good actions. And that was why the princess pretended to be good, any token of love [towards King Krəṣṇa] was hidden and not revealed.

⟨5⟩ Thus Princess Rukmiṇī whiled avay her pangs of love, though repeatedly feeling to fail. Happily she looked at the well-cared for garden, bathing in the moonlight, shining brightly like by day. The sweet smell of the kəmuniṅ flowers was brought by the wind which also stirred the leaves in motion with soft rustling. The (calyxes of the) kəmuniṅ flowers were like small pieces of ivory spread everywhere all over the level surface of stones.

⟨1⟩ It was seven o’clock. The moon had long since gone. The (sound of ) people waking up in the east and west-side (everywhere) was clamorous. Those going to work asked for their breakfast, and the sound of well-sweeps were slightly audible contrapuntally.

⟨2⟩ When it was broad daylight, the sky was clear and bright. The stars disappeared like the śrīgaḍiṅ flowers thoroughly swept away. The clouds were wonderful like clothes of all kinds of colours, red, green and others. The orb of God Aruṇa (sun) came up, shining like a red pot.

⟨3⟩ The city became busier and busier and the garantuṅ (music) became louder and louder [mixed] with the neighing of horses tied up to the big banyan trees. The sight of elephants, one after another [heading for the river] to be bathed was magnificent. Their bells rang in double counterpoint, responding to each other, and also to the deep sounds of the gongs.

⟨4⟩Those in charge of taking out famous regalia, made their preparations. The lampuran tower in the royal square was a feast to the eyes. The offerings were placed there outside the palace. And the tents, erected in the royal square had roofs of all colours.

⟨5⟩The buildings for the performance of the royal function were perfectly well-built and well-arranged in a cluster. In the middle was a building in the form of a meru, tall like a mountain of gold. The draperies resembling the clouds were flying in the wind, giving rise to tender feelings. The creepers [made of chains of] pearls bore the resemblance of the water of the fountain.

⟨6⟩ Let us describe the multitude of common people who came to see [the festivities]. There were people who came in extraordinary vehicles [not usually] for transporting human beings, because they wanted to arrive quickly. Others were walking accompanied by their wives striding ahead. Carefully they took the hands of their children and when [the women] were too far ahead, they called out to wait for them.

⟨7⟩ They wore extraordinary bright and colorful dodots, which they stored away very carefully, the reason why the motives stayed in tact. Only [on special occasion like] cockfightings, they wore thc dodot. [That was why] when they wanted to stand up, they came to a miserable surprise, their dodot was torn in the middle.

⟨8⟩ There were a multitude of stalls [exhibiting merchandise or amusements]. One of them attracted a [large] group of people. They went to see a mask-dance, then moved further to the vocalists stalls. It is the nature of people from the rural areas that they got easily stupefied at what they saw. They pointed enthusiastically at everything they saw, they were even delighted to see a banner.

⟨9⟩ Others stopped by the place of offerings for the demons etc and gathered into a big crowd, but they did not [care] to listen to the maidens singing lovely hymns. The priest cut the ceremony short, because he was afraid of the big crowd. He rang the bell frantically while pronouncing the formulae of redemption.

⟨10⟩ It was already late when the princess wearing her woollen attire departed hurriedly, accompanied by the wives of high-ranking officials and those‚ wantiṅ to make their audience in the palace. The van-guard with drums in front was already arranged outside, and ready to march. The Śivaite, Viṣṇuite and Buddhist priests began to depart.

⟨11⟩ The princess looked more and more like the embodiment of beauty, the queen of loveliness, when she sat in a sedan-chair in a position of serving offerings, motionless and voiceless, she quietly performed the rituals of worship. Her lips gave a glimpse of a smile, sweet like the image of a goddess.

⟨1⟩ Who would be the person not be infatuated on seeing the grace of the princess, who became more and more lustrious by wearing all kinds of jewellery and ornaments? Indeed she shone amazingly so brightly like clouds showering gold. She looked like the goddess Sandhyā (twilight) whenever her (upper) arm-band glittered.

⟨2⟩ Her hairknot was so attractive, overlaid by ornaments of gold and precious stones, e.g. a səkar-taji flower [of gold] shaped like a lotus with extremely sharp points. When it reflected the glitter of the ūrṇṇā (a jewellery at the top of the hair-knot), its beautiful rays were so sweet, increasing the refinement of her face, boosted by the shape of her well-formed shoulders.

⟨3⟩ The bracelets winding around her arms were in the form of snakes in a coil. The golden anklets were nicely encrusted with precious stones. A waistband of silk tightly held her kain as it should be and the paṅucals were decorated with soft-shining nīla stones.

⟨4⟩ The stones on her rings, decorating her fingers, shone spotlessly clear. [The colour] ’yellow’ is supposed to remove all faults as a result of touching by hands. Her earrings had brilliant diamonds, shining extremely intensely. It is clear that the purpose was to ward off all flaws that come through the ear.

⟨5⟩ At noon when it was quite hot, [the mind of] the princess was restless. Sweat flowed freely down to her bosom, like liquid that came out of a jewel, very subtle, increasing [her] sweetness. The rays of the diamonds were like panu (white spots on the skin) spread all over her chest.

⟨6⟩ The hundred concubines [of the king] behind him were like Ratihs coming together. They were like flowers of all kinds, spread all over the place, discarding penetrating fragrance, so sweet like jaṅgas, aśokas, lotuses, vuṅu, tañjuṅ and asanas. The wings of the bumblebee were appropriate to be likened to their kains worn in such a graceful way.

⟨7⟩ There was a lady resembling a pandanus-flower composed as a garland around the neck. Also her countenance was so lovely, o, it was without equal. (The heart of) those to see [her] would be desirous and would want to dispose her kain, to embrace her and become her slave. Her charm should be absorbing if she were an opponent in the battle of love.

⟨8⟩ Another rose up, because there was not enough room. Her behaviour was so enticing, as she appeared restless, her body tightly wrapped in her kain. A man was charmed by her beauty and wanted to impose upon ber‚ what made her only angry. However her annoyance only increased her attractiveness.

⟨9⟩ A lady, whose growing breasts resembled round ivory coconuts, curved her eye-brows so sternly that furrows came to her face. The passion of those charmed by her abated [a little], and the hearts of the wives [of those men] were like being cut to pieces, seeing the new women [in the life of their men].

⟨10⟩ Then there was a beautiful and young maidservant, carrying a betel-box. She looked so sweet, as if offering smiles while throwing side-glances. However she behaved still like a virgin who cried a lot when hurt. In fact she loved to be taken on the lap, embraced and to sleep together.

⟨11⟩ Another beauty was continuously attending [the princess], offering flowers, but when she moved further away, she sat on the wrong side, and all the offerings were permeated with [magic], [so that whoever made mistakes] she would get nightmares, but those who were attentive and correct in their conduct said they had good dreams.

⟨1⟩ "Milady, listen to these words which are expressed in an uncommon way. At the waning of the moon, your sister [that is I], will go away. So I ask leave of you to go for a trip, to travel with King Kresna on my own decision to serve at his feet. It is the palace of Dvaravati where [I], the one wishing to serve, wants to go.

⟨2⟩ "People say that the city is fabulous, because it is close to the sea and also near the mountains. It is ruled by King Janarddana who is very outstanding and extremely powerful. Perhaps there is something that I can take to give to him from you, milady. Feel free to give it to me. Even if I be driven away from here, I will give it to him.

⟨3⟩ "Understand these words fully, they are not intended for those who are not instructed in it. It is Dvāravatī of whose beauty I am talking about, according to the person that has told me. For ten days I have served him, never separated wherever he went. He is a good friend who accompanied me to enter and look around in the palace.

⟨4⟩ "Afterwards I travelled again, [this time] to the bushes of the mountains, wandering around freely, [whilst] happily enjoying the food along the way, which was doubly tastier than [the food in the city]. Accidently it was the month of Kārttika, when the fragrance and bloom of the flowers was at its prime. I and the bee were passionate, my dear, never satiated in enjoying flowers of all kinds.

⟨5⟩ "Because if you say that the flowers on the coastal areas are not fragrant, for sure you have just to see the sweetness of the kanigara flowers. flowers just opening their crowns, impart fragrance. Why should they be left [alone] ? Even the maṇḍalika plants creeping at the fences perhaps give also rise to enjoyment.

⟨6⟩ "In the case of the vuṅu flowers, they are beautiful in the morning before sun-rise. It is as if they are awaken by the fall of dew mixed with the rumblings of occasional thunder. Do not cut the stalks [of the vuṅu flowers] with a knife, just break them off together with the buds, and carry them along while walking on the slopes of the mountains, while hunting for flying white ants.

⟨7⟩ "If we talk about the asana flowers, when it is broad daylight, then their beauty becomes apparent. The cloudy fog has just disappeared in the air, and substituted by the honey-sucking bee. To really enjoy its loveliness, you have to cut the twigs altogether, laden with flowers. When it does not look beautiful anymore and withers, leave it at the resthouse.

⟨8⟩ "A girl can use the aśoka and the lotus to deck herself at all times. If you pick them up, it is best to make a bunch of them, and if you string them, then it is best to wear them in the hairknot. A woman as old as your sister here (I) still thinks that she is as old as an aśoka flower. The fragrant blue lotuses are more attractive than the eyes in a pretty face.

⟨9⟩ The ciṇḍaga flower is gorgeous when it is blooming, but it should he picked when it is still young and not yet fragrant. At sunset is the best time to make them into a doll. The cāmara’s beauty is at its peak when the heat of the sun is almost gone. They are used as ear-ornaments by those, who after making love are sitting with their heads in their hands, moaninng in satiation.

⟨10⟩ "When the sun has set, the dalima flowers are blooming and best to be used as scatter-flowers. The sweet-smelling jasmines usually blossom in the evening, look divine and exquisite in the darkening light. Normally the kemuning is best when it is whiffled by the night breeze. It is good to be worn as ear-ornaments by those lying on the ground and using their hands as pillows, want to enjoy the moon".

⟨11⟩ Thus were the words of the female hermit consoling the mind of the princess. Also those sitting in the audience were telling stories about their own happy experiences which brought delight to the princess. Nicely they related in songs an ancient story, very sweet to listen to, e.g. the stories from the Mahābhārata etc, its significance composed and related in a pleasant way.

⟨1⟩ Then there was a lady in waiting withexcellent behaviour, just taken from the enemies and brought to the palace. She was the chief official in charge of sexual affairs in its broadest sense. She responded to the story of the lady hermit [as follows]: "Why [should we] talk about the beauty of flowers? It does not inspire passion, nor inflame penetrating emotions, and lacks sensual gratification.

⟨2⟩ "If my little sweetheart looks around, then there is nothing that can surpass the art of sex. It was night when I came to know about the enjoyment of love. A new kain became so worn out spoilt by perfume and the smell of cream. Only there on the breasts, the pain as a result of nails had not yet gone.

⟨3⟩ "The significance of the morning is that it is the arrival of a [new] day. [The lover was] in a hurry, from fear of coming too late at work, and reached for his kain. However his legs were weak and I used his arm as pillow. Just as he wanted to rise, flowers showered on him, from my hairknot which came loose. Then I rose up, made my kain right and came out, [a shawl] covering [my body] and looking relaxed.

⟨4⟩ "After bathing I started to dress up together [with my lover], sitting nicely side by side. Because we were sitting with our thighs one upon the other, we were afraid of making the lines of the eyebrows of each other, but it is nice to see how we tied each other’s hairknot and inserted a campaka in it. Out of passion our kains fell down, we wanted to straighten them, but failed, because we bent down [at the same time] and embraced the middle of each other.

⟨5⟩ "However, if it is just 7 o’clock, then it is best to stay in bed. The feeling of being in bed so near together gave rise to passion and we started a pillow battle. When sweat came out, though only a little bit, we wiped it off, starting from the face down to the inner sides of the thighs. It was nice to sing and to play with the flute while his fingers were roaming through the chest and playing with the breasts.

⟨6⟩ "When the day turns cool, then it is time to go to the garden, out of the bedroom. Take refuge in the shade of a tree to cool down, to air the atmosphere of passion. In my case, I felt tired and weak, and sat close to a pandanus flower. I was naked and at the peak of passion. He came from behind and I did not notice him. Suddenly he grabbed me and cowered my eyes with his hands.

⟨7⟩ "When evening came, I leisurely went to lie down in the rest room. I was weak. When he approached me in a very nice way, I pretended to be annoyed and said that I was sick. Then he came to console me by holding my hands, tried to seduce me. He seemed to be aroused; while massaging my arms, he asked about the cause of illness.

⟨8⟩ "In the evening after 8 o’clock it is nice to go to the garden to cool oneself. The jasmines were almost opening [and I put some] on my ears, sweetly wafted along by the breeze. I was absorbed looking at the moon, not yet shining brightly, just coming out behind the branches of a tree. Then delightfully I returned to the house, because my lover came and called me by sweet names.

⟨9⟩ "On the couch usually we met together, because he waited for me there, welcoming me with a smile. I came and sat on his lap while looking into his adoring eyes. Quickly he gave me a flower with his right hand and when I took it, he reached for my breasts. His mouth offered me cheved betel, kissing me on the lips and cheeks.

⟨10⟩ "When the moon was about four meters high, then it was really good to make love. It was not so fitting to do it on the couch, so we moved to the yard. There we sat very close together, drinking and eating, just the two of us. We poured each other liquor and fed each other too".

⟨11⟩ The two ladies in waiting were sitting, facing each other, in front [of the princess] and both were very good in psychology. And a jəṅgi girl sweetly waited upon them with a betel-kit on her lap, sitting in unerring attitude. Everything enjoyable was served on trays, lacking nothing, e.g. citroen leaves as lalab that went with warm dishes ordered at a short notice before.

⟨1⟩ The princess looked happy to hear the conversation of her attendants. There were traces of laughter on her lips, but disappeared quickly like powder [on one’s face] when washed.

⟨2⟩ She was afraid of being called light-hearted. That was the reason that suddenly her sorrow emerged. Resembling the calyx of an asana flower she spoke with a broken voice. Her glance was without glimmer.

⟨3⟩ When it was almost time [for the pamidudukan ceremony] she washed herself and dressed up. Then she was prepared [for the occasion], because the time had come. The moon looked pale and was already at the western horizon, and the clouds were yellowish in colour like that of rust.

⟨4⟩ The clouds were thick and widespread, clearly visible in the last rays of the moon. The lightflashes were only mild, not significant, like the winking of crying eyes with long intervals.

⟨5⟩ The one overvhelmed by love and affliction became more upset, seeing tbe splendour of the ten directions. The thunder boomed so remote, like the yawn of someone woken up from slumber after intercourse.

⟨6⟩ So all the decorations were quietly illuminated [by the sun]. She went to the bathing-place which was grotesque provided with a gate with doors. There inside, the ceremony would take place.

⟨7⟩ There was a pavillion which matched the mar wellous abode of the goddess of love. It was small and isolated, but nicely decorated with carvings. The structure was made of the inner part of blackwood; the roof was superb in being decorated with ivory.

⟨8⟩ The jəriṅ creepers growing on the upper part of the roof were sprouting everywhere, interspersed by those of the asana. The jaṅgas were flowering on the eves. The garagat flowers thickly shaded [the pavilion].

⟨9⟩ There were plenty of stones arranged in the garden in the form of an oblong box with sand of firestones. The yard was never swept and the rubbish debris of surabhi, rajasa and tañjuṅ flowers was there in heaps.

⟨10⟩ The princess went there, looking like a withering pandanus flower, which was almost dry. Passion was marifested more and more in her heart which was soft from yearning for King Krəṣṇa.

⟨1⟩ "Ah, my dear one who went away when I woke up from my dreams by [the rumblings of] thunder. If there are things that disturb you, look for [me] in the pandanus flower. If you disappear in the thick clouds of yonder, let the kalaṅkyaṅ bird call [me]. If you disappear in the folds of letters, then inform [me] and I will obey the directions of the writing pad.

⟨2⟩ "It is true that you are a divine king, and everything around you gives rise to beauty. In the beginning of the month, the atmosphere is so distressing as if clarity be darkened by haze, the embodiment of thunder in the boat is shaken by the onslaught of the rumbling swell. Your charms lie in the enchantment of the rainbow created by the last rays of the setting sun.

⟨3⟩ "Your image in the picture is small like a dwarf. Not all the body is [in the picture], only the face is clearly seen. In the mirror you are seen standing on my breasts. You are always in my mind and if I think of you, tears well into my eyes.

⟨4⟩ "Whatever may happen, please come and cut away all my fears due to my love [towards you]. How could I find the fulfilment of my love, because it is so difficult [to attain] and there are so many obstacles. I know that the bee cannot kiss the campaka hidden in the hairknot. Why should not the bumblebee, desiring to touch and caress the jaṅga flower, disperse an ear-ornament?

⟨5⟩ "My dear, I know that you want to see me when I am naked, for sure you want to see my waist, which shape is only visible through the wrappings of the waistband. And you will be so delighted to see my belly uncovered while I am dressing up the hairknot. In fact [I will] agree to give you chewed up betel straight from [my] lips.

⟨6⟩ "Ah, the significance of family relationship is meaningless, the fear in my heart breaks them apart. In the kakavin (poems) it is said that the ashes of men are the same as the powder of the pandanus flower. My brother, in the letters, although we breathe the same air, [the wind] separates the flowers. It is better that they [the flowers] be in the same place, unseparated. Not just staying in a house with just a picture".

⟨1⟩ When the princess was in tears, a messenger of her mother arrived (at that time). She came and sat beside her and spoke in a friendly manner, her words full of wisdom and expedience.

⟨2⟩ "My dear child, I am the messenger of your mother, and I come to give you advice. Your mother said, that you should consider [it] carefully to meet the invited one as soon as possible.

⟨3⟩ "O, my dear, you must dress up quickly. The time agreed upon has arrived when darkness falls at night, and the clouds are thick in the sky with occasional thunder.

⟨4⟩ "My dear, what would we do? Have you thought of one good course? Have you chosen a friend in the undertaking or have you thought of other ways or possibilities?

⟨5⟩ "When you fail, my dear, I fail too. Clearly all my family will perish. Also all the relatives and friends will be finished. Who should not be afraid of being caught in planning [an escape] ?

⟨6⟩ "Your escape at present is indeed extremely difficult. What good guidance and excellent directives should be taken? All the doors are carefully watched and the guards in the palace compound are well-armed.

⟨1⟩ "I have an idea, my dear. You have to go in the disguise of a lady-hermit. Your hairknot should be tied in the way of a lady-hermit and your beautiful breasts should be covered by a veil. Use ashes sparingly on your cheeks to conceal your lovely face, so that you will not be recognized. Walk slowly wearing a nice waistband in the disguise of a lady-hermit.

⟨2⟩ "Your mode of escape should be considered [carefully] if [the aforementioned] is not good enough. Refuse it, but if it is alright, let us do it. So, my dear, take off your kain, and wear this cloth, tie the waistband tightly. Throw away all the ornaments of your hairknot, e.g. the ribbon of silk, the jasmine-flowers, and also the ear-ornaments. All your behaviour as a princess should be hidden, so that [you can] pass all the obstacles that may arise".

⟨3⟩ The exalted princess replied (to the words of the maid-servant): "My sister, why should I disguise myself as a lady-hermit, as you say? It will not do, do not expect too much from it. For a kṣatriya it is better to die for the purpose of attaining his or her aim, and that is by upholding the correct way. So, look at those, vhose heads were severed, because they fought for the honour of a kṣatriya.

⟨4⟩ "Let them attack me, sister, if they discover my plan [to escape], but me only. It is already known and everybody talks about it in the city, moreover in the palace, that I do not look forward to the wedding, and that I hate the golden umbrella. I am afraid I am trembling from love, why should I be in fear to bear about danger?"

⟨5⟩ The maid replied: "What use are luxuries of the palace, if you have to loose the love of whom you send letters and poems? It is difficult to decide of going along with someone who claims to be a good friend, but in the end lets you down, [only because you are] afraid that people will talk and gossip about you and raise their eyebrows?

⟨6⟩ "It is better to live in peace in a hermitage in the village with a temple full of vuṅu flowers, and to enjoy life together, even in danger of being traced by the father. [It is better] to go in hiding in a house in an isolated place, unknown to relatives, then waiting for a messenger to come with an order to come home to pay respect [to a husband you do not love] ‚

⟨7⟩ "Ah, my dear, I talk rubbish. Well, give your decision to be carried out. It is better that you break out, my dear, and do not be long. Take heed to the words of your servant. Truly, King Krəṣṇa without fail and for sure, will be waiting. I will go ahead to inform him, where to find you and about the danger".

⟨8⟩ The words of the maid-servant were friendly and made good impression in the heart of one planning to escape. Moreover there was the chance [of escape by mixing up with] people going in and out. All her trusted lady companions waiting upon her, asked her leave to sleep, but the princess nicely refused to retire.

⟨9⟩ Furthermore, her mind was not as ever before, she was occupied with the plan of escape. There was no paper on her lap anymore, which she brought along to read withi nterest. She set aside the book together with the young yellow coconut away from her (breasts). The young yellow coconut was a baby-doll she was nursing. Now she stopped nursing it.

⟨10⟩ After she took off all her clothes and ornaments that might betray her, and already dressed in disguise attire, she stood up. Facing the direction of her father’s quarters, she made her salutations respectfully. Then she went away quietly, only accompanied by her maid-servant, pretending to go to the garden. After a while, she walked as quiet as possible, as if she was pulled by [the power of] love.

⟨11⟩ She passed all the obstacles [of the way] without mishaps. She passed through a secret door, and quarters of womenfolk [of the palace] was already far behind her. Tbe fear that invested her heart disappeared and turned into encouraging expectations of happiness. It was as if she bad just crossed a deep and dangerous river. Her heart beat faster from excitement.

⟨1⟩ Madhusudana (King Krəṣṇa) had been waiting for a long time. Then the maidservant who went ahead came and informed him of the arrival of the princess, briefly and softly.

⟨2⟩ Quickly King Krəṣṇa came to meet Princess Rukmiṇī who walked wearily. He (came and) took her in his arms and carried her into the wagon and then speeded away.

⟨3⟩ The enjoyment of happy feelings, love [etc] if mixed with danger could push aside emotion. It was true that they were sitting side by side very close together, but their minds were in uproar and fear.

⟨4⟩ King Baladeva received the word from King Krəṣṇa to stay behind, to oppose the king of Cedi as long as possible, because for sure he would be furious and would want to attack.

⟨5⟩ Who would not be struck by great sorrow, if he lost something valuable that disappeared through his fingers. Furthermore he was so close to his gaol. The sorrow of King Cedi was like that.

⟨6⟩ When it was known that Princess Rukmiṇī escaped from the palace, all the people (of the palace) were in uproar. "What has happened; why and what is this. It is so and so," they said, without knowing the facts.

⟨7⟩ [A messenger] came to King Bhīṣmaka, without observing time and regulations. He talked already before paying his respect, telling what he knew about the princess.

⟨8⟩ The people conveyiṅ the message that the princess had disappeared, came in steady count. King Kresna was accused to be the person behind the misconduct [namely] takiṅ avay the princess like a thief.

⟨9⟩ King Bhīṣmaka could not speak, when he heard the reports of those people. He wanted to stick to the instruction of religious knowledge, [namely] only to believe in the reports after due investigations.

⟨10⟩ There were some doubts that perhaps Princess Rukmiṇī had gone to the king of Cedi, because she was in love, she could not wait for the proper procedure [to be carried out]. It is the logic of women, wrong action which brings no happiness.

⟨11⟩ That was what he firstly considered. At last the report of those who saw the princess leaving was verified and clear. She had quietly disappeared to join King Krəṣṇa.

⟨1⟩ So it became clear that the princess had gone. Soon the news spread and became known everywhere. The orchestra ceased instantaneously, and numerous people were on the road coming and going uproariously.

⟨2⟩ They said that clearly there would be a great war. The king of Cedi obviously would be extremely angry, and those in anger usually are ready to die, because a courageous man would not tolerate insult.

⟨3⟩ On the other hand it is appropriate to consider the facts. The princess is a match for King Krəṣṇa, therefore in short ’let us leave it that way, because it is appropriate. If not, the country will plunge into chaos’.

⟨4⟩ "Ah, you only say to save the (mind of) weak people. Your mind is not the mind of a kṣatriya. Krəṣṇa is insolent, and a lion is never afraid, but quick in temper when facing in enemy. The enemy will be torn apart. Why should we be afraid?

⟨5⟩ "Because if you are soft-hearted in cases of improper conduct, the world would be permissive, because there is no punishment. In brief, kr̥ṣṇa should be sentenced to death, because it is proper like that. There will be many unruly people, if [Krəṣṇa’s] behaviour is tolerated.

⟨6⟩ "Moreover it is said, that there is something in the scriptures which says, that his behaviour is not that of a king, who should be always cautious [in his conduct]. Well, just look, even a herdsman knows how to rule. Just look, if there is a naughty cow, he does not hesitate to beat it up.

⟨7⟩ "Well, well, if I have to reply to your noisy talk, [listen to this]. King Krəṣṇa is well-known to be a lion [amongst men]. If you hunt him, he will be far from afraid, and those hunters are far from being courageous.

⟨8⟩ "Even if they are courageous enough, their death is obvious. Just remember those demons! The greatest amongst them was Kangsa, they were all killed. [Kresna] was known as the most elevated conqueror who gave service to the three worlds, because clearly he is known to everybody as the manifestation of god Wisnu”.

⟨9⟩ Thus they said, but nobody took notice or had the time [to notice]. East, west, south and north quarters were in uproar, and the noise spread and swelled endlessly to other directions dangerously.

⟨10⟩ Well, the king of Cedi was overwhelmed by great sorrow, and his friend in distress was no-one else than King Jarāsandha, who was also exceedingly sad. Quickly they held a conference and soon they prepared themselves [for battle] as quick as possible. Numerous were the officers and soldiers, who came well-armed waiting for orders.

⟨11⟩ The conference did not take much time to decide, that only Krəṣṇa had to be hunted, searched and destroyed as soon as possible. Because the decision was taken so quickly and based on anger, there was no policy of secrecy.

⟨1⟩ Then Prince Rukma came to make his audience in the palace, as soon as he heard of the disappearance of his younger sister, namely secretly leaving [the court] in a very wicked way. Janārddana (Krəṣṇa) had cut the eyes and broken the rope, bringing about great sorrow. That was the reason that Prince Rukma came to his father to talk.

⟨2⟩ He came before the heroic king Bhīṣmaka, who could not speak freely, because he was holding back his tears. His throat seemed to close, as if a kudu fruit was stuck inside, because of his great sorrow. Therefore he was out of speech, clearly he was very upset.

⟨3⟩ "Please, accept the homage of one who is full of sorrow, but at all times kissing the feet of Your Majesty. It has been a long time, that Your Majesty is out of composure as if without life, because of the mishap with Rukmiṇī, kidnapped by the infamous villain Krəṣṇa, a king lacking good guidance, foolish and full of pride, [only] because people regard him as king.

⟨4⟩ "Like one walking with a stick feels he has knowledge of religion, whilst in fact he knows nothing about manners. For sure he (Krəṣṇa) knows that it is wrong to break the privilege of other people, because a person who is very foolish and unintelligent is never spoken about, [but everybody speaks about Krəṣṇa]. A blind man, how [on earth] could he know the difference between good and bad behaviour?

⟨5⟩ "However, Prəthukirtti the mother of Rukmiṇī is a wicked woman. How could she know what good and bad actions are. Your Majesty is influenced [by her], why should my lord regard that act [of Krəṣṇa] as good? It does not do any good to regard [Krəṣṇa] as good.

⟨6⟩ "Thus the duty of a ’man’ is to have mercy towards his own folk, [namely] those who are devoted to him, the property of his wives who are good of conduct, very devout and faithful. Even if he is rich and young, of good conduct, it is appropriate to follow all his actions".

⟨7⟩ "Look, my child, think! How could people like me, a king, agree with the ways of an extremely debased and wicked hooligan. However, because your nature is satya (good or true), you should think only good [of others]. It is always forbidden for a king to be false, because it is exceedingly bad.

⟨8⟩ "Bear [always] these words of mine in your mind, and re-affirm them. Concerning the misfortune that has befallen you, my child, I know that. You are in a better position [than I am], because you will not be accused by the whole world of misconduct. The one to be blamed for [all these] will be me, and I will accept that.

⟨9⟩ "As for the case of being deceived, again it is not you [that should take the blame]. You have to see it in this way. There is a story from the ancient past, namely that of the renowned Rāmabhadra, who was also an incarnation of Wiṣṇu. Even Rāma was brought into great desolation by a golden deer.

⟨10⟩ "The meaning of my words is this. Do not grieve too much, my child. The mind is the reason for filth, but the mind is also the means for its cancellation. It is true that water is the carrier of impurities, but it is also true that [impurities] can only be washed away or purified by water.

⟨11⟩ "This sorrow we suffer now, clearly will change into happiness. In the mind there is nothing that can equal bewilderment and perplexity. As long as there is body-consciousness, then there is the belief of enjoying a happy life, but one does not know that he is blinded by matter, and forgets entirely [the soul].

⟨1⟩ "Well the truth about people who do penance and worship [deities] for want of wealth and jewellery; also making long journeys by boat, leaving behind their wives and children only because they want gold and silver, and when they become the lords of wealth, possessing all kinds of excellent precious stones and richness, is, that in ’dharmma’ it is better to be without. These gold and silver are useless.

⟨2⟩ "Let me tell you about the king of Wallabha and his ministers and officials. The reason for his sorrow, the fall of his government, and the disappearance of all traces of his good conduct, e.g. his prayers in the mornings and evenings, his worship has no faults [and everything] is in accordance with the regulation of the Lord, but his aim is only worldly power. That was what he obtained, but not for long, not for all times.

⟨3⟩ "Also the divine teacher Kaśa, who was renowned throughout the world. He had many pupils, young obedient priests and widows of the nobility, then he enjoyed [the widows], and gave away his peace and was very keen [in beautifying himself] by blackening his teeth [etc]. He wanted to enjoy the fruit of the future now.

⟨4⟩ "Thus is the story of the life of Priest Kaśa which was very difficult and full of daṅers. The harshness of destruction was experienced. If one is thoughtful about the benefit of truth, it will be difficult [for bad influences] to get near, but if in times of lackiṅ lands, one’s limbs are weary, then he will fall. Only a [few] months can he enjoy [life]. How much enjoyment could he get? Not very much.