NEGARA KERTAGAMA CANTO 63-69

NEGARA KERTAGAMA

CANTO 63-69

[Canto 63]

1. In the morning the Illustrious Protectors are to be described, coming out in company, giving audience to retinue and mantris (mandarins). The aryas (Honourables) were the most excellent ones of those who entered into the Presence, and the common patihs (vizirs), in order in the witana (hall), sitting on their places. There the honoured mantri apatih (mandarin grand-vizir) the manful Gajah Mada entered into the Presence. Bowing humbly he spoke that: There is a Royal function, to be deliberated upon is this function now, do not be negligent.
2. The Order of the Illustrious Protector the honoured Illustrious Tribhuwana Wijayottunggadewl, renowned, is: the shraddha (posthumous ceremony) of the Illustrious Rajapatni, the coming conclusion, should be performed, Illustrious Princes of the Royal Family! The completing of the ceremony should be in a Shaka time with the head: colours (4: 1284 = 1362 A.D.) in the Bhadra-month (August-September) . All Illustrious Protectors, so it is said, should offer food; they should be accompanied by the common old mantris (mandarins).
3. Such were the words of the honoured eminent mantri (mandarin). They came to an agreement, giving pleasure to the Illustrious Princes. In the evening arrived then, entering into the Presence, the common dapurs (rural communities) Aputih and Sujyana the most excellent of them, clever, and the mantris (mandarins) anyone who had been given cultivated land to be in his charge, having for principal the arya (Honourable) Ramadhiraja. No other thing but the sum of the outlay, what was ready and available, was discussed in the Illustrious Princes' presence.
4. This being finished, almost had come Bhadrapada (August-September). In the dark moon of Shrawana (July-August) then is to be described: all the multitude of the artisans there, making plaited bamboo-work, fashioning the sthana singha (lion-throne) in the wanguntur (main court-yard) , setting aside those who carved wawans (carriers) for food, bukubukuran (all kinds of tower-like structures) and figures and things of that kind. Took part also the smiths of daqdaps (embossed coverings) of gold and silver, all of them bestirring themselves the more in their respective customary occupations.

[Canto 64]

1. Now came the propitious time. Finally was ordered according to rank that sabha (durbar), blameless. There in the centre was a witana (great hall), splendid, ornamented in the form of a prisadi (towering structure) high. United (with it) now was that one with the stone base, with pillars made red, beautiful, with the ridge of the roof decorated, glorious, for together they had their places opposite that singhasana (lion-throne), most wonderful.
2. West was a mandapa (small hall), with pralambas (hangings), constructed to be a place for the Princes, in company. North now were the tratags (covered stands), select, going round eastward, with elevated stages at the back. The wives of the mantris (mandarins), bhujanggas (gentlemen of the clergy) and wipras (brahmins) were those for whom were destined their benches; already they were filled. There in the south was the group of the retainers. Their tratags (covered stands) were innumerable, in great variety, with storeys.
3. Now the order of the Royal function was the utmost of Sarwajna (the Omniscient)-worship, superior. All honoured wikus (ordained priests), Buddhist tantragatas (Tantrists), were witnesses of the mandala (cosmic circle) drawing. The principal was the sthapaka (abbot) the honoured purohita (Court-priest), diligent in the eminent dharma (domain) of Nadi. He had received awesha (inspiration), was virtuous, true, accurate in the learning of the three tantras (esoteric doctrines).
4. As a consequence of His age, being one thousand months, in his earthly existence, unremittingly practising tutur (religious lore), there was a defect of His in his earthly body; but then, eminent disciples, numerous, entered into the Presence. There the mpungku (monsignor) of Paruha was celebrant: towards the right was His march in reference to the mandala (cosmic circle). Mudras (ritual gestures), mantras (sacred formulas), japas (incantations) in accordance with the correct pronunciation were practised, causing fixation of the thoughts.
5. At the waxing moon, on the twelfth night, they invited there that swah (soul), sutra (sacred texts) recital was performed and homa (fire offering) worship, on the other hand also parishrama (amphidromy); they were (only considered) complete at the arrival of the swah (soul) again (on earth). The honoured holy puspa (flower effigy) was worked on with yoga (concentration); in the night was performed the eminent pratistha (placing) ceremony. The essence of dhyana (reflection), samadhi (meditation), siddhi (supernatural power) was applied by the great sthapaka (abbot).

[Canto 65]

1. In the morning, at the time of the full moon, was the time of Her coming out; her Presence was entered into in the centre of the sabha (durbar). Booming was the kahala-shangka (trumpets and conches) music and on the other hand the padaha-ganjuran (drums) in front, innumerable, in succession. On the singhasana (lion-throne), splendid, high, superhuman was Her place to be saluted. All the honoured common Sogatas (Buddhists), young and old, were already assembled offering puja (worship) according to custom.
2. There now the Illustrious Princes were together entering into the Presence, puspa (flower) worshipping, with their children and consorts, humbly. Took part the mantris apatih (mandarins vizirs), Gajah Mada making the first of them, all of them with their families, entering into the Presence, and the mantris akuwu (mandarins of manors) of the paminggir (borderland), and also the common ratus (petty princes), all who were in the other countries. After having, all of them, submissively saluted, their sitting places there were ordered according to rank and custom.
3. The Illustrious Protector of Paguhan, He now took the lead, offering blameless food. The honoured Illustrious handiwas (sugar-palms) were the shapes of His figures, carrying dukula (silk textile) and on the other hand betel leaves. The Illustrious Protector of Matahun, His figures were white bulls of plaited work, to resemble Nandini, These produced artha (money) and food coming out of their mouths, unprecedented, without interruption.
4. The honoured Illustrious Protector in Wengker was well appointed having for wawans (carriers): pathanis (terraces with pavilions). His food was excellent. Altogether distinguished were their ornaments, magnificent in succession was the money-spending on all sides in the sabha (durbar). The Illustrious Protector of Tumapel, His figures were birds, distinguished, harmonious, with bodies of women. Equally these, everyone on his own day, They were coming out in the brilliance of their minds.
5. The principal was the Illustrious Prince, unprecedented, mount Mandara was His wawan (carrier), the food wonderful. At the time that it was turned round figures : deities and demongroups, went round. Awed were the hearts of the onlookers. Lemboras (carps), uttermost their size, were fitfully moving in a fish-pond, filling it, rushing about in succession. As if sick, drunk on account of the water of the sea, they increased the pleasantness of the sabha (durbar).
6. So then every day there were all kinds of figures, anything that was most eminent; the offerings were the (main) intention thereof (though). To the wives of the mantris (mandarins), upapattis (assessors) and wipras (brahmins) was allotted all that remained of it, justly, one by one. Also the honoured kshatriyas (noble ladies), Royal kinswomen, in the first place were They awarded gifts if there was a possible case for it, apart from the excellent food going round circulating with alt the Royal servants in the sabha (durbar).

[Canto 66]

1. In the morning, so it is said, on the sixth of the days, bhatara (lord) Narapati, with food, according to custom, entered into the Presence, with the honoured kshatriyas (noblemen), the honoured equally eminent ones; packed were the buildings, buku-bukurans (towerlike structures), carried on poles, with storeys. The dharmadhyaksas (bishops), the two, They here had for wawans (carriers) boats, equally painted red-and-black, their size: in shape true ships; gongs and gubars (cymbals) were booming accompanying them, giving pleasure to the onlookers.
2. The rakryan (Right Honourable) the honoured mapatih (grandvizir) Gajah Mada that day also offered offerings, having entered into the Presence. Women continuously indulging in sorrow were His figures, beautiful, in the shadow of nagasaris (Mesua ferrea), rajasas (Elaeocarpus grandiflora), pressing (each other), intertwining. Mantri aryyas (Honourable mandarins) having charge of pradeshas (rural districts), came along, also common dapurs (rural communities), offering offerings, accompanying them. Manifold were the shapes of their wawans (carriers) with food: there were ships, mountains, houses, fishes, without interruption.
3. Utterly wonderful was the majesty of the Royal ceremony, the extreme end of the highest summit to the utmost. For, on the seven days without interruption money, clothes with food, unmeasured, were distributed generally to the honoured caturashrama (four hermitages), and especially to the honoured dwijas (priests). Joining them the common mantris (mandarins), innumerable, were given pleasure. Enchanted were the jurus (chiefs) of commoners. Taking part were those who got drunk by the working of the liquor (that was) streaming like a flood.
4. Densely crowded were the onlookers from the ten quarters of the world, thick, noisy, without open space. The order of the place of the sabha (durbar) with the honoured ones who offered food there, was looked at by them, pressing (each other), trying to be the foremost. The Illustrious Kings in the witana (great hall) there danced with binis (women), binis (women) only were the onlookers, entering into the Presence, equally seated, in heaps, in rows, filling-up (the space), Some forgot what they were doing, marveling, looking on.
5. Whichsoever feast could give pleasure to the common people there was arranged by the Princes, in a word. So the widus-amacanqah (story tellers), rakets (dancing players), till all there was of common gitadas (singers), every day. Something different were the bhatas mapatra yuddha (warriors eager for a fight). Natural were the men dancing about, for they were frightening, at the same time causing merriment. In the first place the gifts for all kinds of mendicants without interruption caused delight for all the world.

[Canto 67]

1. As long now as the Princes' activities, performing the shraddha (posthumous) ceremony, celebrating the honoured Deceased One, lasted, so long without missing they were causing pleasure to the Illustrious Rajapatni, for whom the ceremony was performed. May it have for result Her favour for the prosperity of the Illustrious Prince's reign! The honoured Illustrious Rajasanagara may be vanquishing his enemies, with for limit Moon and Sun!
2. The morning was the time of the coming, offering puja (worship), of the common Buddhists: they released the honoured one who had been worshipped. Prajnaparamita was (the name under which She made) Her appearance, having gone home to the Mahabuddhaloka (Great Buddha World). The honoured holy puspa (flower effigy) itself was quickly put away; that done they went home with all accessories. All the carus (offerings), the ganjarans (gifts) too were divided generally among the retinue-group.
3. At ease, purified were the Princes' hearts at the end of the ceremony; there were no troubles. Only Her dharma (religious domain) here was intended, at Kamal Pandak, to become perfect. Naturally it had already had the bhumishuddha (ground purification) rite in Shaka fire-seven-sun (1273 = 1351 A.D.), in the past. The honoured Illustrious Jnanawidhi, having performed it, next had a brahmayajna (spiritual offering) performing puja (worship).

[Canto 68]

1. Such was the case of that kamal (tamarind tree), known on account of a tradition, fixed, and the Illustrious Panjalu-Protector in Daha, the moment of Yawa-land (Java)'s going into two halves. The Illustrious Airlangghya (Erlangga), He caused, in His love for his children, the honoured two Prabhus (to be).
2. There was a Buddhist of Mahayana-brata (vow), a past-master in tantra (esoteric rites), a yogi (concentration-adepts) master, the honoured one residing in the centre of the graveyard at Lemah Citra, called on by the world, the honoured one who arrived in Bali on the water-way, treading the water of the sea, fearless, celebrated as the holy mpu (Sir) Bharada, knowing the past etcetera, the three ages, firmly.
3. This rahyang (honoured holy man) now, being asked as a favour to divide into halves the land, was not unwilling. Its limitation was this, decisively marked by Him: Water of the Jar out of the Sky. The west-east (line) extended to the sea, with the halves, north and south, not far away (from each other), seemingly far away (though), with between them an ocean, at the moment that Java-land got two Prabhus.
4. Here at the top of a tree, so it is said, the eminent tapa (anchorite) came to a stop out of the heavens. So then the desha (district) of Pulungan now was the place of the putting down of the Jar, well-known in the world. He was arrested by the height of that kamal (tamarind tree) at its top, holding up the gown. Such was the reason for its being cursed to become small, of a nature to have its place in the interstice.
5. To be a beacon was the function thereof, the beginning of the people's, all of them, becoming afraid to leave their respective dwellings. The reason for it to be fashioned as an eminent dharma (religious domain) was: in order that again the land of Java might become one, that orderly it might have a King, that as one country it would be known in the world in future, not going to deviate. It was to be a token of the Illustrious Prince's being a vanquisher of all countries on earth, being a universe-swaying Prabhu (consecrated King).

[Canto 69]

1. Prajñaparamitapuri (-compound), such was the indication of the world for the honoured holy eminent dharma (religious domain). A Prajnaparamita-ceremony was performed, the Illustrious Jnanawidhi had the pratistha(establishing)-ceremony, for he was a scholar, old, a tantraqata (tantrist), having received awesha (inspiration), knowing all agamas (religious doctrines). Manifestly the holy mpu (Sir) Bharada had incorporated himself in Him, causing delight of the honoured Princes.
2. Also now this one in Bhayalangu is Her place, of the honoured Illustrious Rajapatni, being placed in a dharma (religious domain). The rahyang (honoured holy) Jnanawidhi was sent once more to perform puja (worship), the bhumishuddha(ground-purification)-ceremony, with the pratistha(establishing)-ceremony. The reason for it to have the name Wishesapura (Paramountcy compound) is: at its being undertaken it was intended that it should be greatly had at heart. A great mantri (mandarin) was commissioned to take care of it, demung (chamberlain) Bhoja, young, diligent, clever.
3. Spread are Her places of being offered puja (worship) fashioned as caityas (small sanctuaries, shrines) , excellent, in all deshas (districts ) . As many as there are waishyapuris (gentlemen's compounds), pakuwons (manors' places), people observe the cult of the Illustrious Great Rajapatni (Royal Lady). Every Bhadra (August-September) She is being offered puja (worship) by amatyas (weIl-born people); the gramas (villages), all of them, are submissive. She enjoys Her heaven, having a grandson paramount in Yawa-land (Java), a Monarch.