INTRODUCTORY REMARKS.
The wife of Santánu, king of Astína, dying on giving birth to Déwa Bráta (Bísma), Santánu asked Pulásara, the Prábu-Anom (or younger prince), of Wiráta, and brother-in-law of Mángsah Páti, prince of that country, to allow his wife Ambarsári, who at that time had a child (Abiása) at the breast, to suckle and so save the life of his infant boy Déwa Bráta.
Pulasára, offended at the proposal, went to war with Santánu, but was afterwards persuaded by the Déwa Sang yang Naráda to comply, on condition of Santánu resigning his kingdom to him; to which Santánu agreed. Pulasára, when his son Abiása was grown up, gave him the kingdom of Astína, and turning hermit, went and passed the rest of his days on the mountains.
By his wife Ambalíka (the old maiden daughter of Baliétma, a hermit of Gúnung Chámaragándi, whom he was forced to marry against his inclination) Abiása had three sons, viz.
- Drestaráta, who was blind.
- Pándu, whose head was inclined to one side.
- Aria Widúra, who was lame.
Pándu, the least exceptionable of the three sons, being raised to the throne, Abiása turned hermit, and went and passed the remainder of his days among the mountains.
On the death of Pándu, Drestaráta persuaded his father Abiása to allow him to rule the country during the minority of the Pándáwa (or five children of Pándu). These were Dérma Wangsa, Bíma, and Arjúna, born of his wife Déwi Kúnti, and Nakúla and Sedéwa, born of his wife Déwi Madrim.
Drestaráta however afterwards persuaded them to go to a wild uncultivated place called Amérta, and establish a kingdom there, furnishing them, for that purpose, with the requisite implements, and a thousand men to enable them to clear away and cultivate the country.
Through the assistance of Mangsáh Pati, the king of Wiráta (uncle to Abiása), the country of Amérta was completed; but not until the thousand men had all been devoured by demons, of whom Párta was the chief.
Drestaráta retained possession of Astína, and afterwards resigned it to his sons, the Kuráwa, in number ninety-seven.
The hundred was completed by the addition of Kérna, the son of Déwi Kúnti before marriage, by Batára Suria, and of Jaya-dráta and Aswatáma.
The incarnate Déwa, Krésna, having been deputed by the Pandáwa, whose part he takes, to propose to the king of Kuráwa an equal division of the kingdom of Astína between the Kuráwa and Pandáwa, and his proposal being rejected, the Pandáwa go to war for the kingdom which was left them by their father, and which in justice they ought to have had. The Kuráwa are ultimately beaten, and the kingdom of Astína recovered by the Pandáwa.
The scene of the poem lies chiefly in the hostile plains of Kuruksétra, close to Astína, whither it sometimes shifts. The time of it is about a month, the same being the fifth of the year.
The poem opens as follows:—
(Measure Jagadíta.)
1. In war 'tis the prayer of the brave to annihilate the foe,
To see the braids of fallen chiefs scattered like flowers before the wind.
To rend their garments, and burn alike their altars and their palaces,
Boldly to strike off their heads while seated in their chariots, and thus to obtain renown.
2. Such was the prayer (of Jáya Báya) offer'd to the three worlds for success in battle;
Such was the resolve of Batára Náta[146] against those whom he knew to be his enemies.
And the name and power of Padúka Batára Jáya Báya became famous throughout the world,
Confirmed and approved by all good men and by the four classes of Pandíta[147].
3. The lord of the mountains descended with all his Pandíta,
And the prince approached him with respect and a pure heart.
The deity was pleased, and said, "Aji Jáya Báya," be not afraid:
I come to thee not in anger, but according to thy desire, to endow thee with the power of conquest.
Awigno mastutina masidam.
(Tem bang Jágadíta.)
1. Săng sūră m'rī ayā|niă rīng sămără mā|yoănĭ ĭlăng'ăni kāng | părāng-mŭkă ||
Līlā kēmbăng ng'ŏrā | sĕkār tăjĭnĭ kĕsā|nīng'ări pĕjăh hĭng | rănāng'-gănă ||
Urnā nīng rătu mā|tĭ wĭjă nĭră kūn|dănĭ năgărănīng | mŏsū gĕsăng ||
Sāhītiā ŭtĭ tēn|dăsī rĭpŭ kăpāk|ka nĭrătā sŭ|ră sŭsrămeng lăga ||
2. Da samangkana kastawa nira tekeng tri Buana winuwus jaying rana
Kapia sabda Batara Nata sa mosu nira tekapi huwusnia kagraha
Ng'ka lumra ti tohor ta Paduka Batara Jaya Baya panangga hing sarat
Mang'go sampun ninastoakan sujana len duijawara Resi Siwa Sugata
3. Ng'ka ragrian tumurun Batara Giri Nata lawana sira sang'gia len resi
Yetna s'ri pamasa mamurista mang'argia ri sira sang'a chintia nir mala
Yekan tusta mana Batara sa wuwus Aji Jaya Baya ayua sang saya
Ta tan kroda tekangku yen sira saka sung'a wara karananan ka dik Jaya
4. Receive from me a blessing, oh my son Jáya Báya!—Hear me! In thy country
Thou shall become the chief of the whole circle of princes, and in war victorious over the enemy.
Be firm and fear not, for thou shalt become as a Batára.
This declaration pronounced with solemnity, was treasured in the memory of all the holy Pandíta of heaven.
5. Thus having bestowed his blessing, the Batára vanished;
And the enemies of the prince being overcome with fear, submitted to him.
Tranquil and happy was every country. The thief stood aloof during the reign of this prince,
And the lover alone stole his pleasure, seeking his object by the light of the moon.
6. It was at this time Puséda[148] rendered memorable the date, risang'a kuda suda chandrama[149],
When the brilliancy with which the enemy was defeated was like unto the brightness of the sun at the third season,
And the mercy which was shewn to them was like the moon at the full.
For in war he looked upon the enemy, as the lord of the wild beasts would eye his prey.
4. Tang'gap tosna nograha ku ri wukang ku Jaya Baya rang'e nikang Praja
Satiastu prabu chakra wartia kita ring sabuana Jaya satru ring mosu
Tekuan lang'gen'a satmaka na ku lawan kita tulusa Batara ring Jagat
Yekan sabda nira tro telasi nastoakan nira resi sang'gia ring lang'it
5. Sampun mangkana suksma reh nira Batara telasi ramawé ka nograha
Tanduan nut samusu nareswara pada pranata teka rihing mabupati
'Enak tand'li reng sarat maling awah layata wadi risakti sang Prabu
Hangheng tan udi sapsabé wang ng'atajeng teka sumilip pipajang'ing wulan
6. Nowan don Puseda makirtia sasakala risang'a kuda sud'da Chandrama,
Sang saksat ari morti yen Katiga nitia maka palaga saktining musu
San lir lek prati pada sukla pinalaku nahurip pawijil nireng ripu
Ring prang derpa pasu prabu pamanira Yuni Kadung'ola ning parang muka
7. Then Batára Séwa came and said to him,
"This is the time proper to relate the war between the Pandáwa and the princes of Kóra,
A relation which is not intended for the regulation of the country or the conduct of men, but is like síri with burnt lime,
Which affects not the teeth, but gives inward satisfaction and delight."
8. In former times, Naráría Krésna was the friend of Naranáta Pandáwa,
And he urged them saying, "Request from Suyudána, the chief of the Kúru.
"Nothing less than a division of the country of the Kúru:
"If he accede, it is well; if not, a great war shall be raised."
9. Thus having advised he hastily departed, and quitted Wiráta, followed by Satiáki,
He mounted his chariot of swift-footed coursers, which sped through the air as if with wings,
And soon discerned the city of Gajahúya[150], breaking through the clouds. Sad
Looked her waríngen tree[151], like unto a sorrowful wife separated from her husband.
7. Biakta chamana pada Pangkaja Batara seiva mara ng'omastawa sira
Yogya mang'galaning mikat prangira Pandawa maka laga Korawé s'wara
Dan Duran kawasa alip kadi s'ru pama hugi mahapu susu gesang
Mang'so tan sedap panya ring waja tuhon pamurna mang'on resēpi ng'ati
8. Ng'ani Kala Narario Krisna pinaka seraya nira Naranatu pandawa
Sinoé Kara Kinon lumakqua dateng'ing kurupati mang'aran Suriodana
Tan lean don nanira malaku rika paliani pura Nararia Kurawa
Yukpuan pasra atut ta ratqua yedi tan pasung'a karana ning prang'at Buta.
9. Dan mangka sira sigra Sakari Wirata dinolur ri ng'anama Satiaki
Heng'gal prapta tekap nisacti ni turang'ga Nirata nira pinda hanglayang
Kong'ang desa nikang Gajahuya pura awu Kinemol laneng udan riwut
Uruk warnani wandirania kadi soka makemoli paning'gal ling pria.
10. The corners of the gateways seemed to bow as he advanced,
And their turrets to beckon to Janardáni to hasten on.
The branches of the serpent flower[152] waved in the wind, as if in obeisance,
And all the beauty of the city of the Kúrus appeared to enquire whether he were followed by the Pandáwa.
11. But Narária Kesáwa had left the sons of Pándu at Wiráta.
The appearance of every thing on the road was sad: sorrowful was the sound of the bird chúchur,
And the jring plant was drooping and fallen, bearing down with it to the ground the pándan flower;
Mournful was the moaning of the bird walikitádáhasi crying on the branch of a tree.
10. Punchak punchaki gopuran'ia aturang ng'adang'a ri sira mong'gu ri ng'nu
Kadio gir ri tekar Janardana panambahi pataka nekang nawe Katon
Warna nambahi pang nikang bujaga puspa magiu anu mimba kang'-inan
Saksat laxmini kang puri kuru matakoana ri milu Nararia Pandawa.
11. Dan Bahnan kari Pandu Patra ri Wirata tekapira Nararia Kesawa
Yéka soka lang'an ikang awana kunda manang'isa sekal chuchur neka
Mangka j'ring malumi dawu pudaki Pandani ka makilusu aning Watu
Hing hing sabdani kang Waliktadahasi pada manang'isi pang nikang tahan
12. Bright and beautiful was the city of Gajahúya, till it was known that the Pandáwa did not follow.
The champáka flower was full blown and ready to fall;
The faded flowers of the tanjung were caught in the spider's web,
And the dark beetle[153], almost lifeless, in sadness sought the flowers of Angsána, which floated on the waters.
13. Dry was the course in which the rivulet had flowed,
And the stone images looked in sadness at the marks which the water had left on the rocks.
The shell-fish[154] had deserted their covering.
And the dead shells were left on the banks by the retiring waters.
14. Unlike this was the appearance of the ráwas[155], which resembled an assemblage at the paseban[156].
On their banks grew the flower rajása[157], entwined by the suwárna[158], as a golden ornament worn by men.
The white flowered tánjung having reclosed its petals, hung like a closed páyung[159],
And the small fish were frisking with delight in the waters.
12. Kapua sa leng'ang'ing Gajahuya ri tan padulur rira Nararia Pandawa
Hunia champaka malugas Kusuma paksa Malabua jurang nikang parung
Lampus tanjung ng'ika ng'anas layati gantung'i panawang ng'aning jaring jaring
Tan patma Bramara kusa nang'isi layuani ng'asana manot yiriaking banyu
13. Mangkania sani panchurania pada soka ri taya nira sang danang jaya
Unia lek magegeng molat kapenatan rika patini lumot nikang watu
Sangsara Karachakechap mulati pandaga nika ri pipinya tan padon
Ka res res ni susunya mati manolat tiba tiwati mukar juning sela
14. Tan mangka kalang'ang nikang rawarawen Masemu lumiating wang hing saba
Tirania nadar Rajasa kayu suwarna Mamolacti atur gelang kuning
Mang'ka tunjung'i kang sekar wali ping'olani ka pada payung ping'ol
Sarwecha pachuring sunhunbras ika yan pabanyubanyu mang'anti ring renek
15. And as he came close to the city, the approach was cleared:
The wúng'or flowers hung in abundance like reclining pillows,
The tanjúng flower was open, like an expanded payúng,
And the pétung[160] was surpassed by the beauty of the gáding[161] sprouts, which shewed like the gáding flower.
16. And the woods were as if no one could tell whether there was good or bad in them, and the rocks were as if deaf and dumb.
The beetle buzzed at a distance from the flowers of the dádap and the síri, for it knew not the taste of them;
The bird chat-da played like unto the bird kiong[162], when in its glory in the woods;
And the joints of the sugar-cane attracted not the eye.
(Measure Suandána.)
17. Delightful and pleasant were the roads of Astína.
And soon on the plains[163] of Kúru did the good Krésna arrive:
There was he joined by the heroes Kánwa, Janáka, and Narádá,
Who were found by him on the plain, and who entered his service.
15. Sing'gi yan maparek puraraja mahalep alep anoluhi ri nika ng'enu
Banonia Suraga tulis makalasa bari tuwuni nika sinang rateng
Mangka tinkahi patmaraga nika sayana sekara pajeng pajeng dadu
Tan pasri tekapi petung gading bung'nia pada tumota pawahan gading
16. Lir tanuru hihunadika alas apinda bisu tuli watunia ring jurang
Monya Kumbang'i kumbang'i rang'en ado weruha rechap'ika puspa ning seda
Chang'gang chang'ga manuknia chutda nachading kiong atuwa Kalang'aning wukir
Tekuan tan kahanan w'las harep pula nisi paha nika tan lumis mata
(Tembang Suandána.)
17. Leng'ēng gatine kāng | awān sabasabā | nikīng āstina ||
Samāntarā tekēng | tegāl kuru nar|ārya krēsnān laku ||
Sirāng para sūra makā|no'a janakā | dulūr nārada §
Kapāng'gē irikāng | tegāl milu rikār ya sāng būpati ||
18. Immediately the excellent Krésna took the charioteer's seat,
Giving up his own in the chariot to the three Pándita, and making obeisance to them.
They returning the salute,
Inwardly prayed for the welfare of Krésna.
19. The Pánditas were much pleased by Krésna's taking the charioteer's place:
And as they were borne along, they talked of their journey to the King of Astína,
And also discussed many weighty matters,
While mildly flowed their words like a gentle stream.
20. When the worthy Krésna was yet on the plain of Kúru,
Drótarája soon heard of his coming,
And gave orders to clean and dust the palace;
Directing, at the same time, the finest cloths to be spread on the ground from the royal seat, outside, as far as the great square.
21. It was at the same time required of all to show respect.
Such were the orders of Aria Bísma and Dratarástra.
Sakúni, Kerna, Duryodána, alone refused to obey, turning away and shewing their backs.
This they did, perceiving intuitively that the great among men was acting in concert with the Pandáwa.
18. Wawang sira nararya kresna numaring gwaning sarate
Sirang parama sapta pandita gumanti mung'gweng rata
Turawin sira telas winorsita malas mawe nastute
Monagya keni ayu'a sang prabu yan non nera ng'astawa
19. Lengeng alapira daran pinaka sarati yang resi
Tohor muchapi doniran lari mereng narape Astina
Datan'nia juga rakwa gostinéra sarwa tat'wa dika
Lumot wijili sabda sang resi kabe mawerna merta
20. Sedeng anari kang tegal kuru nararya kresnan laku
Rika ta drotaraja sigra rumeng'o dateng sang prabu
Nimitani lebu nekang pura kinon naken busanan
Pada natara wastra mulia tekaring wang'ontur batuk
21. Tuwen pada ginositan sira kabe kinon sambrama
Tekap nira sangarya bisma dratarasta motus tinut
Kunang sira wi'ang ming'e sakune karna duryodana
Apan warui mana janardana sapaksa ring pandawa
22. The various viands in the interior of the palace being prepared and laid out,
Kesáwa[164] arrived before the city.
When grateful sounds struck up from various musical instruments,
As slowly advanced his chariot to the hall of audience.
23. The people, desirous of beholding the royal arrival, and afraid of being too late,
Hurried in crowds to where they might have a view of him,
Adjusting their dress and tying up their hair as they ran along;
And some, who had left the operation unfinished, came with their teeth partly black and partly white.
24. While others, among the women, held up their breasts with both hands,
As if they were going to present them to the exalted among men[165].
Children, too, bore along in their arms their ivory dolls,
And caused them, when they came to the looking place, to acknowledge and bow to him, whom they pointed out as their royal father.
22. Sedeng masaji boga sadrasa samong'gu ring jero puri
Samantara dateng ta kesawa anengarepning kuta
Lengeng tekapikang garangtung ngamapak umong gurnita
Tuwen rata nera rere lakunekan dateng ring saba
23. Ikang wang aharap tumingala risang naréndran dateng
Pada garawalan maring pangu'ngangan wedi kantuna
Ana mahayu kesa ta pana gelung rusak ringenu
Dudu tanga sisik atur inaliwa katen tan tulus
24. Wane tangalayu manag'gari susunya karwéng tangan
Ya pwan sunga keneng janardana aturnya nang'giwakna
Ana nakanakan gadeng makilayu mamhban leng'en
Tekeng pangu ngangan kinon ika mangakua rama aji
25. There were also seen among the throng, those who, leaving off the duties of the toilet, and taking with them their looking-glass and paint-brush,
Appeared as if they were hastening to officiate for the prince.
Others there were, whose hands contained unfinished garlands of flowers, which they had been making, and
Which they seemed to be running to give to his highness.
26. Others ran so fast, that they dropt and lost their garments by the way;
Such was their fear of being too late to see the prince go by.
The overloaded ladders broke down with the weight of people upon them,
And the extended mouths of those who fell prostrate, gave them the appearance of persons under the influence of liquor.
(Measure Basánta tiláka).
27. It would be endless to describe the various sights which presented themselves among the astonished multitude,
Enough that the royal Krésna reached the palace.
But it was not the palace of the King of Astína which he went into;
It was that of the Aria Drastarésta.
25. Wane tanga payas wa'u saha sipatnia mung'geng sadak
Yaya ngotusa mahiasan ni patane naréndra dateng
Mewah tanga ngiket sekar ana ri asta tapwan tulus
Sawang kapalajeng makana kusuman paninjo aji
26. Nian tang hamregen umirakani kenya sak ringenu
Rires nika kasépa yan lumiyati 'alintang aji
Kuneng pwari saraknya mung'ga hirikang Saganya tikel
Datan dua kawedar nekang kadi tutuknya ngato'a bo'ajeng
(Tembang Basánta tilaka).
27. Tāng'ēh ya dīn | kawuning'ān rarasīng | maniīnjo ||
Sīgrān datīng | nerpatī krēs|na rīkāng kadāt-'wan ||
Tūtān dunāng | ri kurunā|ta sīran t'kāngka ||
T'kāni narār|yā dratarēs|tra sirān chumūnduk ||
28. There he found assembled Drúna, Bísma, Krépa, and Sália;
As also Aria Widúra, Dratarája, and Kérna.
Then quickly before him did the Aria place
Viands, served up in dishes of gold set with precious stones, befitting the dignity of a prince.
29. Delighted was the mind of Krésna,
When he saw the hospitable manner in which he was treated by the Aria and by Bísma.
Then came the King of Astína to present him with dainties;
But his coming was fruitless, for Krésna would have none of them, spurning the offer.
30. On which the King of the Kuráwa, addressing the blessed among men[166] in an angry tone thus spoke:
"O! thou pure among men, who lovest to over-rate thyself,
"Disdaining to receive the proffered food which I prepared for thee,
"It is not fit that thou shouldst be numbered among the good and worthy of the earth."
31. Such were the words of the King of the Kuráwa addressed to Krésna.
To whom, in reply, the latter said: "Being deputed by others,
"To accept of the articles presented to me by thee, would be as if I were to take poison,
"Not having yet finished the work I am come about."
28. Ka drona bisma krepa salya kapanggi arpat
Lawan sang arya widura drata-raj'ya karna
Sig'ran sumung'akni kang pasaji nararya
Bogo paboga saha mas mani raj'ya yog'ya
29. At'yanta tustané manah naranata Krésna
Yanton segeh nira pararya makadi bisma
Yekan dateng prabu ri astina sopa boga
Datan tinanggapira Kresna aturnia nir don
30. Yekan panant'wa kurunata risang narind'ra
He sang janardana hade juga denta mambik
Tan tanggamé pasaji nistura tan pananggap
Tan yukti totenira sang tuhu sadu ring rat
31. Naling nirang kurupatin pang'uchap ring Kresna
Mojar janardana t'her puri ing kinongkon
Tan sambramé pang'upakara ritap'waning don
Apan mamukti wisa rak'wana sida karaya
32. So spake the pure among men, losing for a moment the character of a Pandíta,
Krésna then returned home, followed by his principal Mántrí[167]:
And on reaching his residence he immediately kissed the feet of the wife[168] of Pándu,
Who very graciously and kindly received the honour done her.
(Measure Bangsa patra.)
33. As soon as Batári Kunti[169] perceived Krésna approaching,
Her mind suddenly expanded, like an opening flower, but immediately after became oppressed with grief.
Then addressing the royal youth, she said, his coming to her was as welcome as that of the Pandáwas.
She then quickly threw her arms round the neck of the well-pleased Krésna,
34. And immediately told him of all the sad grief and consequent shame which filled her mind,
With a choked utterance and a strenuous effort to suppress the rising tear,
"O! my friend and protector," said she, "thou bringest consolation and comfort to my breaking heart,
"Making me feel as happy as if I were at this moment in the delightful company of all the sons of Pándu."
32. Naling janardana ri sang resi sangga suks'ma
Sang Kresna mantuki niring nira sang sumantri
Prapténg g'reha ngusapi jeng nira pandu-patni
Somia b'wata t'wang'i t'las nira yan panembah
(Tembang Bangsa patra.)
33. Saliyati ra Batā|ri Kūnti Krēs|na wahu datēng ||
Kadi sinekari kāng | t'yās māhār|sa puwarā sekel ||
Atutu rī | n'repa sūnu lwīr sāng | pāndawa datēng'a ||
Karana nirā | tekā n'gol teng | gēk sāng teka marārem
34. T'hĕr awarahi geng ning duka ngande hirisira
Saha wuwus ira mas'ret déning luh lagi pinegeng
Kita tiki bapa tambang kun mariyang regepa lara
Sawulata saguyu m'wang sang pandut'maja saweka
35. Such were the words of the great Dewi Kunti, causing Krésna to shed tears.
To whom the latter, in reply, thus spake: "Grieve not, oh princess,
"What is, has been ordained by the Almighty, whose humble instrument I am."
Thus said, he forthwith returned, and went to the palace of Wára-widúra.
36. Leaving Krésna to the hospitable entertainment of Widúra, who administered to all his wants,
Let us proceed to speak of the King of the Kuráwa,
Whose gifts had been disdainfully rejected,
And who thereby was sorely vexed.
37. He consulted with Dusasána and Sakúni upon the subject.
But the first on the list of advisers were Krépa and Kérna. They wishing to kindle the ire of the king of Kuráwa,
Asked, "Why should you be afraid to refuse giving up half of the country,
"On account of Krésna's being the friend and ally of the Pandáwa;
35. Na wuwus ira su déwi kunti Krésna saha tang'is
Sang inujaran irojar tan soba n'repa mahisi
Sakarepa Batara manggeh ng'wang w'kasanika
Ling'ira t'her umantuk ring g'wan sang warawidura
36. H'neng'akena kamant'yan sang kresnan s'deng'iniweh
T'kapira widura pah ramia tut samanahira
Da tuchapa kurunata karya sa sinala hasa
Sapasaji nira eman dé sang kresna tana árep
37. Karana nira na hemhem m'wang dusasana sakuni
Maka muka k'repa karna t'yan téng dusta mangapui
Ling'ira mapa tahé t'wan ta wéha pura sateng'ah
Apan iki n'repa k'resna b'yekta pandawa sasisih
38. "Therefore it is that the offered food was so much slighted.
"If not accepted of (by Krésna) care not, but give it away elsewhere.
"Be the enemies of our leader who they may, our bweapons are ready."
Having thus said, Krépa and Kérna departed, and were followed by Dusasána and Sakúni.
39. All having departed, and gone home,
The king of the Kuráwa, alone and sad,
Went to the apartment of his wife,
Who was said to be exquisitely beautiful, even exceeding the females of heaven, and containing more sweetness than a sea of honey.
40. When he reached the place where his wife was, he spoke not, but continued silent,
Oppress'd with grief, and lost to every thing;
In this mood he remained, till the coolness of evening came, and
The sun shone bright in the west.
41. The sun about to disappear, looked as if descending into the bosom of the deep,
And cast a beautiful and pleasing appearance on the palace;
But it assumed all at once a pale and sombre aspect,
While the women within were happy and joyful.
38. Niha niki teka panian sampa é-ke pasaji aji
Tarimanen niki ay 'wang kewéra métukaraken
Sapa karika musuh sang nata was gati rasika
Ling ira t'her umantuk m'wang dusasana sakuni
39. Da'i moli ira kap'wa ngungsir wésma nira uwus
Kurupati kari sokang kaneng g'wan warama 'isi
Tuchapan niki sawang sang déwi ngant'yani ngahajeng
Ratih ajapana wung'wa m'wang yanging jeladi madu
40. Sadateng'ira ri déwi tan warnan aneng'akena
Lawani wing'iti chita sri dur'yudana na sumeng
Lalu déwasa kalungha tistis ng'wé kirana matis
Ririsa dulura ngen mar mam'wat ganda ningasana
41. Rawi mangayati moksa kane lot masilurupa
Dana s'mo kama tresnan ton rumneng pura ridalem
Karana nerana nolih moruk pinda kamadelen
'Lala lumiating s'tri ring jero mahawuhawu
42-46. [Description of the loves of both sexes, and the graces and attractions of women.]
47-50. [Moonlight scene described, with the sports and blandishments of the maids of the palace.]
51-53. [The maids of Astína continue to talk and amuse themselves by the light of the moon.]
54. [Midnight follows, when all are at rest, and a solemn stillness prevails, disturbed only by the Bramins proclaiming the midnight hour.]
55-63. [Description of morning. Sunrise, &c.]
64-66. [Suyudána, king of Kuráwa, comes forth in state into the hall of audience to meet Krésna, who has been waiting for him there, along with many princes and chiefs of the place.]
67-73. [Krésna announces to Suyudána the object of his mission, viz. to ask for half the kingdom of Astína for the Pandáwa, &c. The father and mother of Suyudána and all the old and grave Pandítas recommend compliance with the proposal of the Pandáwa, in order that there may be an amicable adjustment of affairs. Kérna, Dusasána, Sakúni, and Krépa, shake their heads, in token of their disapprobation of the measure, and evince their readiness to attack and kill Krésna on the spot.]
(Measure Sekaríni.)
74. Then the servant Satíáki related to Krésna from his own knowledge,
That at the time the plan of Duriodána was to take away his life,
For he had collected together and assembled his people in arms;
Whereupon Krésna issued orders for his forces to be in like manner assembled.
(Tembang Sekarini.)
74. Samāngkā yoda sā|tiaki majari sāng | Krēsna saduga ||
Ri tīngkā sāng Durio|dana arap pam|ātia nāri sira ||
Tuwin sampūn naidāng | yadū bala kabē | sāstrani sita ||
Umi rātniā s'ri Krēs|na kārana nikīn | tān warang'en ||
(Measure Basánta tiláka.)
75. Krésna then giving way to his anger, arose from his seat,
His passion swelling and rising within him like unto the fury of the god Kála.
His speech no longer soft, was harsh and loud, and he represented the all-powerful Wísnu[170],
His appearance uniting the force of the three powers and of the three worlds.
76. From his shoulders were seen to extend four arms, and above them were three heads and three eyes[171].
The power and divinity of every deity now entered into his person:
Bráma, the saints, the powerful deities, the chiefs of the Rasáksas,
With the power of all the people and chiefs of the immaterial world, and of all that possessed power.
77. Then swaying his body from side to side, and breathing hard like the roar of a lion,
The earth shook to its base, disturbing the foundation of every thing:
The mountain tops nodding, and the mountains themselves rocking to and fro;
The waves of the sea rising like mountains, forming whirlpools and casting the deep sea-fish on the adjacent shore.
(Tembang Basanta tilaka. See 26.)
75. Angka kroda Kresna mang'adĕk sakaring pahman
Mong'ging natar sira wibuh Kadi Kala merchu
Mintonakan krama niran tuhu Wisnu murti
Lila tri wikrama maka waki kang tri loka
76. Takkuwan chatur buja siran tri sira tri netra
Sakoé Batara pinaka wakira samoa
Brahma r'si dewa gana rasaksa yaksa sura
Moang detia denawa pisacha manusia sakti
77. Yekan lumangka asigap kraka singha nada
Lindu tikang siti pado lawa ng'ambek Kambek
Yang parwoto gra gumiwang manawang ginanjuh
Kombak wayi tasi kanyakra panyunya kabeang
78. In an instant fear and panic overspread the hundred Kuráwa.
Silent and speechless they stood, and with a pale and wan look, which extended to the prince Kérna himself.
Even Súyudána and Yuyútsu lost their senses from fear;
They remained as without life, and having no will of their own.
79. It was then that Drúna and Bísma, and the good Pandíta Naráda,
Offered prayers and praise, and sprinkling a shower of sweet-scented flowers before him,
Thus entreated: "Are you not, in truth, the God of Day, why become greater?
"Have mercy upon the world and all that it contains.
80. "If you resolve upon the destruction of Kurunáta, his destruction must ensue:
"But think once more of the agreement of Nahária Bíma,
"And of the pledge of Drupádi, who has vowed not to bind her hair
"Until she shall have bathed in the blood of the hundred Kuráwa."
81. At this the god relented, and his heart became softened
When he listened to the words of the holy Bísma;
For the wisdom of Krésna was pleased with the praise,
And in an instant he resumed the form of Nahária Krésna.
78. Tanduan kawus gatini kang sata Kurawa ras
Diem tan pasábda mawenes Narepa Karna Nata
Mangkang Suryodana Yuyutsu Wikarna morcha
Biak tan geseng tekap irang arepi ilangnia
79. Ng'ka Druna Bisma ng'uniwé resi Narada di
Asrang mang'astuti umong saha puspa warsa
Mojar Batara hari ayowa magung weyung ta
S'wasta nikang Buana kasihi tulihenta
80. Yedian kita mejahani kurunata nang'ga
Bahna pratitnia gati sang Prawaria Bima
Moang Dropadi basa matan pag'lung gatinia
Yen tan pakadiusa rirah sata kuraweng prang
81. Da kantananya lesunen poa geleng Batara
Ling sang watak resi lawan paramarsi Bisma
Karunya budi nira Kresna renan pinuja
Rap saksana noluya rupa Nararia Kresna
82. The Pandítas then went each his way,
And Krésna proceeded to the dwelling of the widow of Pándu.
No sooner was he arrived than he said: "I offered my advice to the princes of Kúra,
"But they have resolved to be destroyed in battle.
83. "Such, O Naranáti Déwi, is the conduct of Kurunáta."
To him the princess then replied, "Inform my sons, the sons of Pándu, of this:
"And since they must fight, let them select warriors who cling to life;
"And let Swárga receive those who may fall in the war."
84. Thus spake the princess to Nahária Krésna,
Who closing his hands in respect, requested to withdraw.
Then quickly mounting his resplendent chariot,
He was followed by Widúra, Sanjáya, and Yuyútsu.
85. Kérna alone was seated in the chariot by the side of Krésna,
And him he advised to follow the cause of Pándu.
But the Prince of Wáng'ga replied: "I hold to my resolve,
"And long to try my strength in battle against Kiríti."
82. 'Ngka tant tinut nira muli resi sangga suksma
Sang Kresna mantuk kumari sira Pandu Patni
Sigran teka jari wiang nira Kura wendra
Kewalia mayun nirikang rana matia ring prang
83. Yekan pasabda Karuna Naranati dewi
Bota siasi wara-akan ta ripandu Putra
Heng sura darma ngosirangnia matoha jiwa
S'warga ngola pej ahimatdia nikang ranang'ga
84. Nahan wuwus narepa wadu Rinararia Kresna
Yekan tinut nira napatgata semba amit
Sigran mijil sira tohor mahawan rata bra
Sering lawan Widura Sanjaya len Yuyutsu
85. Sang Karna rowang nira Kresna aning rata krem
Sinoé kinoni tumota ri Pandu Putra
Dan sang Nararia Riawang'ga kedah sudira
Mayon makola guna sakti lawan kiriti
86. Such was the speech of Narapáti Kérna, who would not hear but of war;
"To the battle will I go, for I pant for war, and instant war.
"In the fifth season, and on the first day of the moon, shall the war commence,
"And ere the tenth night of Krésna shall it be terminated."
87. Rawisúta having thus declared himself in speech bold and fierce,
Requested to depart in company with Widúra, Sanjáya, and Yuyútsu,
And said not a word until he reach'd his home.
Janardána gave speed to his course and went on.
88. Narapáti Krésna spoke not a word as he proceeded;
But Srí Kúnti, when she heard the intelligence,
Became sad at heart that her children should go to war,
And well she recollected what Krésna, had formerly said.
89. This she thought should be the course of Naranáta Kérna,
He should not listen to Kurunáta, for he is bent upon war;
And thus she advised her son, Arka Pútra[172],
For she had borne him when yet a virgin.
86. Nahan wuwus Narapati Karnu wiyang tanamoas
Metoeng ranang gana juga heng ujar neragia
Mamui taneng kalima tué sedang tumanggal
Rapuan Masampuna nipancha dasinia Kresna
87. Nahan wuwus Rawisuta piakakas rasania
Mamoet lawan Widura Sanjoya len Yuyutsu
Tan warnanan Sira wuwus tekaring swa wisma
Lampa Janardana makin kalepas kemantian.
88. Da titanen narapati Krésna sedang lumampa
Sri Kunti boja tana yeki reng'an kamantian
Sokan rasi wekan niran mijiling' ranang'ga
Ngu'nin datang nerepati Kresna matakon ningdé.
89. Na doniran patari Sang Naranata Karna
Motus kumona Kurunata tanagrah heng prang
Kunti yaling nira mowa risang Arka putra
Biak tan nanak'nira ri kalaniran sukanya.
90. But Kérna would not hearken, but averted his head.
His wish was that nothing should avert the war;
For he feared the loss of his character for courage,
And he had received great benefits from the princes of Kóra.
91. The widow of Pándu then departed in grief,
And in silence bent her way to the abode of Sumántri.
Janardána, meanwhile, continued his course
Attended by Satiáki, the good and the brave.
92. So rapidly did the chariot go that the time could not be counted,
Till reaching Wiráta, he met the assembled Pandáwa.
To them Krésna related, that the people of Astína rejected his advice,
And were resolved upon trying their prowess in war.
93. Transfix'd with rage, the sons of the Pándu,
Bíma, Arjúna, Yenakúla, spoke with fierceness and defiance,
When they heard the words of Pándu Pátni
That they should try their power and skill in war.
94. It was then that all the assembled princes
Consulted and declared for war.
And Drupáda said to his son, the prince of Wiráta,
"Give orders and make ready the warlike implements, collect the chiefs and warriors."
90. Dan Kerna langana saha dara lot manamba
Mang yang ritan wurunga ning mijiling ranang'ga
Kak satrian juga palai yuana ling ning raswi
Apan kalindi anisih nira kora wendra.
91. Na étu Pandu dayeta numuli sasoka
Tan warnanan sira teking graha sang Sumantri
Lampa Jenardana mowa wuwusen wisata
Siring lawan prawara Satiaki weresni wira
92. Heng'gal wawang tanuchapan takap ping rata dras
Prapteng Wirata katamo nerepa Pandawa hém
Ng'ka kesawa jri wihang nira Astinindra
Mayuan mang'ongsira yasa takran prabawa
93. Yekan padang getam masabda sapandu putra
Bimar, Junar, Yenakula s'ru lawan sang'anten
Tekuwan deng'ar ripa wakas mira Pandu patni
Motus mang'on sire yasi teng'a hing ranang'ga
94. Mangka watak ratu sapaksa risang narindra
Kapua sarak wuwusiran mijiling ranang'ga
Ayuhé nuchap Drupada sunu Wirata putra
Sabda nomangkata ri kalanikang pranata
(Measure Sragdára.)
95. At the dawn of day, the Pandáwa arose and march'd forth from the capital of Wiráta,
Resplendent as the morning sun, when rising above the mountains, he first sheds his rays over the earth;
In numbers great, compact, and like an overwhelming sea. And a sound, like distant thunder in the hills,
Was the sign, that the elephants, horses, and chariots, with the rich and splendid trappings of gold were in motion.
96. Many and numberless were the flowers scattered in clouds upon them by the Pandita;
Loud was the sound of the martial strain, breathing victory and triumph to the sons of Pándu.
And when the flowers ceased to fall, there arose a strong wind, as if propitious to their march;
For the gods were assembled on high, and wished them success in the war.
(Tembang Sragdára.)
95. Yiri āngkāt sāng Pāndawēng|'jeng Sakari Kuta nikāng | Rājia dāni Wirāta ||
Tān pēndā Sūria sāng|ke ngudaya giri mijīl | māyuwan nāng dipa nīngrat ||
Lūmra wurāsākpenu līr | jalinidi mang'alīh|muang 'ngukīr guntūr āgrah ||
Chīnāniā n'wēh tekāp nīng | gaja turāngga ratā | reng'ga rāta pradīpta ||
96. Ny'kan lumrang puspa warseng gana Sina Wurakan Sang watak sit dia sing ga
Lawan ungkara mantri jaya jaya ri jaya Sri Maha Pandu Putra
Matrang Warsa rarap mang'galani laku nira pang ruhun sidu ngadres
Apan Sang yang Surendrang duluri ngawang-awang mastoakan yen jayeng prang
97. In the front of the march Bíma, the bold and the brave, took his station;
Wild with impatience for battle, and heedless of opposition,
He remained on foot, tossing his gáda into the air for amusement;
For he was accustomed to conquer, as well on the sea as on the mountains, and elephants and lions became his spoil.
98. In his rage he was all-powerful as the elephant of the forest:
And now that he was in motion, he panted for the hostile chief, and gave the challenge aloud:
His voice being like the roar of the lion was heard by all,
The sound thereof resounding throughout the three worlds.
99. Behind him followed Arjúna, seated in a splendid chariot of variegated gold, and shaded by a golden páyung,
Flaming like a burning mountain and threatening destruction on Astína and its princes.
His banner, the monkey, floated high in the air, flapping the clouds in its course;
And as his retinue shone and glittered, lightning flashed with the thunder-clap in presage of victory.
97. Pang'anjur ning lu mampa sang ngino chapa ngaran Bima surang'ga Kara
Wang momoring Sarira wang'i molimola mok tan idap sakti ning len
Takwan tan Sang'grahing Wahana lumaku juga moang gada geng inunda
Apan derpa tawan sagara giri gehana pet gaja singha berwang
98. Towen Kroda lawas mataka di gaja alas geng galatan panampar
Munin mahiwun luma kiwo prihawaka mapagiring ritang'guh Narindra
Mangken totus lumumpat Kawigara Nang'uhuh wi brama Singananda
Lunpat ring burbua s'waranira ibkan sekanangka tri loka
99. 'Ngka ni wuntat Nararia Rijuna Marata manik Sarwa warna pajeng mas
Montap lir parwata pui lari gumaseng 'ani Astina moang ratunia
Kumlap tung gulnira Wanara mang'ada dutur sabdani megha makrak
Lumrah ring dikwidik mang kilata wetu gelap biakta mang dé jayeng prang
100. Next to Palgúna came Aria Nakúla, with Sedéwa, mounted in a chariot of green of exquisite workmanship.
In beauty resembling two deities of heaven, and thirsting for the attack on the youths of Astína,
They shone resplendent. Their banner floating in the air like a dark cloud threatening rain, and scattering the petals of sweet-scented flowers.
Ready for the combat, as thunder before the lightning flash; and as they moved, the sound resembled the humming of bees in search of food.
101. Then slowly followed Aria Utára, with Soíta, alike mounted in a chariot of war;
And next Drásta driúmna and Drupádi, with Sikándi by her side;
With countless chariots, elephants, and horses bringing up the cavalcade and filling up all space:
The whole elevated in spirit, as fish when enlivened by a sudden fall of rain.
102. And now appeared Drupádi, borne on a litter of gold, and shaded with a páyung of peacocks' plumes:
She was like a deity when represented by a golden image; her long hair hanging loose and floating in the wind.
She had not bound it: but while it hung like a low'ring cloud, she awaited the coming of the rain of blood;
For she held to her vow, that until she bathed in the blood of the enemy, she would not collect her hair or tie the knot.
100. Wuntat Sang Palgunang Karia Nakula Saha dewa rata Jong bang'un j'ring
Endah lir Kamah Kambar lumaku rumabasas-tri puri Astinendra
Leng leng tung'gul nira pinda jelada mawudan sarining kitaka mrik
Wagiut pata gelap tan prakata kadi ketar ning prang'ing sat padawu
101. Len Len sangke sirar Yotara masiring'a ring Soita mong'ging rata brah
Moang Drasta-driúmna lawan Drupada pada tumot niwang Sikandi tanimba
Pasrang ning siandana moang gaja kuda maduluring awan Siu penu sek
Ler mining lot manung sung Jawu ahulapula sang huwus drada ring prang
102. Da ngka sang dropadi lampa ararasa awan dampa ima pajang merak
Lir dewi yang yang ing réka kanaka mang'ori rima antan katampuan
Mawian kesa nawang meg'ha mang'ajara keni landung 'ania n'godan rah
Biaktan rah ning musu rakua karamasa niran mimponing kang glung sak
103. Then in her train followed Dárma Súnu, mounted on a white elephant,
His attire complete; his pustáka yellow, and the case of the purest gold;
Evincing that Dárma Mórtia desired to slay Sália, the chief warrior of Duriodáning:
And that when he raised his pustáka as an instrument of war, there was not his equal in power or courage.
104. Next Krésna advanced in his golden chariot, and shaded by a white páyung;
For it was his pleasure to bring up the rear, with the elder princes and the royal host.
Not far off were his chákra and conch, and the princes of his retinue were borne on white elephants;
The cry of the elephants rose loud and high, uniting with the mingled sounds which issued from all quarters.
105. Behind Krésna came Bimányu, the son of Arjúna,
With his instruments of war, borne in a splendid chariot, studded with precious stones, and playing with his chákra,
With him was Satiáki, seated on an elephant, and accompanied by numerous followers.
Richly adorned with golden vests, the surprise and admiration of all beholders.
103. Lila Sri Dárma sunu miring ngakaning sira nong'ganing mata Hasti
Sarwecha jong kuning pustaka winawa nira nane ratna pradipta
Sing'gi yan Darma Mortia arapi rapoaning Salia Duriodaning a prang
Yapoan tan pindowang Gang galaka rika ikang pustakang dadia bajra.
104. Sampun mangka tumot krisna saha rata suwarna pajang soweta warna
Lila ning kari lampa pararatu pinati sang watak partiva keh
Chakra moang sangka tan sa mareki sira padabra matangran kagendra
Yekang nerek gurniteng ngambara siniring'a ning jera ning uning merdang'ga.
105. Wuntat Sang Kresna partatmaja sira mang'iring sang manama Bimanyu
Sangkap ring sanjata marga rata mani maya n'gonda chakra pradipta
Lawan Sang Satiaki moang yedu bala mahawan mata matang'ga makeh
Sampurnang busana bra maka wacha kanakan de ulap ning tuming'al.
106. And then came on the two sons of the Pandáwa, Panchawála, and Wítia,
Complete in their habiliments, and mounted in a war-chariot, ornamented with gems and flowers of gold:
Their dress of linen and of silk. A delightful fragrance surrounded them.
Beautiful was their páyung, for it was of the wings of the mardukára, and dazzled the eye like the glare of the sun.
107. Many and various were the characters and attributes of the different warriors hastening to their work, were they all to be described.
Arrived at Kuruksétra, they soon raise a fort of very great strength;
And the palace built therein being finished, they invite the wife of Pándu,
Who quickly arrives, and enters the palace, accompanied by Widúra.
108. Then Widúra went back, and safely reached her home.
While Déwi Náta and all the sons of Pándu, met together with mutual delight,
And discoursed in turn of the hardship of her being incessantly obliged to retreat to the hills;
The more she poured out her grief, the greater was the joy that followed, even to shedding tears.
106. Mong'geng wuntat watak Pandawa suta mang'aran Panchawala du Witia
Kapoéka bro numung'geng rata mapapati ang'reng'ga ratna rawis mas
Sangkap ring busana wastra chaweli linaka m'lek penuh kasturi m'rik
Sarvecha jong larneng madukara mahulap katrangan suria téja.
107. Akoé ting'ku watek wira yanahchapakenang lampa agya tekéng don
Da ngka prapténg kuruksetra sira t'lasi tingkah kuta tianténg durga
Sampurna m'wang kadeto an rika ta sira maha pandu patni iuundang
Sigra prapténg niring sang widura sira uwus manjing nging jero kadat'o'an.
108. Sampun mangka molih sang widura tanuchapen ramnya mong'gwéng swawisma
Warnan Sang nata dewi pada saka mapupul mwang watek pandu putra
Kapwa hemhem sili pajari laranera tansa mangungsir wanadri
Mangken ramnya guwug ya wetu suka dadi luh dunawas arsa étu
109. Long would it take to relate all the pleasure felt by the wife of Pándu while in the interior of the palace.
Then all the Pandáwa, together with Krésna, the first and the mightiest, with many other chiefs, debated
Who was the fittest, from his knowledge of military positions, to be elected Séna-dípa[173],
As one of undoubted ability and skill in managing an army.
110. Dérmat-mája, addressing Krésna and all the assembled chiefs, then said,
"Seven only out of all the number appear to be fit to hold the chief command
"Of the army, which consists of seven hundred millions of fighting men.
"And first of these Soétan[174], skilled in the direction of soldiers."
109. Tange yan warnanan tustane mana ira sang pandu patne aning jero
Sigra hem sang watek pandawa maka muka sang Kresna len partiwa kweh
Rehning sena dipa ring samara ya ginonem sang 'wru'ing byu'a durga
Tan manman pandengen sakti nera saha bala yogya tangwana ring-prang
110. Ling sang dermat maja jar inagingan nera sang Krésna len partiwa koeh
Sapte ko'e sang ginantang wunang'a rika wawa sang watek wira wira ring prang
Rapwan mang'gah subada bala gana pitungak so ini kwenya sakti
'Ngka sang so'etan pinuja wuruha ri gelara-ning sura yoding ranang'ga
(Measure Suandána.)
111. Whilst all the Pandáwa were appointing chiefs over the army,
Narapati Kuráwa[175] held a council of war,
For he had heard of the arrival of many enemies at Kuruk-sétra[176].
It was Aria Widúra who gave him the intelligence.
112. Then Prábu Gajawáyan[177] marched forth with all his chiefs.
All the Kuráwa, too, were in company, making a noise as they moved along, like the roaring of the sea.
In the neighbourhood of the hostile plain they construct a place of strength.
Soon was the work completed, for the Narapati's authority extended over all the princes around.
113. Then was Aria Bísma first made a leader in battle.
Raised above all others, he is seen crowned with flowers.
From all quarters the crowded and restless multitude send forth shouts
While the sound of gongs and conchs rend the skies.
(Tembang Suándana.)
111. Sedēng mang'abisekā | brātya pati sāng | watāk Pāndawa ||
Ulā nerepati kō|rawē swara na hēm | pirēng ng'wā kena ||
T'lās wuruhe dateng|ne sātru nera ring | kurūk setra sek ||
Tekāpni pawarā | sang Aria widurnā | datēng mānglawat ||
112. Rika prabu gajahwayan laku lowan watek partiwa
Sakorawa marempaka tri gumuruh bangun sagara
Akarya kuta durga meh tegalika pradéseng kuru
Wawang 'uwusa pan sirang nerepati chakra warting sarat
113. Samang kana sang arya Bisma pinaka gra sénapati
Katone nabiséka sampuna sekar sira busana
Penuh pas'luring prawira masurak masang'garuhan
Lawan Pada ibera sangka tinolup umong ring langit
114. Next all the princes and chiefs are regaled;
The troops and followers have all they want, and are provided with conveyances.
The length of one line was twelve millions one hundred thousand;
While the thronged legions extended to the hills and to the woods.
115. Then altogether they set out for the field of battle,
Moving towards the west, and leaving their strong hold and the king of Astína behind.
Arrived on the hostile plain, loud resounded the conchs;
While the warriors, animated by the sound, testify by their actions and gestures, their impatience to engage in the fight.
116. At the same time they are formed in battle array on the hostile plain.
Ráwan was the name of the order which was first founded by the king of the Pandáwa:
That of king of the Kúru was according to the wish of the Bramána,
Who with all their relations swore they would conquer or die in the battle.
117. And now let us proceed to speak of the Pandáwa.
Having come out from their strong hold and arrived at the field of battle,
They advance eastward, towards the formed bodies of the Kuráwa:
Both sides shout and brandish their weapons in front of each other.
114. Tu'e pwa niniwe watek ratu kabé pinujakrama
Tekéng bala samoa yoda pada purna ring wahana
Pinanding ngatarung wilenya sawelas gananya yuta
Ya karanane kin penuh tekaring kawukir mwang wana
115. Samang kana pareng mijil sakari kang tegal paprangan
Mangula'ana ngawuriakan kuta watek naropé Astina
Tekèng pag'laran pada s'ranga nulup sungo jerah pareng
Ya étuni girang nikang bala kabé pada ge'a pranga
116. Tu'en pada t'las makarya bisuwéng tegal paprangan
Rawan ngarane kang tawur nereparti Pandawa morwane
Kunang tawuri sang nerepéng Kuru yakari lut Brahmana
Rikan sira sinapa sang du'ija sagotra mati'a laga
117. Ri mangkana nikanda tochapa tasang watek Pandawa
T'las metu sakeng dalam kuta samipaneng panchaka
Lumampa angawétan angarepaken g'lar korawa
Pada pranga ngawuh mangunda winawanya kapwa ngadeg
118. Loud and confused were the mingled sounds of the armies.
The stoutest and bravest seemed to have been placed in front:
The only persons who did not engage in the fight were the musicians and standard-bearers.
Those in front were seen prancing and nimbly moving about with their brandished weapons.
119. Quickly the contending armies mutually and fearlessly rush upon each other,
Amid the roar of elephants, the neighing of steeds, the beating of drums, and the shouts of the troops,
Till the whole air and sky is filled with the jarring sounds,
And the earth is shaken with the tumultuous din of war.
120. Prawára Bísma then formed his troops into the resemblance of the sea and mountains:
While the princes and chiefs of Astína seemed like towering and immovable rocks;
The warriors in front dashing upon the enemy like the waves of the sea,
And like the ocean bearing down before them stones as large as mountains.
118. Rikan pada gamoeanane sawateknia sawang pareng
Sinangwo'a sinilan risan mokane sang prawireng rana
Ritan anane ngapranga mawa meredang'ga tung'gul kunang
Lawan gatine kang katon mawusana regep sanjata
119. Risampunera mangkanan dana pareng mase sehasa
Umong swarane kang gaja kuda lawan gaber mwang surak
Samantara ngati gurniteng langita monto'ane dikvidik
Gumetere lema nikang rana saba ketugnia selur
120. Sireng Prawara Bisma sigra mag'lar ukir sagara
Watek ratu anéng gaja-swa karangenya durga ruhur
Pama gunong nganeng balamuka ngalun tuanut musuh
Ya bano'ani kagunturang gulunganeng sela marwata
121. Prawára[178], Pandáwa, formed the order of bajára tíksna lúngit[179].
Dananjáya[180] and Werkodára[181] were there with Sikándi[182] in front;
Wiráta's[183] son, Satiáki, and the son[184] of Drupáda, were in the rear,
Yudestíra with all the princes being in the centre.
122. The mind of Arjúna, when he viewed the enemy, was divided between joy and sorrow, and he was moved with love and pity towards them;
For they were chiefly composed of his own kindred.
Some of them were the sons of his father and mother: the younger and elder brother of his father were also there;
As also the Gúrus[185], Krepa, Sálea, Bísma, and Duijéng'ga.
123. Therefore quickly addressing Narária Krésna,
He intreated that the battle might not take place, being afflicted at the sight of the Kuráwa.
But Janardána compelled him to command that the fight should begin,
It being dishonourable for men to hold back at the hour of battle.
121. Kuneng Prawara Pandawa g'lari bajara tiksna lungit
Dananjaya lawan Werakodara tomot S'ikandi arep
Wirata suta Satiaki Drupada sunu waktré wuri
Yudistira lawan watek ratu kabé manganténg tenga
122. Mulat mara sang Arjuna s'mu kamanusan kas'repan
Ri tingka'i mosu neran pada kadang taya wang waneh
'Ana wang anakeng yaya mwang ibu l'en uwa go paman
Makadi Krepa Salea Bisma sera sang Duijeng'ga Guru
123. Ya karananeran pasabda ri nararya Kresna teher
Aminta wurunga laga pana welas tumon Kurawa
Kuneng sira Janardana sekang'a kon sarosa pranga
'Apan ilailang kasinatria surut yaning paprangan
124. Then was seen Dérma-pútra stealing away
Towards Aria, Bísma, Krépa, Sálea, and Dúija.
With ardour he kissed and clung to their feet;
For it was customary, with Gúrus, to make obeisance to them before the battle.
125. Then spoke those who were thus made a brilliant object of adoration and respect:
"Our noble child, suffer no uneasiness of mind, for you have already deprived us of life.
"Child of ourselves, may you be successful in battle and soon obtain possession of the country.
"And may Narapáti Krésna witness the truth of our words."
126. This done, he forthwith returned to his own side;
Quickly ascending his chariot and laying hold of his weapons,
While each sounded his conch;
And various were the sounds of the kéndang and its accompaniments.
127. Instant the contending armies rush upon each other, mingling together in long, obstinate, and close fight.
Ten elephants to a chariot, and ten horses to an elephant:
These ten horses being mounted by such as fear not to die in battle,
And their duty being to watch when they can cut up and exterminate the enemy.
124. Caton pwa sira Derma-putra mangenes rika tan tumut
Mare sira sang Arja Bisma Kropa Saléa len sang Duija
Masocha ri sukunera nenabi wada dé sang prabu
'Apan purihi ngang lawan Guru mapur'wa pujan arep
125. Kunang sa'uri sang kinarya pinaka gra chudamane
Bapangku laki ayo'a sang saya uripku ta lap huwus
Kita naku jayéng ranang'gana teher madre wi'a pura
Sirang Nerepati Kresna saksi'a yadi'an merosa ringwuwus
126. Ri sampunera mangkana dan nomalia maréng paprangan
Kasana krama numung'ga ing rata pada regep sanjata
Sahasa manulup risangka nera so'angan nya 'umung
Pareng mo'ang ngonening gubar saragi koté kotia nguwuh
127. Wawang pamuki kang bala s'ranga selur mawenta jemur
Ratéka sapulu gajanya gaja tung'gul aswa dasa
Kudéka sapulu pada tinika sura manténg laga
Kenohnya 'ana pada raksaka yadin wisirnan winuk
128. The number of the chiefs who were mounted on elephants
Were a thousand millions: those that accompanied them were ten and one thousand billions.
Those on horseback amounted to one billion, while they that followed were ten billions.
Great therefore was the battle and many were the slain.
129. Many days did the Kuráwa oppose the Pandáwa.
Soon fell the brave sons of Wirátes Swára.
He named Wira Sángka was slain by Duija:
Dea Utra fell by the hand of Narapáti Sálea, the hero in battle.
130. Enraged at the fall of these two heroes, Soéta[186]
Rushed like a mountain on ten billions of the foe.
A shower of arrows at once destroyed the chariot of Náta Sálea, and carried death to many of the brave;
Sálea himself and his charioteer narrowly escaping with their lives.
131. The whole army of the Koráwa hastened to his support.
Amongst them were seen Bíma, Dróna, Wérahat-bála, and Jáya, Séna, armed with their clubs;
Rukmaráta, too, the son of Narapáti-Sálea, supporting his father.
Soon did Ari Soéta, powerful as a lion, make them feel his superiority.
128. Aneka tekaping wibaga yan sangséna dulur
'Anun saka sapanti len sapretana sagulmé naseh
Dudung merang ngaturang'ga ara sachamo mwang ngakso-eni
Ya karanane kang prangat buta magenturan sek pejah
129. Pirang dina kuneng lawas kurukula lawan pandawa
Datando'a ana sura mati uka sang wirates swara
Prakasa wara sangka namanera mati de sang Duija
Dea utara paraptra de nerepati salea sureng rana
130. 'Ngka sweta numasa masungeti pejaneng sura kali pisan
Sigran tandang 'amagunung saha bala 'ngamba teka eksoeni
Yekan s'yu rata nata salea pinana mwang wira yodan pejah
Tambis méh sira matia karwa kerta warma pan makarwan rata
131. 'Ngkan pinrih tinulung tekap nera watek yoda aning korawa
Bisma drona lawan werahat bala jayat sena dulur ma gada
Mwang sang rukmaratat maja nerepati salea nimbangi gang yaya
Datando'an kawenang tekap nera sang arya so'éta singot 'tama
132. Dínang Rukmaráta fell and lay prostrate on the seat of his carriage.
Soéta fought furiously and killed many of the Kuráwa:
None would face him, but all fled in terror.
Great too was their dread of Gátut-kácha, Drupáda's son, and Kirítiatmája.
133. Then Rési-Bísma rapidly advancing opposed the furious attack of all the Pendáwa,
Aiming at Soéta he unceasingly shot the best of his sharp arrows;
But Soéta, the commander in battle, unhurt, grew more and more courageous, and shot his arrows in turn.
Bíma and Dananjáya came to his aid: their arrows poured like a shower of rain from the heavens.
134. The King of the Kuráwa advancing, no sooner came upon Bíma, in the middle of the field of battle,
Than he suddenly stopped and started backwards, making a precipitate retreat, running and falling, and stopping not till he had got to a great distance.
But Bísma, intent only on Bíma, maintained an incessant attack, which Bísma, standing up in his carriage, watched and repelled,
While Bísma was greatly exasperated against Wiráta-tináya, for his attempt to exterminate the Kuráwa.
132. Dinangrukmaratan peja magulingan 'ngkane salening rata
Sang so'étan lurugen pamok nira mating yoda aneng korawa
Mangkin sirna luyuk datan ana mulat kapwa kukud atakut
Tekwan wira gatot-kacha drupada putra mwang kiriteat-maja
133. Yekang so resi bisma sigra mapulih mok-wok watik pandawa
Sang so'étan dinunong neran pamana'in diwi'estra teksna susun
Datan pami'ati mangki nujuala pana sang so'éta sénapati
Lut sang bima dananjaya nolunge ringh'ru lir udan ring langit
134. 'Ngkan mangsa kurunata sigra pinapag dé bima ring sayaka
Kang'gek mundura ngong'gutung'guta layu mung'gwéng kado'an kawes
Ang'ing bisma lineksa pinri inerup stira ngadeg ring rata
Déra kroda risang wirata tanaya ndé sirnaning korawa
135. Then, alarmed, Wirá-ta-sáta, the leader of the Pandáwa,
Shot one of his best arrows at him, the tiger of the Kuráwa.
The flight of the arrow resembled that of the bird garúda;
And striking the shoulder of Déwa-bráta broke it into seven pieces.
136. On this Wiráta-tanáya alighting and laying hold of a large club of iron,
Would have struck Súra-bráta therewith on the side of his head; but he leaping from his chariot avoided the blow.
Destroyed, however, was his carriage, and slain were the horses and charioteer:
And the death of many elephants and chiefs ensued.
137. Terrified at the sight of Wiratamája, Wára-Bísma would have fled in dismay,
When a voice from heaven told him that the hour for Soéta to die was come.
Whereat encouraged, he talked boldly; and seizing a chariot and arrows,
He aimed at the heart of Soéta with the sharp pointed weapon of fire[187].
135. Mangkén garjita sang wirata suta séna nata ring pandawa
Mandug ring wara tomaré sanga ngaran santana wagréng kuru
'Ngkan pinri pinana sedeng niki numur lir naya rotang layang
Datandua papitu danéka tumiba nyiuh baw déwa-brata
136. Da yékan tumedun wirata tanaya nambut gada bisana
Paksa malo'a wahang sura brata rikan lumpat maharsi lemah
S'ya tékang rata kélu sarati nika lawan kudanya repa
Mwang matang'ga pirang pulu kunang ngikang matia dulur partiwa
137. Képwan sang warabisma paksa muruda res ton wiratatmaja
Ngka sabdeng langita jare tekane patya so'eta de sang resi
Nahan étunira ebang-ebang nanbut sing rata mwang panah
Prana so'eta tikang minusti nera ring b'hramastra tiksna lungit
138. Quickly pierced through the heart, Sang Wiráta Sáta fell lifeless on the ground.
Grieved and distressed were the Pandáwa thus to see Soéta killed on the field of battle.
Not so the hundred Kuráwa, who shouted with joy when their enemy perished.
While Sang Dusásána danced fantastically, delighted with the sight of the fallen Wirátamja.
138. Tandu'a trus dada sang wirata-suta mar murcha tiba ring lemah
Yekan soka sang pandawa lara tumon sang soéta matia laga
Béda mwang sata kurawa surakawur arse peja ning mosu
Sang dusasana tusta mata mangegel yan ton wiratat maja
139. [Vexed and enraged at the death of his son, Mángsah Páti makes a furious and desperate attack upon the enemy. The Pandáwa, too, heedless of their lives, join and support him.]
140-144. [The followers of Bísma are routed and pursued with great slaughter. Night comes on, hostilities cease, and the contending armies respectively withdraw. Mangsáh Páti and his wife weep over the dead bodies of their three sons slain in battle, and lament their misfortune in losing them:—they shake them and endeavour to call them to life.]
145. [They then burn the dead bodies on the field of battle by the light of the moon.]
146-147. [The Pandáwa consult about the election of a fit person to take the lead in battle. Drestadriúmna is appointed. Morning arrived, the army of the Pandáwa is formed into the terror-inspiring order of kágeng-páteh, or that of the royal vulture. Situations of the different princes and chiefs detailed.]
148-151. [Suyudána causes the army of the Kuráwa to be formed into a similar order. The battle rages. The different chiefs, on either side, who engage each other.]
152-153. [The dust stirred up fills and darkens the air. The dust clearing away, the field of battle appears like a sea of blood, in which the carcases of elephants, horses, and men, with the fragments of chariots, weapons, &c. resemble so many rocks and stones.]
154-156. [Bísma beheld with delight and admiration by all the chiefs and people of Kuráwa, distinguishes himself by his prowess. He engages Arjúna, and shoots ten arrows for every one discharged by him.]
157. [Ráwan, the son of Arjúna, is killed by the Rasáksa Séreng'gi.]
158-159. [Krésna, enraged at Bísma, descends from his chariot and is going to shoot at him, when Bísma evinces his ready willingness to be killed by Krésna's chákra, and so gain admittance to his heaven.]
160. [Arjúna then descends from the chariot, and dissuades Krésna from killing Bísma.]
161. [Krésna and Arjúna both re-ascend the chariot, while Bísma remains deprived of all his strength, in consequence of the fright he had undergone.]
162-164. [Bísma makes a sign to Dérma-Wángsa, who recollecting that the former had made a surrender of his life to Arjúna and S'ri-kándi, goes to them and tells them not to be afraid, but to shoot at Bísma; whereupon S'ri-kándi discharging an arrow, hits him in the breast. The arrow not having penetrated far, Arjúna shoots, and drives it home with another arrow. Bísma falls down in the chariot but is not killed. His blood ascending to the regions above, is converted into flowers, and in that form returns to the earth.]
165. [The Kuráwa fly and are pursued by the Pandáwa.]
166-167. [Dérma-Wángsa, Arjúna, Nakúla, and Sedéwa, all go and kiss the feet of the respected Bísma; but the haughty and unbending Bíma remaining in an angry posture, makes no obeisance to the wounded Gúru. The Kuráwa chiefs, with Suyudána at their head, wish to come up and bow respectfully before Bísma; but seeing the stern Bíma they are afraid to approach.]
168. [A truce takes place between the hostile chiefs, when all shew their respect for Bísma. The Kuráwa wish to place him upon a mat, but the Pandáwa insist upon his litter consisting of arrows joined together.]
169. [The Pandáwa withdraw, and the Kuráwa alone are left in charge of Bísma. Bísma refuses to take the water offered him in a vessel by Suyudána, and calls to Arjúna, who presents him with some in a quiver.]
170-171. [Bísma defers dying till the period of the sun's greatest declination, which he reckons to be about seven months off.]
172. [Suyudána appoints Dangyang Drúna commander-in-chief, whereupon it rains blood.]
173. [The Kuráwa are too uneasy in their minds to go to rest.]
174-177. [The following morning they go to battle. Both armies are formed into the order of battle called gája, or the elephant. A furious engagement ensues, in which many are slain on either side. Arjúna destroys the order of the Kuráwa army, is shot by Bágadéta, and afterwards brought to life again by medicines administered by Krésna, when he returns to the attack, and kills Bágadéta and the elephant he is on. Many of the Kuráwa are killed by Bíma and Arjúna.]
178. [Night coming on the battle ceases. It was at the eighth pánglong (or about the twenty-fourth) of the moon. The Pandáwa regale themselves, while the Kuráwa lament the death of Bágadéta.]
179-181. [Dangyang Drúna undertakes to kill Dérma Wángsa, provided Arjúna and Bíma are out of the way. Ten Kuráwa chiefs, with Trigérta at their head, draw away Arjúna to fight against them to the south of the hills: ten more, under Dráta Púra, draw off Bíma, in a similar manner, to the north of the hills. Krésna, as usual, accompanies and watches over the safety of Arjúna.]
182-185. [Dangyang Drúna forms his men into the order chákra-búhia (or that of the circle with a well-defended entrance). Dérma Wángsa, in his perplexity what to do, calls upon Bimányu, the son of Arjúna, to attack and break the order of the enemy. Bimányu, decoyed by Suyudána, pursues him into the ring purposely formed by the enemy, when it closes, and he is cut off from all assistance and support from the Pandáwa.]
186-194. [Bimányu kills Leksána-kumára, the son of Suyudána, but is overpowered by the number of the enemy. His situation is described by many similes. He is slain.]
195-196. [Night comes on and hostilities cease.]
197-199. [The effect which the death of Abimányu produces on his wife Déwi Sundári. She adorns and prepares to burn herself with the corpse of her husband.]
200. [His other wife, Utári, being eight months gone with child, is deprived of this honour.]
201-205. [Bíma and Arjúna return victorious from their respective engagements. The latter is angry with Dérma Wángsa, for having caused the death of his son, but is appeased by Krésna, and induced to treat the old man with respect. Dérma Wángsa explains how Abimányu's death was occasioned by Jáya Dráta's preventing the Pandáwa from entering the ring of the enemy, and from his defending it so well. Arjúna vows vengeance against Jaya Dráta, and hopes that he himself may be killed and burned, if he does not on the following day send him to the other world.]
206-207. [Jáya Dráta advised of Arjúna's intentions, begs of Suyudána to be allowed to withdraw from the field of battle. Dangyang Drúna, upon this, upbraids him, and persuades him to remain and try his hand against Arjúna, promising to support him.]
208-211. [Arjúna and Krésna consult together how Jáya Dráta may be killed, and Krésna himself escape.]
212-213. [For this purpose Krésna makes Arjúna purify himself and offer up prayers to the Batára. Batára Sákra descends, and informs Arjúna that he will succeed in killing Jáya Dráta, if he only makes use of the arrow called pasopáti, and then vanishes.]
214-228. [The two wives of Abimányu talk much together of the death of their husband. Their different situations and feelings. Their separation, and meeting again under various forms, &c.; after which Sundári burns herself with the body of Abimányu.]
229-231. [With the rising sun, the Pandáwa chiefs, &c. repair to the field of battle, where they find the Kuráwa forces drawn up in the order chákra báhui, with Jáya Dráta, for safety's sake, in the centre.]
232. [The diameter of the circle formed by the enemy round Jáya Dráta, is ten times the distance at which men can be distinguished by the eye.]
233-235. [The Pandáwa observe the same order of battle, and attack the Kurawa. Both armies mingle in close and obstinate fight.]
236-237. [The Pandáwa being oppressed with thirst, Arjúna strikes an arrow into the earth; whereupon water springing forth, men and beasts drink and are refreshed.]
238-240. [Krésna makes Arjúna shoot at Suyudána, whose chariot is thereby broken to pieces, and his charioteer and horses killed, himself narrowly escaping with his life. Arjúna and his men fight furiously, and kill many of the enemy.]
241-244. [Satiaki kills Tuyasáda, Kambujána, and Sang Ambisúki.]
245-252. [Bíma kills Chitra Yúda, Jáya Suséna, Cháruchítra, Durjáya, Jáya Chítra Séna, Chítraka, Sangupu Chítra Derma, and nine more chiefs.]
253-257. [Burisráwa opposes Satíaki. They fight, and after their weapons are broken, they close and wrestle. Satíáki is on the point of being killed, when Arjúna, at the urgent request of Krésna, discharges an arrow at Burisráwa, which, breaking his arm, causes him to drop the weapon with which he was going to kill Satiáka. While Burisráwa and Arjúna are expostulating with each other on their respective conduct, Satiáki seizes the opportunity to dispatch the former. Bíma and Arjúna slay thousands of the enemy, and endeavour to get at Jáya Dráta, but are prevented by the numbers of the Kuráwa, who rush in between and try to save him.]
258-259. [Seeing Bíma and Arjúna tired and nearly exhausted, without the latter's being likely to effect the death of Jáya Dráta within the promised time, Krésna has recourse to an artifice. He discharges his chákra at the declining sun, whereupon the clouds following the course of the weapon, collect round and obscure the luminary, making it appear like night. The Kuráwa thinking the fatal day past on which Arjúna was to kill Jáya Dráta, triumphantly and insultingly call out to Arjúna to fulfil his promise of meeting death and being burned.]
260-262. [Taking advantage of the darkness, and of the Kuráwa being off their guard, Krésna, accompanied by Arjúna, wheels his chariot past the Kuráwa, till he reaches the spot where Jáya Dráta is. Arjúna then shoots at Jáya Dráta, and kills him. Jáya Dráta's head being struck off by the arrow, Krésna causes a wind to rise and carry it to Jáya Dráta's father, who was doing penance in the mountains, in order to obtain of the gods, that if his son was killed in the battle, he might live again. In his surprise at beholding the head, he inadvertently exclaimed that his son was dead, which sealed his doom. Krésna then recalled his chákra, whereupon the sun again shone forth before it went down. Thus the vow of Arjúna was fulfilled.]
263-264. [Suyudána accuses Dangyang Drúna of being the cause of Jáya Dráta's death, in not suffering him to retire from the field of battle when he wished to do so. Dangyang Drúna defends his conduct, and uses high words to Suyudána.]
265-266. [Suyudána invites Kérna to go and attack Arjúna. Kérna goes, and Suyudána with his men follow.]
267-271. [The sun sets and the battle continues. Enemies and friends are with difficulty distinguished in the dark, and many of the latter are killed by mistake.]
272-275. [Sang Dwa jáya-ráta, the adopted brother of Kérna, is killed by Bíma. Pratipéya is on the point of killing Sangá sáng'a, the son of Satiáki, but is prevented from doing so by Bíma, by whom he himself is slain, after having wounded Bíma.]
276. [The sons of the Kuráwá chiefs, exasperated at the death of Pratipéya, all fall upon Bíma, but are every one of them killed by that potent hero.]
277. [Three younger brothers of Sakuni are killed by Bíma.]
278-280. [Suyudána talks with Kérna of the carnage occasioned by Bíma and Arjúna. Kérna makes light of their power, and engages to kill them both. Krépa accuses Kérna of being a boaster, and intimates his inferiority in prowess to the two hostile heroes, whereupon they are going to fight with each other, when Suyudána interposes and prevents them.]
281-284. [Kérna attacks the Pandáwa army and causes great havoc. A consultation is held among the Pandáwa respecting the fittest person to oppose Kérna. Krésna objects to Arjúna's doing so, as being unskilled in fighting by night. Gatot Kácha, the son of Bíma, is then selected to fight against Kérna.]
(Measure Basánta lila.)
285. Wherefore Sang Gatot Kácha was directed to seek the child of the sun
By Krísna and Parta, who complimented him for his superiority and power:
Quickly roused at the call, he presented himself with joy,
And said, "Happy am I and fortunate, thus to be distinguished by his highness.
286. "And so that I continue to serve the king according to my duty,
"Let my body be severed to pieces, and death itself ensue.
"However arduous the service required, I will nevertheless perform it."
At these words the advanced in years were struck dumb.
287. Thus spake Sang Gatot Kácha. The heart of Kesáwa failed,
So well did he know how to awaken tender feelings:
Therefore did the heart of his uncle melt away,
When he saw the boy daring enough to encounter the King of Awáng'ga.
288. Therefore did Krésna and Parta remain speechless.
Moved with compassion, and grieved that they had thus called upon Gatot Kácha.
Instantly the hero hurried to the attack;
But as he was about to engage the child of the sun, he stopt short in terror.
(Tembang Basánta lila.)
285. Irika ta sang | gatot kacha kinon | mapag arka suta ||
Teka pira kresna parta maneher | muji sakti nera ||
Sang ngenojaran | wawang masemo garjita arsa marek ||
Mawachana bege'a yan ana pakon repatik nerepati ||
286. Pakena neki lana marki jeng aji yugya neka
Dadaha rikalaning baya aturnya matoa pati
Kunenga paniwoa rahatane gate karya temen
Situtua tan paneng'ha mené sigegen sakarang
287. Na wuwusing sang gatot Kacha lumad ati Kesawa mar
Tekapira yan weruh ujara ngalap maniking redaya
Nguni-nguni nalaning to'a sira sang paman arda tenyu
Molati rare neran lumawane sang awang'ga pati
288. Ya Karana Kresna parta mamuwue damené sakareng
Asemo Kamanosan Kaluputan tekaping mangutus
Kuneng iki sang gatot Kacha wawang sira sigra mase
Mapagi pamok sang arka suta tando'a nomandek ares
289. Then all his potent arrows
Issuing from his hands and from his mouth,
With celerity flew to the child of the sun, who overpowered in battle,
Gave way to the left, while the numerous torches of the Pandáwa army shed their glare around.
289. Apitui sarwa sanjata wisesa yatas stranera
Mijili tangan dudung mijili chang Kema nuta ngohuh
Yata rumujak sang Arka suta Kéwerana pinda jemor
Muruda kiu mowa metu sulu bala pandawa bap
290-299. [Sialambána, a blind Rasáksa chief, joins the Kuráwa against Gatot Kácha, by whom he is slain; whereupon his band of blind Rasáksas take to flight. Three other blind Rasáksa chiefs, with separate bodies of blind Rasáksas, successively oppose Gatot Kacha, and share the same fate as the first.]
300-308. [Gatot Kacha fights with Kérna, flies, and is ultimately killed by him.]
309-314. [The Pandáwa, enraged at the death of Gatot Kacha, all fight with desperate fury. Arjúna alone is restrained and withheld by Krésna.]
315-321. [Dowi Arimbi, the mother of Gátot Kácha, burns herself on the funeral pile of her son.]
322-334. [The following morning Dangyang Drúna, a Pandíta on the side of the Kuráwa, causes great havoc among the Pandáwa; to save whom from the destruction which threatened them, Krésna spreads a false report of Aswatáma's death, and makes all the Pandáwa proclaim it. Dangyang Drúna hears and believes the rumour of his son's death, and faints away; upon which Drestadríumna approaches him and cuts his throat.]
335-343. [Aswatáma hearing that his father is killed, makes a furious attack upon the enemy, but perceiving Bíma is afraid and retires.]
344. [The sun is about to set and hostilities cease.]
345-349. [Description of the field of battle after the fight.]
350-351. [The King of the Kuráwa asks Kérna to engage Arjúna. Kérna agrees, but requests to have some one to attend and support him in battle. Sália is selected and appointed for the purpose.]
352-356. [Kérna and Sália, before they go to fight, go home to take leave of their families, &c. What passes on the occasion.]
357-365. [Kérna's wife relates to her husband a dream she had. The particulars of the conversation which takes place between them.]
366-393. [Dérma Wángsa, Krésna, and Arjúna, set out in the night for the purpose of finding and putting together the head and body of their respected Gúru, Dangyang Drúna, and in order to pay due respect and homage to his remains, and to entreat forgiveness on account of what had happened to him. Description of all they see and meet by the way.]
394-407. [Morning. The Pandáwa prepare for battle.]
408-413. [The Kuráwa army is formed into the position báhui-makára[188], or that of the prawn. Kérna in the mouth, Drumúka in the right fore claw, Sakuni in the left, Suyudána in the head, all the princes and chiefs in the body.]
414-415. [The Pandáwa army is put into the order called wúlan-tumánggal, or that of the new moon. Arjúna forms the right horn of the crescent, Bíma the left, Dérma Wángsa and all the princes and chiefs compose the centre.]
416-426. [Kérna and Sália, mounted in one carriage, proceed to the field of battle. The two contending armies engage. Their various success described.]
427-440. [Bíma attacks, upbraids, and pursues Suyudána. To save the latter, Dusasána fires an arrow at Bíma and hits him. Bíma turns about, and finding it was Dusasána that shot him, he seizes him by the hair, and having called out to all the princes and chiefs to bear witness to the fulfilment of his promise, he tears him in pieces and drinks his blood.]
441-449. [The battle continues to be fought with various success, sometimes one army giving way and sometimes the other.]
450-467. [Arjúna and Kérna fight against each other. The arrows shot by each at the other are immediately converted into various elements or destructive animals. Kérna shoots rain; Arjúna shoots and dispels it. Kérna shoots fire; Arjúna shoots rain and quenches it. Kérna shoots dragons; Arjúna shoots griffins which destroy them.]
468-469. [Kérna aims an arrow at the throat of Arjúna, whom Sália beckons to incline his head. Ardawilíka, a Rasáksa, in the form of a dragon, is killed by Arjúna, while in the act of shooting at him.]
470-476. [Kérna twice shoots at Arjúna, but his arrow only strikes and loosens his top-knot of hair.]
477-479. [Arjúna, invited and challenged by Kérna to shoot at him, in his turn tells him, if he wishes to save his life to surrender and pay obeisance. Kérna refusing to do this is shot in the throat by Arjúna: his head falls back into the chariot. On the death of Kérna, the child of the sun, that bright luminary grows dim with grief, and expresses his deep sorrow by groans of thunder and showers of tears, while his twinkling eyes emit incessant flashes of lightning.]
479. Disheartened at the death of Kérna, the army of the Kuráwa take to flight,
And pursued by numbers, conceal themselves, out of fear, in holes and cavities,
The earth shakes, and at the same time a drizzling rain descending from the clouds, washes the blood-stained corpse.
The evil-portending cloud is seen, and the grumbling noise of thunder is heard.
480. Thus it was with him who died in the field of battle. Lost was the sweet expression of his countenance,
Shining were his polished teeth, and uplifted and still the black of his fixed eye!
No longer erect, his hair lay flat on his pale face, and frightful yet becoming was his severe wound.
Such is the appearance of the brave who die in battle.
479. Ri lina sri Karna lara laruti Kang Korawa bala
Tinut ginreg mukséng wana Kateduning lo'ah juranga res
Pareng mwang lindu mega sumara riris rah sumarasah
Kawanda lirning téja patrà keter wana tangisa
480. Nian lir sang mating rana pada elang mwang manesira
Waja nerang seidenta sepi irengi Kang nitra lumayep
Alandung sang sri tang muka lalu Kuchem syu brana luwes
Datanlen sang waneng baya mapalupu'i ring rana saba
481-483. [The Kuráwa having taken to flight are pursued by the Pandáwa into Astína.]
484. [Night coming on, the Pandáwa return.]
485-489. [Suyudána comments on the misfortune of the Kuráwa in losing Kérna, and consults about the fittest person to succeed that hero.]
490-497. [Advised by Sakúni, Suyudána asks Sália to assume the chief command.]
498-500. [Sália endeavours to excuse himself; whereupon Aswatáma comes forward, and accuses him of being friendly to the Pandáwa, and on that account unwilling to become the leader of the Kuráwa.]
501-502. [Aswatáma and Sália quarrel and are going to fight, when Suyudána interferes and draws Sália away, exhorting him to take the command.]
508-511. [Sália at last consents, and then withdraws to his wife.]
512-516. [Nakúla is sent by Krésna to Sália to dissuade him from fighting. Description of Sália's palace.]
517-524. [At sight of his nephew Nakúla, Sália's resolution fails him, and he promises not to fight against the Pandáwa. He declares he will readily and willingly surrender his life to Dérma Wángsa, but to no one else, and that that worthy person has only to make use of the arrow called pustaka akalíma asáda.]
525-527. [Nakúla returns and informs Krésna and Dérma Wangsa of the success of his mission to Sália, and of all that passed on the occasion.]
528-553. [Sália relates to his wife Sátia Wáti, the result of his interview with Nakúla, and of his intention to sacrifice himself, whereupon she is grieved and sheds tears. Then follows a long and detailed description of Sátia Wáti, her person, manners, disposition, &c., and the particulars of a conversation which takes place between her and her husband, wherein they display great affection for each other; after which they yield to the power of love, and then fatigued with amorous dalliance, sink into each other's arms and fall asleep.]
554-556. [In consequence of Sátia Wáti's declared determination to accompany him, Sália steals from her when she is asleep; and having got fairly away from her, he dresses himself without, and is honoured by the Pandíta, who cast flowers upon him.]
559. [Sália reaches the field of battle.]
560. [The Pandáwa army forthwith appears, and an engagement takes place.]
561. [The army of the Pandáwa are hard pressed and obliged to fall back.]
562-564. [Bíma comes to their support and routs the enemy with great slaughter.]
565-567. [Sália deserted by his army remains alone, and as he discharges his arrows they change into thousands of Rasáksas, dragons, and evil spirits, which lighting among the enemy occasion great consternation; whereupon Krésna ordering all the people to throw down their weapons and fold their arms, the whole of the demons disappear without doing any harm.]
568-581. [The good and quiet Dérma Wángsa is reluctantly persuaded by Krésna to save the Pandáwa by killing Sália.]
582-583. [Dérma Wángsa discharges the arrow pustáka kalíma asáda: it penetrates and sticks in the breast of Sália, who immediately dies.]
584-586. [On the death of Sália the Kuráwa forces are routed and pursued in all directions by the Pandáwa, with great slaughter.]
587. Suyudána was on the point of being taken, but he bravely resisted;
And quickly bounding away in great alarm, he narrowly escaped with his life.
But Sakúné, trembling with fear, fell into the hands of the enemy;
And weeping, implored mercy, exclaiming, "this is the reward of my kindness and hospitality."
587. Suyudana sireki meh kawananga takis lagawa
Lumompata layu luput lepasa met urip katresan
Tuwen sakuni sang sedeng ngkakatran kakesa graha
Asambata nangis dine kwenargan buja sestawa
588. "Silence! thou vile and infamous dog!
"With what restless labour hast thou sought to vex and offend me;
"But now will I fail not to take my revenge;
"Death shall seize thee, and great shall be thy torture."
589. Thus spake Bíma, and trampling him beneath his feet,
He thereby and with his gáda reduced to atoms the body of Sakúne.
The story goes, that he tore it in pieces, and sucking the blood,
Scattered them among the villages of the north and of the south.
590. The enemy being totally extinguished, filled was the field of battle with mountains of the slain,
While downward, in its deep bed, a sea of blood rolled with noisy rush.
Suyudána having escaped, there yet remained to seize him.
He is pursued and sought for, but cannot be found, having plunged in the water.
591. Abandoning their fruitless search after Suyudána, the five Pandáwa returning, homeward bend their course.
Déwi Sátia Wáti is then informed that Sália had fallen in battle.
Aged and creditable persons, bowing respectfully, communicate to her the dire news:
Concealed amid the heaps of slain lay her lord, they alone escaped to tell the tale.
588. Ada nara'neng tako ngasu kanistane chadama
Datan werga weh laram beka ngupaya ri banchana
Kunang nea tana lepaté ki pamales kuh duké riko
Ikang yama ngala pwapang idapana pwageng ning lara
589. Nahan wachana bimaséna tehera dedel sahasa
Renyo sawanira sang arya Sakuni linut ring gada
Biatita sinesep sesep nera senempal uwus
Dinuka kena mancha desa mapado aning lor kidul
590. Uwus para-wasang musu penu ikang sawa marwata
Iline rudiranya gurnita mangarnawa lo'a dalam
Kunang pwa riluput Suyodana dume turung ning'gawé
Tinot mara pinet datan katemo ya ine ar mowa
591. Da rarean mara pancha pandawa murutsaha ba la ri luput Suyodana
Dewi Satia-wati sireki charitan winara ipati salea ring rana
Wanten bretya kaparchaya tuha yata jari sira teka namya torasih
Dan rakweki dumenya tan pajaha sing lara ngeduku samendeming sawa
592. The news quickly spreading, all the Gúrus of the country weep on every side.
Trembling and distressed, Déwi Sátia Wati no longer retains the power of speech.
Blind with grief and with a heart full of sorrow, she reels and cannot stand:
Lost and insensible to all around, she seemed as if life itself had forsaken her.
594. Coming to herself, by the pains and assistance of her friends, she rises and adjusts her disordered dress:
Then loosening and combing her hair, she is bent on repairing to the field of battle.
First grasping her petrem[189], wherewith to deprive herself of life when she reaches the place where the joy of her heart is lain,
She forthwith ascends her chariot, and sets out, favoured by a grateful breeze.
592. Sang siptan pawaranya tando'a guruwing sanagara pada gurnita nangis
Dewi Satia Wati kitan wenanga sabda kumetere pangunchanging lara
Leng leng tan anara teka ton tekapiran kapeting-ane anekne kang ati
Tan patma kalinger datanuru'i pasambang ng'ya saha pakraking sakit
594. Antukning manulung nimitanera nang lilira mahayu lungsuring tapih
Roma werata ninombara nera naminta tumotura mareng rana
Patrem nitea minusti pangelanga jiwa na pupula mene lawan sineng
Ngkan mangkat mahawan rata nela sama dresan kani sarantaning manah
565-602. [Accompanied by Sagandíka, she wanders over the field of battle by night in quest of his corpse, looking for it among the number of prostrate slain. Appearance of the different dead bodies and carcasses of horses, elephants, &c. described. She often thinks that she has found it: her repeated mistakes and disappointments.]
603. Wearied with fruitless search, and despairing of finding him to whom she would make her obeisance, the princess
Unsheathed her dagger, resolved to stab herself, her heart being wholly devoted to her husband.
But the Almighty, in pity, sent lightning to guide her to the spot where he whom she had long sought for lay,
And inspired her with strength and desire to renew the search.
604. All this while the chariot[190] lay buried among flowers which had been showered down upon it.
As if the growling thunder wept, tears fell in small rain, in grief for the death of the prince[191].
Such was the mark the princess followed till she came to and perceived the body of Sália,
Who seemed as if looking at her with a side glance as he lay with grinning teeth.
603. Meh tan diria mahas narendra ma'isi ri taiyani sang enesti sambahan
Paksa patrema sampunang lugasi kang ati sumaivaka nama sang pria
Sih ningyang ukasan manambaya tuduh ri kaha-nanera sang pinet nira
Nahan etuniran panging kina ng'ebang abanga maka sama ngosir kilat
604. Oniang warsa sekar sumarsa akuwung kuwunga menoi ring'ganing rata
Genter lu'era nangis malu'a rarab'ing-rereba lara rilina sang prabu
Na tang chihna tinut nareswara wadu teka lumi-ati getra sang kakung
Kadia nung sung'a reh nikang mata atur lumiringa reja kesisan waja
605. Then quickly seizing the feet of him, now lifeless, who stole from her bed,
Not knowing what she did, she patted, pressed, and kissed the body,
His lips she rubbed and stained red[192]; supporting his head with her encircling arm, and wiping his face with the end of one of her garments: but long were his eyes without twinkling.
To cure his wounds she constantly applied her chewed síri.
606. "Ah! ah! my princely lord, thou whom having sought I have at last found, why dost thou remain silent?
"Wilt thou not speak to her who has thus sought thee out?—Who else is there to be kind to me, unfortunate?
"Tired and worn out am I with searching for thee, and now with averted glance thou refusest to look at me,
"Shall I weep, or what is it thou wouldst have me do?—Speak and tell me, instead of preserving this unmeaning smile.
607. "Am I to understand that thou hast no regard for me? Come, quick, speak comfort to me, and make my heart glad."
With words sweeter than honey, and nicely selected, did she thus hold converse with the dead; but it was all in vain.
"Was it thus to meet death," said she, "that thou didst steal from me when I was asleep,
"And depart alone, without my knowledge, to the regions above? but I will follow thee.
605. Yekan pakrakir a mekul sukune sang peja aneliba ting'galing tilam
Tanwreng da tinepak tepak nera hanan kinisapu kinsuan sinukeman
Lambe lot linuga tekeng magala ginusa pira ura lama tan kedap
Lawan tang kanining kapwa warasa dening sepa ira lana jinam-peaken.
606. Ah! ah! mah prabu sungsungen manemahta tuhana pani mita ning heneng
Tan pangling ringana seraya siapa tika sia mowa gatingku kasian
Ngel kwa met riwekas tiring paberatan katemo sahaja ewa tan wulat
Wanten ta wekase tangis kwa mene kite suma'ora ayo'a ta minge
607. Nanten weruh ngo'angi tan sianti bapa meng'gepa 'ngamera raras priambada
S'ojar tan pāsirat sirat madu tuhun ane saji saji tan tekeng ati
Pangling'gan rilalis ta 'ngone nalis layata nilibi pamremeng ulun
Nes tanyan lepasi sura laya yaya ku tumutura sadenya tan ling'en
608. "It is my request that thou wilt meet and carry me across the úgalágil stone[193].
"Trembling and fearful should I be without thy support and assistance,
"Although thou shouldst have many Windadáris at thy command, yet still reserve a place for me before them all,
"What must not be thy regard for her, who has thus wandered about after thee, and who is now going to die for thee?"
(Measure Basánta tiláka.)
609. Tedious would be the relation of all that Satía Wáti said.
Oppressed with a load of grief, great as a mountain,
When she beheld her lord
And determined to meet death.
608. Ngeng pintangakwa tuan papag nga'ang ngirikang watu gala-gila namba eng'gung an
Tistisnya 'ngoang ngikana tan wani lumampaha gigu ri tayenta raksaka
Yadiastun jeneka 'ngamer surawadu kita sumalanga ayo'a nestura
Pali tapwa welasat ring wang angomeng pati lumaku lana morang morang.
(Tembang Basanta tilaksa).
609. Tangi ujar satia watin pasambat
Ikang lara marwata mangke nabuat
Tuen katon tahananing iner er
Matang nera dan pejahang kasang kas
610. Seizing her dagger with firm grasp
She drew it from its sheath, glancing as it came out,
Then boldly buried it in her breast.
Like shining gold was the blood that issued from the wound.
611. Not dying instantly, with expiring voice
Sugandíka she called and thus addressed:
"My old and faithful friend and attendant, return thou to Mandaráka,
"And tell the people there that I now send
612. "My last request to the good and worthy,
"That they will commemorate the history of my sufferings,
"In order that my story may be heard and known;
"When the gentle heart will perhaps be moved with love and pity, and tears will flow at the sad tale."
614. "Oh! my mistress, when was the time that I ever quitted thee?
"Into whatever state of being thou may'st pass, I will accompany thee.
"Whom wilt thou have to send for water,
"And who will wash my noble mistress' feet if I am not with her?"
610. Minges marang kedga lana minusti
Uwus kasaring sarungan pradipta
Inan-deman denira tan anangres
Ila nikang rah kadi datu munchar
611. Datan wawang mati magentak entak
Sugandika lot tinawe sinabdan
Kakangku mantuk ta ri mandraraka
Wara tikang wang ri ukasku mangke.
612. Paminta kasi tari sang kawendra
Larang-ku dadiakena gita basa
Rengine ngogang idepe gating ku
Malar ngeresi twasnea mamang wa waspa
614. Aduh Tuan ring kapana, saha ngoang
Tumuta mon 'jenma nejenma rakrian
Siap'eka konen ta mangengswa socha
Ye tan ngwenga damo'a rijeng ta masku
617. Thus weeping, the female attendant, affected with grief,
The buried dagger drew (from the body of her mistress),
And stabbing herself, instantly expired
At the feet of the princess, where her body lay.
618. Forthwith delighted their happy spirits together fled.
The astonished spirit of prince Sália quickly said:
"Uneasy and impatient have I waited for thee among the clouds,
"With many Widadáris, Panditás, and Déwas."
619. Having taken the princess in his arms,
He returned with her by the road which leads to heaven.
There arrived, they find it extremely beautiful.
Of silk were the houses and brilliant were the precious stones.
620. Amusing herself, the princess
Was delighted with the abundance of food which was there,
Great being the bounty of the Almighty to mankind,
And there was no difference susceptible in the ages of those that were there[194].
617. Nahan tangis ning pari charaka n'gres
Tanemne kang katga ye tenunusnea
Inandeman ngeng eksans yan paratra
Sawanya tan sa ridagan sudéwi
618. Tatandua ngetma madulur wijata
Naréswaratma nera gerjitang ling
Alal mangauting jalada mangun res
Sahap sari mwang resi déwa Sang'ga
619. Telas pinangkwa Kenerang Sudéwi
Molih sera marga wimana ramya
Dateng rikang swarga layep alepnya
Graha sinang baswara sarwa ratna
620. Mengen mengen téki naréndra patni
Mangu Kawahan suka sek binokti
Wiwal neran manusa janma nguni
Apan tanantuk tumulu'i dugan nwang
621-624. [The Pandáwa hear that Suyudána is in the middle of the river: delighted, they repair to the spot. Bíma calls him a dastardly coward afraid to die, and assures him that his arm will reach him, whithersoever he may betake himself, to the lowest depth of the earth or the highest region of heaven.]
625-628. [Suyudána comes out of the water and assures Bíma that he betook himself to the river, not out of fear, but for the purpose of making adoration to the gods, challenging Bíma, or any other of the Pandáwa, to combat. Krésna represents that Dérma-Wángsna is too peaceable and benevolent to fight against Suyudána; that Arjúna's forte consists in using the bow mounted in a chariot; that Nakúla and Sedéwa are too young and inexperienced, and that Bíma is therefore the fittest of all the Pandáwa to oppose Suyudána.]
629-631. [Kakrasána is informed by Naráda of the Pandáwa and Kuráwa forces being engaged, and withdraws to see the issue of the contest. Bíma and Suyudána go and make their respects to him, and each receives from him a charm.]
632-639. [Bíma and Suyudána fight. Missing each other, they strike and cut the earth, trees, and every thing about them, without being able to hurt each other. They then throw away their weapons, and closing, wrestle. So closely are they united, that they seem to be one person and to have one voice.]
640-656. [Arjúna repeatedly striking his hand on his left thigh, reminds Bíma of Suyudána's being vulnerable in that particular place only. Bíma recollecting the circumstance, seizes his club and strikes Suyudána with it in his vulnerable part. Suyudána falls, and expiring under the blow is trampled upon by Bíma, who continues to insult and triumph over him, till out of all patience with his relentless and ungenerous conduct, Kakrasána seizes his spear and is going to slay Bíma, but is withheld by Krésna, who says that Bíma is not to be blamed for such just retaliation.]
(Here end the Javan copies of this work; the following abstract is from a copy of the Bráta Yúdha Káwi presented to me by the Rája of Báli Balílíng in Báli.)
657-667. [Suyudána dead, and night coming on, the Pandáwa retire from the scene of battle to the city of Astína, and there feast and rejoice, on account of their victory. Satiated and fatigued with their revelling, all except Krésna go to sleep. He alone remains awake, pitying in his own mind the fate of Suyudána, and recollecting with feelings of regret the indignant and unkind manner in which he was treated by Bíma. Withdrawing by stealth, he goes to the mountains, and wanders about oppressed with grief and much agitated.]
668. [Next morning the Pandáwa missing Krésna, go in search of him, and find him among the images on the hills. Portentous signs take place. A raven croaks till blood issues from its beak, it rains blood, and all the wild animals fight with each other.]
669. [Next morning all these omens are gone.]
670-693. [News arrives from Astína of Aswatáma's having entered the city by night, and assassinated Drésta-dríumna, Sérikándi, and Pánchakumára, and of all the mántris having fled for fear. Half are inclined to give credit to the report, and half believe that it must have been the spirit of Sália. The Pandáwa return to Astína, and find the women there all in tears, and bewailing the loss of those who had been murdered during the night. Krésna consoles them, and reconciles them to what has happened.]
694-696. [Krésna makes the Pandáwa accompany him in search of Aswatáma, whom they find among the hills.]
697-699. [Bíma is going to strike Aswatáma, when the latter discharges an arrow at Bíma, and at the same time tells him he is not a fit opponent, inviting Arjúna to contend with him. Arjúna and Aswatáma fight, causing the earth and mountains to shake, &c.]
700-705. [Sáng yáng Naráda descends from above, and tells Arjúna that they will cause the destruction of the world if they continue the dreadful conflict. Sáng yáng Naráda at the same time goes up to Aswatáma, and advises him to desist from opposing the Pandáwa, as he will certainly be beaten, and recommends his surrender and resignation to the Pandáwa of his pusáka of Chúda-manik, also called Chúpu-mánik Estígéna, a charm which gives its possessor the power of getting eight different things.]
706-707. [Aswatáma refuses to give it to the Pandáwa, but is willing to part with it to the unborn grandson of Arjúna, of whom Utári was then pregnant, and whom he directed should be called Parikísit.]
708-709. [Krésna offers to bear witness to the promise; after which Aswatáma gives the pusáka to Bíma, to deliver to the grandson of Arjúna.]
710-714. [Krésna and the Pandáwa again return to Astína, and inform Arjúna's wife of what has happened. Aswatáma remains aloof from the Pandáwa, wandering about in the woods and among the mountains. Yuyútsuh, the only surviving Kuráwa chief, joins and lives with the Pandáwa. All the sons of the Pandáwa having been killed in the battle, without a single descendant being left to be made a king of Astína, excepting the yet unborn son of Abimányu, whom Utári was about to bring forth, Dérma Wangsa, the eldest of the Pandáwa (although all of them had arrived at an age when they should withdraw from the world) is appointed sovereign, until such time as he can be relieved and succeeded by the yet unborn Parikísit. Description of Dérma Wángsa; the beauty of his person; his many good qualities and accomplishments, for which and for his character for justice, wisdom, prudence, &c. he is universally beloved, and his praises celebrated in song.]
715-719. [Dérma Wángsa receives the name and title of Batára Jáya Báya. Under his wise and excellent administration the kingdom of Astína flourishes, crimes are unknown, and the inhabitants are happy. The neighbouring princes of Java, who had survived the war, all acknowledge the authority of the king of Astína, and pay homage to him.]
The musical instruments of the Javans are peculiar. Several of them are necessary to compose a gámelan, set, or band: of these there are several varieties. The gámelan salíndro, which is the most perfect, consists of the several instruments represented in the plate. In the gámelan pélog, the instruments are much larger and louder; the bónang or krómo, has sometimes only ten, and sometimes as many as fourteen notes. Both of these gámelans are employed as accompaniments to the wáyangs. The gámelan míring partakes of the two former, and is employed to accompany the wáyang klítik. In the gámelan múng'gang, called also kódok ng'órek, from its resembling the croaking of frogs, the bónang has fifteen notes, and the kécher resembles the triangle: neither the génder, salentam, sarón, nor chalémpung are included in this set; this gámelan is considered the most ancient, and is played at tournaments, in processions, &c. In the chára báli, or chára wángsul, the rebáb, or viol, is not used: in other respects the instruments are the same as in the salíndro, except that they are as large as in the pélog. The gámelan sekáten, which resembles the pélog, except that the instruments are still larger and louder, is restricted to the use of the sovereign, and seldom played, except on great occasions, as during eight days of the festival of Múlut. The gámelan srúnen is used in processions of state and in war, being properly the martial music of the country, in which, besides the ordinary instruments, a particular gong and trumpets are introduced.
The plate will afford a better idea of the form of these instruments than any verbal description. Most of them resemble the staccáto or harmonica, and the sound is produced by the stroke of a hammer. The gámbang káyu has wooden plates, sixteen or seventeen in number: the gámbang gángsa, of which there are several in each band, has metal plates.
In the génder the metal plates are thin, of a different form, and suspended by strings. The gong, represented (No. 9) in the plate, is usually three feet in diameter. The bónang, kénong, and ketók, are of metal, and are suspended by tightened cords to favour the vibration. The kécher, shewn in the plate, corresponds with the cymbal. The hammers with which the larger instruments are struck are either wound round at the end with cloth, or the elastic gum, in order to soften the sound. The drum is struck with the open hand and fingers only. The chalémpung is a stringed instrument, with from ten to fifteen wires, which are sounded with the finger, after the manner of the harp.
The person who leads the band performs upon the rebáb (No. 17), an instrument which, having a neck, and two strings pitched by pegs, is capable of producing perfect intonation and a variety of sounds, by shortening the strings with the pressure of the finger.
The gámbang káyu (No. 2) is a kind of staccáto, consisting of wooden bars of graduated lengths, placed across a kind of boat, which, when skilfully struck with a sort of mallet, produce pleasing tones, either grave or acute. The lowest and highest sounds of the instrument differ from each other by the interval of three octaves and a major third: the intermediate sounds of each octave from the lowest note are a second, third, fifth, and sixth. This instrument is general throughout the Archipelago, and is frequently played alone, or accompanied only by the drum and a small gong. Ráden Rána Dipúra, a native of Java, who accompanied me to England, played on this instrument several of his national melodies before an eminent composer, all of which were found to bear a strong resemblance to the oldest music of Scotland, the distinctive character of both, as well as of Indian music in general, being determined by the want of the fourth and seventh of the key, and of all the semitones[195]. By reiteration several of the sounds are artfully prolonged much beyond their noted length, which produces an irregularity of measure that might both perplex and offend the educated ear of an accompanying timeist. The rhythm of the sections (from extention and contraction) appears very imperfect.
The bónang or krómo (No. 3) the sáron (No. 5) the démong, (No. 6) and selántam (No. 7) are staccátos of metallic bars, and a sort of bells placed on a frame. They contain a regular dianotic scale, and nearly two octaves. These, however, are never played singly, but harmonize with the instrument on which the air is played.
The gongs (No. 9) are perhaps the noblest instruments of the kind that have been brought to Europe: I am assured that they are very superior to that which was admitted in the terrific scenes of the serious ballet representing the death of Captain Cooke. Suspended in frames, and struck by a mallet covered with cloth or elastic gum, they sustain the harmonious triad in a very perfect manner, and are probably the most powerful and musical of all monotonous instruments. They might be introduced with advantage in lieu of large drums. They have the advantage of being mellifluous, and capable of accompanying pathetic strains. The two gongs differ from each other by one note.
The above observations apply particularly to the gámelan pélog, which usually accompanies the recitation of the popular poems of the country. The gámbang káyu of the salíndru appears only to differ in being in another key, which is considered better suited to the occasions in which that kind of gámelan is used.
The airs which are exhibited in the plate are selected from several written down by a gentleman at Semárang, as they were played on the rebáb of the gámelan pélog, and may afford a further illustration of the nature of their music.
But it is the harmony and pleasing sound of all the instruments united, which gives the music of Java its peculiar character among Asiatics. The sounds produced on several of the instruments are peculiarly rich, and when heard at a distance have been frequently compared to those produced on the harmonic glasses. The airs, however simple and monotonous they may appear of themselves, when played on the gámbang káyu, or accompanied by the other instruments, never tire on the ear, and it is not unusual for the gámelan to play for many days and nights in succession.
The Javans do not note down or commit their music to writing; the national airs, of which I have myself counted above a hundred, are preserved by the ear alone. Those which are exhibited in the plate are among the most popular: but there are a variety which are played on occasions of rejoicing and festivity, which it would be difficult to note down; if, indeed, they can be called airs at all, the sounds produced rather resembling the chiming of bells than a melody. Thus, when a great man arrives at the native seat of government, the tune of kébu gíru, "buffaloes frisking," is played, and a variety of others of the same nature, which diffuse the same kind of joy and gaiety among all assembled, as the quick ringing of bells in the churches of England.
A complete set of the gámelan pélog costs from a thousand to six hundred dollars (£250 to £400,) but second-hand sets are frequently disposed of. The principal manufacture is at Grésik, and the gongs in particular furnish a valuable article of export. Every native chief in authority has one or more gámelans, and there are more or less perfect sets in all the populous towns of the eastern provinces.
In some of the interior, and in particular in the Súnda districts, the inhabitants still perform on a rude instrument of bámbu, called the ángklung, of which a representation is given in one of the plates. This instrument is formed of five or more tubes of bámbu, cut at the end after the manner of the barrels of an organ. These, which are of graduated lengths, from about twenty to eight inches, are placed in a frame, in such a manner as to move to a certain extent from their position, and to vibrate on the frame being shaken. A troop of from ten to fifty mountaineers, each with an ángklung, and accompanied by one or two others with a small drum played with the open hand, always perform upon this instrument on occasions of festivity in the Súnda districts. The upper part of the instrument, and the parties themselves, are generally decorated with common feathers, and the performers, in their appearance and action, are frequently as grotesque and wild as can be imagined. There is something, however, so extremely simple, and at the same time gay, in the sound produced by the rattling of these bámbu tubes, that I confess I have never heard the ángklung without pleasure. The Javans say the first music of which they have an idea was produced by the accidental admission of the air into a bámbu tube, which was left hanging on a tree, and that the ángklung was the first improvement upon this Æolian music. With regard to the music of the gámelan, "that," they say, "was procured from heaven, and we have a long story about it."
A wind instrument, of the nature of a flute, but in length some feet, with a proportionate diameter, is sometimes introduced in the gámelans; but this is not usual in Java, though, in Báli it is general.
The trawángsa is a stringed instrument, not very unlike a guitar[196], which is occasionally found in the Súnda districts: it is by no means general. I recollect to have once heard an old blind bard at Chiánjur play upon this instrument, reciting at the same time traditions respecting Pajajáran, and the ancient history of the country, which had probably never been committed to writing.
The Javans have made no progress in drawing or painting; nor are there any traces to be found of their having, at any former period of their history, attained any proficiency in this art. They are not, however, ignorant of proportions or perspective, nor are they insensible to the beauty and effect of the productions of other nations[197]. Their eye is correct and their hand steady, and if required to sketch any particular object, they produce a very fair resemblance of the original. They are imitative, and though genius in this art may not have yet appeared among them, there is reason to believe that, with due encouragement, they would not be found less ingenious than other nations in a similar stage of civilization. They have a tradition, that the art of painting was once successfully cultivated among them, and a period is even assigned to the loss of it; but the tradition does not seem entitled to much credit.
The Javans do not appear to possess any peculiar method or system in their arithmetical calculations. They generally compute without putting down the figures in writing. In this process they are slow, but generally correct. The common people, from an entire ignorance of arithmetic, or to assist their memory, sometimes use grains of pári or small stones on these occasions.
The many vast and magnificent remains of edifices found at this day in different parts of Java, bear witness to the high degree of perfection in which architecture and sculpture were at one period practised in that island. But whether the natives themselves designed these edifices and their ornaments, or only worked under the direction of ingenious artists from other countries, is a question connected with their history, which we shall at present forbear to inquire into.
The art of sculpture is entirely lost to the natives. The only modern buildings they possess, of any architectural importance, are the krátons, or palaces of the chiefs, which have already been described.
The Javans of the present day have no pretensions to astronomy as a science. The seasons are determined by reference to a system no longer perfectly understood, either in its principle or application; but from the Hindu terms still in use for the days of the week, &c. and from the similarity of many of their superstitions to those of continental India, it seems probable that if they ever possessed an astronomical system, it was derived from that quarter. Thus when an eclipse takes place, the people shout and make all the noise they can, to prevent the sun or moon from being devoured by the great nága, or dragon, which they suppose to be invading it. Some of the better informed have derived a few notions of astronomy from the Arabs; but their knowledge, in this respect, is at best extremely imperfect, and it is rather to the traces which are to be found in the ancient manuscripts, and to the remains of what they knew in former days, that it is interesting to refer.
The Javans, in common with other Mahomedans, have, for upwards of two centuries, if not for a longer period, adopted the lunar year of the Arabs; but they still retain their own era, and seldom adopt that of the Hejira. The Javan era is called that of Aji Sáka, on whose arrival in Java it is supposed to have commenced; but as sáka is a Sanscrit term, variously applied, as connected with the establishment of an era, it was probably adopted by the Javans at the period of the introduction of the era itself[198], which corresponds almost exactly with the Hindu era of Salavaharna, being seventy-four years short of the Christian era. The present is accordingly the year 1744 of the Javan era, or era of Aji Sáka. On Báli, where the same era is likewise adopted, there is a difference of about seven years, the Báli year being 1737. This difference is supposed to have arisen from the people of Báli, who are still unconverted to the Mahomedan faith, continuing to use the solar year.
The Javans usually divide the day and night each into five portions, as follows:
The twenty-four hours of the day and night are also occasionally divided into what is called the líma wáktu, or five periods of time, namely: from sunset until eight o'clock in the morning; from that hour till twelve; from twelve till three; from three till four; from four till sunset.
Each of these divisions is considered sacred to one of the five deities, Sri, Kála, Wísnu, Maheswára, and Bráma, supposed to preside over these divisions of the day and night in rotation, the order being changed every day, until at the commencement of every fifth day and night it returns to the same again. The division which thus becomes sacred to Sri is considered fortunate; that to Kála unfortunate; that to Wísnu neither good nor bad; that to Maheswára as still more fortunate than that to Sri; that to Bráma as peculiarly unfortunate.
The terms páhing, pon, wági, kalíwon, and mánis or légi, are applied to the days of the panchawára, or week of five days, which is common throughout the country, and by which the markets are universally regulated[199].
Besides this week of five days, which seems to be by far the most ancient as well as the most generally adopted among them, the Javans have a week of seven days as follows.
| Díti, Sunday, | which corresponds with the Hindu | Rowi. |
| Sóma, Monday | Soma. | |
| Ang'gára, Tuesday | Mangala. | |
| Búdha, Wednesday | Budha. | |
| Raspáti, Thursday | Vrihaspati. | |
| Súkra, Friday | Sukra. | |
| Sanischára or Túmpah, Saturday | Sani. |
The Arabic terms are usually employed to express the months.
The weeks of seven days, considered with reference to the seasons, are termed wúku. Thirty of these are said to have been established in commemoration of the victory obtained over Wátu Gúnung[200]. These thirty have again six principal divisions, each consisting of thirty-five days, and commencing on the day when díti and páhing fall together.
Each wúku, is dedicated to its particular deity, and has its appropriate emblems in the Javan system of judicial astrology. The names of the wúku and of the deities to which each is considered sacred are as follow:
The twelve seasons, Mángsa, of which an account has been given, when treating of the agriculture of the Javans, are said to be determined by reference to the sun's course at the commencement of each of these divisions.
When a want of rain is experienced, it is a custom for the people of the village or town to assemble, and for a wáyang to be performed upon the story of Wátu Gúnung and Déwi Sínta. On these occasions two sticks of the dark coloured sugar-cane, two young and two old cocoa-nuts, two bundles of different coloured pári, two bundles of the flowers of the areca-nut, a piece of white cloth, sweet scented oils, two fowls and two ducks, are placed by the side of the dálang during the performance, and are afterwards considered his property.
The term wíndu is used to express a revolution or cycle of years. The Javans refer to wíndu of eight years, a wíndu of twelve years, a wíndu of twenty years, and a wíndu of thirty-two years. The wíndu of eight years, now in use, seems to have been borrowed from the Arabs; but this is more frequently considered of seven years, each year taking its name from one of the following animals, according to the day of the week on which it begins.
| Mangkára, | Prawn, | if on a | Friday, |
| Ménda, | Goat, | Saturday, | |
| Klábong, | Centiped, | Sunday, | |
| Wichítra, | Worm, | Monday, | |
| Mintúna, | A species of fish, | Tuesday, | |
| Was, | Scorpion, | Wednesday. | |
| Maisába, | Buffalo, | Thursday. |
The names given to the year comprised in the wíndu of twelve years appear to be the same with the signs of the zodiac, which, according to the manuscript discovered at Chéribon, are as follow:
| 1. | Mésa or Mesáris, | the Ram, | corresponding with the Hindu | Mesha, |
| 2. | M'rísa or M'resába, | the Bull, | Vrisha, | |
| 3. | M'ritúna or M'rikaga | the Butterfly, | Mithuna (the pair), | |
| 4. | Kalakáta or Kkala kadi, | the Crab, | Karkata, | |
| 5. | Sing'ha or Grigréson, | the Lion, | Sinha, | |
| 6. | Kanya or Kangerása, | the Virgin, | Kunya, | |
| 7. | Tula or Tularási, | the Balance, | Tula, | |
| 8. | Mri-Chika or Priwitarási, | the Scorpion, | Vrishchica, | |
| 9. | Dánu or Wánok, | the Bow, | Danus, | |
| 10. | Makára, | the Crawfish, | Makara (sea monster), | |
| 11. | Kúba, | the Water-jug, | Kumbha, | |
| 12. | Ména, | the Fish, | Mina[201]. |
The Javans, though they occasionally apply the signs of the zodiac to the twelve years of the cycle, have at present no knowledge of these signs as connected with the sun's course. In the Chéribon manuscript, which contains an explanation of each sign, they seem to have been considered only as giving names to particular years. Thus in the explanations of the first sign it is stated:
"This year, the year of Mesa-arsi, there is a mark in the horn of the ram; the deity who presides is Batára Wisnu; the rain is for five months; it is profitable to plant gágas, but birds destroy great quantities; this may be prevented by administering obat (medicine) composed of the oil of the káwang, with the flowers of the cotton plant and those of the kasúmba; rats also do great mischief in the sáwahs, which may be prevented by administering the bud of síri on a lucky day, named ang'gara, and diti on the panchawára Mánis; when administering it the following words should be repeated; 'Hong! Kíro-Wísnu-Sówa! tung'gal sih ning Buána!' 'Hail Wisnu! who art beheld clearly to be the only one in the world!'"
In the same manuscript, which appears to be entirely of an astronomical or astrological nature, the year appears to be divided into four portions, each distinguished by the peculiar position of a nága, or serpent.
The first of the three divisions includes Jista, Sáda, Kásar; the form and shape of the great nága in these seasons is first stated, and represented by a drawing, the head being during these months towards the east and tail to the west. "In these months, if any one wishes to plant rice, it must be white and yellow pári; and at this time alms must be given, consisting of white rice ornamented with the flowers called wári, and in the name of or in honour of Déwa Yáma, and on the seventh day. It will not be profitable to go to war in these months.
"If a child is born in these months he will be liable to seven sicknesses through life. Great care and caution must be taken in these months against sickness."
The second is as follows:
"In the seasons of Káru, Katíga, and Kaphat, the head of the nága is to the north and tail to the west. These times are neither good nor bad; it is proper to plant yellow pári; alms should be given of búbur ábang, red rice and water, &c. in honour or in the name of Déwa Sarasáti. Success will attend wars undertaken in these months.
"If a child is born in the month it will be unfortunate, and great care and caution must be taken regarding it; and if the child attains an advanced age, unhappiness will befal the parent.
"In the third nága, which includes the fifth, sixth, and seventh seasons, the head of the nága" it says, "is to the west, his tail to the east, his belly to the north. The offering then to be made is yellow rice, and a small ivory-handled knife ornamented with gold. The deity of these months is Batára Sarastati. In going to war in these seasons, be careful not to face the head of the nága[202]."