Sang yang Gúru seeing Kanekapútra's displeasure increase, he requested he would not be offended with Anta Bógo, as his conduct was merely intended for a little merriment. Sang yang Gúru then desired Anta Bógo to deliver up the chúpu mánek astagína, which he accordingly did.
Sang yang Gúru not being able himself to open the chúpu, handed it over to Kanekapútra; but neither he nor any of the other deities, who successively attempted to open it, could succeed. Anta Bógo was then applied to: but he said, that so long as he had had the chúpu, it opened and shut of itself, without his knowing how. Holding up the chúpu, Sang yang Gúru then threw it down with great violence; upon which it broke in pieces, and vanished from the sight. The chúpu and the rétna dumíla which it contained then became, the former a Báli simarakáta, the latter a virgin, to whom Sang yang Gúru gave the name of Tesna-Wáti, and who continued to remain in the Báli símarakáta till she grew up. Sang yang Gúru afterwards taking a fancy to this virgin, wished to make her his wife. She consented, on condition of his giving her such proof as she required of his divinity and power, and that was by his supplying her with three things, viz.: 1. A suit of elegant apparel, which would last her for ever without being in the least tarnished; 2. A meal which would cause her never to feel hunger more; 3. A musical instrument called gatóplak, of the most melodious sound. All these Sang yang Gúru promised to get for her on her agreeing to prove faithful to him.
In furtherance of his intentions, he ordered the deity Chítra lága to go to Núsa Kambángan and call Sang yang Kála. When Sang yang Kála came, Sang yang Gúru desired him to bring his son, called Kála Gamárang, in order that he might dispatch him in search of the three things required by the virgin, Tesna Wáti.
To induce Kála Gamárang to exert himself in procuring them, Sang yang Gúru told him, that if he should be successful, he would be rewarded by the privilege of coming to heaven whenever he chose, without molestation from the other deities.
Kála Gamárang then took leave, bellowing and making a great noise, so as to alarm and bring out all the deities, whom, as they stood in his way, he insulted and disgraced by striking some, and spitting in the faces of and treading upon others. Highly indignant at such base treatment, the deities, one and all, pronounced a curse upon him, that he should never be allowed to defile heaven with his presence, and that he should be transformed into a wild beast.
Kála Gamárang then proceeded to a place called Táman Banjáran Sári, where he saw Déwi Sri (the wife of Wísnu) bathing in the azure main, (or Segádra Nila). Enamoured by the enchanting display of the naked beauties of that lovely female, his whole soul was fired with such an irresistible desire, and so rivetted and attracted was he, that he unconsciously rushed forward towards her, when she, greatly terrified, and leaving all her clothes behind, ran off with all speed to her husband. Kála Gamárang pursued the lovely fugitive till she reached the abode of her husband Wisnu, and being informed on inquiry of him that she was his wife, Kála Gamárang demanded her of him. Wísnu consented to let him have her, provided she herself would consent. The question being put to her she refused to go to Kála Gamárang, who then said that her not liking to come to him was all a pretence, and nothing more than one of those tricks which the female sex are constantly in the habit of practising. On Kála Gamárang's attempting to carry her away by force, Wísnu whispered her to run off to Mendang Kamúlan, and enter and take refuge in the body of the king's wife, called Dérma Nastíta. Wísnu at the same time disappeared. Kála Gamárang followed, and continued to pursue her over hill and dale, and through jungle and forest, till becoming tired and exhausted, she was on the point of being overtaken, when Wísnu, causing his weapon to be changed into the root end of a rattan, it got entangled about the legs of Kála Gamárang, and threw him down. Notwithstanding that, however, Kála Gamárang still attempted to pursue her, when she, aware of the advantage she then had over him, cursed him, and pronounced him to be a hog, which he immediately became. Kála then attempted to stand upright, but he could not. Resolved, however, not to desist from the attempt to obtain the object of his desire, he said within himself, that he would follow and pursue her into whatever recess she might betake herself. Coming to a river, he saw the image of what he now was.
When Sri reached Méndang Kamúlan she entered the body of Dérma Nastíti's wife, who was most beautiful. Wísnu at the same time went into the body of the king himself, and assuming the title of Prábu mang ngukúhan, became the first king of Java. Sang yang Gúru being informed of the fate of his messenger, Kála Gamárang, sent again to the virgin, Trésna-Wáti, to entreat her to become his. This, however, she positively refused, on any other terms than those she had already made known to him. Upon this, Sang yang Gúru began to embrace her. The resistance she made, joined to the rough and violent manner in which he proceeded, caused her to expire in his arms. He then sent for Kanekapútra to carry her body to Méndang Kamúlan, and there bury it in the wood, called Kéntring Kendayána, which he ordered to be previously put in order for its reception.
The body being buried there, from its head sprung up a cocoa-nut tree, * * *. From the hands grew up plantain trees, from the teeth Indian corn, from other parts pari, &c. &c. The pari was guarded by * * * and over these three was placed a head called Ráden Jáka.
Sang yang Pretanjála, the deity of the north-east, anxious to know where Wísnu was, ascended into the air, and having looked down and seen some fine rice growing, he immediately descended in the shape of a bird, and began to devour it. Ráden Jáka perceiving this, threw a stone at the bird and frightened it away.
Kála Gamárang (the hog) having ascertained where Sri was deposited, went to the wood Kéntring Kendoyána, and began to eat of what grew there. When Wísnu saw this, he changed his weapon from the root end of a bambu into that of pointed bambu stakes, which being trod upon by the hog, caused blood to issue. * * *