He then proceeded, attended by the victorious host, to the dwelling of Batára Gúru, called Papáriwárna; on which Batára Gúru assembling the gods, and permitting Wardiníngsih to approach and kiss his feet, declares to him that he was not forgetful of his promise, and would forthwith fulfil it. He then declared him sovereign of Suraláya, under the title Prábu Aníli Kíti, and gave him free access to every part of the heavens. Arjúná then visited the seven quarters of Suraláya, in which was the abode of the Widadáris, and assumed the sovereignty accordingly; while Gatot Kácha, proceeding to Amérta, informed Séna and Dérma Wángsa of what had passed. There were also present at his relation Nakóla Sa déwa, Batára Krésna, Sámbu, and Panchawála, all equally anxious to know the fate of Arjúna. Déwi Kúnti, the mother of Pandáwa, having calculated on the death of Arjúna, and made preparation for burning herself in consequence, was overjoyed at this unexpected good news; and Dérma Wángsa, the sovereign Amérta, gave a grand entertainment, in which the Bedáyas danced to the sound of the music, while Gàtot Kácha related the feats of Arjúna.

The Ráma Káwi is usually divided into four parts. The first, called Ráma Gán-drung, contains the history of Ráma, from his infancy until his marriage; the second, Ráma Bádra, from his marriage until his consort, Síti Déwi, is carried off by Rahwána; the third, Ráma Táli, from the first employment of Hánuman as a dúta or messenger, until he builds the bridge from the continent to the island Ang'lángka-di púra; and the fourth, called Ramayána (by which is understood Ráma when arrived at his full power), from the beginning of the war of Dána Lága on Lánka till the end of it, when Ráma regains his consort Siti Déwi, and returns to Nayúdía, leaving Rahwána's brother, Bibisána, sovereign of Lángka. Of these the Rámayána is the most common on Java. The Ráma Táli has been recently obtained from Báli. This composition, as one poem, is by far the most extensive of any which the Javans possess.

The mythology contained in the Ráma differs, in some measure, from that of the Kánda. Ráma is here made to relate to Bibisána, in Artáti measure but Káwi language, that Bráma, in the first instance, sprang from Wísnu; that in the beginning of the world, Wísnu existed in that part of the heavens named Antabóga, the place of serpents; that Bráma first communicated the knowledge of the Sástra. Nine incarnations of Wísnu are then detailed: the first, when he appeared as Iwak Mokúr-mo (the tortoise); the second, as Sing'ha (the lion), when he was called Barúna; the third, as Arjúna Wijáya; the fourth in Winákitáya or Ráma. In the fifth he was to appear as Krésna; and after the sixth, seventh, and eighth, in the ninth when he would become incarnate in the person of a great sovereign, named Prábu Purúsa.

Anráka Súra (the courageous child of the sun) is written in Káwi, but translated into Javan, under the name of Búma Kalantáka, or Emba táli. The period to which it refers is that occupied posterior to that of the Wiwáha, and prior to that of the Bráta Yúdha. It relates almost exclusively to the exploits of Búma, who was the son of Déwi Pratíwi, of the race of Widadáris.

Déwi Pratíwi being enamoured of Wísnu, her thoughts were continually turned towards him, notwithstanding he had been cast out of Suraláya. One night having dreamt that her passion for him was gratified, she conceived a child. She afterwards heard in her sleep a voice saying to her, "Descend to the earth in search of Krésna, for Wísnu is become incarnate in his person: his colour is deep black." She descended accordingly; and established herself at Praju-téksna, where she was delivered of a son, whom she named Búma Kalantáka. When he arrived at maturity, she informed him who was his father, and when he discovered him he was received and acknowledged by him. Krésna had afterwards another son, named Sámba, who having insulted the wife of Búma a quarrel arose between the two brothers, in which Búma put Sámba to death in a most disgraceful manner, mangling and exposing his body. Krésna, enraged at this, threw his Chákra at Búma, desiring Gátot Kácha to raise him from the earth the moment he is struck, lest the power of his mother should restore him. Gátot Kácha obeys his orders and Búma is destroyed. Séna, one of the sons of Pándu, is one of the personages of this poem.

The history of the succeeding period is contained in the Bráta Yudha, or holy war, the most popular and esteemed work in the language. This poem is identified in its subject with the Mahabárat of continental India, in the same manner as that of Ráma is with the Ramáyan. An analysis of this poem will be given under the head poetry.

Next, in point of time, to this story, follows that of the poem called Parakísit, which abounds with the praises of that prince, who was the son of Bimányu and grandson of Arjúna, and is descriptive of the tranquillity and happiness which universally prevailed during his reign. It also contains an historical relation of the sovereigns who succeeded him, and brings down the line of princes from Parikísit through ten descents to Aji Jáya Báya, as follows.

It was during the reign of the last of these princes that the first intercourse with Western India is supposed to have taken place; an account of the historical composition relating to a subsequent period is therefore reserved for the chapters on History.

The Súria Kétu (or lofty sun) contains in a few stanzas the history of a prince, the fifth in descent from the Kuráwa, who by dint of prayer to the gods obtained a son named Kérta Súma.