Rabu, 02 Mei 2012


CANTO 92-98

[Canto 92]
  1. Thus is His order (of life): enjoying pleasure in the Royal compound attaining all desires of the heart, not selfish at all, not forgetting the care for the welfare of others (especially) for the weal of the realm. Young to be sure now, (and moreover) burdened is He, but then being Sugata (Buddha) in the body, he is rich in wisdom. On account of wisdom's paramount power is (to be considered) pure His killing of the rascality of miscreants.
  2. Not ending is His manfulness, on the other hand His magnificence reaches the heavens. Verily he is the Illustrious Girinatha (Shiwa) incarnate, who used a birth in Him (in order) to work for the world's welfare. It is clear one meets with disasters (if) opposing any of His orders, (if) erring in the set task. Expunged are the stains, exactly, (as soon as) are seen and also spoken to (by the King) those (who) always (regularly) enter into the Presence.
  3. Such is the cause that the Prince's excellence is renowned, praised in the three worlds. All people, middle, excellent, low, equally are uttering songs of praise. Only this is their prayer: hereafter lasting with the life of a mountain may He be, the shelter of all the world, that he verily may imitate the great age of the Lords Sun and Moon, shining over the earth-circle.
[Canto 93]
  1. All honoured scholars in other countries make verses in praise of the Illustrious Prince. The Illustrious Buddhaditya, the honoured bhiksu (Buddhistic monk), His work is a bhogawali (panegyric) of shlokas (Sanskrit verses) with great variety. In Jambudwipa (India) now is His place, named Kancipuri (Conjeveram), Sadwihara. And the honoured wipra (brahmin) named the Illustrious Mutali Saherdaya brings praise in shlokas (Sanskrit verses), pure.
  2. Not to mention the honoured scholars of Jawa-land, all there are of the honoured ones, in the books of learning clever and most learned, equally they discuss making shlokas (Sanskrit verses). Then there are wawacans (narrative poems), Their places now, for making descriptions. The first (subject) that has its place in the prashastis (charters) is the Prince's praise, the work of the honoured sudharmopapattis (assessors in charge of eminent ecclesiastical domains). The honoured ones who know how to sing, songs are made by Them, making laudatory poems, spread generally in the Royal compound in the Interior.
[Canto 94]
  1. The mind of the honoured one by parab (call-name) Prapanca was carried away, seeing the other poet-masters in the Royal compound, to take part in describing the Prince's glory. Not by far his making of verses is generally spread in the durbar. Only praise at the Feet of the Lord Girinatha (Shiwa) is the use of it; that it may be taken delight in! For nothing else is his prayer, (only) for the good of the world, in the first place for the Prince's stability in the realm.
  2. In Shaka mountains-elephants-sun (1287 = 1365 A.D.) in the Ashwayuj-month (September-October) at an auspicious time by full moon, then was the conclusion of the rakawi (honoured poet)'s making a description of the Prince's worldconquering rule in the realm. How many districts were noted! The purpose thereof is that, put into a book, it would have the name: Desha-Warnana (Description of the Country). It is hoped that it may be a reviver of the Prince's delight (in the poet), that he may remember him who for a long time was bringing veneration in poetical form.
  3. Without fruit now has been this long time of at times composing kakawins (poems in Indian metres), having for result (only) words on the writing-board. The first of them was: Shaka-years (Chronicles), the second: Lambang (Allusions), at the completing of that: Parwa Sagara (Ocean of Tales). Such now was the fourth: Bhisma-Sharana (Bhisma-protection), the last of them: Suqata-Parwa-Warnana (Description of Buddha Tales). Lambang (Allusions) and Shaka-Kala (Chronicles) are [those that are] reverted to. The way with them is: to add to them, they are not yet finished.
  4. His purpose in doing so is: that there may be increase in the celebrating of our lord in poetry. Yet he has not deeply penetrated into poetic art. How great is the (poet's) submissiveness and Protector-love! These are the causes that he feels constrained to join the honoured praisers of his lord. Shlokas (Sanskrit verses) and kakawins (poems in Indian metres), kidungs (Javanese poetry) are (all) in praise of our lord, with as principal Desha-Warnana (Description of the Country, i.e. the Nagara-Kertagama). His (the poet's) stake only is now: shame. No doubt he becomes an object of ridicule. What is there to be done about it? One has to put up with it.
[Canto 95]
  1. The aspiration of a person always disliked by the noble ladies, awkward, of the country. sullen, without enough cheerfulness, chilly, deficient in agreeable speech, is: sincerity, faithfulness, virtue only. Love is gone, that is disregarded. What is that? What is the purpose of that knowledge of Smara (Cupid)'s precepts? It is of no use.
  2. For that reason he abstained from sensual pleasure, he was not closely bound up with activities. Blind, deaf, not noting beauty; that he was disliked by the maidens was disregarded. The wise words of the great munis (sages) only were what was treasured in his heart. All the time he was practising the kriyadwaya (two religious observances). Therefore now he has preferred to leave (the Court).
  3. That undertaking is not different from (the resolution of) people going to exercise asceticism in a mountain-forest, pushing their way (into it). He built a country house, a pahoman (fire offering place), retired, with pleasure attending to the tuturs (religious books). Komalas (Mallotus philippinensis, Monkey face tree) form its yard, on the other hand asana (Pterocarpus indica) is the plantation, high. Kamalasana, such is the name. Already a long time it has been attractive (to him).
[Canto 96]
  1. Prapanca (passion): divided as to fellows. Fault-finding: sayings of the ceced-bird. Perplexity: the cheek is separated from rest. Insolence: suddenly all kinds of merrymaking.
  2. The order of the past is the order that should be followed, not correct is not to follow the tuturs (religious books). Conscientiously mind the fables, the order of existence; to be kept down is passion, unceasingly arising.
[Canto 97]
  1. With a blemish pu (Sir) Winada is striving, striving after gifts extensive, eventually gold. Penetrating is sangsara (distress) into the course of life, renunciation as to sensuality is delight.
  2. The renown of the honoured Winada is: aspiration, to be given gifts without anxiety. If one gives, it causes intensity of emotion; keeping vows strenuously gives (good) guidance.
  3. Fighting, verily brave he is in the struggle: his struggle just now has not yet come to an end. How could he desist, devoid of striving; his striving is to be a hero, the first of his equals.
[Canto 98]
  1. As to the common kawi (poet) by parab (call-name) Winada, observing tapa (asceticism) and brata (religious vows), kerta (good conduct) only is kept in mind. Friendly, he loves who are devoted to him, he is indifferent to those who are tired of him, and he turns away from action. He renounces (mere) pleasure and luxury, in order that may be found all those things that give pleasure (by) being useful. He does not mind, seeing that the conduct of that commoner Winada is blamed in the Interior.

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