ATLANTIS LAND

The Truth of Atlantis Finally Revealed

galuhpurwa@gmail.com (Dede Kurnia) — Fri, 18 May 2012 22:50:00 -0700

Atlantis – The Lost Continent Finally Found,,,,,,,,,,,,,,Author: Prof. Arysio Santos, Ph.D. http://www.atlan.org

Prof. Arysio Nunes Santos is a Nuclear Physicist with a Ph. D. in Nuclear Physics and a Free-Docency in Physical-Chemistry.

In the course of his protracted professional career as a scientist, Prof. Santos also worked as a geologist and climatologist, disciplines he came to master, making substantial contributions to Ice Age Theory, particularly in what concerns Catastrophism and the reality of the Flood, the cataclysm which ultimately led to the demise of Atlantis-Eden. Prof. Santos also wrote several other books and articles on Science and Engineering, as well as on arcane subjects such as Symbolism, Alchemy, the Holy Grail, Comparative Mythology and Religion, etc.. Pursuing these studies with a multi-disciplinary approach based on both the Exact and the Human Sciences, as well as the more traditional disciplines, the author finally managed to discover Atlantis’ true location; to prove its identity with Eden and the other traditional Paradises, and to reconstruct in detail the secret history of the Lost Continent described by Plato and several other ancient sages. A gifted amateur linguist, Prof. Santos masters several tongues, including Greek, Latin, Sanskrit and Dravida, which are essential for the understanding of the ancient myths on Paradise and its destruction by the Universal Flood.

This knowledge has enabled him to decipher Etruscan and Pelasgian, the languages of the predecessors of the Greeks and the Romans in the Mediterranean region. Prof. Santos traced these languages back to Sanskrit and Dravida, establishing an ineluctable connection with the East Indies, the true site of Atlantis. His Internet Site on Atlantis, the one you are visiting now, has received over 2.5 million visits in the last few years, being by far the most popular page in that medium.

Frank Joseph Hoff, Lynnwood (Seattle), WA

Frank Joseph Hoff graduated in 1978 from Shoreline Community College in Seattle, Washington (U.S.A.) with an Associates Arts & Sciences degree in Business Administration. Then in 1982 Mr. Hoff went on to graduate from the University of Washington School of Business in Seattle where he earned a Bachelor degree in Business Administration with concentrations in both Marketing and Management & Organization.

From a very young age Mr. Hoff became very interested in the sciences and ancient mysteries (i.e. The Lost City and Continent of Atlantis). He was further inspired by such movies as the Indiana Jones series (i.e. Raiders of the Lost Ark, The Temple of Doom & The Last Crusade), watching documentaries, reading magazines on Ancient Archaeology and Lost Civilizations), and by listening to radio talk shows such as Coast to Coast AM (i.e. Art Bell, George Noory) and Jeff Rense Internet Radio and by attending or facilitating conferences on ancient mysteries and the unknown. In 1996 Mr. Hoff met up with Richard Hoagland (the former science advisor to Walter Cronkite) at a Mars conference in Seattle and started doing some pro bono research for him on his off hours. It is while doing research for Mr. Hoagland that Mr. Hoff came across the unusual work of a Brazilian professor by the name of Prof. Arysio Nunes dos Santos (Ph.D.) on his Atlantis website (www.atlan.org) Atlantis – The Lost Continent Finally Found.

In 1998 Mr. Hoff contacted Prof. Santos via an e-mail to his son Bernardo. Then in 1999 after many conversations with Prof. Santos, Mr. Hoff became his understudy, researcher and business agent in order to let the whole world know about Prof. Santos’ amazing discoveries by helping him to get his new book published on Atlantis in English until the professor’s untimely death on September 09, 2005 less than two months after its release. He is continuing Prof. Santos’ seminal discovery work by still being his understudy regarding his data, research work, papers, doing research on Atlantis himself, foreign travel to ancient sites, speaking in behalf of the late professor at conferences (i.e.- Egypt Trip 2006; Eagle Creek, OR. 2006, The Bay Area UFO Expo 2009) and by doing radio, TV & internet interviews (i.e.- Coast to Coast AM, Unzipping Reality, Blog Talk Radio, Vortex Radio News, Stardust Radio Network (WakeUp USA), Late Night in the Midlands, Etc.).

In addition, Mr. Hoff has continued the partnership started by Dr. Santos with Capt. Hans and Rose Berekoven of “The Sunda Shelf Archaeology Project” and their 19 meters long Southern Sun yacht expedition team that is based in the Indonesia area (www.southernsun.info). Mr. Hoff is currently an active license amateur radio (Ham) operator and president of the newly formed corporation Atlantis Publications, Inc. (named by Prof. Santos) in order to promote and market the late Dr. Santos’ book: Atlantis – The Lost Continent Finally Found {The Definitive Localization of Plato’s Lost Civilization} in English (www.atlan.org)

MAHABHARATA ( English Version)

galuhpurwa@gmail.com (Dede Kurnia) — Fri, 18 May 2012 04:38:00 -0700

Mahabharata
Adiparva-1

Om! having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.

Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years' sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, 'Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.'

Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life.

"Sauti said, 'Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting--without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?"

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"The Rishi replied, 'The Purana, first promulgated by the great Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshis was highly esteemed, being the most eminent narrative that exists, diversified both in diction and division, possessing subtile meanings logically combined, and gleaned from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Shastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history also called Bharata, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil, just as it was cheerfully recited by the Rishi Vaisampayana, under the direction of Dwaipayana himself, at the snake-sacrifice of Raja Janamejaya?'

"Sauti then said, 'Having bowed down to the primordial being Isana, to whom multitudes make offerings, and who is adored by the multitude; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal; who is both a non-existing and an existing-non-existing being; who is the universe and also distinct from the existing and non-existing universe; who is the creator of high and low; the ancient, exalted, inexhaustible one; who is Vishnu, beneficent and the beneficence itself, worthy of all preference, pure and immaculate; who is Hari, the ruler of the faculties, the guide of all things moveable and immoveable; I will declare the sacred thoughts of the illustrious sage Vyasa, of marvellous deeds and worshipped here by all. Some bards have already published this history, some are now teaching it, and others, in like manner, will hereafter promulgate it upon the earth. It is a great source of knowledge, established throughout the three regions of the world. It is possessed by the twice-born both in detailed and compendious forms. It is the delight of the learned for being embellished with elegant expressions, conversations human and divine, and a variety of poetical measures.

In this world, when it was destitute of brightness and light, and enveloped all around in total darkness, there came into being, as the primal cause of creation, a mighty egg, the one inexhaustible seed of all created beings. It is called Mahadivya, and was formed at the beginning of the Yuga, in which we are told, was the true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and non-entity. From this egg came out the lord Pitamaha Brahma, the one only Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha, and the seven sons of Daksha. Then appeared the man of inconceivable nature whom all the Rishis know and so the Viswe-devas, the Adityas, the Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris. After these were produced the wise and most holy Brahmarshis, and the numerous Rajarshis distinguished by every noble quality. So the water, the heavens, the earth, the air, the sky, the points of the heavens, the years, the seasons,

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the months, the fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind.

And what is seen in the universe, whether animate or inanimate, of created things, will at the end of the world, and after the expiration of the Yuga, be again confounded. And, at the commencement of other Yugas, all things will be renovated, and, like the various fruits of the earth, succeed each other in the due order of their seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things.

The generation of Devas, in brief, was thirty-three thousand, thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu, Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offspring. From these are descended the family of the Kurus, of the Yadus, and of Bharata; the family of Yayati and of Ikshwaku; also of all the Rajarshis. Numerous also were the generations produced, and very abundant were the creatures and their places of abode. The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma, Artha, and Kama--also various books upon the subject of Dharma, Artha, and Kama; also rules for the conduct of mankind; also histories and discourses with various srutis; all of which having been seen by the Rishi Vyasa are here in due order mentioned as a specimen of the book.

The Rishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the details and the abridgement. Some read the Bharata beginning with the initial mantra (invocation), others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others, in remembering its contents.

The son of Satyavati having, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history, when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Parasara, had finished this greatest of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, knowing of the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefiting the people. And when Vyasa, surrounded by all the tribes of Munis, saw him, he was surprised; and, standing with joined

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palms, he bowed and ordered a seat to be brought. And Vyasa having gone round him who is called Hiranyagarbha seated on that distinguished seat stood near it; and being commanded by Brahma Parameshthi, he sat down near the seat, full of affection and smiling in joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi, said, "O divine Brahma, by me a poem hath been composed which is greatly respected. The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthœphy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit;--all these have been represented. But, after all, no writer of this work is to be found on earth.'

"Brahma said. 'I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.'

"Sauti said, 'Brahma having thus spoken to Vyasa, retired to his own abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated. And when he had been saluted, and was seated, Vyasa addressed him thus, 'O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat."

"Ganesa, upon hearing this address, thus answered, 'I will become the writer of thy work, provided my pen do not for a moment cease writing." And Vyasa said unto that divinity, 'Wherever there be anything thou dost not comprehend, cease to continue writing.' Ganesa having signified his assent, by repeating the word Om! proceeded to write; and Vyasa began; and by way of diversion, he knit the knots of composition exceeding close;

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by doing which, he dictated this work according to his engagement.

I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.

The wisdom of this work, like unto an instrument of applying collyrium, hath opened the eyes of the inquisitive world blinded by the darkness of ignorance. As the sun dispelleth the darkness, so doth the Bharata by its discourses on religion, profit, pleasure and final release, dispel the ignorance of men. As the full-moon by its mild light expandeth the buds of the water-lily, so this Purana, by exposing the light of the Sruti hath expanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of nature is properly and completely illuminated.

This work is a tree, of which the chapter of contents is the seed; the divisions called Pauloma and Astika are the root; the part called Sambhava is the trunk; the books called Sabha and Aranya are the roosting perches; the books called Arani is the knitting knots; the books called Virata and Udyoga the pith; the book named Bhishma, the main branch; the book called Drona, the leaves; the book called Karna, the fair flowers; the book named Salya, their sweet smell; the books entitled Stri and Aishika, the refreshing shade; the book called Santi, the mighty fruit; the book called Aswamedha, the immortal sap; the denominated Asramavasika, the spot where it groweth; and the book called Mausala, is an epitome of the Vedas and held in great respect by the virtuous Brahmanas. The tree of the Bharata, inexhaustible to mankind as the clouds, shall be as a source of livelihood to all distinguished poets."

"Sauti continued, 'I will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant taste, and not to be destroyed even by the immortals. Formerly, the spirited and virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son of Ganga and of his own mother, became the father of three boys who were like the three fires by the two wives of Vichitra-virya; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religious exercise.

It was not till after these were born, grown up, and departed on the supreme journey, that the great Rishi Vyasa published the Bharata in this region of mankind; when being solicited by Janamejaya and thousands of Brahmanas, he instructed his disciple Vaisampayana, who was seated near him; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed.

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Vyasa hath fully represented the greatness of the house of Kuru, the virtuous principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Rishi hath also described the divinity of Vasudeva, the rectitude of the sons of Pandu, and the evil practices of the sons and partisans of Dhritarashtra.

Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.

Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its trunk; Bhimasena, its branches; the two sons of Madri are its full-grown fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.

Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, in order that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Vayu, Sakra, and the divinities the twin Aswins. And when their offspring grew up, under the care of their two mothers, in the society of ascetics, in the midst of sacred groves and holy recluse-abodes of religious men, they were conducted by Rishis into the presence of Dhritarashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils', said they, 'are as your sons, your brothers, and your friends; they are Pandavas.' Saying this, the Munis disappeared.

When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu; others said, they were; while a few asked how they could be his offspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu! Let

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their welcome be proclaimed!' As these acclamations ceased, the plaudits of invisible spirits, causing every point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells and kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizens, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits.

Having studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one.

The principal men were pleased with the purity of Yudhishthira, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins, Nakula and Sahadeva; and all the people rejoiced in their heroic virtues.

After a while, Arjuna obtained the virgin Krishna at the swayamvara, in the midst of a concourse of Rajas, by performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen; and in fields of battle also, like the sun, he was hard to behold by foe-men. And having vanquished all the neighbouring princes and every considerable tribe, he accomplished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Rajasuya.

Yudhishthira, after having, through the wise counsels of Vasudeva and by the valour of Bhimasena and Arjuna, slain Jarasandha (the king of Magadha) and the proud Chaidya, acquired the right to perform the grand sacrifice of Rajasuya abounding in provisions and offering and fraught with transcendent merits. And Duryodhana came to this sacrifice; and when he beheld the vast wealth of the Pandavas scattered all around, the offerings, the precious stones, gold and jewels; the wealth in cows, elephants, and horses; the curious textures, garments, and mantles; the precious shawls and furs and carpets made of the skin of the Ranku; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architectural deceptions within this building, he was derided by Bhimasena in the presence of Vasudeva, like one of mean descent.

And it was represented to Dhritarashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhritarashtra, some time after, out of affection for his son, gave his consent to their playing (with the Pandavas) at dice. And Vasudeva coming to know of this, became exceedingly wroth. And being dissatisfied, he did nothing to prevent the disputes, but overlooked the gaming and sundry other horried unjustifiable transactions arising therefrom: and in spite of Vidura, Bhishma, Drona, and Kripa, the son

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of Saradwan, he made the Kshatriyas kill each other in the terrific war that ensued.'

"And Dhritarashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed to Sanjaya the following speech:--

'Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well-versed in the shastras, intelligent and endowed with wisdom. My inclination was never to war, not did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish alter the thoughtless Duryodhana ever growing in folly. Having been a spectator of the riches of the mighty sons of Pandu, my son was derided for his awkwardness while ascending the hall. Unable to bear it all and unable himself to overcome the sons of Pandu in the field, and though a soldier, unwilling yet to obtain good fortune by his own exertion, with the help of the king of Gandhara he concerted an unfair game at dice.

'Hear, O Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say, recollecting everything as it fell out, thou shall then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the curious mark and brought it down to the ground, and bore away in triumph the maiden Krishna, in the sight of the assembled princes, then, O Sanjaya I had no hope of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama the brothers of Subhadra) without resenting it had entered Indraprastha as friends, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial arrow preventing the downpour by Indra the king of the gods, had gratified Agni by making over to him the forest of Khandava, then, O Sanjaya, I had no hope of success. When I heard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accomplishment of their designs, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jarasandha, the foremost of the royal line of Magadha, and blazing in the midst of the Kshatriyas, had been slain by Bhima with his bare arms alone, then, O Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Pandu had conquered the chiefs of the land and performed the grand sacrifice of the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard that Draupadi, her voice choked with tears and heart full of agony,

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in the season of impurity and with but one raiment on, had been dragged into court and though she had protectors, she had been treated as if she had none, then, O Sanjaya, I had no hope of success. When I heard that the wicked wretch Duhsasana, was striving to strip her of that single garment, had only drawn from her person a large heap of cloth without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of incomparable prowess, then, O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping with affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success.

'When I heard that Yudhishthira had been followed into the wilderness by Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having, in combat, pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope of success. When I heard that the just and renowned Arjuna after having been to the celestial regions, had there obtained celestial weapons from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Kunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Karna, while on their journey of Ghoshayatra, had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their disguise while residing with Draupadi in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race of Madhu, who covered this whole earth by one foot, was heartily interested in the welfare of the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya, had

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offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no hope of success. When I heard Narada, declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjaya, I had no hope of success. When I heard that Krishna, anxious to bring about peace, for the welfare of mankind had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I had no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna displayed in himself the whole universe, then, O Sanjaya, I had no hope of success. Then I heard that at the time of his departure, Pritha (Kunti) standing, full of sorrow, near his chariot received consolation from Krishna, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhishma the son of Santanu were the counsellors of the Pandavas and Drona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I will not fight when thou art fighting--and, quitting the army, went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow Gandiva of immeasurable prowess, these three of dreadful energy had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the desolator of foes, killing ten thousand charioteers every day in the field of battle, had not slain any amongst the Pandavas then, O Sanjaya, I had no hope of success. When I heard that Bhishma, the righteous son of Ganga, had himself indicated the means of his defeat in the field of battle and that the same were accomplished by the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having placed Sikhandin before himself in his chariot, had wounded Bhishma of infinite courage and invincible in battle, then, O Sanjaya, I had no hope of success. When I heard that the aged hero Bhishma, having reduced the numbers of the race of shomaka to a few, overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I heard that upon Bhishma's lying on the ground with thirst for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Bayu together with Indra and Suryya united as allies for the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were putting us in fear, then, O Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various

p. 11

modes of fight in the field, did not slay any of the superior Pandavas, then, O Sanjaya, I had no hope of success. When I heard that the Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna were all slain by Arjuna himself, then, O Sanjaya, I had no hope of success. When I heard that our disposition of forces, impenetrable by others, and defended by Bharadwaja himself well-armed, had been singly forced and entered by the brave son of Subhadra, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, with jubilant faces after having jointly surrounded and slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard that the blind Kauravas were shouting for joy after having slain Abhimanyu and that thereupon Arjuna in anger made his celebrated speech referring to Saindhava, then, O Sanjaya, I had no hope of success. When I heard that Arjuna had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, O Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made them drink water and bringing them back and reharnessing them continued to guide them as before, then, O Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying in his chariot checked all his assailants, then, O Sanjaya, I had no hope of success. When I heard that Yuyudhana of the race of Vrishni, after having thrown into confusion the army of Drona rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope of success. When I heard that Karna even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Karna) was by Madhava's machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Karna and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Karna, the same which was certainly to have slain Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard that Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, O Sanjaya, I had no hope of success. When I heard that Nakula. the son of Madri, having in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas, then, O Sanjaya, I had no hope of success.

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[paragraph continues] When I heard that Bhimasena drank the blood of his brother Duhsasana in the field of battle without anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard that the infinitely brave Karna, invincible in battle, was slain by Arjuna in that war of brothers mysterious even to the gods, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, the Just, overcame the heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O Sanjaya, I had no hope of success. When I heard that the brave king of Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O Sanjaya, I had no hope of success. When I heard that the wicked Suvala of magic power, the root of the gaming and the feud, was slain in battle by Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success. When I heard that Duryodhana, spent with fatigue, having gone to a lake and made a refuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, I had no hope of success. When I heard that the Pandavas having gone to that lake accompanied by Vasudeva and standing on its beach began to address contemptuously my son who was incapable of putting up with affronts, then, O Sanjaya, I had no hope of success. When I heard that while, displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, he was unfairly slain according to the counsels of Krishna, then, O Sanjaya, I had no hope of success. When I heard the son of Drona and others by slaying the Panchalas and the sons of Draupadi in their sleep, perpetrated a horrible and infamous deed, then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman while being pursued by Bhimasena had discharged the first of weapons called Aishika, by which the embryo in the womb (of Uttara) was wounded, then, O Sanjaya, I had no hope of success. When I heard that the weapon Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthaman had to give up the jewel-like excrescence on his head, then, O Sanjaya, I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswatthaman with a mighty weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya, I had no hope of success.

'Alas! Gandhari, destitute of children, grand-children, parents, brothers, and kindred, is to be pitied. Difficult is the task that hath been performed by the Pandavas: by them hath a kingdom been recovered without a rival.

'Alas! I have heard that the war hath left only ten alive: three of our side, and the Pandavas, seven, in that dreadful conflict eighteen Akshauhinis of Kshatriyas have been slain! All around me is utter darkness, and a fit of swoon assaileth me: consciousness leaves me, O Suta, and my mind is distracted."

"Sauti said, 'Dhritarashtra, bewailing his fate in these words, was overcome

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with extreme anguish and for a time deprived of sense; but being revived, he addressed Sanjaya in the following words.

"After what hath come to pass, O Sanjaya, I wish to put an end to my life without delay; I do not find the least advantage in cherishing it any longer."

"Sauti said, 'The wise son of Gavalgana (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly tainting, in words of deep import.

"Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra; men who having conquered the world by justice and performed sacrifices with fit offerings (to the Brahmanas), obtained renown in this world and at last succumbed to the sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory; Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha; Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good deeds who performed sacrifices, being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth with her habited and uninhabited regions hath been marked all over. These twenty-four Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers noble in mind, and resplendent with every worthy quality. These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha, Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava, Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu, Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu, Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu, Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These, O chief, and other Rajas, we hear enumerated by hundreds and by thousands, and still others by millions, princes of great power and wisdom, quitting very abundant enjoyments met death as thy sons have done! Their heavenly deeds, valour, and generosity, their magnanimity, faith, truth, purity, simplicity and mercy, are published to the world in the records of former times by sacred bards of great learning. Though endued with every noble virtue, these have

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yielded up their lives. Thy sons were malevolent, inflamed with passion, avaricious, and of very evil-disposition. Thou art versed in the Sastras, O Bharata, and art intelligent and wise; they never sink under misfortunes whose understandings are guided by the Sastras. Thou art acquainted, O prince, with the lenity and severity of fate; this anxiety therefore for the safety of thy children is unbecoming. Moreover, it behoveth thee not to grieve for that which must happen: for who can avert, by his wisdom, the decrees of fate? No one can leave the way marked out for him by Providence. Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason.'

"Sauti said, 'The son of Gavalgana having in this manner administered comfort to the royal Dhritarashtra overwhelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana composed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them.

"The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purusha being above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.

"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body

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of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.

"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.

"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.

"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.

'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil.'"

Versi Bahasa Sansekerta:

0) nārāyaṇaṃ namaskṛtya naraṃ caiva narottamam devīṃ sarasvatīṃ caiva tato jayam udīrayet
1) lomaharṣaṇaputra ugraśravāḥ sūtaḥ paurāṇiko naimiṣāraṇye śaunakasya kulapater dvādaśavārṣike satre
2) samāsīnān abhyagacchad brahmarṣīn saṃśitavratān vinayāvanato bhūtvā kadā cit sūtanandanaḥ
3) tam āśramam anuprāptaṃ naimiṣāraṇyavāsinaḥ citrāḥ śrotuṃ kathās tatra parivavrus tapasvinaḥ
4) abhivādya munīṃs tāṃs tu sarvān eva kṛtāñjaliḥ apṛcchat sa tapovṛddhiṃ sadbhiś caivābhinanditaḥ
5) atha teṣūpaviṣṭeṣu sarveṣv eva tapasviṣu nirdiṣṭam āsanaṃ bheje vinayāl lomaharṣaṇiḥ
6) sukhāsīnaṃ tatas taṃ tu viśrāntam upalakṣya ca athāpṛcchad ṛṣis tatra kaś cit prastāvayan kathāḥ
7) kṛta āgamyate saute kva cāyaṃ vihṛtas tvayā kālaḥ kamalapatrākṣa śaṃsaitat pṛcchato mama
8) [sūta] janamejayasya rājarṣeḥ sarpasatre mahātmanaḥ samīpe pārthivendrasya samyak pārikṣitasya ca
9) kṛṣṇadvaipāyana proktāḥ supuṇyā vividhāḥ kathāḥ kathitāś cāpi vidhivad yā vaiśampāyanena vai
10) śrutvāhaṃ tā vicitrārthā mahābhārata saṃśritāḥ bahūni saṃparikramya tīrthāny āyatanāni ca
11) samantapañcakaṃ nāma puṇyaṃ dvijaniṣevitam gatavān asmi taṃ deśaṃ yuddhaṃ yatrābhavat purā pāṇḍavānāṃ kurūṇāṃ ca sarveṣāṃ ca mahīkṣitām
12) didṛkṣur āgatas tasmāt samīpaṃ bhavatām iha āyuṣmantaḥ sarva eva brahmabhūtā hi me matāḥ
13) asmin yajñe mahābhāgāḥ sūryapāvaka varcasaḥ kṛtābhiṣekāḥ śucayaḥ kṛtajapyā hutāgnayaḥ bhavanta āsate svasthā bravīmi kim ahaṃ dvijāḥ
14) purāṇasaṃśritāḥ puṇyāḥ kathā vā dharmasaṃśritāḥ itivṛttaṃ narendrāṇām ṛṣīṇāṃ ca mahātmanām
15) [rsayah] dvaipāyanena yat proktaṃ purāṇaṃ paramarṣiṇā surair brahmarṣibhiś caiva śrutvā yad abhipūjitam
16) tasyākhyāna variṣṭhasya vicitrapadaparvaṇaḥ sūkṣmārtha nyāyayuktasya vedārthair bhūṣitasya ca
17) bhāratasyetihāsasya puṇyāṃ granthārtha saṃyutām saṃskāropagatāṃ brāhmīṃ nānāśāstropabṛṃhitām
18) janamejayasya yāṃ rājño vaiśampāyana uktavān yathāvat sa ṛṣis tuṣṭyā satre dvaipāyanājñayā
19) vedaiś caturbhiḥ samitāṃ vyāsasyādbhuta karmaṇaḥ saṃhitāṃ śrotum icchāmo dharmyāṃ pāpabhayāpahām
20) [sūta] ādyaṃ puruṣam īśānaṃ puruhūtaṃ puru ṣṭutamṛtam ekākṣaraṃ brahma vyaktāvyaktaṃ sanātanam
21) asac ca sac caiva ca yad viśvaṃ sad asataḥ param parāvarāṇāṃ sraṣṭāraṃ purāṇaṃ param avyayam
22) maṅgalyaṃ maṅgalaṃ viṣṇuṃ vareṇyam anaghaṃ śucim namaskṛtya hṛṣīkeśaṃ carācaraguruṃ harim
23) maharṣeḥ pūjitasyeha sarvaloke mahātmanaḥ pravakṣyāmi mataṃ kṛtsnaṃ vyāsasyāmita tejasaḥ
24) ācakhyuḥ kavayaḥ ke cit saṃpratyācakṣate pare ākhyāsyanti tathaivānye itihāsam imaṃ bhuvi
25) idaṃ tu triṣu lokeṣu mahaj jñānaṃ pratiṣṭhitam vistaraiś ca samāsaiś ca dhāryate yad dvijātibhiḥ
26) alaṃkṛtaṃ śubhaiḥ śabdaiḥ samayair divyamānuṣaiḥ chando vṛttaiś ca vividhair anvitaṃ viduṣāṃ priyam
27) niṣprabhe 'smin nirāloke sarvatas tamasāvṛte bṛhad aṇḍam abhūd ekaṃ prajānāṃ bījam akṣayam
28) yugasyādau nimittaṃ tan mahad divyaṃ pracakṣate yasmiṃs tac chrūyate satyaṃ jyotir brahma sanātanam
29) adbhutaṃ cāpy acintyaṃ ca sarvatra samatāṃ gatam avyaktaṃ kāraṇaṃ sūkṣmaṃ yat tat sadasad ātmakam
30) yasmāt pitāmaho jajñe prabhur ekaḥ prajāpatiḥ brahmā suraguruḥ sthāṇur manuḥ kaḥ parameṣṭhy atha
31) prācetasas tathā dakṣo daṣka putrāś ca sapta ye tataḥ prajānāṃ patayaḥ prābhavann ekaviṃśatiḥ
32) puruṣaś cāprameyātmā yaṃ sarvam ṛṣayo viduḥ viśve devās tathādityā vasavo 'thāśvināv api
33) yakṣāḥ sādhyāḥ piśācāś ca guhyakāḥ pitaras tathā tataḥ prasūtā vidvāṃsaḥ śiṣṭā brahmarṣayo 'malāḥ
34) rājarṣayaś ca bahavaḥ sarvaiḥ samuditā guṇaiḥ āpo dyauḥ pṛthivī vāyur antarikṣaṃ diśas tathā
35) saṃvatsarartavo māsāḥ pakṣāho rātrayaḥ kramāt yac cānyad api tat sarvaṃ saṃbhūtaṃ lokasākṣikam
36) yad idaṃ dṛśyate kiṃ cid bhūtaṃ sthāvarajaṅgamam punaḥ saṃkṣipyate sarvaṃ jagat prāpte yugakṣaye
37) yathartāv ṛtuliṅgāni nānārūpāṇi paryaye dṛśyante tāni tāny eva tathā bhāvā yugādiṣu
38) evam etad anādy antaṃ bhūtasaṃhāra kārakam anādi nidhanaṃ loke cakraṃ saṃparivartate
39) trayas triṃśat sahasrāṇi trayas triṃśac chatāni ca trayas triṃśac ca devānāṃ sṛṣṭiḥ saṃkṣepa lakṣaṇā
40) divaḥ putro bṛhad bhānuś cakṣur ātmā vibhāvasuḥ savitā ca ṛcīko 'rko bhānur āśā vaho raviḥ
41) putrā vivasvataḥ sarve mahyas teṣāṃ tathāvaraḥ deva bhrāṭ tanayas tasya tasmāt subhrāḍ iti smṛtaḥ
42) subhrājas tu trayaḥ putrāḥ prajāvanto bahuśrutāḥ daśa jyotiḥ śatajyotiḥ sahasrajyotir ātmavān
43) daśa putrasahasrāṇi daśa jyoter mahātmanaḥ tato daśaguṇāś cānye śatajyoter ihātmajāḥ
44) bhūyas tato daśaguṇāḥ sahasrajyotiṣaḥ sutāḥ tebhyo 'yaṃ kuruvaṃśaś ca yadūnāṃ bharatasya ca
45) yayātīkṣvāku vaṃśaś ca rājarṣīṇāṃ ca sarvaśaḥ saṃbhūtā bahavo vaṃśā bhūtasargāḥ savistarāḥ
46) bhūtasthānāni sarvāṇi rahasyaṃ vividhaṃ ca yat veda yogaṃ savijñānaṃ dharmo 'rthaḥ kāma eva ca
47) dharmakāmārtha śāstrāṇi śāstrāṇi vividhāni ca lokayātrā vidhānaṃ ca saṃbhūtaṃ dṛṣṭavān ṛṣiḥ
48) itihāsāḥ savaiyākhyā vividhāḥ śrutayo 'pi ca iha sarvam anukrāntam uktaṃ granthasya lakṣaṇam
49) vistīryaitan mahaj jñānam ṛṣiḥ saṃkṣepam abravīt iṣṭaṃ hi viduṣāṃ loke samāsa vyāsa dhāraṇam
50) manvādi bhārataṃ ke cid āstīkādi tathāpare tathoparicarādy anye viprāḥ samyag adhīyate
51) vividhaṃ saṃhitā jñānaṃ dīpayanti manīṣiṇaḥ vyākhyātuṃ kuśalāḥ ke cid granthaṃ dhārayituṃ pare
52) tapasā brahmacaryeṇa vyasya vedaṃ sanātanam itihāsam imaṃ cakre puṇyaṃ satyavatī sutaḥ
53) parāśarātmajo vidvān brahmarṣiḥ saṃśitavrataḥ mātur niyogād dharmātmā gāṅgeyasya ca dhīmataḥ
54) kṣetre vicitravīryasya kṛṣṇadvaipāyanaḥ purātrīn agnīn iva kauravyāñ janayām āsa vīryavān
55) utpādya dhṛtarāṣṭraṃ ca pāṇḍuṃ viduram eva ca jagāma tapase dhīmān punar evāśramaṃ prati
56) teṣu jāteṣu vṛddheṣu gateṣu paramāṃ gatim abravīd bhārataṃ loke mānuṣe 'smin mahān ṛṣiḥ
57) janamejayena pṛṣṭaḥ san brāhmaṇaiś ca sahasraśaḥ śaśāsa śiṣyam āsīnaṃ vaiśampāyanam antike
58) sa sadasyaiḥ sahāsīnaḥ śrāvayām āsa bhāratam karmāntareṣu yajñasya codyamānaḥ punaḥ punaḥ
59) vistaraṃ kuruvaṃśasya gāndhāryā dharmaśīlatām kṣattuḥ prajñāṃ dhṛtiṃ kuntyāḥ samyag dvaipāyano 'bravīt
60) vāsudevasya māhātmyaṃ pāṇḍavānāṃ ca satyatāmdurvṛttaṃ dhārtarāṣṭrāṇām uktavān bhagavān ṛṣiḥ
61) caturviṃśatisāhasrīṃ cakre bhārata saṃhitāmupākhyānair vinā tāvad bhārataṃ procyate budhaiḥ
62) tato 'dhyardhaśataṃ bhūyaḥ saṃkṣepaṃ kṛtavān ṛṣiḥ anukramaṇim adhyāyaṃ vṛttāntānāṃ saparvaṇām
63) idaṃ dvaipāyanaḥ pūrvaṃ putram adhyāpayac chukam tato 'nyebhyo 'nurūpebhyaḥ śiṣyebhyaḥ pradadau prabhuḥ
64) nārado 'śrāvayad devān asito devalaḥ pitṝn gandharvayakṣarakṣāṃsi śrāvayām āsa vai śukaḥ
65) duryodhano manyumayo mahādrumaḥ; skandhaḥ karṇaḥ śakunis tasya śākhāḥ duḥśāsanaḥ puṣpaphale samṛddhe; mūlaṃ rājā dhṛtarāṣṭro 'manīṣī
66) yudhiṣṭhiro dharmamayo mahādrumaḥ; skandho 'rjuno bhīmaseno 'sya śākhāḥ mādrī sutau puṣpaphale samṛddhe; mūlaṃ kṛṣṇo brahma ca brāhmaṇāś ca
67) pāṇḍur jitvā bahūn deśān yudhā vikramaṇena ca araṇye mṛgayā śīlo nyavasat sajanas tadā
68) mṛgavyavāya nidhane kṛcchrāṃ prāpa sa āpadam janmaprabhṛti pārthānāṃ tatrācāra vidhikramaḥ
69) mātror abhyupapattiś ca dharmopaniṣadaṃ prati dharmasya vāyoḥ śakrasya devayoś ca tathāśvinoḥ
70) tāpasaiḥ saha saṃvṛddhā mātṛbhyāṃ parirakṣitāḥ medhyāraṇyeṣu puṇyeṣu mahatām āśrameṣu ca
71) ṛṣibhiś ca tadānītā dhārtarāṣṭrān prati svayam śiśavaś cābhirūpāś ca jaṭilā brahmacāriṇaḥ
72) putrāś ca bhrātaraś ceme śiṣyāś ca suhṛdaś ca vaḥ pāṇḍavā eta ity uktvā munayo 'ntarhitās tataḥ
73) tāṃs tair niveditān dṛṣṭvā pāṇḍavān kauravās tadā śiṣṭāś ca varṇāḥ paurā ye te harṣāc cukruśur bhṛśam
74) āhuḥ ke cin na tasyaite tasyaita iti cāpare yadā ciramṛtaḥ pāṇḍuḥ kathaṃ tasyeti cāpare
75) svāgataṃ sarvathā diṣṭyā pāṇḍoḥ paśyāma saṃtatim ucyatāṃ svāgatam iti vāco 'śrūyanta sarvaśaḥ
76) tasminn uparate śabde diśaḥ sarvā vinādayan antarhitānāṃ bhūtānāṃ nisvanas tumulo 'bhavat
77) puṣpavṛṣṭiṃ śubhā gandhāḥ śaṅkhadundubhinisvanāḥ āsan praveśe pārthānāṃ tad adbhutam ivābhavat
78) tat prītyā caiva sarveṣāṃ paurāṇāṃ harṣasaṃbhavaḥ śabda āsīn mahāṃs tatra divaspṛk kīrtivardhanaḥ
79) te 'py adhītyākhilān vedāñ śāstrāṇi vividhāni ca nyavasan pāṇḍavās tatra pūjitā akutobhayāḥ
80) yudhiṣṭhirasya śaucena prītāḥ prakṛtayo 'bhavan dhṛtyā ca bhīmasenasya vikrameṇārjunasya ca
81) guruśuśrūṣayā kuntyā yamayor vinayena ca tutoṣa lokaḥ sakalas teṣāṃ śauryaguṇena ca
82) samavāye tato rājñāṃ kanyāṃ bhartṛsvayaṃvarām prāptavān arjunaḥ kṛṣṇāṃ kṛtvā karma suduṣkaram
83) tataḥ prabhṛti loke 'smin pūjyaḥ sarvadhanuṣmatām āditya iva duṣprekṣyaḥ samareṣv api cābhavat
84) sa sarvān pārthivāñ jitvā sarvāṃś ca mahato gaṇān ājahārārjuno rājñe rājasūyaṃ mahākratum
85) annavān dakṣiṇāvāṃś ca sarvaiḥ samudito guṇaiḥ yudhiṣṭhireṇa saṃprāpto rājasūyo mahākratuḥ
86) sunayād vāsudevasya bhīmārjunabalena ca ghātayitvā jarāsaṃdhaṃ caidyaṃ ca balagarvitam
87) duryodhanam upāgacchann arhaṇāni tatas tataḥ maṇikāñcanaratnāni gohastyaśvadhanāni ca
88) samṛddhāṃ tāṃ tathā dṛṣṭvā pāṇḍavānāṃ tadā śriyam īrṣyā samutthaḥ sumahāṃs tasya manyur ajāyata
89) vimānapratimāṃ cāpi mayena sukṛtāṃ sabhām pāṇḍavānām upahṛtāṃ sa dṛṣṭvā paryatapyata
90) yatrāvahasitaś cāsīt praskandann iva saṃbhramāt pratyakṣaṃ vāsudevasya bhīmenānabhijātavat
91) sa bhogān vividhān bhuñjan ratnāni vividhāni ca kathito dhṛtarāṣṭrasya vivarṇo hariṇaḥ kṛśaḥ
92) anvajānād ato dyūtaṃ dhṛtarāṣṭraḥ sutapriyaḥ tac chrutvā vāsudevasya kopaḥ samabhavan mahān
93) nātiprīti manāś cāsīd vivādāṃś cānvamodata dyūtādīn anayān ghorān pravṛddhāṃś cāpy upaikṣata
94) nirasya viduraṃ droṇaṃ bhīṣmaṃ śāradvataṃ kṛpam vigrahe tumule tasminn ahan kṣatraṃ parasparam
95) jayatsu pāṇḍuputreṣu śrutvā sumahad apriyam duryodhana mataṃ jñātvā karṇasya śakunes tathā dhṛtarāṣṭraś ciraṃ dhyātvā saṃjayaṃ vākyam abravīt
96) śṛṇu saṃjaya me sarvaṃ na me 'sūyitum arhasi śrutavān asi medhāvī buddhimān prājñasaṃmataḥ
97) na vigrahe mama matir na ca prīye kuru kṣaye na me viśeṣaḥ putreṣu sveṣu pāṇḍusuteṣu ca
98) vṛddhaṃ mām abhyasūyanti putrā manyuparāyaṇāḥ ahaṃ tv acakṣuḥ kārpaṇyāt putra prītyā sahāmi tat muhyantaṃ cānumuhyāmi duryodhanam acetanam
99) rājasūye śriyaṃ dṛṣṭvā pāṇḍavasya mahaujasaḥ tac cāvahasanaṃ prāpya sabhārohaṇa darśane
100) amarṣitaḥ svayaṃ jetum aśaktaḥ pāṇḍavān raṇe nirutsāhaś ca saṃprāptuṃ śriyam akṣatriyo yathā gāndhārarājasahitaś chadma dyūtam amantrayat
101) tatra yad yad yathā jñātaṃ mayā saṃjaya tac chṛṇu śrutvā hi mama vākyāni buddhyā yuktāni tattvataḥ tato jñāsyasi māṃ saute prajñā cakṣuṣam ity uta
102) yadāśrauṣaṃ dhanur āyamya citraṃ; viddhaṃ lakṣyaṃ pātitaṃ vai pṛthivyām kṛṣṇāṃ hṛtāṃ paśyatāṃ sarvarājñāṃ; tadā nāśaṃse vijayāya saṃjaya
103) yadāśrauṣaṃ dvārakāyāṃ subhadrāṃ; prasahyoḍhāṃ mādhavīm arjunena indraprasthaṃ vṛṣṇivīrau ca yātau; tadā nāśaṃse vijayāya saṃjaya
104) yadāśrauṣaṃ devarājaṃ pravṛṣṭaṃ; śarair divyair vāritaṃ cārjunena agniṃ tathā tarpitaṃ khāṇḍave ca; tadā nāśaṃse vijayāya saṃjaya
105) yadāśrauṣaṃ hṛtarājyaṃ yudhiṣṭhiraṃ; parājitaṃ saubalenākṣavatyām anvāgataṃ bhrātṛbhir aprameyais; tadā nāśaṃse vijayāya saṃjaya
106) yadāśrauṣaṃ draupadīm aśrukaṇṭhīṃ; sabhāṃ nītāṃ duḥkhitām ekavastrām rajasvalāṃ nāthavatīm anāthavat; tadā nāśaṃse vijayāya saṃjaya
107) yadāśrauṣaṃ vividhās tāta ceṣṭā; dharmātmanāṃ prasthitānāṃ vanāya jyeṣṭhaprītyā kliśyatāṃ pāṇḍavānāṃ; tadā nāśaṃse vijayāya saṃjaya
108) yadāśrauṣaṃ snātakānāṃ sahasrair; anvāgataṃ dharmarājaṃ vanastham bhikṣābhujāṃ brāhmaṇānāṃ mahātmanāṃ; tadā nāśaṃse vijayāya saṃjaya
109) yadāśrauṣam arjuno devadevaṃ; kirāta rūpaṃ tryambakaṃ toṣya yuddhe avāpa tat pāśupataṃ mahāstraṃ; tadā nāśaṃse vijayāya saṃjaya
110) yadāśrauṣaṃ tridivasthaṃ dhanaṃjayaṃ; śakrāt sākṣād divyam astraṃ yathāvat adhīyānaṃ śaṃsitaṃ satyasaṃdhaṃ; tadā nāśaṃse vijayāya saṃjaya
111) yadāśrauṣaṃ vaiśravaṇena sārdhaṃ; samāgataṃ bhīmam anyāṃś ca pārthān tasmin deśe mānuṣāṇām agamye; tadā nāśaṃse vijayāya saṃjaya
112) yadāśrauṣaṃ ghoṣayātrā gatānāṃ; bandhaṃ gandharvair mokṣaṇaṃ cārjunena sveṣāṃ sutānāṃ karṇa buddhau ratānāṃ; tadā nāśaṃse vijayāya saṃjaya
113) yadāśrauṣaṃ yakṣarūpeṇa dharmaṃ; samāgataṃ dharmarājena sūta praśnān uktān vibruvantaṃ ca samyak; tadā nāśaṃse vijayāya saṃjaya
114) yadāśrauṣaṃ māmakānāṃ variṣṭhān; dhanaṃjayenaika rathena bhagnān virāṭa rāṣṭre vasatā mahātmanā; tadā nāśaṃse vijayāya saṃjaya
115) yadāśrauṣaṃ satkṛtāṃ matsyarājñā; sutāṃ dattām uttarām arjunāya tāṃ cārjunaḥ pratyagṛhṇāt sutārthe; tadā nāśaṃse vijayāya saṃjaya
116) yadāśrauṣaṃ nirjitasyādhanasya; pravrājitasya svajanāt pracyutasya akṣauhiṇīḥ sapta yudhiṣṭhirasya; tadā nāśaṃse vijayāya saṃjaya
117) yadāśrauṣaṃ naranārāyaṇau tau; kṛṣṇārjunau vadato nāradasya ahaṃ draṣṭā brahmaloke sadeti; tadā nāśaṃse vijayāya saṃjaya
118) yadāśrauṣaṃ mādhavaṃ vāsudevaṃ; sarvātmanā pāṇḍavārthe niviṣṭam yasyemāṃ gāṃ vikramam ekam āhus; tadā nāśaṃse vijayāya saṃjaya
119) yadāśrauṣaṃ karṇaduryodhanābhyāṃ; buddhiṃ kṛtāṃ nigrahe keśavasya taṃ cātmānaṃ bahudhā darśayānaṃ; tadā nāśaṃse vijayāya saṃjaya
120) yadāśrauṣaṃ vāsudeve prayāte; rathasyaikām agratas tiṣṭhamānām ārtāṃ pṛthāṃ sāntvitāṃ keśavena; tadā nāśaṃse vijayāya saṃjaya
121) yadāśrauṣaṃ mantriṇaṃ vāsudevaṃ; tathā bhīṣmaṃ śāṃtanavaṃ ca teṣām bhāradvājaṃ cāśiṣo 'nubruvāṇaṃ; tadā nāśaṃse vijayāya saṃjaya
122) yadāśrauṣaṃ karṇa uvāca bhīṣmaṃ; nāhaṃ yotsye yudhyamāne tvayīti hitvā senām apacakrāma caiva; tadā nāśaṃse vijayāya saṃjaya
123) yadāśrauṣaṃ vāsudevārjunau tau; tathā dhanur gāṇḍivam aprameyam trīṇy ugravīryāṇi samāgatāni; tadā nāśaṃse vijayāya saṃjaya
124) yadāśrauṣaṃ kaśmalenābhipanne; rathopasthe sīdamāne 'rjune vai kṛṣṇaṃ lokān darśayānaṃ śarīre; tadā nāśaṃse vijayāya saṃjaya
125) yadāśrauṣaṃ bhīṣmam amitrakarśanaṃ; nighnantam ājāv ayutaṃ rathānām naiṣāṃ kaś cid vadhyate dṛśyarūpas; tadā nāśaṃse vijayāya saṃjaya
126) yadāśrauṣaṃ bhīṣmam atyantaśūraṃ; hataṃ pārthenāhaveṣv apradhṛṣyam śikhaṇḍinaṃ purataḥ sthāpayitvā; tadā nāśaṃse vijayāya saṃjaya
127) yadāśrauṣaṃ śaratalpe śayānaṃ; vṛddhaṃ vīraṃ sāditaṃ citrapuṅkhaiḥ bhīṣmaṃ kṛtvā somakān alpaśeṣāṃs; tadā nāśaṃse vijayāya saṃjaya
128) yadāśrauṣaṃ śāṃtanave śayāne; pānīyārthe coditenārjunena bhūmiṃ bhittvā tarpitaṃ tatra bhīṣmaṃ; tadā nāśaṃse vijayāya saṃjaya
129) yadāśrauṣaṃ śukrasūryau ca yuktau; kaunteyānām anulomau jayāya nityaṃ cāsmāñ śvāpadā vyābhaṣantas; tadā nāśaṃse vijayāya saṃjaya
130) yadā droṇo vividhān astramārgān; vidarśayan samare citrayodhī na pāṇḍavāñ śreṣṭhatamān nihanti; tadā nāśaṃse vijayāya saṃjaya
131) yadāśrauṣaṃ cāsmadīyān mahārathān; vyavasthitān arjunasyāntakāya saṃsaptakān nihatān arjunena; tadā nāśaṃse vijayāya saṃjaya
132) yadāśrauṣaṃ vyūham abhedyam anyair; bhāradvājenātta śastreṇa guptam bhittvā saubhadraṃ vīram ekaṃ praviṣṭaṃ; tadā nāśaṃse vijayāya saṃjaya
133) yadābhimanyuṃ parivārya bālaṃ; sarve hatvā hṛṣṭarūpā babhūvuḥ mahārathāḥ pārtham aśaknuvantas; tadā nāśaṃse vijayāya saṃjaya
134) yadāśrauṣam abhimanyuṃ nihatya; harṣān mūḍhān krośato dhārtarāṣṭrān krodhaṃ muktaṃ saindhave cārjunena; tadā nāśaṃse vijayāya saṃjaya
135) yadāśrauṣaṃ saindhavārthe pratijñāṃ; pratijñātāṃ tad vadhāyārjunena satyāṃ nistīrṇāṃ śatrumadhye ca; tena tadā nāśaṃse vijayāya saṃjaya
136) yadāśrauṣaṃ śrāntahaye dhanaṃjaye; muktvā hayān pāyayitvopavṛttān punar yuktvā vāsudevaṃ prayātaṃ; tadā nāśaṃse vijayāya saṃjaya
137) yadāśrauṣaṃ vāhaneṣv āśvasatsu; rathopasthe tiṣṭhatā gāṇḍivena sarvān yodhān vāritān arjunena; tadā nāśaṃse vijayāya saṃjaya
138) yadāśrauṣaṃ nāgabalair durutsahaṃ; droṇānīkaṃ yuyudhānaṃ pramathya yātaṃ vārṣṇeyaṃ yatra tau kṛṣṇa pārthau; tadā nāśaṃse vijayāya saṃjaya
139) yadāśrauṣaṃ karṇam āsādya muktaṃ; vadhād bhīmaṃ kutsayitvā vacobhiḥ dhanuṣkoṭyā tudya karṇena vīraṃ; tadā nāśaṃse vijayāya saṃjaya
140) yadā droṇaḥ kṛtavarmā kṛpaś ca; karṇo drauṇir madrarājaś ca śūraḥ amarṣayan saindhavaṃ vadhyamānaṃ; tadā nāśaṃse vijayāya saṃjaya
141) yadāśrauṣaṃ devarājena dattāṃ; divyāṃ śaktiṃ vyaṃsitāṃ mādhavena ghaṭotkace rākṣase ghorarūpe; tadā nāśaṃse vijayāya saṃjaya
142) yadāśrauṣaṃ karṇa ghaṭotkacābhyāṃ; yuddhe muktāṃ sūtaputreṇa śaktim yayā vadhyaḥ samare savyasācī; tadā nāśaṃse vijayāya saṃjaya
143) yadāśrauṣaṃ droṇam ācāryam ekaṃ; dhṛṣṭadyumnenābhyatikramya dharmam rathopasthe prāyagataṃ viśastaṃ; tadā nāśaṃse vijayāya saṃjaya
144) yadāśrauṣaṃ drauṇinā dvairathasthaṃ; mādrīputraṃ nakulaṃ lokamadhye samaṃ yuddhe pāṇḍavaṃ yudhyamānaṃ; tadā nāśaṃse vijayāya saṃjaya
145) yadā droṇe nihate droṇaputro; nārāyaṇaṃ divyam astraṃ vikurvan naiṣām antaṃ gatavān pāṇḍavānāṃ; tadā nāśaṃse vijayāya saṃjaya
146) yadāśrauṣaṃ karṇam atyantaśūraṃ; hataṃ pārthenāhaveṣv apradhṛṣyam tasmin bhrātṝṇāṃ vigrahe deva guhye; tadā nāśaṃse vijayāya saṃjaya
147) yadāśrauṣaṃ droṇaputraṃ kṛpaṃ ca; duḥśāsanaṃ kṛtavarmāṇam ugram yudhiṣṭhiraṃ śūnyam adharṣayantaṃ; tadā nāśaṃse vijayāya saṃjaya
148) yadāśrauṣaṃ nihataṃ madrarājaṃ; raṇe śūraṃ dharmarājena sūta sadā saṃgrāme spardhate yaḥ sa kṛṣṇaṃ; tadā nāśaṃse vijayāya saṃjaya
149) yadāśrauṣaṃ kalahadyūtamūlaṃ; māyābalaṃ saubalaṃ pāṇḍavena hataṃ saṃgrāme sahadevena pāpaṃ; tadā nāśaṃse vijayāya saṃjaya
150) yadāśrauṣaṃ śrāntam ekaṃ śayānaṃ; hradaṃ gatvā stambhayitvā tad ambhaḥ duryodhanaṃ virathaṃ bhagnadarpaṃ; tadā nāśaṃse vijayāya saṃjaya
151) yadāśrauṣaṃ pāṇḍavāṃs tiṣṭhamānān; gaṅgā hrade vāsudevena sārdham amarṣaṇaṃ dharṣayataḥ sutaṃ me; tadā nāśaṃse vijayāya saṃjaya
152) yadāśrauṣaṃ vividhāṃs tāta mārgān; gadāyuddhe maṇḍalaṃ saṃcarantam mithyā hataṃ vāsudevasya buddhyā; tadā nāśaṃse vijayāya saṃjaya
153) yadāśrauṣaṃ droṇaputrādibhis tair; hatān pāñcālān draupadeyāṃś ca suptān kṛtaṃ bībhatsamaya śasyaṃ ca karma; tadā nāśaṃse vijayāya saṃjaya
154) yadāśrauṣaṃ bhīmasenānuyātena; aśvatthāmnā paramāstraṃ prayuktam kruddhenaiṣīkam avadhīd yena garbhaṃ; tadā nāśaṃse vijayāya saṃjaya
155) yadāśrauṣaṃ brahmaśiro 'rjunena muktaṃ; svastīty astram astreṇa śāntam aśvatthāmnā maṇiratnaṃ ca dattaṃ; tadā nāśaṃse vijayāya saṃjaya
156) yadāśrauṣaṃ droṇaputreṇa garbhe; vairāṭyā vai pātyamāne mahāstre dvaipāyanaḥ keśavo droṇaputraṃ; paraspareṇābhiśāpaiḥ śaśāpa
157) śocyā gāndhārī putrapautrair vihīnā; tathā vadhvaḥ pitṛbhir bhrātṛbhiś ca kṛtaṃ kāryaṃ duṣkaraṃ pāṇḍaveyaiḥ; prāptaṃ rājyam asapatnaṃ punas taiḥ
158) kaṣṭaṃ yuddhe daśa śeṣāḥ śrutā me; trayo 'smākaṃ pāṇḍavānāṃ ca sapta dvyūnā viṃśatir āhatākṣauhiṇīnāṃ; tasmin saṃgrāme vigrahe kṣatriyāṇām
159) tamasā tv abhyavastīrṇo moha āviśatīva māmsaṃjñāṃ nopalabhe sūta mano vihvalatīva me
160) ity uktvā dhṛtarāṣṭro 'tha vilapya bahuduḥkhitaḥ mūrcchitaḥ punar āśvastaḥ saṃjayaṃ vākyam abravīt
161) saṃjayaivaṃ gate prāṇāṃs tyaktum icchāmi māciram stokaṃ hy api na paśyāmi phalaṃ jīvitadhāraṇe
162) taṃ tathā vādinaṃ dīnaṃ vilapantaṃ mahīpatim gāvalgaṇir idaṃ dhīmān mahārthaṃ vākyam abravīt
163) śrutavān asi vai rājño mahotsāhān mahābalān dvaipāyanasya vadato nāradasya ca dhīmataḥ
164) mahatsu rājavaṃśeṣu guṇaiḥ samuditeṣu ca jātān divyāstraviduṣaḥ śakra pratimatejasaḥ
165) dharmeṇa pṛthivīṃ jitvā yajñair iṣṭvāpta dakṣiṇaiḥ asmiṁl loke yaśaḥ prāpya tataḥ kālavaśaṃ gatāḥ
166) vainyaṃ mahārathaṃ vīraṃ sṛñjayaṃ jayatāṃ varam suhotraṃ ranti devaṃ ca kakṣīvantaṃ tathauśijam
167) bāhlīkaṃ damanaṃ śaibyaṃ śaryātim ajitaṃ jitam viśvāmitram amitraghnam ambarīṣaṃ mahābalam
168) maruttaṃ manum ikṣvākuṃ gayaṃ bharatam eva ca rāmaṃ dāśarathiṃ caiva śaśabinduṃ bhagīratham
169) yayātiṃ śubhakarmāṇaṃ devair yo yājitaḥ svayam caityayūpāṅkitā bhūmir yasyeyaṃ savanākarā
170) iti rājñāṃ caturviṃśan nāradena surarṣiṇā putraśokābhitaptāya purā śaibyāya kīrtitāḥ
171) tebhyaś cānye gatāḥ pūrvaṃ rājāno balavattarāḥ mahārathā mahātmānaḥ sarvaiḥ samuditā guṇaiḥ
172) pūruḥ kurur yaduḥ śūro viṣvag aśvo mahādhṛtiḥ anenā yuvanāśvaś ca kakutstho vikramī raghuḥ
173) vijitī vīti hotraś ca bhavaḥ śveto bṛhad guruḥ uśīnaraḥ śatarathaḥ kaṅko duliduho drumaḥ
174) dambhodbhavaḥ paro venaḥ sagaraḥ saṃkṛtir nimiḥ ajeyaḥ paraśuḥ puṇḍraḥ śambhur devāvṛdho 'naghaḥ
175) devāhvayaḥ supratimaḥ supratīko bṛhadrathaḥ mahotsāho vinītātmā sukratur naiṣadho nalaḥ
176) satyavrataḥ śāntabhayaḥ sumitraḥ subalaḥ prabhuḥ jānu jaṅgho 'naraṇyo 'rkaḥ priya bhṛtyaḥ śubhavrataḥ
177) balabandhur nirāmardaḥ ketuśṛṅgo bṛhadbalaḥ dhṛṣṭaketur bṛhat ketur dīptaketur nirāmayaḥ
178) avikṣit prabalo dhūrtaḥ kṛtabandhur dṛḍheṣudhiḥ mahāpurāṇaḥ saṃbhāvyaḥ pratyaṅgaḥ parahā śrutiḥ
179) ete cānye ca bahavaḥ śataśo 'tha sahasraśaḥ śrūyante 'yutaśaś cānye saṃkhyātāś cāpi padmaśaḥ
180) hitvā suvipulān bhogān buddhimanto mahābalāḥ rājāno nidhanaṃ prāptās tava putrair mahattamāḥ
181) yeṣāṃ divyāni karmāṇi vikramas tyāga eva ca māhātmyam api cāstikyaṃ satyatā śaucam ārjavam
182) vidvadbhiḥ kathyate loke purāṇaiḥ kavi sattamaiḥ sarvarddhi guṇasaṃpannās te cāpi nidhanaṃ gatāḥ
183) tava putrā durātmānaḥ prataptāś caiva manyunā lubdhā durvṛtta bhūyiṣṭhā na tāñ śocitum arhasi
184) śrutavān asi medhāvī buddhimān prājñasaṃmataḥ yeṣāṃ śāstrānugā buddhir na te muhyanti bhārata
185) nigrahānugrahau cāpi viditau te narādhipa nātyantam evānuvṛttiḥ śrūyate putra rakṣaṇe
186) bhavitavyaṃ tathā tac ca nātaḥ śocitum arhasi daivaṃ prajñā viśeṣeṇa ko nivartitum arhati
187) vidhātṛvihitaṃ mārgaṃ na kaś cid ativartate kālamūlam idaṃ sarvaṃ bhāvābhāvau sukhāsukhe
188) kālaḥ pacati bhūtāni kālaḥ saṃharati prajāḥ nirdahantaṃ prajāḥ kālaṃ kālaḥ śamayate punaḥ
189) kālo vikurute bhāvān sarvāṁl loke śubhāśubhān kālaḥ saṃkṣipate sarvāḥ prajā visṛjate punaḥ kālaḥ sarveṣu bhūteṣu caraty avidhṛtaḥ samaḥ
190) atītānāgatā bhāvā ye ca vartanti sāṃpratam tān kālanirmitān buddhvā na saṃjñāṃ hātum arhasi
191) [s] atropaniṣadaṃ puṇyāṃ kṛṣṇadvaipāyano 'bravīt bhāratādhyayanāt puṇyād api pādam adhīyataḥ śraddadhānasya pūyante sarvapāpāny aśeṣataḥ
192) devarṣayo hy atra puṇyā brahma rājarṣayas tathā kīrtyante śubhakarmāṇas tathā yakṣamahoragāḥ
193) bhagavān vāsudevaś ca kīrtyate 'tra sanātanaḥ sa hi satyam ṛtaṃ caiva pavitraṃ puṇyam eva ca
194) śāśvataṃ brahma paramaṃ dhruvaṃ jyotiḥ sanātanam yasya divyāni karmāṇi kathayanti manīṣiṇaḥ
195) asat sat sad asac caiva yasmād devāt pravartate saṃtatiś ca pravṛttiś ca janmamṛtyuḥ punarbhavaḥ
196) adhyātmaṃ śrūyate yac ca pañca bhūtaguṇātmakam avyaktādi paraṃ yac ca sa eva parigīyate
197) yat tad yati varā yuktā dhyānayogabalānvitāḥ pratibimbam ivādarśe paśyanty ātmany avasthitam
198) śraddadhānaḥ sadodyuktaḥ satyadharmaparāyaṇaḥ āsevann imam adhyāyaṃ naraḥ pāpāt pramucyate
199) anukramaṇim adhyāyaṃ bhāratasyemam āditaḥ āstikaḥ satataṃ śṛṇvan na kṛcchreṣv avasīdati
200) ubhe saṃdhye japan kiṃ cit sadyo mucyeta kilbiṣāt anukramaṇyā yāvat syād ahnā rātryā ca saṃcitam
201) bhāratasya vapur hy etat satyaṃ cāmṛtam eva ca nava nītaṃ yathā dadhno dvipadāṃ brāhmaṇo yathā
202) hradānām udadhiḥ śreṣṭho gaur variṣṭhā catuṣpadām yathaitāni variṣṭhāni tathā bharatam ucyate
203) yaś cainaṃ śrāvayec chrāddhe brāhmaṇān pādam antataḥ akṣayyam annapānaṃ tat pitṝṃs tasyopatiṣṭhati
204) itihāsa purāṇābhyāṃ vedaṃ samupabṛṃhayet bibhety alpaśrutād vedo mām ayaṃ pratariṣyati
205) kārṣṇaṃ vedam imaṃ vidvāñ śrāvayitvārtham aśnute bhrūṇa hatyā kṛtaṃ cāpi pāpaṃ jahyān na saṃśayaḥ
206) ya imaṃ śucir adhyāyaṃ paṭhet parvaṇi parvaṇi adhītaṃ bhārataṃ tena kṛtsnaṃ syād iti me matiḥ
207) yaś cemaṃ śṛṇuyān nityam ārṣaṃ śraddhāsamanvitaḥ sa dīrgham āyuḥ kīrtiṃ ca svargatiṃ cāpnuyān naraḥ
208) catvāra ekato vedā bhārataṃ caikam ekataḥ samāgataiḥ surarṣibhis tulām āropitaṃ purā
mahattve ca gurutve ca dhriyamāṇaṃ tato 'dhikam
209) mahattvād bhāravattvāc ca mahābhāratam ucyate niruktam asya yo veda sarvapāpaiḥ pramucyate
210) tapo na kalko 'dhyayanaṃ na kalkaḥ; svābhāviko veda vidhir na kalkaḥ prasahya vittāharaṇaṃ na kalkas; tāny eva bhāvopahatāni kalkaḥ

Mahabharata
Adiparva-2

"The Rishis said, 'O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaya.'

"Sauti said, 'Listen, O ye Brahmanas, to the sacred descriptions I utter O ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus, 'O Rama, O blessed Rama, O offspring of Bhrigu, we have been gratified with the reverence

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thou hast shown for thy ancestors and with thy valour, O mighty one! Blessings be upon thee. O thou illustrious one, ask the boon that thou mayst desire.'

"Rama said, 'If, O fathers, ye are favourably disposed towards me, the boon I ask is that I may be absolved from the sins born of my having annihilated the Kshatriyas in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, 'So shall it be. But be thou pacified.' And Rama was pacified accordingly. The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant of some circumstance which may have rendered it famous. In the interval between the Dwapara and the Kali Yugas there happened at Samanta-panchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled eighteen Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot. Thus the name of that region, O Brahmanas, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region is celebrated throughout the three worlds.'

"The Rishis said, 'We have a desire to know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of horse and foot, chariots and elephants, which compose an Akshauhini for thou art fully informed.'

"Sauti said, 'One chariot, one elephant, five foot-soldiers, and three horses form one Patti; three pattis make one Sena-mukha; three sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a Vahini; three vahinis together are called a Pritana; three pritanas form a Chamu; three chamus, one Anikini; and an anikini taken ten times forms, as it is styled by those who know, an Akshauhini. O ye best of Brahmanas, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty-one thousand eight hundred and seventy. The measure of elephants must be fixed at the same number. O ye pure, you must know that the number of foot-soldiers is one hundred and nine thousand, three hundred and fifty, the number of horse is sixty-five thousand, six hundred and ten. These, O Brahmanas, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmanas, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhishma acquainted with choice of weapons, fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought for two days; and Salya for half a day. After that lasted for half a day the encounter with clubs

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between Duryodhana and Bhima. At the close of that day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night while sleeping without suspicion of danger.

'O Saunaka, this best of narrations called Bharata which has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of Vyasa. It is divided into several sections; in the beginning are Paushya, Pauloma, and Astika parvas, describing in full the valour and renown of kings. It is a work whose description, diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wise, as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that furnisheth the means of arriving at the knowledge of Brahma the first among all the sastras. There is not a story current in this world but doth depend upon this history even as the body upon the foot that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment so is the Bharata cherished by all poets. As the words constituting the several branches of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom.

'Listen, O ye ascetics, to the outlines of the several divisions (parvas) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and various, of subtile meanings and logical connections, and embellished with the substance of the Vedas.

'The first parva is called Anukramanika; the second, Sangraha; then Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha (setting fire to the house of lac) and then Hidimbabadha (the killing of Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then Chitraratha. The next is called Swayamvara (selection of husband by Panchali), in which Arjuna by the exercise of Kshatriya virtues, won Draupadi for wife. Then comes Vaivahika (marriage). Then comes Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom), Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away of Subhadra). After these come Harana-harika, Khandava-daha (the burning of the Khandava forest) and Maya-darsana (meeting with Maya the Asura architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing of the Arghya) and Sisupala-badha (the killing of Sisupala). After these, Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels of Arjuna), Kairati. In the last hath been described the battle between Arjuna and Mahadeva in the guise of a hunter. After this Indra-lokavigamana (the journey to the regions of Indra); then that

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mine of religion and virtue, the highly pathetic Nalopakhyana (the story of Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya (meeting with Markandeya). Then the meeting of Draupadi and Satyabhama, Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the story of 'Savitri' illustrating the great merit of connubial chastity. After this last, the story of 'Rama'. The parva that comes next is called 'Kundala-harana' (the theft of the ear-rings). That which comes next is 'Aranya' and then 'Vairata'. Then the entry of the Pandavas and the fulfilment of their promise (of living unknown for one year). Then the destruction of the 'Kichakas', then the attempt to take the kine (of Virata by the Kauravas). The next is called the marriage of Abhimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of 'Sanjaya-yana' (the arrival of Sanjaya). Then comes 'Prajagara' (the sleeplessness of Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the mysteries of spiritual philosophy. Then 'Yanasaddhi', and then the arrival of Krishna. Then the story of 'Matali' and then of 'Galava'. Then the stories of 'Savitri', 'Vamadeva', and 'Vainya'. Then the story of 'Jamadagnya and Shodasarajika'. Then the arrival of Krishna at the court, and then Bidulaputrasasana. Then the muster of troops and the story of Sheta. Then, must you know, comes the quarrel of the high-souled Karna. Then the march to the field of the troops of both sides. The next hath been called numbering the Rathis and Atirathas. Then comes the arrival of the messenger Uluka which kindled the wrath (of the Pandavas). The next that comes, you must know, is the story of Amba. Then comes the thrilling story of the installation of Bhishma as commander-in-chief. The next is called the creation of the insular region Jambu; then Bhumi; then the account about the formation of islands. Then comes the 'Bhagavat-gita'; and then the death of Bhishma. Then the installation of Drona; then the destruction of the 'Sansaptakas'. Then the death of Abhimanyu; and then the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and then of Ghatotkacha. Then, must you know, comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then, you know, is Karna, and then Salya. Then comes the immersion in the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the descriptions of holy shrines, and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honour of the Kurus). Then comes the 'Aisika' of harrowing incidents. Then comes 'Jalapradana' oblations of water to the manes of the deceased,

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and then the wailings of the women. The next must be known as 'Sraddha' describing the funeral rites performed for the slain Kauravas. Then comes the destruction of the Rakshasa Charvaka who had assumed the disguise of a Brahmana (for deceiving Yudhishthira). Then the coronation of the wise Yudhishthira. The next is called the 'Grihapravibhaga'. Then comes 'Santi', then 'Rajadharmanusasana', then 'Apaddharma', then 'Mokshadharma'. Those that follow are called respectively 'Suka-prasna-abhigamana', 'Brahma-prasnanusana', the origin of 'Durvasa', the disputations with Maya. The next is to be known as 'Anusasanika'. Then the ascension of Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. Those that follow are called 'Asramvasa', 'Puttradarshana' (meeting with the spirits of the deceased sons), and the arrival of Narada. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa. In this last are contained 'Vishnuparva', Vishnu's frolics and feats as a child, the destruction of 'Kansa', and lastly, the very wonderful 'Bhavishyaparva' (in which there are prophecies regarding the future).

The high-souled Vyasa composed these hundred parvas of which the above is only an abridgement: having distributed them into eighteen, the son of Suta recited them consecutively in the forest of Naimisha as follows:

'In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara, Samva, the burning of the house of lac, the slaying of Hidimba, the destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi, her marriage after the overthrow of rivals in war, the arrival of Vidura, the restoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asura-architect) Maya. The Paushya parva treats of the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The Astika describes the birth of Garuda and of the Nagas (snakes), the churning of the ocean, the incidents relating to the birth of the celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambhava parva narrates the birth of various kings and heroes, and that of the sage, Krishna Dwaipayana: the partial incarnations of deities, the generation of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds, and of all creatures; and lastly, of the life and adventures of king Bharata--the progenitor of the line that goes by his name--the son born of Sakuntala in the hermitage of the ascetic Kanwa. This parva also describes the greatness of Bhagirathi, and the births of the Vasus in the house of Santanu and their ascension to heaven. In this parva is also narrated the birth of Bhishma uniting in himself portions of the energies of the other Vasus, his renunciation of royalty and adoption of the Brahmacharya mode of life, his adherence

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to his vows, his protection of Chitrangada, and after the death of Chitrangada, his protection of his younger brother, Vichitravirya, and his placing the latter on the throne: the birth of Dharma among men in consequence of the curse of Animondavya; the births of Dhritarashtra and Pandu through the potency of Vyasa's blessings (?) and also the birth of the Pandavas; the plottings of Duryodhana to send the sons of Pandu to Varanavata, and the other dark counsels of the sons of Dhritarashtra in regard to the Pandavas; then the advice administered to Yudhishthira on his way by that well-wisher of the Pandavas--Vidura--in the mlechchha language--the digging of the hole, the burning of Purochana and the sleeping woman of the fowler caste, with her five sons, in the house of lac; the meeting of the Pandavas in the dreadful forest with Hidimba, and the slaying of her brother Hidimba by Bhima of great prowess. The birth of Ghatotkacha; the meeting of the Pandavas with Vyasa and in accordance with his advice their stay in disguise in the house of a Brahmana in the city of Ekachakra; the destruction of the Asura Vaka, and the amazement of the populace at the sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the departure of the Pandavas for Panchala in obedience to the injunction of Vyasa, and moved equally by the desire of winning the hand of Draupadi on learning the tidings of the Swayamvara from the lips of a Brahmana; victory of Arjuna over a Gandharva, called Angaraparna, on the banks of the Bhagirathi, his contraction of friendship with his adversary, and his hearing from the Gandharva the history of Tapati, Vasishtha and Aurva. This parva treats of the journey of the Pandavas towards Panchala, the acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after having successfully pierced the mark; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads at the hands of Bhima and Arjuna of great prowess; the ascertainment by Balarama and Krishna, at the sight of these matchless exploits, that the heroes were the Pandavas, and the arrival of the brothers at the house of the potter where the Pandavas were staying; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands; the wonderful story of the five Indras related in consequence; the extraordinary and divinely-ordained wedding of Draupadi; the sending of Vidura by the sons of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom; the fixing of turns by the sons of Pandu, in obedience to the injunction of Narada, for connubial companionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhishthira sitting together as he entered the chamber to take out arms for delivering the kine of a certain Brahmana. This parva then describes Arjuna's meeting on the way with Ulupi, the daughter of a Naga

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[paragraph continues] (serpent); it then relates his visits to several sacred spots; the birth of Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana, the meeting of Madhava and Arjuna on the holy spot called Prabhasa; the carrying away of Subhadra by Arjuna, incited thereto by her brother Krishna, in the wonderful car moving on land and water, and through mid-air, according to the wish of the rider; the departure for Indraprastha, with the dower; the conception in the womb of Subhadra of that prodigy of prowess, Abhimanyu; Yajnaseni's giving birth to children; then follows the pleasure-trip of Krishna and Arjuna to the banks of the Jamuna and the acquisition by them of the discus and the celebrated bow Gandiva; the burning of the forest of Khandava; the rescue of Maya by Arjuna, and the escape of the serpent,--and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty-seven chapters. These two hundred and twenty-seven chapters contain eight thousand eight hundred and eighty-four slokas.

The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandavas; their review of their retainers; the description of the lokapalas by Narada well-acquainted with the celestial regions; the preparations for the Rajasuya sacrifice; the destruction of Jarasandha; the deliverance by Vasudeva of the princes confined in the mountain-pass; the campaign of universal conquest by the Pandavas; the arrival of the princes at the Rajasuya sacrifice with tribute; the destruction of Sisupala on the occasion of the sacrifice, in connection with offering of arghya; Bhimasena's ridicule of Duryodhana in the assembly; Duryodhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made; the indignation of Duryodhana in consequence, and the preparations for the game of dice; the defeat of Yudhishthira at play by the wily Sakuni; the deliverance by Dhritarashtra of his afflicted daughter-in-law Draupadi plunged in the sea of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavours of Duryodhana to engage Yudhishthira again in the game; and the exile of the defeated Yudhishthira with his brothers. These constitute what has been called by the great Vyasa the Sabha Parva. This parva is divided into seventh-eight sections, O best of Brahmanas, of two thousand, five hundred and seven slokas.

Then comes the third parva called Aranyaka (relating to the forest) This parva treats of the wending of the Pandavas to the forest and the citizens, following the wise Yudhishthira, Yudhishthira's adoration of the god of day; according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependent Brahmanas with food and drink: the creation of food through the grace of the Sun: the expulsion

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by Dhritarashtra of Vidura who always spoke for his master's good; Vidura's coming to the Pandavas and his return to Dhritarashtra at the solicitation of the latter; the wicked Duryodhana's plottings to destroy the forest-ranging Pandavas, being incited thereto by Karna; the appearance of Vyasa and his dissuasion of Duryodhana bent on going to the forest; the history of Surabhi; the arrival of Maitreya; his laying down to Dhritarashtra the course of action; and his curse on Duryodhana; Bhima's slaying of Kirmira in battle; the coming of the Panchalas and the princes of the Vrishni race to Yudhishthira on hearing of his defeat at the unfair gambling by Sakuni; Dhananjaya's allaying the wrath of Krishna; Draupadi's lamentations before Madhava; Krishna's cheering her; the fall of Sauva also has been here described by the Rishi; also Krishna's bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna's bringing the son of Draupadi to Panchala; the entrance of the sons of Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira, and Draupadi; the coming of Vyasa to the Pandavas and his endowing Yudhishthira with the power of Pratismriti; then, after the departure of Vyasa, the removal of the Pandavas to the forest of Kamyaka; the wanderings of Arjuna of immeasurable prowess in search of weapons; his battle with Mahadeva in the guise of a hunter; his meeting with the lokapalas and receipt of weapons from them; his journey to the regions of Indra for arms and the consequent anxiety of Dhritarashtra; the wailings and lamentations of Yudhishthira on the occasion of his meeting with the worshipful great sage Brihadaswa. Here occurs the holy and highly pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhishthira of the mysteries of dice from the same great sage; then the arrival of the Rishi Lomasa from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the intelligence brought by the Rishi of their brother Arjuna staving in the heavens; then the pilgrimage of the Pandavas to various sacred spots in accordance with the message of Arjuna, and their attainment of great merit and virtue consequent on such pilgrimage; then the pilgrimage of the great sage Narada to the shrine Putasta; also the pilgrimage of the high-souled Pandavas. Here is the deprivation of Karna of his ear-rings by Indra. Here also is recited the sacrificial magnificence of Gaya; then the story of Agastya in which the Rishi ate up the Asura Vatapi, and his connubial connection with Lopamudra from the desire of offspring. Then the story of Rishyasringa who adopted Brahmacharya mode of life from his very boyhood; then the history of Rama of great prowess, the son of Jamadagni, in which has been narrated the death of Kartavirya and the Haihayas; then the meeting between the Pandavas and the Vrishnis in the sacred spot called Prabhasa; then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice (from which they had been

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excluded by the other gods), and in which besides is shown how Chyavana himself acquired perpetual youth (as a boon from the grateful Aswinis). Then hath been described the history of king Mandhata; then the history of prince Jantu; and how king Somaka by offering up his only son (Jantu) in sacrifice obtained a hundred others; then the excellent history of the hawk and the pigeon; then the examination of king Sivi by Indra, Agni, and Dharma; then the story of Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka, between that Rishi and the first of logicians, Vandi, the son of Varuna; the defeat of Vandi by the great Ashtavakra, and the release by the Rishi of his father from the depths of the ocean. Then the story of Yavakrita, and then that of the great Raivya: then the departure (of the Pandavas) for Gandhamadana and their abode in the asylum called Narayana; then Bhimasena's journey to Gandhamadana at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bananas, with Hanuman, the son of Pavana of great prowess; Bhima's bath in the tank and the destruction of the flowers therein for obtaining the sweet-scented flower (he was in search of); his consequent battle with the mighty Rakshasas and the Yakshas of great prowess including Hanuman; the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas) with the royal sage Vrishaparva; their departure for the asylum of Arshtishena and abode therein: the incitement of Bhima (to acts of vengeance) by Draupadi. Then is narrated the ascent on the hills of Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purpose of Yudhishthira many celestial weapons; then Arjuna's terrible encounter with the Nivatakavachas dwelling in Hiranyaparva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna; the commencement of the display of the celestial weapons by Arjuna before Yudhishthira, the prevention of the same by Narada; the descent of the Pandavas from Gandhamadana; the seizure of Bhima in the forest by a mighty serpent huge as the mountain; his release from the coils of the snake, upon Yudhishthira's answering certain questions; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and various recitals, the history of Prithu the son of Vena recited by the great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these, is the story of Matsya; other old stories recited by Markandeya; the stories of Indradyumna and Dhundhumara; then the history of the chaste wife; the history of Angira, the meeting and conversation of Draupadi and Satyabhama; the return of the Pandavas to the forest of Dwaita; then the procession to see the calves and the captivity of Duryodhana; and when the wretch was being carried off, his rescue by Arjuna; here is Yudhishthira's dream of the deer;

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then the re-entry of the Pandavas into the Kamyaka forest, here also is the long story of Vrihidraunika. Here also is recited the story of Durvasa; then the abduction by Jayadratha of Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as the air and the ill-shaving of Jayadratha's crown at Bhima's hand. Here is the long history of Rama in which is shown how Rama by his prowess slew Ravana in battle. Here also is narrated the story of Savitri; then Karna's deprivation by Indra of his ear-rings; then the presentation to Karna by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing only one person against whom it might be hurled; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhishthira); in which, besides is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand, six hundred and sixty-four.

"The extensive Parva that comes next is called Virata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large shami tree whereon they kept their weapons. Here hath been recited their entry into the city and their stay there in disguise. Then the slaying by Bhima of the wicked Kichaka who, senseless with lust, had sought Draupadi; the appointment by prince Duryodhana of clever spies; and their despatch to all sides for tracing the Pandavas; the failure of these to discover the mighty sons of Pandu; the first seizure of Virata's kine by the Trigartas and the terrific battle that ensued; the capture of Virata by the enemy and his rescue by Bhimasena; the release also of the kine by the Pandava (Bhima); the seizure of Virata's kine again by the Kurus; the defeat in battle of all the Kurus by the single-handed Arjuna; the release of the king's kine; the bestowal by Virata of his daughter Uttara for Arjuna's acceptance on behalf of his son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents of the extensive fourth Parva--the Virata. The great Rishi Vyasa has composed in these sixty-seven sections. The number of slokas is two thousand and fifty.

"Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryodhana and Arjuna both went at the same time to Vasudeva, and said, "You should render us assistance in this war." The high-souled Krishna, upon these words being uttered, replied, "O ye first of men, a counsellor in myself who will not fight and one Akshauhini of troops, which of these shall I give to which of you?" Blind to his own interests, the foolish Duryodhana asked for the troops; while Arjuna solicited Krishna as an unfighting counsellor. Then is described how, when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having deceived him on the way by presents and

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hospitality, induced him to grant a boon and then solicited his assistance in battle; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vritra). Then comes the despatch by the Pandavas of their Purohita (priest) to the Kauravas. Then is described how king Dhritarashtra of great prowess, having heard the word of the purohita of the Pandavas and the story of Indra's victory decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire for peace. Here hath been described the sleeplessness of Dhritarashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhritarashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosophy. On the next morning Sanjaya spoke, in the court of the King, of the identity of Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and a desire for peace, went himself to the Kaurava capital, Hastinapura, for bringing about peace. Then comes the rejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodvava; then the story of the high-souled Matuli's search for a husband for his daughter: then the history of the great sage Galava; then the story of the training and discipline of the son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga powers upon learning the evil counsels of Duryodhana and Karna; then Krishna's taking Karna in his chariot and his tendering to him of advice, and Karna's rejection of the same from pride. Then the return of Krishna, the chastiser of enemies from Hastinapura to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, having heard all and consulted properly with each other, made every preparation for war. Then comes the march from Hastinapura, for battle, of foot-soldiers, horses, charioteers and elephants. Then the tale of the troops by both parties. Then the despatch by prince Duryodhana of Uluka as envoy to the Pandavas on the day previous to the battle. Then the tale of charioteers of different classes. Then the story of Amba. These all have been described in the fifth Parva called Udyoga of the Bharata, abounding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa hath composed one hundred and eighty-six sections in this Parva. The number of slokas also composed in this by the great Rishi is six thousand, six hundred and ninety-eight.

"Then is recited the Bhishma Parva replete with wonderful incidents. In this hath been narrated by Sanjaya the formation of the region known as Jambu. Here hath been described the great depression of Yudhishthira's army, and also a fierce fight for ten successive days. In this the high-souled

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[paragraph continues] Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying). In this the magnanimous Krishna, attentive to the welfare of Yudhishthira, seeing the loss inflicted (on the Pandava army), descended swiftly from his chariot himself and ran, with dauntless breast, his driving whip in hand, to effect the death of Bhishma. In this, Krishna also smote with piercing words Arjuna, the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandin before him and piercing Bhishma with his sharpest arrows felled him from his chariot. In this, Bhishma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sections. The number of slokas is five thousand, eight hundred and eighty-four as told by Vyasa conversant with the Vedas.

"Then is recited the wonderful Parva called Drona full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona: then the vow made by that great master of weapons of seizing the wise Yudhishthira in battle to please Duryodhana; then the retreat of Arjuna from the field before the Sansaptakas, then the overthrow of Bhagadatta like to a second Indra in the field, with the elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha; then after the death of Abhimanyu, the destruction by Arjuna, in battle of seven Akshauhinis of troops and then of Jayadratha; then the entry, by Bhima of mighty arms and by that foremost of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even to the gods, in search of Arjuna in obedience to the orders of Yudhishthira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha, of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond measure at the fall of his father in battle, discharged the terrible weapon Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their account. The number of sections in this is one hundred and seventy. The number of slokas as composed in the Drona Parva by Rishi Vyasa, the son of Parasara and the possessor of true knowledge after much meditation, is eight thousand, nine hundred and nine.

"Then comes the most wonderful Parva called Karna. In this is narrated the appointment of the wise king of Madra as (Karna's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each

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other by Karna and Salya of harsh words on their setting out for the field, then the story of the swan and the crow recited in insulting allusion: then the death of Pandya at the hands of the high-souled Aswatthaman; then the death of Dandasena; then that of Darda; then Yudhishthira's imminent risk in single combat with Karna in the presence of all the warriors; then the mutual wrath of Yudhishthira and Arjuna; then Krishna's pacification of Arjuna. In this Parva, Bhima, in fulfilment of his vow, having ripped open Dussasana's breast in battle drank the blood of his heart. Then Arjuna slew the great Karna in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty-nine and the number of slokas is four thousand, nine hundred and sixty-tour.

"Then hath been recited the wonderful Parva called Salya. After all the great warriors had been slain, the king of Madra became the leader of the (Kaurava) army. The encounters one after another, of charioteers, have been here described. Then comes the fall of the great Salya at the hands of Yudhishthira, the Just. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small remnant of the troops remaining alive after the immense slaughter, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers: then is narrated how, moved by the insulting speeches of the intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came out of the waters. Then comes the encounter with clubs, between Duryodhana and Bhima; then the arrival, at the time of such encounter, of Balarama: then is described the sacredness of the Saraswati; then the progress of the encounter with clubs; then the fracture of Duryodhana's thighs in battle by Bhima with (a terrific hurl of) his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty-nine and the number of slokas composed by the great Vyasa--the spreader of the fame of the Kauravas--is three thousand, two hundred and twenty.

"Then shall I describe the Parva called Sauptika of frightful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarman, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryodhana lying on the ground, his thighs broken, and himself covered with blood. Then the great charioteer, the son of Drona, of terrible wrath, vowed, 'without killing all the Panchalas including Drishtadyumna, and the Pandavas also with all their allies, I will not take off armour.' Having spoken those words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting. While sitting under a large banian tree in the night, they saw an owl killing numerous crows one after another. At the sight of this, Aswatthaman, his heart full of rage at the thought of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he

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saw there a Rakshasa of frightful visage, his head reaching to the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarman and Kripa he slew all the sons of Draupadi, all the Panchalas with Dhrishtadyumna and others, together with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. Those escaped owing to Krishna's counsels, then the charioteer of Dhrishtadyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved, to please her; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhimasena and impelled by the fates and moved also by anger discharged a celestial weapon saying, 'This is for the destruction of all the Pandavas'; then Krishna saying. 'This shall not be', neutralised Aswatthaman's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswatthaman's destructive intentions, Dwaipayana and Krishna pronounced curses on him which the latter returned. Pandava then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on his head, and became exceedingly glad, and, boastful of their success, made a present of it to the sorrowing Draupadi. Thus the tenth Parva, called Sauptika, is recited. The great Vyasa hath composed this in eighteen sections. The number of slokas also composed (in this) by the great reciter of sacred truths is eight hundred and seventy. In this Parva has been put together by the great Rishi the two Parvas called Sauptika and Aishika.

"After this hath been recited the highly pathetic Parva called Stri, Dhritarashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima, broke into pieces a statue of hard iron deftly placed before him by Krishna (as substitute of Bhima). Then Vidura, removing the distressed Dhritarashtra's affection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the distressed Dhritarashtra accompanied by the ladies of his house to the field of battle of the Kauravas. Here follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of consciousness. Then the Kshatriya ladies saw those heroes,--their unreturning sons, brothers, and fathers,--lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the deceased Rajas with due rites by that monarch (Yudhishthira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water of the manes

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of the deceased princes having commenced, the story of Kunti's acknowledgment of Karna as her son born in secret. Those have all been described by the great Rishi Vyasa in the highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eyes. The number of sections composed is twenty-seven. The number of slokas is seven hundred and seventy-five.

"Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhishthira on his having slain his fathers, brothers, sons, maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bhishma expounded various systems of duties worth the study of kings desirous of knowledge; this Parva expounded the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have been expatiated upon. This is the twelfth Parva the favourite of the wise. It consists of three hundred and thirty-nine sections, and contains fourteen thousand, seven hundred and thirty-two slokas.

"Next in order is the excellent Anusasana Parva. In it is described how Yudhishthira, the king of the Kurus, was reconciled to himself on hearing the exposition of duties by Bhishma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha; then the rules of charity and its merits; then the qualifications of donees, and the supreme ride-regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct and the matchless merit of truth. This Parva showeth the great merit of Brahmanas and kine, and unraveleth the mysteries of duties in relation to time and place. These are embodied in the excellent Parva called Anusasana of varied incidents. In this hath been described the ascension of Bhishma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections, in this is one hundred and forty-six. The number of slokas is eight thousand.

"Then comes the fourteenth Parva Aswamedhika. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasuries; and then the birth of Parikshit who was revived by Krishna after having been burnt by the (celestial) weapon of Aswatthaman. The battles of Arjuna the son of Pandu, while following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shown the great risk of Arjuna in his encounter with Vabhruvahana the son of Chitrangada (by Arjuna) the appointed daughter of the chief of Manipura. Then the story of the mongoose during the performance of the horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The number of sections is one hundred and three. The number of slokas composed (in this) by Vyasa of true knowledge is three thousand, three hundred and twenty.

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"Then comes the fifteenth Parva called Asramvasika. In this, Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the old couple. In this is described the wonderful meeting through the kindness of Vyasa of the king (Dhritarashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquired with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state.

"The learned son of Gavalgana, Sanjaya, also of passions under full control, and the foremost of ministers, attained, in the Parva, to the blessed state. In this, Yudhishthira the just met Narada and heard from him about the extinction of the race of Vrishnis. This is the very wonderful Parva called Asramvasika. The number of sections in this is forty-two, and the number of slokas composed by Vyasa cognisant of truth is one thousand five hundred and six.

"After this, you know, comes the Maushala of painful incidents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppressed with the curse of a Brahmana, while deprived of reason from drink, impelled by the fates, slew each other on the shores of the Salt Sea with the Eraka grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Kesava (Krishna) after causing the extermination of their race, their hour having come, themselves did not rise superior to the sway of all-destroying Time. In this, Arjuna the foremost among men, going to Dwaravati (Dwaraka) and seeing the city destitute of the Vrishnis was much affected and became exceedingly sorry. Then after the funeral of his maternal uncle Vasudeva the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of the illustrious Krishna and Balarama and of the principal members of the Vrishni race. Then as he was journeying from Dwaraka with the women and children, the old and the decrepit--the remnants of the Yadu race--he was met on the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial weapons. Seeing all this, Arjuna became despondent and, pursuant to Vyasa's advice, went to Yudhishthira and solicited permission to adopt the Sannyasa mode of life. This is the sixteenth Parva called Maushala The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty.

"The next is Mahaprasthanika, the seventeenth Parva.

"In this, those foremost among men the Pandavas abdicating their kingdom went with Draupadi on their great journey called Mahaprasthana.

p. 31

[paragraph continues] In this, they came across Agni, having arrived on the shore of the sea of red waters. In this, asked by Agni himself, Arjuna worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers who dropped one after another and Draupadi also, Yudhishthira went on his journey without once looking back on them. This the seventeenth Parva is called Mahaprasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty.

"The Parva that comes after this, you must know, is the extraordinary one called Svarga of celestial incidents. Then seeing the celestial car come to take him, Yudhishthira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhishthira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhishthira ascending to heaven felt much pain. The celestial messenger showed him hell by an act of deception. Then Yudhishthira, the soul of justice, heard the heart-rending lamentations of his brothers abiding in that region under the discipline of Yama. Then Dharma and Indra showed Yudhishthira the region appointed for sinners. Then Yudhishthira, after leaving the human body by a plunge in the celestial Ganges, attained to that region which his acts merited, and began to live in joy respected by Indra and all other gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine.

"The above are the contents of the Eighteen Parvas. In the appendix (Khita) are the Harivansa and the Vavishya. The number of slokas contained in the Harivansa is twelve thousand."

These are the contents of the section called Parva-sangraha. Sauti continued, "Eighteen Akshauhinis of troops came together for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend

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on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.

"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."

Thus endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata.

Versi Bahasa Sansekerta:

1) [rsayag] samantapañcakam iti yad uktaṃ sūtanandana etat sarvaṃ yathānyāyaṃ śrotum icchāmahe vayam
2) [s] śuśrūṣā yadi vo viprā bruvataś ca kathāḥ śubhāḥ samantapañcakākhyaṃ ca śrotum arhatha sattamāḥ
3) tretā dvāparayoḥ saṃdhau rāmaḥ śastrabhṛtāṃ varaḥasakṛt pārthivaṃ kṣatraṃ jaghānāmarṣa coditaḥ
4) sa sarvaṃ kṣatram utsādya svavīryeṇānala dyutiḥ samantapañcake pañca cakāra rudhirahradān
5) sa teṣu rudhirāmbhaḥsu hradeṣu krodhamūrcchitaḥ pitṝn saṃtarpayām āsa rudhireṇeti naḥ śrutam
6) atharcīkādayo 'bhyetya pitaro brāhmaṇarṣabhamtaṃ kṣamasveti siṣidhus tataḥ sa virarāma ha
7) teṣāṃ samīpe yo deśo hradānāṃ rudhirāmbhasāmsamantapañcakam iti puṇyaṃ tatparikīrtitam
8) yena liṅgena yo deśo yuktaḥ samupalakṣyatetenaiva nāmnā taṃ deśaṃ vācyam āhur manīṣiṇaḥ
9) antare caiva saṃprāpte kalidvāparayor abhūt samantapañcake yuddhaṃ kurupāṇḍavasenayoḥ
10) tasmin paramadharmiṣṭhe deśe bhūdoṣavarjiteaṣṭādaśa samājagmur akṣauhiṇyo yuyutsayā
11) evaṃ nāmābhinirvṛttaṃ tasya deśasya vai dvijāḥ puṇyaś ca ramaṇīyaś ca sa deśo vaḥ prakīrtitaḥ
12) tad etat kathitaṃ sarvaṃ mayā vo munisattamāḥyathā deśaḥ sa vikhyātas triṣu lokeṣu viśrutaḥ
13) [rsayag] akṣauhiṇya iti proktaṃ yat tvayā sūtanandanaetad icchāmahe śrotuṃ sarvam eva yathātatham
14) akṣauhiṇyāḥ parīmāṇaṃ rathāśvanaradantinām yathāvac caiva no brūhi sarvaṃ hi viditaṃ tava
15) [s] eko ratho jagaś caiko narāḥ pañca padātayaḥtrayaś ca turagās tajjñaiḥ pattir ity abhidhīyate
16) pattiṃ tu triguṇām etām āhuḥ senāmukhaṃ budhāḥtrīṇi senāmukhāny eko gulma ity abhidhīyate
17) trayo gulmā gaṇo nāma vāhinī tu gaṇās trayaḥsmṛtās tisras tu vāhinyaḥ pṛtaneti vicakṣaṇaiḥ
18) camūs tu pṛtanās tisras tisraś camvas tv anīkinī anīkinīṃ daśaguṇāṃ prāhur akṣauhiṇīṃ budhāḥ
19) akṣauhiṇyāḥ prasaṃkhyānaṃ rathānāṃ dvijasattamāḥsaṃkhyā gaṇita tattvajñaiḥ sahasrāṇy ekaviṃśatiḥ
20) śatāny upari caivāṣṭau tathā bhūyaś ca saptatiḥ gajānāṃ tu parīmāṇam etad evātra nirdiśet
21) jñeyaṃ śatasahasraṃ tu sahasrāṇi tathā nava narāṇām api pañcāśac chatāni trīṇi cānaghāḥ
22) pañca ṣaṣṭisahasrāṇi tathāśvānāṃ śatāni cadaśottarāṇi ṣaṭ prāhur yathāvad iha saṃkhyayā
23) etām akṣauhiṇīṃ prāhuḥ saṃkhyā tattvavido janāḥyāṃ vaḥ kathitavān asmi vistareṇa dvijottamāḥ
24) etayā saṃkhyayā hy āsan kurupāṇḍavasenayoḥ akṣauhiṇyo dvijaśreṣṭhāḥ piṇḍenāṣṭādaśaiva tāḥ
25) sametās tatra vai deśe tatraiva nidhanaṃ gatāḥ kauravān kāraṇaṃ kṛtvā kālenādbhuta karmaṇā
26) ahāni yuyudhe bhīṣmo daśaiva paramāstravitahāni pañca droṇas tu rarakṣa kuru vāhinīm
27 ahanī yuyudhe dve tu karṇaḥ parabalārdanaḥ śalyo 'rdhadivasaṃ tv āsīd gadāyuddham ataḥ param
28) tasyaiva tu dinasyānte hārdikya drauṇigautamāḥ prasuptaṃ niśi viśvastaṃ jaghnur yaudhiṣṭhiraṃ balam
29) yat tu śaunaka satre tu bhāratākhyāna vistaramākhyāsye tatra paulomam ākhyānaṃ cāditaḥ param
30) vicitrārthapadākhyānam anekasamayānvitam abhipannaṃ naraiḥ prājñair vairāgyam iva mokṣibhiḥ
31) ātmeva veditavyeṣu priyeṣv iva ca jīvitam itihāsaḥ pradhānārthaḥ śreṣṭhaḥ sarvāgameṣv ayam
32) itihāsottame hy asminn arpitā buddhir uttamākharavyañjanayoḥ kṛtsnā lokavedāśrayeva vāk
33) asya prajñābhipannasya vicitrapadaparvaṇaḥ bhāratasyetihāsasya śrūyatāṃ parva saṃgrahaḥ
34) parvānukramaṇī pūrvaṃ dvitīyaṃ parva saṃgrahaḥ pauṣyaṃ paulomam āstīkam ādivaṃśāvatāraṇam
35) tataḥ saṃbhava parvoktam adbhutaṃ devanirmitam dāho jatu gṛhasyātra haiḍimbaṃ parva cocyate
36) tato bakavadhaḥ parva parva caitrarathaṃ tataḥtataḥ svayaṃvaraṃ devyāḥ pāñcālyāḥ parva cocyate
37) kṣatradharmeṇa nirmitya tato vaivāhikaṃ smṛtam vidurāgamanaṃ parva rājyalambhas tathaiva ca
38) arjunasya vanevāsaḥ subhadrāharaṇaṃ tataḥ subhadrāharaṇād ūrdhvaṃ jñeyaṃ haraṇahārikam
39) tataḥ khāṇḍava dāhākhyaṃ tatraiva maya darśanamsabhā parva tataḥ proktaṃ mantraparva tataḥ param
40) jarāsaṃdha vadhaḥ parva parva dig vijayas tathā parva dig vijayād ūrdhvaṃ rājasūyikam ucyate
41) tataś cārghābhiharaṇaṃ śiśupāla vadhas tataḥ dyūtaparva tataḥ proktam anudyūtam ataḥ param
42) tata āraṇyakaṃ parva kirmīravadha eva ca īśvarārjunayor yuddhaṃ parva kairāta saṃjñitam
43) indralokābhigamanaṃ parva jñeyam ataḥ paramtīrthayātrā tataḥ parva kururājasya dhīmataḥ
44) jaṭāsuravadhaḥ parva yakṣayuddham ataḥ paramtathaivājagaraṃ parva vijñeyaṃ tadanantaram
45) mārkaṇḍeya samasyā ca parvoktaṃ tadanantaram saṃvādaś ca tataḥ parva draupadī satyabhāmayoḥ
46) ghoṣayātrā tataḥ parva mṛgasvapnabhayaṃ tataḥvrīhi drauṇikam ākhyānaṃ tato 'nantaram ucyate
47) draupadī haraṇaṃ parva saindhavena vanāt tataḥ kuṇḍalāharaṇaṃ parva tataḥ param ihocyate
48) āraṇeyaṃ tataḥ parva vairāṭaṃ tadanantaram kīcakānāṃ vadhaḥ parva parva gograhaṇaṃ tataḥ
49) abhimanyunā ca vairāṭyāḥ parva vaivāhikaṃ smṛtamudyogaparva vijñeyam ata ūrdhvaṃ mahādbhutam
50) tataḥ saṃjaya yānākhyaṃ parva jñeyam ataḥ paramprajāgaraṃ tataḥ parva dhṛtarāṣṭrasya cintayā
51) parva sānatsujātaṃ ca guhyam adhyātmadarśanam yānasaṃdhis tataḥ parva bhagavad yānam eva ca
52) jñeyaṃ vivāda parvātra karṇasyāpi mahātmanaḥ niryāṇaṃ parva ca tataḥ kurupāṇḍavasenayoḥ
53) rathātiratha saṃkhyā ca parvoktaṃ tadanantaram ulūka dūtāgamanaṃ parvāmarṣa vivardhanam
54) ambopākhyānam api ca parva jñeyam ataḥ param bhīṣmābhiṣecanaṃ parva jñeyam adbhutakāraṇam
55) jambū khaṇḍa vinirmāṇaṃ parvoktaṃ tadanantaram bhūmiparva tato jñeyaṃ dvīpavistara kīrtanam
56) parvoktaṃ bhagavad gītā parva bhīsma vadhas tataḥ droṇābhiṣekaḥ parvoktaṃ saṃśaptaka vadhas tataḥ
57) abhimanyuvadhaḥ parva pratijñā parva cocyate jayadrathavadhaḥ parva ghaṭotkaca vadhas tataḥ
58) tato droṇa vadhaḥ parva vijñeyaṃ lomaharṣaṇam mokṣo nārāyaṇāstrasya parvānantaram ucyate
59) karṇa parva tato jñeyaṃ śalya parva tataḥ param hrada praveśanaṃ parva gadāyuddham ataḥ param
60) sārasvataṃ tataḥ parva tīrthavaṃśaguṇānvitam ata ūrdhvaṃ tu bībhatsaṃ parva sauptikam ucyate
61) aiṣīkaṃ parva nirdiṣṭam ata ūrdhvaṃ sudāruṇam jalapradānikaṃ parva strī parva ca tataḥ param
62) śrāddhaparva tato jñeyaṃ kurūṇām aurdhvadehikamābhiṣecanikaṃ parva dharmarājasya dhīmataḥ
63) cārvāka nigrahaḥ parva rakṣaso brahmarūpiṇaḥ pravibhāgo gṛhāṇāṃ ca parvoktaṃ tadanantaram
64) śānti parva tato yatra rājadharmānukīrtanam āpad dharmaś ca parvoktaṃ mokṣadharmas tataḥ param
65) tataḥ parva parijñeyam ānuśāsanikaṃ param svargārohaṇikaṃ parva tato bhīṣmasya dhīmataḥ
66) tata āśvamedhikaṃ parva sarvapāpapraṇāśanam anugītā tataḥ parva jñeyam adhyātmavācakam
67) parva cāśramavāsākhyaṃ putradarśanam eva ca nāradāgamanaṃ parva tataḥ param ihocyate
68) mausalaṃ parva ca tato ghoraṃ samanuvarṇyate mahāprasthānikaṃ parva svargārohaṇikaṃ tataḥ
69) hari vaṃśas tataḥ parva purāṇaṃ khila saṃjñitam bhaviṣyat parva cāpy uktaṃ khileṣv evādbhutaṃ mahat
70) etat parva śataṃ pūrṇaṃ vyāsenoktaṃ mahātmanā yathāvat sūtaputreṇa lomaharṣaṇinā punaḥ
71) kathitaṃ naimiṣāraṇye parvāṇy aṣṭādaśaiva tu samāso bhāratasyāyaṃ tatroktaḥ parva saṃgrahaḥ
72) pauṣye parvaṇi māhātmyam uttaṅkasyopavarṇitam paulome bhṛguvaṃśasya vistāraḥ parikīrtitaḥ
73) āstīke sarvanāgānāṃ garuḍasya ca saṃbhavaḥ kṣīrodamathanaṃ caiva janmocchaiḥ śravasas tathā
74) yajataḥ sarpasatreṇa rājñaḥ pārikṣitasya ca katheyam abhinirvṛttā bhāratānāṃ mahātmanām
75) vividhāḥ saṃbhavā rājñām uktāḥ saṃbhava parvaṇi anyeṣāṃ caiva viprāṇām ṛṣer dvaipāyanasya ca
76) aṃśāvataraṇaṃ cātra devānāṃ parikīrtitam daityānāṃ dānavānāṃ ca yakṣāṇāṃ ca mahaujasām
77) nāgānām atha sarpāṇāṃ gandharvāṇāṃ patatriṇāmanyeṣāṃ caiva bhūtānāṃ vividhānāṃ samudbhavaḥ
78) vasūnāṃ punar utpattir bhāgīrathyāṃ mahātmanām śaṃtanor veśmani punas teṣāṃ cārohaṇaṃ divi
79) tejo 'ṃśānāṃ ca saṃghātād bhīṣmasyāpy atra saṃbhavaḥrājyān nivartanaṃ caiva brahmacarya vrate sthitiḥ
80) pratijñā pālanaṃ caiva rakṣā citrāṅgadasya ca hate citrāṅgade caiva rakṣā bhrātur yavīyasaḥ
81) vicitravīryasya tathā rājye saṃpratipādanam dharmasya nṛṣu saṃbhūtir aṇī māṇḍavya śāpajā
82) kṛṣṇadvaipāyanāc caiva prasūtir varadānajā dhṛtarāṣṭrasya pāṇḍoś ca pāṇḍavānāṃ ca saṃbhavaḥ
83) vāraṇāvata yātrā ca mantro duryodhanasya ca vidurasya ca vākyena suruṅgopakrama kriyā
84) pāṇḍavānāṃ vane ghore hiḍimbāyāś ca darśanam ghaṭotkacasya cotpattir atraiva parikīrtitā
85) ajñātacaryā pāṇḍūnāṃ vāso brāhmaṇa veśmani bakasya nidhanaṃ caiva nāgarāṇāṃ ca vismayaḥ
86) aṅgāraparṇaṃ nirjitya gaṅgākūle 'rjunas tadā bhrātṛbhiḥ sahitaḥ sarvaiḥ pāñcālān abhito yayau
87) tāpatyam atha vāsiṣṭham aurvaṃ cākhyānam uttamampañcendrāṇām upākhyānam atraivādbhutam ucyate
88) pañcānām ekapatnītve vimarśo drupadasya ca draupadyā deva vihito vivāhaś cāpy amānuṣaḥ
89) vidurasya ca saṃprāptir darśanaṃ keśavasya ca khāṇḍava prasthavāsaś ca tathā rājyārdha śāsanam
90) nāradasyājñayā caiva draupadyāḥ samayakriyā sundopasundayos tatra upākhyānaṃ prakīrtitam
91) pārthasya vanavāsaś ca ulūpyā pathi saṃgamaḥ puṇyatīrthānusaṃyānaṃ babhru vāhana janma ca
92) dvārakāyāṃ subhadrā ca kāmayānena kāminī vāsudevasyānumate prāptā caiva kirīṭinā
93) haraṇaṃ gṛhya saṃprāpte kṛṣṇe devakinandane saṃprāptiś cakradhanuṣoḥ khāṇḍavasya ca dāhanam
94) abhimanyoḥ subhadrāyāṃ janma cottamatejasaḥ mayasya mokṣo jvalanād bhujaṃgasya ca mokṣaṇam maharṣer mandapālasya śārṅgyaṃ tanayasaṃbhavaḥ
95) ity etad ādhi parvoktaṃ prathamaṃ bahuvistaram adhyāyānāṃ śate dve tu saṃkhāte paramarṣiṇā aṣṭādaśaiva cādhyāyā vyāsenottama tejasā
96) sapta ślokasahasrāṇi tathā nava śatāni ca ślokāś ca caturāśītir dṛṣṭo grantho mahātmanā
97) dvitīyaṃ tu sabhā parva bahu vṛttāntam ucyate sabhā kriyā pāṇḍavānāṃ kiṃkarāṇāṃ ca darśanam
98) lokapāla sabhākhyānaṃ nāradād deva darśanāt rājasūyasya cārambho jarāsaṃdha vadhas tathā
99) girivraje niruddhānāṃ rājñāṃ kṛṣṇena mokṣaṇam rājasūye 'rgha saṃvāde śiśupāla vadhas tathā
100) yajñe vibhūtiṃ tāṃ dṛṣṭvā duḥkhāmarṣānvitasya ca duryodhanasyāvahāso bhīmena ca sabhā tale
101) yatrāsya manyur udbhūto yena dyūtam akārayat yatra dharmasutaṃ dyūte śakuniḥ kitavo 'jayat
102) yatra dyūtārṇave magnān draupadī naur ivārṇavāt tārayām āsa tāṃs tīrṇāñ jñātvā duryodhano nṛpaḥ punar eva tato dyūte samāhvayata pāṇḍavān
103) etat sarvaṃ sabhā parva samākhyātaṃ mahātmanā adhyāyāḥ saptatir jñeyās tathā dvau cātra saṃkhyayā
104) ślokānāṃ dve sahasre tu pañca ślokaśatāni ca ślokāś caikādaśa jñeyāḥ parvaṇy asmin prakīrtitāḥ
105) ataḥ paraṃ tṛtīyaṃ tu jñeyam āraṇyakaṃ mahat paurānugamanaṃ caiva dharmaputrasya dhīmataḥ
106) vṛṣṇīnām āgamo yatra pāñcālānāṃ ca sarvaśaḥ yatra saubhavadhākhyānaṃ kirmīravadha eva ca astrahetor vivāsaś ca pārthasyāmita tejasaḥ
107) mahādevena yuddhaṃ ca kirāta vapuṣā saha darśanaṃ lokapālānāṃ svargārohaṇam eva ca
108) darśanaṃ bṛhadaśvasya maharṣer bhāvitātmanaḥ yudhiṣṭhirasya cārtasya vyasane paridevanam
109) nalopākhyānam atraiva dharmiṣṭhaṃ karuṇodayam damayantyāḥ sthitir yatra nalasya vyasanāgame
110) vanavāsa gatānāṃ ca pāṇḍavānāṃ mahātmanām svarge pravṛttir ākhyātā lomaśenārjunasya vai
111) tīrthayātrā tathaivātra pāṇḍavānāṃ mahātmanām jaṭāsurasya tatraiva vadhaḥ samupavarṇyate
112) niyukto bhīmasenaś ca draupadyā gandhamādane yatra mandārapuṣpārthaṃ nalinīṃ tām adharṣayat
113) yatrāsya sumahad yuddham abhavat saha rākṣasaiḥ yakṣaiś cāpi mahāvīryair maṇimat pramukhais tathā
114) āgastyam api cākhyānaṃ yatra vātāpi bhakṣaṇam lopāmudrābhigamanam apatyārtham ṛṣer api
115) tataḥ śyenakapotīyam upākhyānam anantaram indro 'gnir yatra dharmaś ca ajijñāsañ śibiṃ nṛpam
116) ṛśya śṛṅgasya caritaṃ kaumāra brahmacāriṇaḥ jāmadagnyasya rāmasya caritaṃ bhūri tejasaḥ
117) kārtavīrya vadho yatra haihayānāṃ ca varṇyate saukanyam api cākhyānaṃ cyavano yatra bhārgavaḥ
118) śaryāti yajñe nāsatyau kṛtavān somapīthinau tābhyāṃ ca yatra sa munir yauvanaṃ pratipāditaḥ
119) jantūpākhyānam atraiva yatra putreṇa somakaḥ putrārtham ayajad rājā lebhe putraśataṃ ca saḥ
120) aṣṭāvakrīyam atraiva vivāde yatra bandinam vijitya sāgaraṃ prāptaṃ pitaraṃ labdhavān ṛṣiḥ
121) avāpya divyāny astrāṇi gurvarthe savyasācinā nivātakavacair yuddhaṃ hiraṇyapuravāsibhiḥ
122) samāgamaś ca pārthasya bhrātṛbhir gandhamādane ghoṣayātrā ca gandharvair yatra yuddhaṃ kirīṭinaḥ
123) punarāgamanaṃ caiva teṣāṃ dvaitavanaṃ saraḥ jayadrathenāpahāro draupadyāś cāśramāntarāt
124) yatrainam anvayād bhīmo vāyuvegasamo jave mārkaṇḍeya samasyāyām upākhyānāni bhāgaśaḥ
125) saṃdarśanaṃ ca kṛṣṇasya saṃvādaś caiva satyayā vrīhi drauṇikam ākhyānam aindradyumnaṃ tathaiva ca
126) sāvitry auddālakīyaṃ ca vainyopākhyānam eva ca rāmāyaṇam upākhyānam atraiva bahuvistaram
127) karṇasya parimoṣo 'tra kuṇḍalābhyāṃ puraṃdarātāraṇeyam upākhyānaṃ yatra dharmo 'nvaśāt sutam jagmur labdhavarā yatra pāṇḍavāḥ paścimāṃ diśam
128) etad āraṇyakaṃ parva tṛtīyaṃ parikīrtitam atrādhyāya śate dve tu saṃkhyāte paramarṣiṇā ekona saptatiś caiva tathādhyāyāḥ prakīrtitāḥ
129) ekādaśa sahasrāṇi ślokānāṃ ṣaṭśatāni ca catuḥṣaṣṭis tathā ślokāḥ parvaitat parikīrtitam
130) ataḥ paraṃ nibodhedaṃ vairāṭaṃ parva vistaram virāṭanagaraṃ gatvā śmaśāne vipulāṃ śamīm dṛṣṭvā saṃnidadhus tatra pāṇḍavā āyudhāny uta
131) yatra praviśya nagaraṃ chadmabhir nyavasanta te durātmano vadho yatra kīcakasya vṛkodarāt
132) gograhe yatra pārthena nirjitāḥ kuravo yudhi godhanaṃ ca virāṭasya mokṣitaṃ yatra pāṇḍavaiḥ
133) virāṭenottarā dattā snuṣā yatra kirīṭinaḥ abhimanyuṃ samuddiśya saubhadram arighātinam
134) caturtham etad vipulaṃ vairāṭaṃ parva varṇitam atrāpi parisaṃkhyātam adhyāyānāṃ mahātmanā
135) saptaṣaṣṭiratho pūrṇā ślokāgram api me śṛṇu ślokānāṃ dve sahasre tu ślokāḥ pañcāśad eva tu parvaṇy asmin samākhyātāḥ saṃkhyayā paramarṣiṇā
136) udyogaparva vijñeyaṃ pañcamaṃ śṛṇvataḥ param upaplavye niviṣṭeṣu pāṇḍaveṣu jigīṣayā
duryodhano 'rjunaś caiva vāsudevam upasthitau
137) sāhāyyam asmin samare bhavān nau kartum arhati ity ukte vacane kṛṣṇo yatrovāca mahāmatiḥ
138) ayudhyamānam ātmānaṃ mantriṇaṃ puruṣarṣabhau akṣauhiṇīṃ vā sainyasya kasya vā kiṃ dadāmy aham
139) vavre duryodhanaḥ sainyaṃ mandātmā yatra durmatiḥ ayudhyamānaṃ sacivaṃ vavre kṛṣṇaṃ dhanaṃjayaḥ
140) saṃjayaṃ preṣayām āsa śamārthaṃ pāṇḍavān prati yatra dūtaṃ mahārājo dhṛtarāṣṭraḥ pratāpavān
141) śrutvā ca pāṇḍavān yatra vāsudeva purogamān prajāgaraḥ saṃprajajñe dhṛtarāṣṭrasya cintayā
142) viduro yatra vākyāni vicitrāṇi hitāni ca śrāvayām āsa rājānaṃ dhṛtarāṣṭraṃ manīṣiṇam
143) tathā sanatsujātena yatrādhyātmam anuttamam manastāpānvito rājā śrāvitaḥ śokalālasaḥ
144) prabhāte rājasamitau saṃjayo yatra cābhibhoḥ aikātmyaṃ vāsudevasya proktavān arjunasya ca
145) yatra kṛṣṇo dayāpannaḥ saṃdhim icchan mahāyaśāḥ svayam āgāc chamaṃ kartuṃ nagaraṃ nāgasāhvayam
146) pratyākhyānaṃ ca kṛṣṇasya rājñā duryodhanena vai śamārthaṃ yācamānasya pakṣayor ubhayor hitam
147) karṇaduryodhanādīnāṃ duṣṭaṃ vijñāya mantritam yogeśvaratvaṃ kṛṣṇena yatra rājasu darśitam
148) ratham āropya kṛṣṇena yatra karṇo 'numantritaḥ upāyapūrvaṃ śauṇḍīryāt pratyākhyātaś ca tena saḥ
149) tataś cāpy abhiniryātrā rathāśvanaradantinām nagarād dhāstina purād balasaṃkhyānam eva ca
150) yatra rājñā ulūkasya preṣaṇaṃ pāṇḍavān pratiśvo bhāvini mahāyuddhe dūtyena krūra vādinārathātiratha saṃkhyānam ambopākhyānam eva ca
151) etat subahu vṛttāntaṃ pañcamaṃ parva bhārate udyogaparva nirdiṣṭaṃ saṃdhivigrahasaṃśritam
152) adhyāyāḥ saṃkhyayā tv atra ṣaḍ aśīti śataṃ smṛtam ślokānāṃ ṣaṭ sahasrāṇi tāvanty eva śatāni ca
153) ślokāś ca navatiḥ proktās tathaivāṣṭau mahātmanā vyāsenodāra matinā parvaṇy asmiṃs tapodhanāḥ
154) ata ūrdhvaṃ vicitrārthaṃ bhīṣma parva pracakṣate jambū khaṇḍa vinirmāṇaṃ yatroktaṃ saṃjayena ha
155) yatra yuddham abhūd ghoraṃ daśāhāny atidāruṇam yatra yaudhiṣṭhiraṃ sainyaṃ viṣādam agamat param
156) kaśmalaṃ yatra pārthasya vāsudevo mahāmatiḥ mohajaṃ nāśayām āsa hetubhir mokṣadarśanaiḥ
157) śikhaṇḍinaṃ puraskṛtya yatra pārtho mahādhanuḥ vinighnan niśitair bāṇai rathād bhīṣmam apātayat
158) ṣaṣṭham etan mahāparva bhārate parikīrtitam adhyāyānāṃ śataṃ proktaṃ sapta daśa tathāpare
159) pañca ślokasahasrāṇi saṃkhyayāṣṭau śatāni ca ślokāś ca caturāśītiḥ parvaṇy asmin prakīrtitāḥ vyāsena vedaviduṣā saṃkhyātā bhīṣma parvaṇi
160) droṇa parva tataś citraṃ bahu vṛttāntam ucyate yatra saṃśaptakāḥ pārtham apaninyū raṇājirāt
161) bhagadatto mahārājo yatra śakrasamo yudhi supratīkena nāgena saha śastaḥ kirīṭinā
162) yatrābhimanyuṃ bahavo jaghnur lokamahārathāḥ jayadrathamukhā bālaṃ śūram aprāptayauvanam
163) hate 'bhimanyau kruddhena yatra pārthena saṃyuge akṣauhiṇīḥ sapta hatvā hato rājā jayadrathaḥ saṃśaptakāvaśeṣaṃ ca kṛtaṃ niḥśeṣam āhave
164) alambusaḥ śrutāyuś ca jalasaṃdhaś ca vīryavān saumadattir virāṭaś ca drupadaś ca mahārathaḥ ghaṭotkacādayaś cānye nihatā droṇa parvaṇi
165) aśvatthāmāpi cātraiva droṇe yudhi nipātite astraṃ prāduścakārograṃ nārāyaṇam amarṣitaḥ
166) saptamaṃ bhārate parva mahad etad udāhṛtam atra te pṛthivīpālāḥ prāyaśo nidhanaṃ gatāḥ droṇa parvaṇi ye śūrā nirdiṣṭāḥ puruṣarṣabhāḥ
167) adhyāyānāṃ śataṃ proktam adhyāyāḥ saptatis tathā aṣṭau ślokasahasrāṇi tathā nava śatāni ca
168) ślokā nava tathaivātra saṃkhyātās tattvadarśinā pārāśaryeṇa muninā saṃcintya droṇa parvaṇi
169) ataḥ paraṃ karṇa parva procyate paramādbhutam sārathye viniyogaś ca madrarājasya dhīmataḥ ākhyātaṃ yatra paurāṇaṃ tripurasya nipātanam
170) prayāṇe paruṣaś cātra saṃvādaḥ karṇa śalyayoḥ haṃsakākīyam ākhyānam atraivākṣepa saṃhitam
171) anyonyaṃ prati ca krodho yudhiṣṭhira kirīṭinoḥ dvairathe yatra pārthena hataḥ karṇo mahārathaḥ
172) aṣṭamaṃ parva nirdiṣṭam etad bhārata cintakaiḥ ekona saptatiḥ proktā adhyāyāḥ karṇa parvaṇi catvāry eva sahasrāṇi nava ślokaśatāni ca
173) ataḥ paraṃ vicitrārthaṃ śakya parva prakīrtitam hatapravīre sainye tu netā madreśvaro 'bhavat
174) vṛttāni rathayuddhāni kīrtyante yatra bhāgaśaḥ vināśaḥ kurumukhyānāṃ śalya parvaṇi kīrtyate
175) śalyasya nidhanaṃ cātra dharmarājān mahārathāt gadāyuddhaṃ tu tumulam atraiva parikīrtitam sarasvatyāś ca tīrthānāṃ puṇyatā parikīrtitā
176) navamaṃ parva nirdiṣṭam etad adbhutam arthavat ekona ṣaṣṭir adhyāyās tatra saṃkhyā viśāradaiḥ
177) saṃkhyātā bahu vṛttāntāḥ ślokāgraṃ cātra śasyate trīṇi ślokasahasrāṇi dve śate viṃśatis tathā muninā saṃpraṇītāni kauravāṇāṃ yaśo bhṛtām
178) ataḥ paraṃ pravakṣyāmi sauptikaṃ parva dāruṇam bhagnoruṃ yatra rājānaṃ duryodhanam amarṣaṇam
179) vyapayāteṣu pārtheṣu trayas te 'bhyāyayū rathāḥ kṛtavarmā kṛpo drauṇiḥ sāyāhne rudhirokṣitāḥ
180) pratijajñe dṛḍhakrodho drauṇir yatra mahārathaḥ ahatvā sarvapāñcālān dhṛṣṭadyumnapurogamān pāṇḍavāṃś ca sahāmātyān na vimokṣyāmi daṃśanam
181) prasuptān niśi viśvastān yatra te puruṣarṣabhāḥ pāñcālān saparīvārāñ jaghnur drauṇipurogamāḥ
182) yatrāmucyanta pārthās te pañca kṛṣṇa balāśrayāt sātyakiś ca maheṣvāsaḥ śeṣāś ca nidhanaṃ gatāḥ
183) draupadī putraśokārtā pitṛbhrātṛvadhārditā kṛtānaśana saṃkalpā yatra bhartṝn upāviśat
184) draupadī vacanād yatra bhīmo bhīmaparākramaḥ anvadhāvata saṃkruddho bharadvājaṃ guroḥ sutam
185) bhīmasena bhayād yatra daivenābhipracoditaḥ apāṇḍavāyeti ruṣā drauṇir astram avāsṛjat
186) maivam ity abravīt kṛṣṇaḥ śamayaṃs tasya tad vacaḥ yatrāstram astreṇa ca tac chamayām āsa phālgunaḥ
187) drauṇidvaipāyanādīnāṃ śāpāś cānyonya kāritāḥ toyakarmaṇi sarveṣāṃ rājñām udakadānike
188) gūḍhotpannasya cākhyānaṃ karṇasya pṛthayātmanaḥ sutasyaitad iha proktaṃ daśamaṃ parva sauptikam
189) aṣṭādaśāsminn adhyāyāḥ parvaṇy uktā mahātmanā ślokāgram atra kathitaṃ śatāny aṣṭau tathaiva ca
190) ślokāś ca saptatiḥ proktā yathāvad abhisaṃkhyayā sauptikaiṣīka saṃbandhe parvaṇy amitabuddhinā
191) ata ūrdhvam idaṃ prāhuḥ strī parva karuṇodayam vilāpo vīra patnīnāṃ yatrātikaruṇaḥ smṛtaḥ krodhāveśaḥ prasādaś ca gāndhārī dhṛtarāṣṭrayoḥ
192) yatra tān kṣatriyāñ śūrān diṣṭāntān anivartinaḥ putrān bhrātṝn pitṝṃś caiva dadṛśur nihatān raṇe
193) yatra rājā mahāprājñaḥ sarvadharmabhṛtāṃ varaḥ rājñāṃ tāni śarīrāṇi dāhayām āsa śāstrataḥ
194) etad ekādaśaṃ proktaṃ parvātikaruṇaṃ mahat sapta viṃśatir adhyāyāḥ parvaṇy asminn udāhṛtāḥ
195) ślokāḥ saptaśataṃ cātra pañca saptatir ucyate saṃkhayā bhāratākhyānaṃ kartrā hy atra mahātmanā praṇītaṃ sajjana mano vaiklavyāśru pravartakam
196) ataḥ paraṃ śānti parva dvādaśaṃ buddhivardhanam yatra nirvedam āpanno dharmarājo yudhiṣṭhiraḥ ghātayitvā pitṝn bhrātṝn putrān saṃbandhibāndhavān
197) śānti parvaṇi dharmāś ca vyākhyātāḥ śaratalpikāḥ rājabhir veditavyā ye samyaṅ nayabubhutsubhiḥ
198) āpad dharmāś ca tatraiva kālahetu pradarśakāḥ yān buddhvā puruṣaḥ samyak sarvajñatvam avāpnuyāt mokṣadharmāś ca kathitā vicitrā bahuvistarāḥ
199) dvādaśaṃ parva nirdiṣṭam etat prājñajanapriyam parvaṇy atra parijñeyam adhyāyānāṃ śatatrayam triṃśac caiva tathādhyāyā nava caiva tapodhanāḥ
200) ślokānāṃ tu sahasrāṇi kīrtitāni caturdaśa pañca caiva śatāny āhuḥ pañcaviṃśatisaṃkhyayā
201) ata ūrdhvaṃ tu vijñeyam ānuśāsanam uttamam yatra prakṛtim āpannaḥ śrutvā dharmaviniścayam bhīṣmād bhāgīrathī putrāt kururājo yudhiṣṭhiraḥ
202) vyavahāro 'tra kārtsnyena dharmārthīyo nidarśitaḥ vividhānāṃ ca dānānāṃ phalayogāḥ pṛthagvidhāḥ
203) tathā pātraviśeṣāś ca dānānāṃ ca paro vidhiḥ ācāra vidhiyogaś ca satyasya ca parā gatiḥ
204) etat subahu vṛttāntam uttamaṃ cānuśāsanam bhīṣmasyātraiva saṃprāptiḥ svargasya parikīrtitā
205) etat trayodaśaṃ parva dharmaniścaya kārakam adhyāyānāṃ śataṃ cātra ṣaṭ catvāriṃśad eva ca ślokānāṃ tu sahasrāṇi ṣaṭ saptaiva śatāni ca
206) tata āśvamedhikaṃ nāma parva proktaṃ caturdaśam tat saṃvartamaruttīyaṃ yatrākhyānam anuttamam
207) suvarṇakośasaṃprāptir janma coktaṃ parikṣitaḥ dagdhasyāstrāgninā pūrvaṃ kṛṣṇāt saṃjīvanaṃ punaḥ
208) caryāyāṃ hayam utsṛṣṭaṃ pāṇḍavasyānugacchataḥ tatra tatra ca yuddhāni rājaputrair amarṣaṇaiḥ
209) citrāṅgadāyāḥ putreṇa putrikāyā dhanaṃjayaḥ saṃgrāme babhru vāhena saṃśayaṃ cātra darśitaḥ aśvamedhe mahāyajñe nakulākhyānam eva ca
210) ity āśvamedhikaṃ parva proktam etan mahādbhutam atrādhyāya śataṃ triṃśat trayo 'dhyāyāś ca śabditāḥ
211) trīṇi ślokasahasrāṇi tāvanty eva śatāni ca viṃśatiś ca tathā ślokāḥ saṃkhyātās tattvadarśinā
212) tata āśramavāsākyaṃ parva pañcadaśaṃ smṛtam yatra rājyaṃ parityajya gāndhārī sahito nṛpaḥ dhṛtarāṣṭrāśramapadaṃ viduraś ca jagāma ha
213) yaṃ dṛṣṭvā prasthitaṃ sādhvī pṛthāpy anuyayau tadā putrarājyaṃ parityajya guruśuśrūṣaṇe ratā
214) yatra rājā hatān putrān pautrān anyāṃś ca pārthivān lokāntara gatān vīrān apaśyat punarāgatān
215) ṛṣeḥ prasādāt kṛṣṇasya dṛṣṭvāścaryam anuttamam tyaktvā śokaṃ sadāraś ca siddhiṃ paramikāṃ gataḥ
216) yatra dharmaṃ samāśritya viduraḥ sugatiṃ gataḥ saṃjayaś ca mahāmātro vidvān gāvalgaṇir vaśī
217) dadarśa nāradaṃ yatra dharmarājo yudhiṣṭhiraḥ nāradāc caiva śuśrāva vṛṣṇīnāṃ kadanaṃ mahat
218) etad āśramavāsākhyaṃ pūrvoktaṃ sumahādbhutam dvicatvāriṃśad adhyāyāḥ parvaitad abhisaṃkhyayā
219) sahasram ekaṃ ślokānāṃ pañca ślokaśatāni ca ṣaḍ eva ca tathā ślokāḥ saṃkhyātās tattvadarśinā
220) ataḥ paraṃ nibodhedaṃ mausalaṃ parva dāruṇam yatra te puruṣavyāghrāḥ śastrasparśa sahā yudhi brahmadaṇḍaviniṣpiṣṭāḥ samīpe lavaṇāmbhasaḥ
221) āpāne pānagalitā daivenābhipracoditāḥ erakā rūpibhir vajrair nijaghnur itaretaram
222) yatra sarvakṣayaṃ kṛtvā tāv ubhau rāma keśavau nāticakramatuḥ kālaṃ prāptaṃ sarvaharaṃ samam
223) yatrārjuno dvāravatīm etya vṛṣṇivinākṛtām dṛṣṭvā viṣādam agamat parāṃ cārtiṃ nararṣabhaḥ
224) sa satkṛtya yaduśreṣṭhaṃ mātulaṃ śaurim ātmanaḥ dadarśa yaduvīrāṇām āpane vaiśasaṃ mahat
225) śarīraṃ vāsudevasya rāmasya ca mahātmanaḥ saṃskāraṃ lambhayām āsa vṛṣṇīnāṃ ca pradhānataḥ
226) sa vṛddhabālam ādāya dvāravatyās tato janam dadarśāpadi kaṣṭāyāṃ gāṇḍīvasya parābhavam
227) sarveṣāṃ caiva divyānām astrāṇām aprasannatām nāśaṃ vṛṣṇikalatrāṇāṃ prabhāvānām anityatām
228) dṛṣṭvā nivedam āpanno vyāsa vākyapracoditaḥ dharmarājaṃ samāsādya saṃnyāsaṃ samarocayat
229) ity etan mausalaṃ parva ṣoḍaśaṃ parikīrtitam adhyāyāṣṭau samākhyātāḥ ślokānāṃ ca śatatrayam
230) mahāprasthānikaṃ tasmād ūrdhvaṃ sapta daśaṃ smṛtam yatra rājyaṃ parityajya pāṇḍavāḥ puruṣarṣabhāḥ draupadyā sahitā devyā siddhiṃ paramikāṃ gatāḥ
231) atrādhyāyās trayaḥ proktāḥ ślokānāṃ ca śataṃ tathā viṃśatiś ca tathā ślokāḥ saṃkhyātās tattvadarśinā
232) svargaparva tato jñeyaṃ divyaṃ yat tad amānuṣam adhyāyāḥ pañca saṃkhyātā parvaitad abhisaṃkhyayā ślokānāṃ dve śate caiva prasaṃkhyāte tapodhanāḥ
233) aṣṭādaśaivam etāni parvāṇy uktāny aśeṣataḥ khileṣu harivaṃśaś ca bhaviṣyac ca prakīrtitam
234) etad akhilam ākhyātaṃ bhārataṃ parva saṃgrahāt aṣṭādaśa samājagmur akṣauhiṇyo yuyutsayā tan mahad dāruṇaṃ yuddham ahāny aṣṭādaśābhavat
235) yo vidyāc caturo vedān sāṅgopaniṣadān dvijaḥ na cākhyānam idaṃ vidyān naiva sa syād vicakṣaṇaḥ
236) śrutvā tv idam upākhyānaṃ śrāvyam anyan na rocate puṃḥ kokilarutaṃ śrutvā rūkṣā dhvāṅkṣasya vāg iva
237) itihāsottamād asmāj jāyante kavi buddhayaḥ pañcabhya iva bhūtebhyo lokasaṃvidhayas trayaḥ
238) asyākhyānasya viṣaye purāṇaṃ vartate dvijāḥ antarikṣasya viṣaye prajā iva caturvidhāḥ
239) kriyā guṇānāṃ sarveṣām idam ākhyānam āśrayaḥ indriyāṇāṃ samastānāṃ citrā iva manaḥ kriyāḥ
240) anāśrityaitad ākhyānaṃ kathā bhuvi na vidyate āhāram anapāśritya śarīrasyeva dhāraṇam
241) idaṃ sarvaiḥ kavi varair ākhyānam upajīvyate udayaprepsubhir bhṛtyair abhijāta iveśvaraḥ
242) dvaipāyanauṣṭha puṭaniḥsṛtam aprameyaṃ; puṇyaṃ pavitram atha pāpaharaṃ śivaṃ ca yo bhārataṃ samadhigacchati vācyamānaṃ; kiṃ tasya puṣkara jalair abhiṣecanena
243) ākhyānaṃ tad idam anuttamaṃ mahārthaṃ; vinyastaṃ mahad iha parva saṃgraheṇa śrutvādau bhavati nṛṇāṃ sukhāvagāhaṃ; vistīrṇaṃ lavaṇajalaṃ yathā plavena

Writing a Journal

galuhpurwa@gmail.com (Dede Kurnia) — Fri, 18 May 2012 04:33:00 -0700

Steps

Find something suitable to write on. Whatever you have on hand is fine. Or you might like to shop for something that makes you feel good about writing inside the pages. Decide what you are going to write with. Just make sure the implement feels comfortable in your hand. Of course, if you prefer, or need to, use a word processor, typewriter, or similar instead.
Choose a time of day to write when you won’t be interrupted by others. This can prove a very difficult task. Make some time in your day of being alone to write in your journal. Make sure you have a comfortable place to write. You may enjoy the privacy of your own room for writing, or a busy cafe. Sitting in the same place to write can help you get into the right frame of mind for journal writing.
Date your entry. This may seem a real drag, but this is the only real rule when it comes to keeping a journal. You’ll be amazed just how useful having each entry dated can be.
Start writing. Just write whatever comes to your mind. Your focus questions should be on: 1. What have you learnt from doing this, name four things? 2. What would you change if you were able to do it again? 3. Have you encountered any issues? 4. What was your treasure in the final piece of assessment? 5. Have you continued with your journal?
Be creative. Try different techniques, such as lists, collage, drawing, other visual styles, or whatever takes your fancy. Your journal is a place to express your thoughts and emotions. Forget the rules and what others expect. Play with ideas and use your journal for your own benefit.
Stop writing, expressing, or creating at some point. Decide on a time or page limit, when your materials run out or just when you feel you’ve written all that is on your mind.
Reread what you’ve written, if you can. Either read it directly after making the entry or set aside a time to read your past entries. There is much to gain from rereading your journal entries.
Make a commitment, to gain some benefit in writing a single entry, but the greater benefits remains in making a habit of writing in your journal.

Tips

Always choose nice stationery. There is nothing quite so delightful as Persian notebooks and Japanese or German pens to make you want to write! But if writing is your hobby, it's no different from purchasing expensive additions for a collection, sport or hobby pursuit.
If it's been a while since you last wrote, don't try to catch up on all the interesting past events -- that kills a journal faster than anything. Just start from where you are right now, and if something significant happened recently, it will still be on your mind and you can add it in. Think of your journal as "snapshots" of moments rather than a complete and comprehensive "video" of your life. This is a very good idea!
You don't have to begin with the typical "Dear Diary". This may seem a little strange. Address it to anyone, yourself, or nobody. Just start writing.
Some people prefer writing in 1st person rather than narrating, because you are not telling a story, your describing your day or moment.
Write out some timelines of events! Show your school day, for example; "1st period is from X:XXam to X:XXam, 2nd..." so on.
Write out full conversations! Leave space here. Make it like a book.
List all your best friend's addresses/phone numbers/emails to look back on in the future,

you can even list peoples name you encountered on there!

Warnings

Writing can consume you once it grabs you. Don't expect to ever be able to give it up!
Writing can also help you grow as a person, too!
If your hand gets tired make sure to take a break.

Manner of articulation

galuhpurwa@gmail.com (Dede Kurnia) — Fri, 18 May 2012 04:29:00 -0700

In linguistics, manner of articulation describes how the tongue, lips, jaw, and other speech organs are involved in making a sound. Often the concept is only used for the production of consonants, even though the movement of the articulars will also greatly alter the resonant properties of the vocal tract, thereby changing the formant structure of speech sounds that is crucial for the identification of vowels. For any place of articulation, there may be several manners, and therefore several homorganic consonants.

One parameter of manner is stricture, that is, how closely the speech organs approach one another. Parameters other than stricture are those involved in the r-like sounds (taps and trills), and the sibilancy of fricatives. Often nasality and laterality are included in manner, but phoneticians such as Peter Ladefoged consider them to be independent.

Stricture

From greatest to least stricture, speech sounds may be classified along a cline as stop consonants (with occlusion, or blocked airflow), fricative consonants (with partially blocked and therefore strongly turbulent airflow), approximants (with only slight turbulence), and vowels (with full unimpeded airflow). Affricates often behave as if they were intermediate between stops and fricatives, but phonetically they are sequences of stop plus fricative.

Historically, sounds may move along this cline toward less stricture in a process called lenition. The reverse process is fortition.

Other parameters

Sibilants are distinguished from other fricatives by the shape of the tongue and how the airflow is directed over the teeth. Fricatives at coronal places of articulation may be sibilant or non-sibilant, sibilants being the more common.

Taps and flaps are similar to very brief stops. However, their articulation and behavior is distinct enough to be considered a separate manner, rather than just length.^[^specify^]

Trills involve the vibration of one of the speech organs. Since trilling is a separate parameter from stricture, the two may be combined. Increasing the stricture of a typical trill results in a trilled fricative. Trilled affricates are also known.

Nasal airflow may be added as an independent parameter to any speech sound. It is most commonly found in nasal stops and nasal vowels, but nasal fricatives, taps, and approximants are also found. When a sound is not nasal, it is called oral. An oral stop is often called a plosive, while a nasal stop is generally just called a nasal.

Laterality is the release of airflow at the side of the tongue. This can also be combined with other manners, resulting in lateral approximants (the most common), lateral flaps, and lateral fricatives and affricates.

Individual manners

Plosive, or oral stop, where there is complete occlusion (blockage) of both the oral and nasal cavities of the vocal tract, and therefore no air flow. Examples include English /p t k/ (voiceless) and /b d g/ (voiced). If the consonant is voiced, the voicing is the only sound made during occlusion; if it is voiceless, a plosive is completely silent. What we hear as a /p/ or /k/ is the effect that the onset of the occlusion has on the preceding vowel, as well as the release burst and its effect on the following vowel. The shape and position of the tongue (the place of articulation) determine the resonant cavity that gives different plosives their characteristic sounds. All languages have plosives.

Nasal stop, usually shortened to nasal, where there is complete occlusion of the oral cavity, and the air passes instead through the nose. The shape and position of the tongue determine the resonant cavity that gives different nasal stops their characteristic sounds. Examples include English /m, n/. Nearly all languages have nasals, the only exceptions being in the area of Puget Sound and a single language on Bougainville Island.

Fricative, sometimes called spirant, where there is continuous frication (turbulent and noisy airflow) at the place of articulation. Examples include English /f, s/ (voiceless), /v, z/ (voiced), etc. Most languages have fricatives, though many have only an /s/. However, the Indigenous Australian languages are almost completely devoid of fricatives of any kind.

· Sibilants are a type of fricative where the airflow is guided by a groove in the tongue toward the teeth, creating a high-pitched and very distinctive sound. These are by far the most common fricatives. Fricatives at coronal (front of tongue) places of articulation are usually, though not always, sibilants. English sibilants include /s/ and /z/.

· Lateral fricatives are a rare type of fricative, where the frication occurs on one or both sides of the edge of the tongue. The "ll" of Welsh and the "hl" of Zulu are lateral fricatives.

Affricate, which begins like a plosive, but this releases into a fricative rather than having a separate release of its own. The English letters "ch" and "j" represent affricates. Affricates are quite common around the world, though less common than fricatives.

Flap, often called a tap, is a momentary closure of the oral cavity. The "tt" of "utter" and the "dd" of "udder" are pronounced as a flap in North American and Australian English. Many linguists distinguish taps from flaps, but there is no consensus on what the difference might be. No language relies on such a difference. There are also lateral flaps.

Trill, in which the articulator (usually the tip of the tongue) is held in place, and the airstream causes it to vibrate. The double "r" of Spanish "perro" is a trill. Trills and flaps, where there are one or more brief occlusions, constitute a class of consonant called rhotics.

Approximant, where there is very little obstruction. Examples include English /w/ and /r/. In some languages, such as Spanish, there are sounds that seem to fall between fricative and approximant.

· One use of the word semivowel, sometimes called a glide, is a type of approximant, pronounced like a vowel but with the tongue closer to the roof of the mouth, so that there is slight turbulence. In English, /w/ is the semivowel equivalent of the vowel /u/, and /j/ (spelled "y") is the semivowel equivalent of the vowel /i/ in this usage. Other descriptions use semivowel for vowel-like sounds that are not syllabic, but do not have the increased stricture of approximants. These are found as elements in diphthongs. The word may also be used to cover both concepts.

· Lateral approximants, usually shortened to lateral, are a type of approximant pronounced with the side of the tongue. English /l/ is a lateral. Together with the rhotics, which have similar behavior in many languages, these form a class of consonant called liquids.

Broader classifications

Manners of articulation with substantial obstruction of the airflow (plosives, fricatives, affricates) are called obstruents. These are prototypically voiceless, but voiced obstruents are extremely common as well. Manners without such obstruction (nasals, liquids, approximants, and also vowels) are called sonorants because they are nearly always voiced. Voiceless sonorants are uncommon, but are found in Welsh and Classical Greek (the spelling "rh"), in Tibetan (the "lh" of Lhasa), and the "wh" in those dialects of English that distinguish "which" from "witch".

Sonorants may also be called resonants, and some linguists prefer that term, restricting the word 'sonorant' to non-vocoid resonants (that is, nasals and liquids, but not vowels or semi-vowels). Another common distinction is between stops (plosives and nasals) and continuants (all else); affricates are considered to be both, because they are sequences of stop plus fricative.

Other airstream initiations

All of these manners of articulation are pronounced with an airstream mechanism called pulmonic egressive, meaning that the air flows outward, and is powered by the lungs (actually the ribs and diaphragm). Other airstream mechanisms are possible. Sounds that rely on some of these include:

Ejectives, which are glottalic egressive. That is, the airstream is powered by an upward movement of the glottis rather than by the lungs or diaphragm. Plosives, affricates, and occasionally fricatives may occur as ejectives. All ejectives are voiceless.

Implosives, which are glottalic ingressive. Here the glottis moves downward, but the lungs may be used simultaneously (to provide voicing), and in some languages no air may actually flow into the mouth. Implosive oral stops are not uncommon, but implosive affricates and fricatives are rare. Voiceless implosives are also rare.

Clicks, which are lingual ingressive. Here the back of the tongue is used to create a vacuum in the mouth, causing air to rush in when the forward occlusion (tongue or lips) is released. Clicks may be oral or nasal, stop or affricate, central or lateral, voiced or voiceless. They are extremely rare in normal words outside Southern Africa. However, English has a click in its "tsk tsk" (or "tut tut") sound, and another is often used to say "giddy up" to a horse.

Combinations of these, in some analyses, in a single consonsant: linguo-pulmonic and linguo-glottalic (ejective) consonants, which are clicks released into either a pulmonic or ejective stop/fricative.

Sources : htttp://www.wikipedia.com

Hoover Dam

galuhpurwa@gmail.com (Dede Kurnia) — Fri, 18 May 2012 04:28:00 -0700

Hoover Dam: Taming the Colorado River and Powering Millions

STEVE EMBER: I’m Steve Ember.

SHIRLEY GRIFFITH: And I’m Shirley Griffith with EXPLORATIONS in VOA Special English. Today we tell about Hoover Dam. It was the largest and most difficult structure of its kind ever built when work started in nineteen thirty-one. A new bypass bridge that opened this month near the dam is also a wonder of engineering.

(MUSIC)

STEVE EMBER: Our report about Hoover Dam must begin with the Colorado River. This river made the dam necessary. The Colorado River begins high in the Rocky Mountains. It begins slowly, during the dark months of winter. Heavy snow falls on the Rocky Mountains.

Workers drill into the canyon wall above the Colorado River

The snow is so deep in some areas that it will stay on the ground well into the hot days of summer. But the snow does melt. Ice cold water travels down the mountains and forms several rivers -- the Gila River, the Green River, the Little Colorado, the San Juan, the Virgin and the Gunnison Rivers. These rivers link together and form the beginnings of the Colorado River. The Colorado River flows through the states of Wyoming, Colorado, Utah, New Mexico, Arizona, Nevada and California. Then it crosses the border into Mexico.

SHIRLEY GRIFFITH: The Colorado River has always been extremely powerful. The river created the huge Grand Canyon. Beginning thousands of years ago, the violent water cut hundreds of meters deep into the desert floor of Arizona. The power of this river has also been demonstrated in more modern times. Between nineteen-oh-five and nineteen-oh-seven, the Colorado River caused great amounts of flooding in parts of Arizona and California.

Huge amounts of water ran into a low area in the dry, waterless desert that had once been an ancient lake. In two years of flooding, the Colorado River filled the ancient lake. That lake is called the Salton Sea. Today, it is about fifty-six kilometers long by twenty-four kilometers wide. It is even larger in years of heavy rain.

STEVE EMBER: The flooding that created the Salton Sea also flooded homes, towns and farming areas. Many people were forced to flee their homes. Government leaders knew they had to do something to prevent such floods in the future. In nineteen eighteen, a man named Arthur Davis proposed building a dam to control the Colorado River. Mr. Davis was a government engineer. He said the dam should be built in an area called Boulder Canyon on the border between the states of Arizona and Nevada.

SHIRLEY GRIFFITH: Building the dam would not be easy. The people of seven states and the people of Mexico needed and used the water of the Colorado River. Much of that area is desert land. Water is extremely important. Without water from the Colorado River, farming is not possible. Without water, life in the desert is not possible.

On November twenty-fourth, nineteen twenty-two, officials signed a document in Santa Fe, New Mexico. That document is called the Colorado River Compact. The document tells how the seven states would share the water of the Colorado River. It was agreed this could be more easily done with the aid of a dam. Later an agreement was signed with Mexico to supply it with water from the Colorado River.

(MUSIC)

STEVE EMBER: The area chosen for the dam was called Black Canyon. The walls of Black Canyon rise almost two hundred forty-three meters above the river. An ancient volcano formed the rock in Black Canyon. Engineers decided the rock would provide a good strong support for the proposed dam.

However, the area also presented problems. The nearest railroad was sixty kilometers away. There was no electric power. And, in the summer, desert temperatures could reach as high as forty-eight degrees Celsius.

A great deal of work was done before operations started on the dam. Workers built a town called Boulder City to house employees working on the dam.

They built a large road from Boulder City to the area of the dam. They built a railroad from a main line in Las Vegas, Nevada to Boulder City. They built another railroad from Boulder City to the dam area. And they built a three hundred fifty kilometer power line from San Bernadino, California. This provided electric power to the area where the dam was being built.

The newly completed Mike O'Callaghan-Pat Tillman Memorial Bridge, with Hoover Dam in the background

SHIRLEY GRIFFITH: The work on the dam began in April of nineteen thirty-one. Workers called “high scalers” were some of the first to begin building the dam. They were suspended from ropes as they used heavy air-powered hammers to break any loose rock away from the face of the canyon walls. When they could not use hammers, they used dynamite. One high scaler became very famous. His name was Arnold Parks. He caught another worker who had fallen off the top of the canyon.

Mr. Parks held the worker to the wall of the canyon until others came to help. Today, visitors can see a statue of the men who worked as high scalers to build Hoover Dam. The high scalers worked on the sides of the canyon. Other workers dug huge tunnels deep in the floor of the canyon. This was done to permit the Colorado River to flow away from the construction area. This had to be done so the floor of the dam could be built.

On June sixth, nineteen thirty-three, workers poured the first load of a building material called concrete. Men in two special factories worked day and night to make the concrete for the dam. Huge equipment moved millions of tons of rock and sand. In the summer months, the terrible desert heat slowed the work but did not stop it. Men who worked at night on the dam suffered less, but the heat was still as high as thirty degrees Celsius.

STEVE EMBER:

Slowly the great dam began to rise from the floor of the canyon. From the canyon floor it reaches two hundred twenty-one meters high. Workers poured the last of the concrete on May twenty-ninth, nineteen thirty-five. They had used almost four million cubic meters of concrete. Workers also used more than twenty million kilograms of steel to strengthen the dam’s concrete.

SHIRLEY GRIFFITH:

The work was dangerous for the more than five thousand men who worked on the structure. The extreme temperatures, falling objects and heavy equipment caused accidents. The workers were provided with medical care and two emergency vehicles to take them to a new hospital in Boulder City. However, ninety-six men lost their lives during the building of the great dam.

The companies building the dam had been given seven years to complete the work. They did it in only five. President Franklin D. Roosevelt dedicated the dam in September of nineteen thirty-five, although it was not completed until the next year. However, work on the dam continued so as to use the river to produce large amounts of electric power.

Today, seventeen huge turbine machines produce hydroelectric power. About one point three million people in Arizona, Nevada and southern California depend on the dam for their electricity.

(MUSIC)

STEVE EMBER: When Hoover Dam was finished, it was the largest and tallest dam in the world. It was also the largest power producer that used water to make electricity. Today this is no longer true. Taller dams, larger dams and a few that produce more power have been created. But Hoover Dam remains an extraordinary example of engineering. In October, two thousand ten, another major engineering effort was completed about five hundred meters south of Hoover Dam. A concrete bridge was built about two hundred seventy-five meters above the Colorado River. The bridge connects Arizona and Nevada.

The official name of the Hoover Dam bypass is the Mike O'Callaghan-Pat Tillman Memorial Bridge. Mike O’Callaghan was governor of Nevada in the nineteen seventies. Pat Tillman was a football player who quit the Arizona Cardinals to join the Army. He died in Afghanistan in two thousand four.

SHIRLEY GRIFFITH: The bridge is about five hundred eighty meters long. It is the largest single-span concrete arch bridge in the Western Hemisphere. Each of the one hundred six cast concrete pieces of the bridge was built in mid-air with the support of huge steel cables. Building took place on both sides of the river. For the curve to be perfect, the two sides had to meet within two and a half centimeters of each other.

Before this new bridge, the only way to cross the river in this area was on a small two-lane highway extending across the dam. This road was too small for the amount of traffic in the area. The new bridge keeps the majority of vehicles further away from the dam. So experts hope to protect it from possible attack or harm.

The new bridge is also giving visitors to Hoover Dam a fresh view of this important structure.

(MUSIC)

STEVE EMBER: This program was written by Paul Thompson and Dana Demange, who was also the producer. I’m Steve Ember.

SHIRLEY GRIFFITH: And I’m Shirley Griffith. You can comment on this program on our website, voaspecialenglish.com. Join us again next week for EXPLORATIONS in VOA Special English.

sources: VOA

Article Sample

galuhpurwa@gmail.com (Dede Kurnia) — Wed, 16 May 2012 02:28:00 -0700

A Tale of Two Homes

In the middle of May, when the flowers start to come out and the sun starts to burn, high school students everywhere begin to decide where they would like to spend the next four years of their lives. Will they continue to stay with their parents, still exempt from rent but at the same time living under someone else’s roof? Or will they give living on their own a try, with unlimited freedom but absolutely none of the comforts of home sweet home? This important yet very difficult decision millions and millions of people encounter every day could be very easy to get too involved in. The outcome of each situation must be weighed and measured accordingly in order to make the perfect decision.
The phrase “still living at home” brings up a mental image of an overweight middle-aged man who does not work and freeloads off of his family. Indeed this scares many teenagers into thinking they must leave home right away to avoid becoming something so looked down upon. On the other hand, staying home a little longer than some people can actually improve the relationship between parents and kids. The parent’s good influence on their child will have a lot more time to develop, therefore, causing him or her to grow up into a responsible, well-educated adult with excellent values and morals.
Most teenagers who choose to live with their parents eventually land a job to earn themselves a little extra money for weekends, personal expenses, and such. Although having a job while going to school can be stressful, there would not be any bills to worry about paying so the student’s work load would be considerably less, allowing the balance between work and school seem quite easy. The student has his or her family close by to lend a helping hand with things as well, so this helps them bring their stress level down and not worry so much about how to go about doing things. Freedom; something a teenager dreams about. Even though many people think living with their parents puts certain restraints on what they can and cannot do, sometimes parents can be surprising. Usually kids find that if they obey a set of rules and do what their parents ask of them, they will be trusted to have more and more freedom. In a sense, it feels good to be able to go out and do whatever one pleases while knowing that their authority figure will feel fine about it. It builds trust and character to be able to tell parents the truth about what goes on in a child’s life.
On the other hand, living on one’s own seems to be an entirely different story: no parents, no siblings, and hardly any authority. Most teenagers want this freedom more than anything, and most parents dread the day their children realize this. With family being nowhere near to advise and influence, it puts pressure on teens to decide things for themselves, which ultimately can be a good thing. Parents will not always be around when things get difficult, so living alone helps guide kids toward being able to outweigh the bad with the good. When they do become working adults, they would have already had at least some experience with the real world, making them seem far more prepared.
Obviously, living alone does require its fair share of work. Doing chores, taking care of bills, and struggling to maintain a certain GPA in school can be difficult, but teenagers gain tremendous satisfaction when they decide to actually settle down and be successful in doing all these things. Not many people are born with the ability to manage time and energy in an orderly fashion. It takes practice and patience, which living alone provides a person with plenty of. The work load may seem like a lot, but in reality it prepares students for what they will be experiencing when they get older. It teaches them about work and how it becomes a natural thing that must be endured if they seek to become successful in life.
The ability to be able to do whatever, whenever draws most teens to make the decision to leave home. Much like the forbidden fruit: clearly the wrong thing to do, but if the opportunity arises, why pass it up? It astonishes many people how easy getting caught up with having so much freedom can be, simply because of how easily attainable it is. Although on some levels, being one’s own boss can teach a valuable lesson. Deciding what will be allowed and what will not can bring a sense of independence. Whether it is deciding to study instead of going to that party, deciding to go to the library instead of a friend’s apartment, or just deciding to stay in and read a good book instead of being around some bad influences, the freedom to make decisions provides teens with the chance to be who they want to be, not what others would like for them to be. There will be no authority figure to even advise teens on what to do, much like there will not be when they become adults and lead their own lives. This puts them in the position to act more like adults and take responsibility for their own actions, good or bad.
For as far back as we can remember, children have been faced with the challenges and difficulties of growing up and deciding when to “leave the nest.” The most accomplished of these individuals are the ones who can successfully choose for themselves whether or not to move out, and when to do it. They think extensively, asking themselves if they want to carry on under their parent’s guidance for a few more years or if the unrestricted life of living alone sounds more appealing. This, being one of the most significant decisions we make, could impact both our friends and our family, and making the correct one will eventually prepare us a bit more for the long road of life.

Comparing Between Two People

galuhpurwa@gmail.com (Dede Kurnia) — Wed, 16 May 2012 02:26:00 -0700

When Sukarno and Suharto were presidents of Indonesia, they did many things that changed their country. Some of these things were bad and others were good. There were similarities and differences in the way that they ruled.
The first similarity between Sukarno and Suharto was that neither of them was elected to be president, they were both appointed. On August 17, 1945 just after the Japanese surrender Sukarno proclaimed Indonesia’s independence. He was then appointed to be the countries first president. He then led the new republic of Indonesia in their fight against the Dutch, who had reinstated themselves as the power in Indonesia. When the Dutch formally surrended their power over to Indonesia in 1949, Sukarno continued to be president. Suharto came into to power when there was an attempted coup on September 30th 1965, led by himself, and he forced Sukarno to give power to him in 1966 and in 1968 Suharto replaced Sukarno as the president of Indonesia.
Both Sukarno and Suharto relied on the army when they were in presidency. They relied on them to keep the order in Indonesia, to help them keep their rule in Indonesia and to keep the people from rebelling against their rule.
A difference between Sukarno and Suharto was that Sukarno took Indonesia out of the United Nations and Suharto put them back in. Indonesia was brought into the UN, United Nations on September 28th 1950 so that they could gain international recognition. When Sukarno was obliged to share power with the armed forces, he used the communist party to counterbalance them. Sukarno became suspicious of the United States and other Western countries, this was because he was for using communist parties and he knew that the western countries were against it. He then took Indonesia out of the United Nations in 1965 as a protest against the election of Malaysia being brought into the United Nations. When Suharto came into power he put Indonesia back into the United Nations.

Another difference between them is that Sukarno seemed to want to cut Indonesia off from the rest of the word while Suharto saw the importance of keeping good relationships with other countries. Sukarno was very anti- Western. Indonesia used to be a democracy but Sukarno said that western government was not suited to fit Indonesia’s needs, so he changed the government to a guided democracy. He then wanted to get rid of the parliament, because the political parties pursued their own interests. In 1959 he managed to bring in the old constitution. After this the parliament still existed but they became much less important. From 1960 to 1965 Sukarno ruled by himself. Something else that he did was to make a confrontation with Malaysia. He objected to the forming of Malaysia. There was fighting and things like trade were cut off. When Malaysia had a nomination to get into the UN, Indonesia pulled out of it. This again cut them off from other countries. He also made restrictions on the Non Indonesian Chinese, who had a very important role in the business life in Indonesia. The Chinese were banned from trading in the rural areas and so the economy suffered and the prices rose. This would have made a bad relationship with the Chinese. Another bad relationship that he made even worse was with the Dutch. Things were already not good between the two countries, but then he demanded that Irian Jaya be given to Indonesia because it was a part of the Dutch East Indies. There was a small fight but then the Dutch just gave the country up to Indonesia. Suharto had a more open view to the rest of the world. He reversed many of the policies made by Sukarno. When he came to be president he put Indonesia back into the United Nations. He stopped the confrontation with Malaysia. He did not like communism, and under Sukarno’s rule they had become more powerful. There was an attempted coup by the communist party but it was crushed by troops under the command of Sukarno. An estimated 80 000 communists were killed. Although there were many deaths, Suharto thought that better than for Indonesia to become a communist country. Suharto was pro-Western. He improved relations with the United States, Britain and Australia. A reason for doing this was so he could have good trade relations. Suharto also made Indonesia a part of the ASEAN, Assosiation of the South East Asian Nations. This was the most important regional organization.
All these points show the similarities and differences between Sukarno and Suharto.

Parts of Speech Table

galuhpurwa@gmail.com (Dede Kurnia) — Wed, 16 May 2012 02:24:00 -0700

Parts of Speech Table

This is a summary of the 8 parts of speech*. You can find more detail if you click on each part of speech.

part of speech	function or "job"	example words	example sentences
Verb	action or state	(to) be, have, do, like, work, sing, can, must	EnglishClub.com is a web site. I like EnglishClub.com.
Noun	thing or person	pen, dog, work, music, town, London, teacher, John	This is my dog. He lives in my house. We live in London.
Adjective	describes a noun	a/an, the, 69, some, good, big, red, well, interesting	My dog is big. I like big dogs.
Adverb	describes a verb, adjective or adverb	quickly, silently, well, badly, very, really	My dog eats quickly. When he is very hungry, he eats really quickly.
Pronoun	replaces a noun	I, you, he, she, some	Tara is Indian. She is beautiful.
Preposition	links a noun to another word	to, at, after, on, but	We went to school on Monday.
Conjunction	joins clauses or sentences or words	and, but, when	I like dogs and I like cats. I like cats and dogs. I like dogs but I don't like cats.
Interjection	short exclamation, sometimes inserted into a sentence	oh!, ouch!, hi!, well	Ouch! That hurts! Hi! How are you? Well, I don't know.

The Parts of Speech

PART OF SPEECH	BASIC FUNCTION	EXAMPLES
noun	names a person, place, or thing	pirate, Caribbean, ship
pronoun	takes the place of a noun	I, you, he, she, it, ours, them, who
verb	identifies action or state of being	sing, dance, believe, be
adjective	modifies a noun	hot, lazy, funny
adverb	modifies a verb, adjective, or other adverb	softly, lazily, often
preposition	shows a relationship between a noun (or pronoun) and other words in a sentence	up, over, against, by, for
conjunction	joins words, phrases, and clauses	and, but, or, yet
interjection	expresses emotion	ah, whoops, ouch
article	identifies and specifies a noun	a, an, the

Job Interview Sample

galuhpurwa@gmail.com (Dede Kurnia) — Wed, 16 May 2012 02:23:00 -0700

· Tell me about yourself.
My background to date has been centered around preparing myself to become the very best _____ I can become. Let me tell you specifically how I've prepared myself . . .

· Why should I hire you?
Because I sincerely believe that I'm the best person for the job. I realize that there are many other college students who have the ability to do this job. I also have that ability. But I also bring an additional quality that makes me the very best person for the job--my attitude for excellence. Not just giving lip service to excellence, but putting every part of myself into achieving it. In _____ and _____ I have consistently reached for becoming the very best I can become by doing the following . . .

· What is your long-range objective? Where do you want to be 10 or 15 years from now?
Although it's certainly difficult to predict things far into the future, I know what direction I want to develop toward. Within five years, I would like to become the very best _____ your company has. In fact, my personal career mission statement is to become a world-class _____ in the _____ industry. I will work toward becoming the expert that others rely upon. And in doing so, I feel I will be fully prepared to take on any greater responsibilities that might be presented in the long term.

· How has your education prepared you for your career?
As you will note on my resume, I've taken not only the required core classes in the _____ field, I've also gone above and beyond. I've taken every class the college has to offer in the field and also completed an independent study project specifically in this area. But it's not just taking the classes to gain academic knowledge--I've taken each class, both inside and outside of my major, with this profession in mind. So when we're studying _____ in _____, I've viewed it from the perspective of _____. In addition, I've always tried to keep a practical view of how the information would apply to my job. Not just theory, but how it would actually apply. My capstone course project in my final semester involved developing a real-world model of _____, which is very similar to what might be used within your company. Let me tell you more about it . . .

· Are you a team player?
Very much so. In fact, I've had opportunities in both athletics and academics to develop my skills as a team player. I was involved in _____ at the intramural level, including leading my team in assists during the past year--I always try to help others achieve their best. In academics, I've worked on several team projects, serving as both a member and team leader. I've seen the value of working together as a team to achieve a greater goal than any one of us could have achieved individually. As an example . . .

· Have you ever had a conflict with a boss or professor? How was it resolved?
Yes, I have had conflicts in the past. Never major ones, but certainly there have been situations where there was a disagreement that needed to be resolved. I've found that when conflict occurs, it's because of a failure to see both sides of the situation. Therefore, I ask the other person to give me their perspective and at the same time ask that they allow me to fully explain my perspective. At that point, I would work with the person to find out if a compromise could be reached. If not, I would submit to their decision because they are my superior. In the end, you have to be willing to submit yourself to the directives of your superior, whether you're in full agreement or not. An example of this was when . . .

· What is your greatest weakness?
I would say my greatest weakness has been my lack of proper planning in the past. I would overcommit myself with too many variant tasks, then not be able to fully accomplish each as I would like. However, since I've come to recognize that weakness, I've taken steps to correct it. For example, I now carry a planning calendar in my pocket so that I can plan all of my appointments and "to do" items. Here, let me show you how I have this week planned out . . .

· If I were to ask your professors to describe you, what would they say?
I believe they would say I'm a very energetic person, that I put my mind to the task at hand and see to it that it's accomplished. They would say that if they ever had something that needed to be done, I was the person who they could always depend on to see that it was accomplished. They would say that I always took a keen interest in the subjects I was studying and always sought ways to apply the knowledge in real world settings. Am I just guessing that they would say these things? No, in fact, I'm quite certain they would say those things because I have with me several letters of recommendation from my professors, and those are their very words. Let me show you . . .

· What qualities do you feel a successful manager should have?
The key quality should be leadership--the ability to be the visionary for the people who are working under them. The person who can set the course and direction for subordinates. A manager should also be a positive role model for others to follow. The highest calling of a true leader is inspiring others to reach the highest of their abilities. I'd like to tell you about a person who I consider to be a true leader . . .

· If you had to live your life over again, what would you change?
That's a good question. I realize that it can be very easy to continually look back and wish that things had been different in the past. But I also realize that things in the past cannot be changed, that only things in the future can be changed. That's why I continually strive to improve myself each and every day and that's why I'm working hard to continually increase my knowledge in the _____ field. That's also the reason why I want to become the very best _____ your company has ever had. To make positive change. And all of that is still in the future. So in answer to your question, there isn't anything in my past that I would change. I look only to the future to make changes in my life.

Nagarakertagama Part 1

galuhpurwa@gmail.com (Dede Kurnia) — Tue, 15 May 2012 05:13:00 -0700

Nāgarakṛtâgama (Terjemahan) Part 1

Kitab
Nāgarakṛtâgama

Isi
Kitab ini menguraikan keadaan di keraton Majapahit dalam masa pemerintahan Prabu Hayam Wuruk, raja agung di tanah Jawa dan juga Nusantara. Ia bertakhta dari tahun 1350 sampai 1389 Masehi, pada masa puncak kerajaan Majapahit, salah satu kerajaan terbesar yang pernah ada di Nusantara.
Sebagian besar teks menceritakan perjalanan sang raja ke daerah Lumajang, Blambangan, dan Singosari. Di samping itu ada juga deskripsi tentang ibukota Majapahit. Kematian Patih Gajah Mada juga ditulis.
Bagian terpenting teks ini tentu saja menguraikan daerah-daerah "wilayah" kerajaan Majapahit yang harus menghaturkan upeti. Interpretasi isi ini masih kontroversial, sehingga dipertentangkan sampai hari ini.
Di balik kontroversi ini ada hal menarik: Sunda dan Madura tidaklah disebut sebagai wilayah kerajaan, padahal teks ini sangat akurat dan teliti karena menyebut banyak sekali daerah dari ujung utara pulau Sumatra, Brunei sampai Papua (dalam teks disebut Wwanin = Onin).

Arti Judul
Judul kakimpoi ini, Nagarakretagama artinya adalah "Negara dengan Tradisi (Agama) yang suci. Tetapi pengarangnya juga menyebutnya Deśawarṇana, yang berarti "Penulisan tentang Daerah-Daerah".

Pengarang
Nagarakretagama digubah oleh mpu Prapañca pada tahun 1365 Masehi (tahun 1287 Saka. Sewaktu menulis Nagarakretagama, Prapañca masih belum bergelar mpu karena masih seorang calon pujangga. Ayahnya bernama mpu Nadendra dan memegang jabatan: Dharmâdhyaksa ring Kasogatan, atau Ketua dalam urusan agama Buddha.

Isi Naskah:

“Om awignam astu namas sidam”

Sembah puji dari hamba yang hina ini ke bawah telapak kaki sang pelindung jagat. Raja yang senantiasa tenang tenggelam dalam samadi, raja segala raja, pelindung orang miskin, mengatur segala isi negara. Sang dewa-raja, lebih diagungkan dari yang segala manusia, dewa yang tampak di atas tanah. Merata, serta mengatasi segala rakyatnya, nirguna bagi kaum Wisnawa, Iswara bagi Yogi, Purusa bagi Kapila, hartawan bagi Jambala, Wagindra dalam segala ilmu, dewa Asmara di dalam cinta berahi. Dewa Yama di dalam menghilangkan penghalang dan menjamin damai dunia.

Demikianlah pujian pujangga sebelum menggubah sejarah raja, kepada Sri Nata Rajasa Nagara, raja Wilwatikta yang sedang memegang tampuk tahta. Bagai titisan Dewa-Batara beliau menyapu duka rakyat semua. Tunduk setia segenap bumi Jawa bahkan seluruh nusantara. Pada tahun 1256 Saka, beliau lahir untuk jadi pemimpin dunia. Selama dalam kandungan di Kahuripan telah tampak tanda keluhuran. Bumi gonjang-ganjing, asap mengepul-ngepul, hujan abu, guruh halilintar menyambar-nyambar. Gunung Kelud gemuruh membunuh durjana, penjahat musnah dari negara. Itulah tanda bahwa Sanghyang Siwa sedang menjelma bagai raja besar. Terbukti, selama bertakhta seluruh tanah Jawa tunduk menadah perintahnya. Wipra, satria, waisya, sudra, keempat kasta sempurna dalam pengabdian. Durjana berhenti berbuat jahat takut akan keberanian Sri Nata. Sang Sri Padukapatni yang ternama adalah nenek Sri Paduka. Seperti titisan Parama Bagawati memayungi jagat raya. Selaku wikuni tua tekun berlatih yoga menyembah Buda. Tahun 1272 kembali beliau ke Budaloka. Ketika Sri Padukapatni pulang ke Jinapada dunia berkabung. Kembali gembira bersembah bakti semenjak Sri Paduka mendaki takhta. Girang ibunda Tri Buwana Wijaya Tungga Dewi mengemban takhta bagai rani di Jiwana resmi mewakili Sri Narendraputra.

Beliau bersembah bakti kepada ibunda Sri Padukapatni. Setia mengikuti ajaran Buda, menyekar yang telah mangkat. Ayahanda Sri Paduka Prabu ialah Prabu Kerta Wardana. Keduanya teguh beriman Buda demi perdamaian praja. Paduka Prabu Kerta Wardana bersemayam di Singasari. Bagai Ratnasambawa menambah kesejahteraan bersama. Teguh tawakal memajukan kemakmuran rakyat dan negara. Mahir mengemudikan perdata bijak dalam segala kerja. Putri Rajadewi Maharajasa, ternama rupawan. Bertakhta di Daha, cantik tak bertara, bersandar enam guna. Adalah bibi Sri Paduka, adik maharani di Jiwana. Rani Daha dan rani Jiwana bagai bidadari kembar.

Laki sang rani Sri Wijayarajasa dari negeri Wengker. Rupawan bagai titisan Upendra, mashur bagai sarjana. Setara raja Singasari, sama teguh di dalam agama. Sangat mashurlah nama beliau di seluruh tanah Jawa. Adinda Sri Paduka Prabu di Wilwatikta : Putri jelita bersemayam di Lasem. Putri jelita Daha cantik ternama. Indudewi putri Wijayarajasa. Dan lagi putri bungsu Kerta Wardana. Bertakhta di Pajang, cantik tidak bertara. Putri Sri Baginda Jiwana yang mashur. Terkenal sebagai adinda Sri Paduka. Telah dinobatkan sebagai raja tepat menurut rencana. Laki tangkas rani Lasem bagai raja daerah Matahun. Bergelar Rajasa Wardana sangat bagus lagi putus dalam daya raja dan rani terpuji laksana Asmara dengan Pinggala. Sri Singa Wardana, rupawan, bagus, muda, sopan dan perwira bergelar raja Paguhan, beliaulah suami rani Pajang. Mulia pernikahannya laksana Sanatkumara dan dewi Ida. Bakti kepada raja, cinta sesama, membuat puas rakyat. Bre Lasem menurunkan putri jelita Nagarawardani Bersemayam sebagai permaisuri Pangeran Wirabumi. Rani Pajang menurunkan Bre Mataram Sri Wikrama Wardana bagaikan titisan Hyang Kumara, wakil utama Sri Narendra.

Putri bungsu rani Pajang memerintah daerah Pawanuhan. Berjuluk Surawardani masih muda indah laksana lukisan. Para raja pulau Jawa masing-masing mempunyai negara. Dan Wilwatikta tempat mereka bersama menghamba Srinata. Melambung kidung merdu pujian Sang Prabu, beliau membunuh musuh-musuh. Bak matahari menghembus kabut, menghimpun negara di dalam kuasa. Girang janma utama bagai bunga kalpika, musnah durjana bagai kumuda. Dari semua desa di wilayah negara pajak mengalir bagai air. Raja menghapus duka si murba sebagai Satamanyu menghujani bumi. Menghukum penjahat bagai dewa Yama, menimbun harta bagaikan Waruna. Para telik masuk menembus segala tempat laksana Hyang Batara Bayu. Menjaga pura sebagai dewi Pretiwi, rupanya bagus seperti bulan. Seolah-olah Sang Hyang Kama menjelma, tertarik oleh keindahan pura. Semua para putri dan isteri sibiran dahi Sri Ratih. Namun sang permaisuri, keturunan Wijayarajasa, tetap paling cantik paling jelita bagaikan Susumna, memang pantas jadi imbangan Sri Paduka.

Berputralah beliau putri mahkota Kusuma Wardani, sangat cantik rupawan jelita mata, lengkung lampai, bersemayam di Kabalan. Sang menantu Sri Wikrama Wardana memegang hakim perdata seluruh negara. Sebagai dewa-dewi mereka bertemu tangan, menggirangkan pandang. Tersebut keajaiban kota : tembok batu merah, tebal tinggi, mengitari pura. Pintu barat bernama Pura Waktra, menghadap ke lapangan luas, bersabuk parit. Pohon brahmastana berkaki bodi berjajar panjang, rapi berbentuk aneka ragam. Di situlah tempat tunggu para tanda terus menerus meronda jaga paseban. Di sebelah utara bertegak gapura permai dengan pintu besi penuh berukir. Di sebelah timur : panggung luhur, lantainya berlapis batu putih-putih mengkilat. Di bagian utara, di selatan pekan rumah berjejal jauh memanjang sangat indah.
Di selatan jalan perempat : balai prajurit tempat pertemuan tiap Caitra. Balai agung Manguntur dengan balai Witana di tengah, menghadap padang watangan. Yang meluas ke empat arah, bagian utara paseban pujangga dan Mahamantri Agung. Bagian timur paseban pendeta Siwa-Buda yang bertugas membahas upacara. Pada masa grehana bulan Palguna demi keselamatan seluruh dunia. Di sebelah timur pahoman berkelompok tiga-tiga mengitari kuil Siwa. Di selatan tempat tinggal wipra utama tinggi bertingkat menghadap panggung korban. Bertegak di halaman sebelah barat, di utara tempat Buda bersusun tiga. Puncaknya penuh berukir, berhamburan bunga waktu raja turun berkorban. Di dalam, sebelah selatan Manguntur tersekat dengan pintu, itulah paseban. Rumah bagus berjajar mengapit jalan ke barat, disela tanjung berbunga lebat. Agak jauh di sebelah barat daya: panggung tempat berkeliaran para perwira. Tepat di tengah-tengah halaman bertegak mandapa penuh burung ramai berkicau. Di dalam di selatan ada lagi paseban memanjang ke pintu keluar pura yang kedua.

Dibuat bertingkat tangga, tersekat-sekat, masing-masing berpintu sendiri. Semua balai bertulang kuat bertiang kokoh, papan rusuknya tiada tercela. Para prajurit silih berganti, bergilir menjaga pintu, sambil bertukar tutur. Inilah para penghadap : pengalasan Ngaran, jumlahnya tak terbilang, Nyu Gading Jenggala-Kediri, Panglarang, Rajadewi, tanpa upama. Waisangka kapanewon Sinelir, para perwira Jayengprang, Jayagung dan utusan Pareyok Kayu Apu, orang Gajahan dan banyak lagi. Begini keindahan lapangan watangan luas bagaikan tak berbatas. Mahamantri Agung, bangsawan, pembantu raja di Jawa, di deret paling muka. Bayangkari tingkat tinggi berjejal menyusul di deret yang kedua. Di sebelah utara pintu istana di selatan satria dan pujangga. Di bagian barat : beberapa balai memanjang sampai mercudesa.

Penuh sesak pegawai dan pembantu serta para perwira penjaga. Di bagian selatan agak jauh: beberapa ruang, mandapa dan balai. Tempat tinggal abdi Sri Baginda Paguhan bertugas menghadap. Masuk pintu kedua, terbentang halaman istana berseri-seri. Rata dan luas dengan rumah indah berisi kursi-kursi berhias. Di sebelah timur menjulang rumah tinggi berhias lambang kerajaan itulah balai tempat terima tatamu Srinata di Wilwatikta. Inilah pembesar yang sering menghadap di balai witana : Wredamentri, tanda Mahamantri Agung, pasangguhan dengan pengiring Sang Panca Wilwatikta : mapatih, demung, kanuruhan, rangga. Tumenggung lima priyayi agung yang akrab dengan istana. Semua patih, demung negara bawahan dan pengalasan.

Nāgarakṛtâgama (Terjemahan) Part 2

Semua pembesar daerah yang berhati tetap dan teguh. Jika datang berkumpul di kepatihan seluruh negara lima Mahamantri Agung, utama yang mengawal urusan negara. Satria, pendeta, pujangga, para wipra, jika menghadap berdiri di bawah lindungan asoka di sisi witana. Begitu juga dua darmadyaksa dan tujuh pembantunya. Bergelar arya, tangkas tingkahnya, pantas menjadi teladan. Itulah penghadap balai witana, tempat takhta yang terhias serba bergas. Pantangan masuk ke dalam istana timur agak jauh dan pintu pertama. Ke Istana Selatan, tempat Singa Wardana, permaisuri, putra dan putrinya. Ke Istana Utara. tempat Kerta Wardana. Ketiganya bagai kahyangan semua rumah bertiang kuat, berukir indah, dibuat berwarna-warni Cakinya dari batu merah pating berunjul, bergambar aneka lukisan. Genting atapnya bersemarak serba meresapkan pandang menarik perhatian. Bunga tanjung kesara, campaka dan lain-lainnya terpencar di halaman. Teratur rapi semua perumahan sepanjang tepi benteng. Timur tempat tinggal pemuka pendeta Siwa Hyang Brahmaraja. Selatan Buda-sangga dengan Rangkanadi sebagai pemuka. Barat tempat para arya Mahamantri Agung dan sanak-kadang adiraja.

Di timur tersekat lapangan menjulang istana ajaib. Raja Wengker dan rani Daha penaka Indra dan Dewi Saci. Berdekatan dengan istana raja Matahun dan rani Lasem. Tak jauh di sebelah selatan raja Wilwatikta. Di sebelah utara pasar: rumah besar bagus lagi tinggi. Di situ menetap patih Daha, adinda Sri Paduka di Wengker. Batara Narpati, termashur sebagai tulang punggung praja. Cinta taat kepada raja, perwira, sangat tangkas dan bijak. Di timur laut rumah patih Wilwatikta, bernama Gajah Mada. Mahamantri Agung wira, bijaksana, setia bakti kepada negara. Fasih bicara, teguh tangkas, tenang, tegas, cerdik lagi jujur. Tangan kanan maharaja sebagai penggerak roda negara. Sebelah selatan puri, gedung kejaksaan tinggi bagus. Sebelah timur perumahan Siwa, sebelah barat Buda. Terlangkahi rumah para Mahamantri Agung, para arya dan satria. Perbedaan ragam pelbagai rumah menambah indahnya pura. Semua rumah memancarkan sinar warnanya gilang-cemerlang. Menandingi bulan dan matahari, indah tanpa upama. Negara-negara di nusantara dengan Daha bagai pemuka. Tunduk menengadah, berlindung di bawah kuasa Wilwatikta.

Kemudian akan diperinci demi pulau negara bawahan, paling dulu Melayu: Jambi, Palembang, Toba dan Darmasraya. Pun ikut juga disebut Daerah Kandis, Kahwas, Minangkabau, Siak, Rokan, Kampar dan Pane Kampe, Haru serta Mandailing, Tamihang, negara perlak dan padang Lawas dengan Samudra serta Lamuri, Batan, Lampung dan juga Barus. Itulah terutama negara-negara Melayu yang telah tunduk. Negara-negara di pulau Tanjungnegara : Kapuas-Katingan, Sampit, Kota Ungga, Kota Waringin, Sambas, Lawai ikut tersebut. Kadandangan, Landa, Samadang dan Tirem tak terlupakan. Sedu, Barune, Kalka, Saludung, Solot dan juga Pasir Barito, Sawaku, Tabalung, ikut juga Tanjung Kutei. Malano tetap yang terpenting di pulau Tanjungpura.

Di Hujung Medini, Pahang yang disebut paling dahulu. Berikut Langkasuka, Saimwang, Kelantan serta Trengganu Johor, Paka, Muar, Dungun, Tumasik, Kelang serta Kedah Jerai, Kanjapiniran, semua sudah lama terhimpun. Di sebelah timur Jawa seperti yang berikut: Bali dengan negara yang penting Badahulu dan Lo Gajah. Gurun serta Sukun, Taliwang, pulau Sapi dan Dompo Sang Hyang Api, Bima. Seram, Hutan Kendali sekaligus. Pulau Gurun, yang juga biasa disebut Lombok Merah. Dengan daerah makmur Sasak diperintah seluruhnya. Bantayan di wilayah Bantayan beserta kota Luwuk. Sampai Udamakatraya dan pulau lain-lainnya tunduk. Tersebut pula pulau-pulau Makasar, Buton, Banggawi, Kunir, Galian serta Salayar, Sumba, Solot, Muar. Lagi pula Wanda (n), Ambon atau pulau Maluku, Wanin, Seran, Timor dan beberapa lagi pulau-pulau lain. Berikutnya inilah nama negara asing yang mempunyai hubungan Siam dengan Ayodyapura, begitu pun Darmanagari Marutma. Rajapura begitu juga Singasagari Campa, Kamboja dan Yawana ialah negara sahabat.

Pulau Madura tidak dipandang negara asing. Karena sejak dahulu menjadi satu dengan Jawa. Konon dahulu Jawa dan Madura terpisah meskipun tidak sangat jauh. Semenjak nusantara menadah perintah Sri Paduka, tiap musim tertentu mempersembahkan pajak upeti. Terdorong keinginan akan menambah kebahagiaan. Pujangga dan pegawai diperintah menarik upeti. Pujangga-pujangga yang lama berkunjung di nusantara. Dilarang mengabaikan urusan negara dan mengejar untung. Seyogyanya, jika mengemban perintah ke mana juga, harus menegakkan agama Siwa, menolak ajaran sesat. Konon kabarnya para pendeta penganut Sang Sugata dalam perjalanan mengemban perintah Sri Baginda, dilarang menginjak tanah sebelah barat pulau Jawa. Karena penghuninya bukan penganut ajaran Buda.

Tanah sebelah timur Jawa terutama Gurun dan Bali, boleh dijelajah tanpa ada yang dikecualikan. Bahkan menurut kabaran begawan Empu Barada, serta raja pendeta Kuturan telah bersumpah teguh. Para pendeta yang mendapat perintah untuk bekerja, dikirim ke timur ke barat, di mana mereka sempat melakukan persajian seperti perintah Sri Nata. Resap terpandang mata jika mereka sedang mengajar. Semua negara yang tunduk setia menganut perintah. Dijaga dan dilindungi Sri Nata dari pulau Jawa. Tapi yang membangkang, melanggar perintah dibinasakan pimpinan angkatan laut yang telah mashur lagi berjasa. Telah tegak teguh kuasa Sri Nata di Jawa dan wilayah nusantara. Di Sri Palatikta tempat beliau bersemayam, menggerakkan roda dunia. Tersebar luas nama beliau, semua penduduk puas, girang dan lega. Wipra pujangga dan semua penguasa ikut menumpang menjadi mashur. Sungguh besar kuasa dan jasa beliau, raja agung dan raja utama. Lepas dari segala duka mengenyam hidup penuh segala kenikmatan. Terpilih semua gadis manis di seluruh wilayah Jenggala Kediri. Berkumpul di istana bersama yang terampas dari negara tetangga. Segenap tanah Jawa bagaikan satu kota di bawah kuasa Sri Paduka.

Ribuan orang berkunjung laksana bilangan tentara yang mengepung pura. Semua pulau laksana daerah pedusunan tempat menimbun bahan makanan. Gunung dan rimba hutan penaka taman hiburan terlintas tak berbahaya. Tiap bulan sehabis musim hujan beliau biasa pesiar keliling. Desa Sima di sebelah selatan Jalagiri, di sebelah timur pura. Ramai tak ada hentinya selama pertemuan dan upacara prasetyan. Girang melancong mengunjungi Wewe Pikatan setempat dengan candi lima. Atau pergilah beliau bersembah bakti ke hadapan Hyang Acalapati. Biasanya terus menuju Blitar, Jimur mengunjungi gunung-gunung permai.

Di Daha terutama ke Polaman, ke Kuwu dan lingga hingga desa Bangin. Jika sampai di Jenggala, singgah di Surabaya, terus menuju Buwun. Pada tahun 1275 Saka, Sang Prabu menuju Pajang membawa banyak pengiring. Tahun 1276 ke Lasem, melintasi pantai samudra. Tahun 1279, ke laut selatan menembus hutan. Lega menikmati pemandangan alam indah Lodaya, Tetu dan Sideman. Tahun 1281 di Badrapada bulan tambah. Sri Nata pesiar keliling seluruh negara menuju kota Lumajang. Naik kereta diiring semua raja Jawa serta permaisuri dan abdi Mahamantri Agung, tanda, pendeta, pujangga, semua para pembesar ikut serta.

Juga yang menyamar, Empu Prapanca, girang turut mengiring paduka Maharaja. Tak tersangkal girang sang kawi, putra pujangga, juga pencinta kakimpoi. Dipilih Sri Paduka sebagai pembesar kebudaan mengganti sang ayah. Semua pendeta Buda ramai membicarakan tingkah lakunya dulu. Tingkah sang kawi waktu muda menghadap raja berkata, berdamping, tak lain. Maksudnya mengambil hati, agar disuruh ikut beliau ke mana juga. Namun belum mampu menikmati alam, membinanya, mengolah dan menggubah. Karya kakimpoi, begitu warna desa sepanjang marga terkarang berturut. Mula-mula melalui Japan dengan asrama dan candi-candi ruk-rebah. Sebelah timur Tebu, hutan Pandawa, Daluwang, Bebala di dekat Kanci.

Ratnapangkaja serta Kuti, Haji, Pangkaja memanjang bersambung-sambungan. Mandala Panjrak, Pongglang serta Jingan. Kuwu, Hanyar letaknya di tepi jalan. Habis berkunjung pada candi pasareyan Pancasara, menginap di Kapulungan. Selanjutnya sang kawi bermalam di Waru, di Hering, tidak jauh dari pantai. Yang mengikuti ketetapan hukum jadi milik kepala asrama Saraya. Tetapi masih tetap dalam tangan lain, rindu termenung-menung menunggu. Seberangkat Sri Nata dari Kapulungan, berdesak abdi berarak. Sepanjang jalan penuh kereta, penumpangnya duduk berimpit-impit. Pedati di muka dan di belakang, di tengah prajurit berjalan kaki. Berdesak-desakan, berebut jalan dengan binatang gajah dan kuda.

Tak terhingga jumlah kereta, tapi berbeda-beda tanda cirinya. Meleret berkelompok-kelompok, karena tiap mentri lain lambangnya. Rakrian sang Mahamantri Agung Patih Amangkubumi penata kerajaan. Keretanya beberapa ratus berkelompok dengan aneka tanda. Segala kereta Sri Nata Pajang semua bergambar matahari. Semua kereta Sri Nata Lasem bergambar cemerlang banteng putih. Kendaraan Sri Nata paha bergambar Dahakusuma mas mengkilat. Kereta Sri Nata Jiwana berhias bergas menarik perhatian. Kereta Sri Nata Wilwatikta tak ternilai, bergambar buah mala. Beratap kain geringsing, berhias lukisan mas, bersinar meran indah. Semua pegawai, parameswari raja dan juga rani Sri Sudewi. Ringkasnya para wanita berkereta merah berjalan paling muka.

Nāgarakṛtâgama (Terjemahan) Part 3

Kereta Sri Nata berhias mas dan ratna manikam paling belakang. Jempana-jempana lainnya bercadar beledu, meluap gemerlap. Rapat rampak prajurit pengiring Jenggala Kediri, Panglarang, Sedah Bayangkari gemruduk berbondong-bondong naik gajah dan kuda. Pagi-pagi telah tiba di Pancuran Mungkur, Sri Nata ingin rehat. Sang rakawi menyidat jalan, menuju Sawungan mengunjungi kerabat. Larut matahari berangkat lagi tepat waktu Sri Paduka lalu. Ke arah timur menuju Watu Kiken, lalu berhenti di Matanjung. Dukuh sepi kebudaan dekat tepi jalan, pohonnya jarang-jarang. Berbeda-beda namanya Gelanggang, Badung, tidak jauh dari Barungbung. Tak terlupakan Ermanik, dukuh teguh-taat kepada Yanatraya. Puas sang darmadyaksa mencicipi aneka jamuan makan dan minum.

Sampai di Kulur, Batang di Gangan Asem perjalanan Sri Baginda. Hari mulai teduh, surya terbenam, telah gelap pukul tujuh malam Sri Paduka memberi perintah memasang tenda di tengah-tengah sawah. Sudah siap habis makan, cepat-cepat mulai membagi-bagi tempat. Paginya berangkat lagi menuju Baya, rehat tiga hari tiga malam. Dari Baya melalui Katang, Kedung Dawa, Rame, menuju Lampes, Times. Serta biara pendeta di Pogara mengikut jalan pasir lemak-lembut. Menuju daerah Beringin Tiga di Dadap, kereta masih terus lari. Tersebut dukuh kasogatan Madakaripura dengan pemandangan indah. Tanahnya anugerah Sri Paduka kepada Gajah Mada, teratur rapi. Di situlah Sri Paduka menempati pasanggrahan yang tehias sangat bergas. Sementara mengunjungi mata air, dengan ramah melakukan mandi bakti.

Sampai di desa Kasogatan, Sri Paduka dijamu makan minum. Pelbagai penduduk Gapuk, Sada, Wisisaya, Isanabajra, Ganten, Poh, Capahan, Kalampitan, Lambang, Kuran, Pancar, We, Petang. Yang letaknya di lingkungan biara, semua datang menghadap. Begitu pula desa Tunggilis, Pabayeman ikut berkumpul. Termasuk Ratnapangkaja di Carcan, berupa desa perdikan. Itulah empat belas desa Kasogatan yang berakuwu. Sejak dahulu delapan saja yang menghasilkan bahan makanan. Fajar menyingsing, berangkat lagi Sri Paduka melalui Lo Pandak, Ranu Kuning, Balerah, Bare-bare, Dawohan, Kapayeman, Telpak, Baremi, Sapang serta Kasaduran. Kereta berjalan cepat-cepat menuju Pawijungan. Menuruni lurah, melintasi sawah, lari menuju Jaladipa, Talapika, Padali, Arnon dan Panggulan. Langsung ke Payaman, Tepasana ke arah kota Rembang. Sampai di Kemirahan yang letaknya di pantai lautan.

Di Dampar dan Patunjungan Sri Paduka bercengkerama menyisir tepi lautan. Ke jurusan timur turut pasisir datar, lembut-limbur dilintasi kereta. Berhenti beliau di tepi danau penuh teratai, tunjung sedang berbunga. Asyik memandang udang berenang dalam air tenang memperlihatkan dasarnya. Terlangkahi keindahan air telaga yang lambai-melambai dengan lautan. Danau ditinggalkan menuju Wedi dan Guntur tersembunyi di tepi jalan. Kasogatan Bajraka termasuk wilayah Taladwaja sejak dulu kala. Seperti juga Patunjungan, akibat perang belum kembali ke asrama. Terlintas tempat tersebut, ke timur mengikut hutan sepanjang tepi lautan. Berhenti di Palumbon berburu sebentar, berangkat setelah surya larut. Menyeberangi sungai Rabutlawang yang kebetulan airnya sedang surut. Menuruni lurah Balater menuju pantai lautan lalu bermalam lagi. Pada waktu fajar menyingsing, menuju Kunir Basini, di Sadeng bermalam.

Malam berganti malam, Sri Paduka pesiar menikmati alam Sarampuan. Sepeninggal-nya beliau menjelang kota Bacok bersenang-senang di pantai. Heran memandang karang tersiram riak gelombang berpancar seperti hujan. Tapi sang rakawi tidak ikut berkunjung di Bacok, pergi menyidat jalan. Dari Sadeng ke utara menjelang Balung, lerus menuju Tumbu dan Habet. Galagah, Tampaling, beristirahat di Renes seraya menanti Sri Paduka. Segera berjumpa lagi dalam perjalanan ke Jayakreta-Wanagriya. Melalui Doni Bontong. Puruhan, Bacek, Pakisaji, Padangan terus ke Secang. Terlintas Jati Gumelar, Silabango. Ke utara ke Dewa Rame dan Dukun. Lalu berangkat lagi ke Pakembangan. Di situ bermalam, segera berangkat. Sampailah beliau ke ujung lurah Daya. Yang segera dituruni sampai jurang. Dari pantai ke utara sepanjang jalan. Sangat sempit sukar amat dijalani. Lumutnya licin akibat kena hujan. Banyak kereta rusak sebab berlanggar.

Terlalu lancar lari kereta melintas Palayangan. Dan Bangkong dua desa tanpa cerita terus menuju Sarana, mereka yang merasa lelah ingin berehat. Lainnya bergegas berebucalan menuju Surabasa. Terpalang matahari terbenam berhenti di padang lalang. Senja pun turun, sapi lelah dilepas dari pasangan. Perjalanan membelok ke utara melintas Turayan. Beramai-ramai lekas-lekas ingin mencapai Patukangan. Panjang lamun dikisahkan kelakuan para mentri dan abdi. Beramai-ramai Sri Paduka telah sampai di desa Patukangan. Di tepi laut lebar tenang rata terbentang di barat Talakrep Sebelah utara pakuwuan pesanggrahan Sri Baginda. Semua Mahamantri Agung mancanagara hadir di pakuwuan. Juga jaksa Pasungguhan Sang Wangsadiraja ikut menghadap. Para Upapati yang tanpa cela, para pembesar agama. Panji Siwa dan Panji Buda faham hukum dan putus sastera. Sang adipati Suradikara memimpin upacara sambutan.

Diikuti segenap penduduk daerah wilayah Patukangan. Menyampaikan persembahan, girang bergilir dianugerahi kain Girang rakyat girang raja, pakuwuan berlimpah kegirangan. Untuk pemandangan ada rumah dari ujung memanjang ke lautan. Aneka bentuknya, rakit halamannya, dari jauh bagai pulau. Jalannya jembatan goyah kelihatan bergoyang ditempuh ombak. Itulah buatan sang arya bagai persiapan menyambut raja. Untuk mengurangi sumuk akibat teriknya matahari Sri Paduka mendekati permaisuri seperti dewa-dewi. Para putri laksana apsari turun dari kahyangan. Hilangnya keganjilan berganti pandang penuh heran cengang. Berbagai-bagai permainan diadakan demi kesukaan. Berbuat segala apa yang membuat gembira penduduk. Menari topeng. bergumul, bergulat, membuat orang kagum. Sungguh beliau dewa menjelma sedang mengedari dunia. Selama kunjungan di desa Patukangan Para Mahamantri Agung dari Bali dan Madura.

Dari Balumbung, kepercayaan Sri Paduka Mahamantri Agung seluruh Jawa Timur berkumpul. Persembahan bulu bekti bertumpah-limpah. Babi, gudel, kerbau, sapi, ayam dan anjing. Bahan kain yang diterima bertumpuk timbun. Para penonton tercengang-cengang memandang. Tersebut keesokan hari pagi-pagi. Sri Paduka keluar di tengah-tengah rakyat. Diiringi para kawi serta pujangga. Menabur harta membuat gembira rakyat. Hanya pujangga yang menyamar Empu Prapanca sedih tanpa upama Berkabung kehilangan kawan kawi-Buda Panji Kertayasa. Teman bersuka-ria, ternan karib dalam upacara gama. Beliau dipanggil pulang, sedang mulai menggubah arya megah. Kusangka tetap sehat, sanggup mengantar aku ke mana juga. Beliau tahu tempat-tempat mana yang layak pantas dilihat. Rupanya sang pujangga ingin mewariskan karya megah indah. Namun mangkatlah beliau, ketika aku tiba, tak terduga. Itulah lantarannya aku turut berangkat ke desa Keta. Melewati Tal Tunggal, Halalang panjang. Pacaran dan Bungatan Sampai Toya Rungun, Walanding, terus Terapas, lalu beralam. Paginya berangkat ke Lemah Abang, segera tiba di Keta.

Tersebut perjalanan Sri Baginda ke arah barat. Segera sampai Keta dan tinggal di sana lima hari. Girang beliau melihat lautan, memandang balai kambang. Tidak lupa menghirup kesenangan lain sehingga puas. Atas perintah sang arya semua Mahamantri Agung menghadap. Wiraprana bagai kepala upapati Siwa-Buda. Mengalir rakyat yang datang sukarela tanpa diundang. Membawa bahan santapan, girang menerima balasan. Keta telah ditinggalkan. Jumlah pengiring malah bertambah. Melintasi Banyu Hening, perjalanan sampai Sampora. Terus ke Daleman menuju Wawaru, Gebang, Krebilan. Sampai di Kalayu Sri Paduka berhenti ingin menyekar. Kalayu adalah nama desa perdikan kasogatan. Tempat candi pasareyan sanak kadang Sri Paduka Prabu.

Penyekaran di pasareyan dilakukan dengan sangat hormat. “Memegat sigi” nama upacara penyekaran itu. Upacara berlangsung menepati segenap aturan. Mulai dengan jamuan makan meriah tanpa upama. Para patih mengarak Sri Paduka menuju paseban. Genderang dan kendang bergetar mengikuti gerak tandak. Habis penyekaran raja menghirup segala kesukaan. Mengunjungi desa-desa disekitarnya genap lengkap. Beberapa malam lamanya berlumba dalam kesukaan. Memeluk wanita cantik dan meriba gadis remaja. Kalayu ditinggalkan, perjalanan menuju Kutugan. Melalui Kebon Agung, sampai Kambangrawi bermalam. Tanah anugerah Sri Nata kepada Tumenggung Nala. Candinya Buda menjulang tinggi, sangat elok bentuknya. Perjamuan Tumenggung Empu Nala jauh dari cela. Tidak diuraikan betapa lahap Sri Baginda bersantap. Paginya berangkat lagi ke Halses, Berurang, Patunjungan. Terus langsung melintasi Patentanan, Tarub dan Lesan.
Segera Sri Paduka sampai di Pajarakan, di sana bermalam empat hari. Di tanah lapang sebelah selatan candi Buda beliau memasang tenda. Dipimpin Arya Sujanotama para mantri dan pendeta datang menghadap. Menghaturkan pacitan dan santapan, girang menerima anugerah uang. Berangkat dari situ Sri Paduka menuju asrama di rimba Sagara. Mendaki bukit-bukit ke arah selatan dan melintasi terusan Buluh. Melalui wilayah Gede, sebentar lagi sampai di asrama Sagara. Letaknya gaib ajaib di tengah-tengah hutan membangkitkan rasa kagum rindu. Sang pujangga Empu Prapanca yang memang senang bermenung tidak selalu menghadap. Girang melancong ke taman melepaskan lelah melupakan segala duka. Rela melalaikan paseban mengabaikan tata tertib para pendeta. Memburu nafsu menjelajah rumah berbanjar-banjar dalam deretan berjajar. Tiba di taman bertingkat, di tepi pesanggrahan tempat bunga tumbuh lebat.

Nāgarakṛtâgama (Terjemahan) Part 4

Suka cita Empu Prapanca membaca cacahan (pahatan) dengan slokanya di dalam cinta. Di atas tiap atap terpahat ucapan seloka yang disertai nama Pancaksara pada penghabisan tempat terpahat samar-samar, menggirangkan. Pemandiannya penuh lukisan dongengan berpagar batu gosok tinggi. Berhamburan bunga nagakusuma di halaman yang dilingkungi selokan Andung, karawira, kayu mas, menur serta kayu puring dan lain-lainnya. Kelapa gading kuning rendah menguntai di sudut mengharu rindu pandangan. Tiada sampailah kata meraih keindahan asrama yang gaib dan ajaib. Beratapkan hijuk, dari dalam dan luar berkesan kerasnya tata tertib. Semua para pertapa, wanita dan priya, tua muda nampaknya bijak. Luput dari cela dan klesa, seolah-olah Siwapada di atas dunia.

Habis berkeliling asrama, Sri Paduka lalu dijamu. Para pendeta pertapa yang ucapannya sedap resap. Segala santapan yang tersedia dalam pertapan. Sri Paduka membalas harta. membuat mereka gembira. Dalam pertukaran kata tentang arti kependetaan. Mereka mencurahkan isi hati, tiada tertahan. Akhirnya cengkerma ke taman penuh dengan kesukaan Kegirang-girangan para pendeta tercengang memandang. Habis kesukaan memberi isyarat akan berangkat. Pandang sayang yang ditinggal mengikuti langkah yang pergi. Bahkan yang masih remaja putri sengaja merenung. Batinnya : dewa asmara turun untuk datang menggoda. Sri Paduka berangkat, asrama tinggal berkabung. Bambu menutup mata sedih melepas selubung. Sirih menangis merintih, ayam raga menjerit. Tiung mengeluh sedih, menitikkan air matanya. Kereta lari cepat, karena jalan menurun. Melintasi rumah dan sawah di tepi jalan. Segera sampai Arya, menginap satu malam. Paginya ke utara menuju desa Ganding. Para mentri mancanegara dikepalai Singadikara, serta pendeta Siwa-Buda.

Membawa santapan sedap dengan upacara. Gembira dibalas Sri Paduka dengan mas dan kain. Agak lama berhenti seraya istirahat. Mengunjungi para penduduk segenap desa. Kemudian menuju Sungai Gawe, Sumanding, Borang, Banger, Baremi lalu lurus ke barat. Sampai Pasuruan menyimpang jalan ke selatan menuju Kepanjangan. Menganut jalan raya kereta lari beriring-iring ke Andoh Wawang ke Kedung Peluk dan ke Hambal, desa penghabisan dalam ingatan. Segera Sri Paduka menuju kota Singasari bermalam di balai kota. Empu Prapanca tinggal di sebelah barat Pasuruan. Ingin terus melancong menuju asrama. Indarbaru yang letaknya di daerah desa. Hujung Berkunjung di rumah pengawasnya, menanyakan perkara tanah asrama. Lempengan Serat Kekancingan pengukuh diperlihatkan, jelas setelah dibaca. Isi Serat Kekancingan : tanah datar serta lembah dan gunungnya milik wihara. Begitupula sebagian Markaman, ladang Balunghura, sawah Hujung Isi Serat Kekancingan membujuk sang pujangga untuk tinggal jauh dari pura. Bila telah habis kerja di pura, ingin ia menyingkir ke Indarbaru. Sebabnya terburu-buru berangkat setelah dijamu bapa asrama karena ingat akan giliran menghadap di balai Singasari. Habis menyekar di candi makam, Sri Paduka mengumbar nafsu kesukaan. Menghirup sari pemandangan di Kedung Biru, Kasurangganan dan Bureng.

Pada subakala Sri Paduka berangkat ke selatan menuju Kagenengan. Akan berbakti kepada pasareyan batara bersama segala pengiringnya Harta. perlengkapan. makanan. dan bunga mengikuti jalannya kendaraan. Didahului kibaran bendera,sdisambut sorak-sorai dari penonton. Habis penyekaran, Baginda keluar dikerumuni segenap rakyat. Pendeta Siwa-Buda dan para bangsawan berderet leret di sisi beliau. Tidak diceritakan betapa rahap Sri Paduka bersantap sehingga puas. Segenap rakyat girang menerima anugerah bahan pakaian yang indah. Tersebut keindahan candi makam, bentuknya tiada bertara.

Pintu masuk terlalu lebar lagi tinggi, bersabuk dari luar. Di dalam terbentang halaman dengan rumah berderet di tepinya. Ditanami aneka ragam bunga, tanjung, nagasari ajaib. Menara lampai menjulang tinggi di tengah-tengah, terlalu indah. Seperti gunung Meru dengan arca Batara Siwa di dalamnya. Karena Girinata putra disembah bagai dewa batara. Datu leluhur Sri Naranata yang disembah di seluruh dunia. Sebelah selatan candi pasareyan ada candi sunyi terbengkalai. Tembok serta pintunya yang masih berdiri, berciri kasogatan lantai di dalam. Hilang kakinya bagian barat, tinggal yang timur. Sanggar dan pemujaan yang utuh, bertembok tinggi dari batu merah. Di sebelah utara, tanah bekas kaki rumah sudahlah rata. Terpencar tanamannya nagapuspa serta salaga di halaman. Di luar gapura pabaktan luhur, tapi telah longsor tanahnya. Halamannya luas tertutup rumput, jalannya penuh dengan lumut laksana wanita sakit merana lukisannya lesu-pucat. Berhamburan daun cemara yang ditempuh angin, kusut bergelung. Kelapa gading melulur tapasnya, pinang letih lusuh merayu.

Buluh gading melepas kainnya, layu merana tak ada hentinya. Sedih mata yang memandang, tak berdaya untuk menyembuhkannya. Kecuali menanti Hayam Wuruk sumber hidup segala makhluk. Beliau mashur bagai raja utama, bijak memperbaiki jagad. Pengasih bagi yang menderita sedih, sungguh titisan batara. Tersebut lagi, paginya Sri Paduka berkunjung ke candi Kidal. Sesudah menyembah batara, larut hari berangkat ke Jajago. Habis menghadap arca Jina, beliau berangkat ke penginapan. Paginya menuju Singasari, belum lelah telah sampai Bureng. Keindahan Bureng : telaga bergumpal airnya jernih. Kebiru-biruan, di tengahnya candi karang bermekala. Tepinya rumah berderet, penuh pelbagai ragam bunga. Tujuan para pelancong penyerap sari kesenangan. Terlewati keindahannya, berganti cerita narpati. Setelah reda terik matahari, melintas tegal tinggi.

Rumputnya tebal rata, hijau mengkilat, indah terpandang. Luas terlihat laksana lautan kecil berombak jurang. Seraya berkeliling kereta lari tergesa-gesa. Menuju Singasari, segera masuk ke pesanggrahan. Sang pujangga singgah di rumah pendeta Buda, sarjana. Pengawas candi dan silsilah raja, pantas dikunjungi. Telah lanjut umurnya, jauh melintasi seribu bulan. Setia, sopan, darah luhur, keluarga raja dan mashur. Meski sempurna dalam karya, jauh dari tingkah tekebur. Terpuji pekerjaannya, pantas ditiru keinsafannya. Tamu diterima dengan girang dan ditegur : “Wahai orang bahagia, pujangga besar pengiring raja, pelindung dan pengasih keluarga yang mengharap kasih. Jamuan apa yang layak bagi paduka dan tersedia?” Maksud kedatangannya: ingin tahu sejarah leluhur para raja yang dicandikan, masih selalu dihadap. Ceriterakanlah mulai dengan Batara Kagenengan. Ceriterakan sejarahnya jadi putra Girinata.

Paduka Empuku menjawab : “Rakawi maksud paduka sungguh merayu hati. Sungguh paduka pujangga lepas budi. Tak putus menambah ilmu, mahkota hidup. Izinkan saya akan segera mulai. Cita disucikan dengan air sendang tujuh”.

Terpuji Siwa! Terpuji Girinata! Semoga terhindar aral, waktu bertutur. Semoga rakawi bersifat pengampun. Di antara kata mungkin terselib salah. Harap percaya kepada orang tua. Kurang atau lebih janganlah dicela. Pada tahun 1104 Saka ada raja perwira yuda Putra Girinata, konon kabarnya lahir di dunia tanpa ibu. Semua orang tunduk, sujud menyembah kaki bagai tanda bakti. Sri Ranggah Rajasa nama beliau, penggempur musuh pahlawan bijak. Daerah luas sebelah timur gunung Kawi terkenal subur makmur. Di situlah tempat putra Sang Girinata menunaikan darmanya. Menggirangkan budiman, menyirnakan penjahat, meneguhkan negara, ibukota negara bernama Kotaraja, penduduknya sangat terganggu. Tahun 1144 Saka, beliau melawan raja Kediri Sang Adiperwira Kretajaya, putus sastra serta tatwopadesa. Kalah, ketakutan, melarikan diri ke dalam biara terpencil. Semua pengawal dan perwira tentara yang tinggal, mati terbunuh. Setelah kalah Narpati Kediri, Jawa di dalam ketakutan. Semua raja datang menyembah membawa tanda bakti hasil tanah. Bersatu Jenggala Kediri di bawah kuasa satu raja sakti. Cikal bakal para raja agung yang akan memerintah pulau Jawa. Makin bertambah besar kuasa dan megah putra sang Girinata. Terjamin keselatamatan pulau Jawa selama menyembah kakinya. Tahun 1149 Saka beliau kembali ke Siwapada. Dicandikan di Kagenengan bagai Siwa, di Usana bagai Buda.

Batara Anusapati putra Sri Paduka, berganti dalam kekuasaan. Selama pemerintahannya. tanah Jawa kokoh sentosa, bersembah bakti. Tahun 1170 Saka beliau pulang ke Siwaloka. Cahaya beliau diujudkan arca Siwa gemilang di candi pasareyan Kidal. Batara Wisnu Wardana, putra Sri Paduka, berganti dalam kekuasaan. Beserta Narasinga bagai Madawa dengan Indra memerintah negara Beliau memusnahkan perusuh Linggapati serta segenap pengikutnya. Takut semua musuh kepada beliau sungguh titisan Siwa di bumi. Tahun 1176 Saka, Batara Wisnu menobatkan putranya. Segenap rakyat Kediri Jenggala berduyun-duyun ke pura mangastubagia. Prabu Kerta Negara nama gelarannya, tetap demikian seterusnya. Daerah Kotaraja bertambah makmur, berganti nama praja Singasari. Tahun 1192, Raja Wisnu berpulang. Dicandikan di Waleri berlambang arca Siwa, di Jajago arca Buda. Sementara itu Batara Nara Singa Murti pun pulang ke Surapada. Dicandikan di Wengker, di Kumeper diarcakan bagai Siwa mahadewa. Tersebut Sri Paduka Kertanagara membinasakan perusuh, penjahat. Bernama Cayaraja, gugur pada tahun Saka 1192. Tahun 1197 Saka, Sri Paduka menyuruh tundukkan Melayu. Berharap Melayu takut kedewaan beliau tunduk begitu sahaja.

Nāgarakṛtâgama (Terjemahan) Part 5

Tahun 1202 Saka, Sri Paduka Prabu memberantas penjahat Mahisa Rangga, karena jahat tingkahnya dibenci seluruh negara. Tahun 1206 Saka, mengirim utusan menghancurkan Bali. Setelah kalah rajanya menghadap Sri Paduka sebagai orang tawanan. Demikianlah dari empat jurusan orang lari berlindung di bawah Sri Paduka. Seluruh Pahang, segenap Melayu tunduk menekur di hadapan beliau. Seluruh Gurun, segenap Bakulapura lari mencari perlindungan. Sunda Madura tak perlu dikatakan, sebab sudah terang setanah Jawa. Jauh dari tingkah alpa dan congkak, Sri Paduka waspada, tawakal dan bijak. Faham akan segala seluk beluk pemerintahan sejak zaman Kali. Karenanya tawakal dalam agama dan tapa untuk teguhnya ajaran Buda. Menganut jejak para leluhur demi keselamatan seluruh praja.

Menurut kabar sastra raja Pandawa memerintah sejak zaman Dwapara. Tahun 1209 Saka, beliau pulang ke Budaloka. Sepeninggalnya datang zaman Kali, dunia murka, timbul huru hara. Hanya batara raja yang faham dalam nam guna, dapat menjaga jagad. Itulah sebabnya Sri Paduka teguh bakti menyembah kaki Sakyamuni. Teguh tawakal memegang Pancasila, laku utama, upacara suci Gelaran Jina beliau yang sangat mashur ialah Sri Jnanabadreswara. Putus dalam filsafat, ilmu bahasa dan lain pengetahuan agama. Berlumba-lumba beliau menghirup sari segala ilmu kebatinan. Pertama-tama tantra Subuti diselami, intinya masuk ke hati.

Melakukan puja, yoga, samadi demi keselamatan seluruh praja. Menghindarkan tenung, mengindahkan anugerah kepada rakyat murba. Di antara para raja yang lampau tidak ada yang setara beliau. Faham akan nam guna, sastra, tatwopadesa, pengetahuan agama Adil, teguh dalam Jinabrata dan tawakal kepada laku utama. Itulah sebabnya beliau turun-temurun menjadi raja pelindung. Tahun 1214 Saka, Sri Paduka pulang ke Jinalaya. Berkat pengetahuan beliau tentang upacara, ajaran agama. Beliau diberi gelaran : Yang Mulia bersemayam di alam Siwa-Buda. Di pasareyan beliau bertegak arca Siwa-Buda terlampau indah permai. Di Sagala ditegakkan pula arca Jina sangat bagus dan berkesan. Serta arca Ardanareswari bertunggal dengan arca Sri Bajradewi. Teman kerja dan tapa demi keselamatan dan kesuburan negara Hyang Wairocana-Locana bagai lambangnya pada arca tunggal, terkenal.

Tatkala Sri Paduka Kertanagara pulang ke Budabuana. Merata takut, duka, huru hara, laksana zaman Kali kembali. Raja bawahan bernama Jayakatwang, berwatak terlalu jahat berkhianat, karena ingin berkuasa di wilayah Kediri. Tahun 1144 Saka, itulah sirnanya raja Kertajaya atas perintah Siwaputra Jayasaba berganti jadi raja. Tahun Saka 1180, Sastrajaya raja Kediri. Tahun 1193, Jayakatwang raja terakhir. Semua raja berbakti kepada cucu putra Girinata. Segenap pulau tunduk kepada kuasa Prabu Kerta Negara. Tetapi raja Kediri Jayakatwang membuta dan mendurhaka. Ternyata damai tak baka akibat bahaya anak piara Kali. Berkat keulungan sastra dan keuletannya jadi raja sebentar. Lalu ditundukkan putra Sri Paduka, ketenterarnan kembali. Sang menantu Raden Wijaya, itu gelarnya yang terkenal di dunia Bersekutu dengan bangsa Tartar, menyerang melebur Jayakatwang.

Sepeninggal Jayakatwang jagad gilang cemerlang kembali. Tahun 1216 Saka, Raden Wijaya menjadi raja. Disembah di Majapahit, kesayangan rakyat, pelebur musuh. Bergelar Sri Baginda Kerta Rajasa Jaya Wardana. Selama Kerta Rajasa Jaya Wardana duduk di takhta, seluruh tanah Jawa bersatu padu, tunduk menengadah. Girang memandang pasangan Sri Paduka empat jumlahnya. Putri Kertanagara cantik-cantik bagai bidadari. Sang Parameswari Tri Buwana yang sulung, luput dari cela. Lalu parameswari Mahadewi, rupawan tidak bertara Prajnya Paramita Jayendra Dewi, cantik manis menawan hati. Gayatri, yang bungsu, paling terkasih digelari Rajapatni. Pernikahan beliau dalam kekeluargaan tingkat tiga. Karena Batara Wisnu dengan Batara Nara Singa Murti. Akrab tingkat pertama, Narasinga menurunkan Dyah Lembu Tal Sang perwira yuda, dicandikan di Mireng dengan arca Buda. Dyah Lembu Tal itulah bapa Sri Baginda. Dalam hidup atut runtut sepakat sehati. Setitah raja diturut, menggirangkan pandang. Tingkah laku mereka semua meresapkan. Tersebut tahun Saka 1217, Sri Paduka menobatkan putranya di Kediri. Perwira, bijak, pandai, putra Indreswari. Bergelar Sri Paduka putra Jayanagara. Tahun Saka 1231, Sang Prabu mangkat, ditanam di dalam pura Antahpura, begitu nama pasareyan beliau. Dan di pasareyan Simping ditegakkan arca Siwa.

Beliau meninggalkan Jayanagara sebagai raja Wilwatikta. Dan dua orang putri keturunan Rajapatni, terlalu cantik. Bagai dewi Ratih kembar, mengalahkan rupa semua bidadari. Yang sulung jadi rani di Jiwana, yang bungsu jadi rani Daha. Tersebut pada tahun Saka 1238, bulan Madu Sri Paduka Jayanagara berangkat ke Lumajang menyirnakan musuh. Kotanya Pajarakan dirusak, Nambi sekeluarga dibinasakan. Giris miris segenap jagad melihat keperwiraan Sri Paduka. Tahun Saka 1250, beliau berpulang. Segera dimakamkan di dalam pura berlambang arca Wisnuparama. Di Sila Petak dan Bubat ditegakkan arca Wisnu terlalu indah. Di Sukalila terpahat arca Buda sebagai jelmaan Amogasidi.

Tahun Saka 1256, Rani Jiwana Wijaya Tungga Dewi bergilir mendaki takhta Wilwatikta. Didampingi raja putra Singasari atas perintah ibunda Rajapatni. Sumber bahagia dan pangkal kuasa. Beliau jadi pengemban dan pengawas raja muda, Sri Paduka Wilwatikta. Tahun Saka 1253 sirna musuh di Sadeng, Keta diserang. Selama bertakhta, semua terserah kepada Mahamantri agung bijak, Mada namanya. Tahun Saka 1265, raja Bali yang alpa dan rendah budi diperangi, gugur bersama balanya. Menjauh segala yang jahat, tenteram”.

Begitu ujar Dang Acarya Ratnamsah. Sungguh dan mengharukan ujar Sang Kaki. Jelas keunggulan Sri Paduka di dunia. Dewa asalnya, titisan Girinata. Barang siapa mendengar kisah raja. Tak puas hatinya, bertambah baktinya. Pasti takut melakukan tindak jahat. Menjauhkan diri dari tindak durhaka.

Paduka Empu minta maaf berkata : “Hingga sekian kataku, sang rakawi. Semoga bertambah pengetahuanmu. Bagai buahnya, gubahlah puja sastra”.

Habis jamuan rakawi dengan sopan. Minta diri kembali ke Singasari. Hari surut sampai pesanggrahan lagi. Paginya berangkat menghadap Sri Paduka. Tersebut Sri Paduka Prabu berangkat berburu. Lengkap dengan senjata, kuda dan kereta. Dengan bala ke hutan Alaspati, rimba belantara rungkut rimbun penuh gelagah rumput rampak. Bala bulat beredar membuat lingkaran. Segera siap kereta berderet rapat. Hutan terkepung, terperanjat kera menjerit burung ribut beterbangan berebut dulu. Bergabung sorak orang berseru den membakar. Gemuruh bagaikan deru lautan mendebur. Api tinggi menyala menjilat udara. Seperti waktu hutan Alaspati terbakar. Lihat rusa-rusa lari lupa daratan. Bingung berebut dahulu dalam rombongan. Takut miris menyebar, ingin lekas lari. Malah manengah berkumpul tumpuk timbun. Banyaknya bagai banteng di dalam Gobajra Penuh sesak, bagai lembu di Wresabapura Celeng, banteng, rusa, kerbau, kelinci. Biawak, kucing, kera, badak dan lainnya. Tertangkap segala binatang dalam hutan. Tak ada yang menentang, semua bersatu. Srigala gagah, yang bersikap tegak-teguh. Berunding dengan singa sebagai ketua.

Izinkanlah saya bertanya kepada raja satwa. Sekarang raja merayah hutan, apa yang diperbuat? Menanti mati sambil berdiri ataukah kita lari. Atau tak gentar serentak melawan, jikalau diserang? Seolah-olah demikian kata srigala dalam rapat. Kijang menjawab : “Hemat patik tidak ada jalan lain kecuali lari. Lari mencari keselamatan diri sedapat mungkin”. Kaswari, rusa dan kelinci setuju. Banteng berkata : “Amboi! Celaka kijang, sungguh binatang hina lemah. Bukanlah sifat perwira lari, atau menanti mati. Melawan dengan harapan menang, itulah kewajiban.” Kerbau, lembu serta harimau setuju dengan pendapat ini. Jawab singa : “Usulmu berdua memang pantas diturut, Bung. Tapi harap dibedakan, yang dihadapi baik atau buruk. Jika penjahat, terang kita lari atau kita lawan. Karena sia-sia belaka, jika mati terbunuh olehnya. Jika kita menghadapi tripaksa, resi Siwa-Buda. Seyogyanya kita ikuti saja jejak sang pendeta. Jika menghadapi raja berburu, tunggu mati saja. Tak usah engkau merasa enggan menyerahkan hidupmu. Karena raja berkuasa mengakhiri hidup makhluk. Sebagai titisan Batara Siwa berupa narpati. Hilang segala dosanya makhluk yang dibunuh beliau. Lebih utama dari pada terjun ke dalam telaga. Siapa di antara sesama akan jadi musuhku? Kepada tripaksa aku takut, lebih utama menjauh. Niatku, jika berjumpa raja, akan menyerahkan hidup. Mati olehnya, tak akan lahir lagi bagai binatang.

Bagaikan katanya: “Marilah berkumpul!” Kemudian serentak maju berdesak. Prajurit darat yang terlanjur langkahnya. Tertahan tanduk satwa, lari kembali. Tersebutlah prajurit berkuda. Bertemu celeng sedang berdesuk kumpul. Kasihan! Beberapa mati terbunuh. Dengan anaknya dirayah tak berdaya. Lihatlah celeng jalang maju menerjang. Berempat, berlima, gemuk, tinggi, marah. Buas membekos-bekos, matanya merah. Liar dahsyat, saingnya seruncing golok. Tersebut pemburu kijang rusa riuh seru-menyeru.

Nāgarakṛtâgama (Terjemahan) Part 6

Ada satu yang tertusuk tanduk, lelah lambat jalannya. Karena luka kakinya, darah deras meluap-luap. Lainnya mati terinjak-injak, menggelimpang kesakitan. Bala kembali berburu, berlengkap tombak serta lembing. Berserak kijang rusa di samping bangkai bertumpuk timbun. Banteng serta binatang galak lainnya bergerak menyerang. Terperanjat bala raja bercicir lari tunggang langgang. Ada yang lari berlindung di jurang, semak, kayu rimbun. Ada yang memanjat pohon, ramai mereka berebut puncak. Kasihanlah yang memanjat pohon tergelincir ke bawah Betisnya segera diseruduk dengan tanduk, pingsanlah! Segera kawan-kawan datang menolong dengan kereta. Menombak, melembing, menikam, melanting, menjejak-jejak. Karenanya badak mundur, meluncur berdebak gemuruh. Lari terburu, terkejar, yang terbunuh bertumpuk timbun. Ada pendeta Siwa-Buda yang turut menombak, mengejar. Disengau harimau, lari diburu binatang mengancam. Lupa akan segala darma, lupa akan tata sila. Turut melakukan kejahatan, melupakan darmanya.

Tersebut Sri Paduka telah mengendarai kereta kencana. Tinggi lagi indah ditarik lembu yang tidak takut bahaya, menuju hutan belantara, mengejar buruan ketakutan. Yang menjauhkan diri lari bercerai-berai meninggalkan bangkai. Celeng. kaswari, rusa dan kelinci tinggal dalam ketakutan. Sri Paduka berkuda mengejar yang riuh lari bercerai-berai. Mahamantri Agung, tanda dan pujangga di punggung kuda turut memburu binatang jatuh terbunuh tertombak, terpotong. tertusuk, tertikam. Tanahnya luas lagi rata, hutannya rungkut di bawah terang. Itulah sebabnya kijang dengan mudah dapat diburu kuda. Puaslah hati Sri Paduka sambil bersantap dihadap pendeta. Bercerita tentang caranya berburu, menimbulkan gelak tawa. Terlangkahi betapa narpati sambil berburu menyerap sari keindahan gunung dan hutan, kadang-kadang kepayahan kembali ke rumah perkemahan.

Membawa wanita seperti cengkeraman, di hutan bagai menggempur, negara tahu kejahatan satwa, beliau tak berdosa terhadap darma ahimsa. Tersebut beliau bersiap akan pulang, rindu kepada keindahan pura. Tatkala subakala berangkat menuju Banyu Hanget, Banir dan Talijungan. Bermalam di Wedwawedan, siangnya menuju Kuwarahan, Celong dan Dadamar Garuntang, Pagar Telaga, Pahanjangan, sampai di situ perjalanan beliau. Siangnya perjalanan melalui Tambak, Rabut, Wayuha terus ke Balanak menuju Pandakan, Banaragi, sampai Pandamayan beliau lalu bermalam Kembal! ke selatan, ke barat, menuju Jejawar di kaki gunung berapi. Disambut penoton bersorak gembira, menyekar sebentar di candi makam. Adanya candi pasareyan tersebut sudah sejak zaman dahulu. Didirikan oleh Sri Kertanagara, moyang Sri Paduka Prabu. Di situ hanya jenazah beliau sahaja yang dimakamkan. Karena beliau dulu memeluk dua agama Siwa-Buda. Bentuk candi berkaki Siwa berpuncak Buda, sangat tinggi. Di dalamnya terdapat arca Siwa, indah tak dapat dinilai. Dan arca Maha Aksobya bermahkota tinggi tidak bertara. Namun telah hilang, memang sudah layak, tempatnya: di Nirwana.

Konon kabarnya tepat ketika arca Hyang Aksobya hilang, ada pada Sri Paduka guru besar, mashur. Pada Paduka putus tapa, sopan suci penganut pendeta Sakyamuni Telah terbukti bagai mahapendeta terpundi sasantri. Senang berziarah ke tempat suci, bermalam dalam candi. Hormat mendekati Hyang arca suci, khidmat berbakti sembah. Menimbul-kan iri di dalam hati pengawas candi suci. Ditanya mengapa berbakti kepada arca dewa Siwa. Pada Paduka menjelaskan sejarah candi pasareyan suci. Tentang adanya arca Aksobya indah, dahulu di atas. Sepulangnya kembali lagi ke candi menyampaikan bakti. Kecewa! tercengang memandang arca Maha Aksobya hilang. Tahun Saka 1253 itu hilangnya arca. Waktu hilangnya halilintar menyambar candi ke dalam.

Benarlah kabuan pendeta besar bebas dari prasangka. Bagaimana membangun kembali candi tua terbengkalai?. Tiada ternilai indahnya, sungguh seperti surga turun. Gapura luar, mekala serta bangunannya serba permai. Hiasan di dalamnya naga puspa yang sedang berbunga. Di sisinya lukisan putri istana berseri-seri. Sementara Sri Paduka girang cengkerma menyerap pemandangan. Pakis berserak sebar di tengah tebat bagai bulu dada. Ke timur arahnya di bawah terik matahari Sri Paduka. Meninggalkan candi Pekalongan girang ikut jurang curam. Tersebut dari Jajawa Sri Paduka berangkat ke desa padameyan. Berhenti di Cunggrang, mencahari pemandangan, masuk hutan rindang. Ke arah asrama para pertapa di lereng kaki gunung menghadap jurang. Luang jurang ternganga-nganga ingin menelan orang yang memandang.

Habis menyerap pemandangan, masih pagi kereta telah siap. Ke barat arahnya menuju gunung melalui jalannya dahulu. Tiba di penginapan Japan, barisan tentara datang menjemput yang tinggal di pura iri kepada yang gembira pergi menghadap. Pukul tiga itulah waktu Sri Paduka bersantap bersama-sama. Paling muka duduk Sri Paduka lalu dua paman berturut tingkat raja Matahun dan Paguhan bersama permaisuri agak jauhan. Di sisi Sri Paduka, terlangkahi berapa lamanya bersantap. Paginya pasukan kereta Sri Paduka berangkat lagi. Sang pujangga menyidat jalan ke Rabut, Tugu, Pengiring. Singgah di Pahyangan, menemui kelompok sanak kadang. Dijamu sekadarnya, karena kunjungannya mendadak. Banasara dan Sangkan Adoh tesah lama dilalui. Pukul dua Sri Paduka telah sampai di perbatasan kota Sepanajng jalan berdesuk-desuk, gajah, kuda, pedati. Kerbau, banteng dan prajurit darat sibuk berebut jalan. Teratur rapi mereka berarak di dalam deretan. Narpati Pajang, permaisuri dan pengiring paling muka. Di belakangnya tidak jauh, berikut Narpati Lasom.

Terlampau indah keretanya, menyilaukan yang memandang. Rani Daha, rani Wengker semuanya urut belakang. Disusul rani Jiwana bersama laki dan pengiring. Bagai penutup kereta Sri Paduka serombongan besar. Diiring beberapa ribu perwira dan para mentri. Tersebut orang yang rapat rampak menambak tepi jalan Berjejal ribut menanti kereta Sri Paduka berlintas. Tergopoh-gopoh wanita ke pintu berebut tempat. Malahan ada yang lari telanjang lepas sabuk kainnya. Yang jauh tempatnya, memanjat kekayu berebut tinggi. Duduk berdesak-desak di dahan, tak pandang tua muda. Bahkan ada juga yang memanjat batang kelapa kuning. Lupa malu dilihat orang, karena tepekur memandang. Gemuruh dengung gong menampung Sri Paduka Prabu datang. Terdiam duduk merunduk segenap orang di jalanan. Setelah raja lalu berarak pengiring di belakang. Gajah. kuda, keledai, kerbau berduyun beruntun-runtun.

Yang berjalan rampak berarak-arak. Barisan pikulan bejalan belakang. Lada, kesumba, kapas, buah kelapa. Buah pinang, asam dan wijen terpikul. Di belakangnya pemikul barang berat. Sengkeyegan lambat berbimbingan tangan. Kanan menuntun kirik dan kiri genjik. Dengan ayam itik di keranjang merunduk. Jenis barang terkumpul dalam pikulan. Buah kecubung, rebung, seludang, cempaluk. Nyiru, kerucut, tempayan, dulang, periuk. Gelaknya seperti hujan panah jatuh. Tersebut Sri Paduka telah masuk pura. Semua bubar ke rumah masing-masing. Ramai bercerita tentang hal yang lalu Membuat girang semua sanak kadang. Waktu lalu Sri Paduka tak lama di istana. Tahun Saka 1282, Badra pada. Beliau berangkat menuju Tirib dan Sempur. Nampak sangat banyak binatang di dalam hutan. Tahun Saka 1283 Waisaka, Sri Paduka Prabu berangkat menyekar ke Palah. Dan mengunjungi Jimbe untuk menghibur hati. Di Lawang Wentar, Blitar menenteramkan cita. Dari Blitar ke selatan jalannya mendaki.

Pohonnya jarang, layu lesu kekurangan air. Sampai Lodaya bermalam beberapa hari. Tertarik keindahan lautan, menyisir pantai. Meninggalkan Lodaya menuju desa Simping. Ingin memperbaiki candi pasareyan leluhur. Menaranya rusak, dilihat miring ke barat. Perlu ditegakkan kembali agak ke timur. Perbaikan disesuaikan dengan bunyi prasati, yang dibaca lagi. Diukur panjang lebarnya, di sebelah timur sudah ada tugu. Asrama Gurung-gurung diambil sebagai denah candi makam. Untuk gantinya diberikan Ginting, Wisnurare di Bajradara. Waktu pulang mengambil jalan Jukung, Inyanabadran terus ke timur. Berhenti di Bajralaksmi dan bermalam di candi Surabawana. Paginya berangkat lagi berhenti di Bekel, sore sampai pura Semua pengiring bersowang-sowang pulang ke rumah masing-masing. Tersebut paginya Sri naranata dihadap para mentri semua. Di muka para arya, lalu pepatih, duduk teratur di manguntur.

Patih amangkubumi Gajah Mada tampil ke muka sambil berkata : “Sri Paduka akan melakukan kewajiban yang tak boleh diabaikan. Atas Perintah sang rani Sri Tri Buwana Wijaya Tungga Dewi supaya pesta serada Sri Padukapatni dilangsungkan Sri Paduka. Di istana pada tahun Saka 1284 bulan Badrapada. Semua pembesar dan wreda Mahamantri Agung diharap memberi sumbangan.” Begitu kata sang patih dengan ramah, membuat gembira. Sri Paduka Sorenya datang para pendeta, para budiman, sarjana dan mentri. Yang dapat pinjaman tanah dengan Ranadiraja sebagai kepala Bersama-sama membicarakan biaya di hadapan Sri Paduka. Tersebut sebelum bulan Badrapada menjelang surutnya Srawana. Semua pelukis berlipat giat menghias “tempat singa” di setinggil Ada yang mengetam baki makanan, bokor-bokoran, membuat arca. Pandai emas dan perak turut sibuk bekerja membuat persiapan. Ketika saatnya tiba tempat telah teratur sangat rapi. Balai witana terhias indah di hadapan rumah-rumahan.

Nāgarakṛtâgama (Terjemahan) Part 7

Satu di antaranya berkaki batu karang bertiang merah. Indah dipandang semua menghadap ke arah takhta Sri Paduka. Barat, mandapa dihias janur rumbai, tempat duduk para raja. Utara, serambi dihias berlapis ke timur, tempat duduk. Para isteri, pembesar, Mahamantri Agung, pujangga. Serta pendeta Selatan, beberapa serambi berhias bergas untuk abdi. Demikian persiapan Sri Paduka memuja Buda Sakti. Semua pendeta Buda berdiri dalam lingkaran bagai saksi. Melakukan upacara, dipimpin oleh pendeta Stapaka. Tenang, sopan budiman faham tentang sastra tiga tantra. Umurnya melintasi seribu bulan, masih belajar tutur. Tubuhnya sudah rapuh, selama upacara harus dibantu. Empu dari Paruh selaku pembantu berjalan di lingkaran. Mudra, mantra dan japa dilakukan tepat menurut aturan. Tanggal dua belas nyawa dipanggil dari surga dengan doa. Disuruh kembali atas doa dan upacara yang sempurna. Malamnya memuja arca bunga bagai penampung jiwa mulia. Dipimpin Dang Acarya, mengheningkan cipta, mengucapkan puja.

Pagi purnamakala arca bunga dikeluarkan untuk upacara. Gemuruh disambut dengan dengung salung, tambur, terompet serta genderang. Didudukkan di atas singasana, besarnya setinggi orang berdiri berderet beruntun-runtun semua pendeta tua muda memuja. Berikut para raja, parameswari dan putra mendekati arca. Lalu para patih dipimpin Gajah Mada maju ke muka berdatang sembah. Para bupati pesisir dan pembesar daerah dari empat penjuru. Habis berbakti sembah, kembali mereka semua duduk rapi teratur. Sri Nata Paguhan paling dahulu menghaturkan sajian makanan sedap Bersusun timbun seperti pohon, dan sirih bertutup kain sutera Persembahan raja Matahun arca banteng putih seperti lembu. Nandini. Terus menerus memuntahkan harta dan makanan dari nganga mulutnya. raja Wengker mempersembahkan sajian berupa rumah dengan taman bertingkat Disertai penyebaran harta di lantal balai besar berhambur-hamburan.

Elok persembahan raja Tumapel berupa wanita cantik manis Dipertunjukkan selama upacara untuk mengharu-rindukan hati. Paling haibat persembahan Sri Paduka berupa gunung besar. Mandara Digerakkan oleh sejumlah dewa dan danawa dahsyat menggusarkan pandang Ikan lambora besar beriembak-lembak mengebaki kolam bujur lebar Bagaikan sedang mabuk diayun gelombang, di tengah-tengah lautan besar. Tiap hari persajian makanan yang dipersembahkan dibagi-bagi. Agar para wanita, Mahamantri Agung, pendeta dapat makanan sekenyangnya Tidak terlangkahi para kesatria, arya dan para abdi di pura. Tak putusnya makanan sedap nyaman diedarkan kepada bala tentara. Pada hari keenam pagi Sri Paduka bersiap mempersembahkan persajian. Pun para kesatria dan pembesar mempersembahkan rumah- rumahan yang terpikul.

Dua orang pembesar mempersembahkan perahu yang melukiskan kutipan kidung. Seperahu sungguh besarnya, diiringi gong dan bubar mengguntur menggembirakan. Esoknya patih mangkubumi Gajah Mada sore-sore menghadap sambi menghaturkan. Sajian wanita sedih merintih di bawah nagasari dibelit rajasa. Mahamantri Agung, arya, bupati, pembesar desa pun turut menghaturkan persajian. Berbagai ragamnya, berduyun-duyun ada yang berupa perahu, gunung, rumah, ikan. Sungguh-sungguh mengagumkan persembahan Sri Paduka Prabu pada hari yang ketujuh. Beliau menabur harta, membagi-bagi bahan pakaian dan hidangan, makanan. Luas merata kepada empat kasta, dan terutama kepada para pendeta. Hidangan jamuan kepada pembesar, abdi dan niaga mengalir bagai air. Gemeruduk dan gemuruh para penonton dari segenap arah, berdesak-sesak. Ribut berebut tempat melihat peristiwa di balai agung serta para luhur. Sri Nata menari di balai witana khusus untuk para putri dan para istri. Yang duduk rapat rapi berimpit ada yang ngelamun karena tercengang memandang.

Segala macam kesenangan yang menggembirakan hati rakyat diselenggarakan. Nyanyian, wayang, topeng silih berganti setiap hari dengan paduan suara. Tari perang prajurit yang dahsyat berpukul-pukulan, menimbulkan gelak-mengakak. Terutama derma kepada orang yang menderita membangkitkan gembira rakyat. Pesta serada yang diselenggarakan serba meriah dan khidmat. Pasti membuat gembira jiwa Sri Padukapatni yang sudah mangkat. Semoga beliau melimpahkan barkat kepada Sri Paduka Prabu Sehingga jaya terhadap musuh selama ada bulan dan surya. Paginya pendeta Buda datang menghormati, memuja dengan sloka. Arwah Prajnyaparamita yang sudah berpulang ke Budaloka. Segera arca bunga diturunkan kembali dengan upacara. Segala macam makanan dibagikan kepada segenap abdi. Lodang lega rasa Sri Paduka melihat perayaan langsung lancar. Karya yang masih menunggu, menyempurnakan candi di Kamal Pandak. Tanahnya telah disucikan tahun 1274. Dengan persajian dan puja kepada Brahma oleh Jnyanawidi.

Demikian sejarah Kamal menurut tutur yang dipercaya. Dan Sri Nata Panjalu di Daha, waktu bumi Jawa dibelah. Karena cinta Sinuwun Prabu Airlangga kepada dua putranya. Ada pendeta Budamajana putus dalam tantra dan yoga. Diam di tengah kuburan lemah Citra, jadi pelindung rakyat. Waktu ke Bali berjalan kaki, tenang menapak di air lautan. Hyang Empu Barada nama beliau, faham tentang tiga zaman. Girang beliau menyambut permintaan Airlangga membelah negara. Tapal batas negara ditandai air kendi mancur dari langit. Dari barat ke timur sampai laut, sebelah utara, selatan. Yang tidak jauh, bagaikan dipisahkan oleh samudera besar. Turun dari angkasa sang pendeta berhenti di pohon asam. Selesai tugas kendi suci ditaruhkan di dusun Palungan. Marah terhambat pohon asam tinggi yang puncaknya mengait jubah.

Mpu Barada terbang lagi, mengutuk asam agar jadi kerdil. Itulah tugu batas gaib, yang tidak akan mereka lalui. Itu pula sebabnya dibangun candi, memadu Jawa lagi. Semoga Sri Paduka serta rakyat tetap tegak, teguh, waspada. Berjaya dalam memimpin negara, yang sudah bersatu padu. Prajnya Paramita Puri itulah nama candi pasareyan yang dibangun. Arca Sri Padukapatni diberkahi oleh Sang pendeta Jnyanawidi. Telah lanjut usia, faham akan tantra, menghimpun ilmu agama, laksana titisan Empu Barada, menggembirakan hati Sri Paduka. Di Bayalangu akan dibangun pula candi pasareyan Sri Padukapatni. Pendeta Jnyanawidi lagi yang ditugaskan memberkahi tanahnya. Rencananya telah disetujui oleh sang Mahamantri Agung demung. Boja Wisesapura namanya, jika candi sudah sempurna dibangun. Candi pasareyan Sri Padukapatni tersohor sebagai tempat keramat. Tiap bulan Badrapada disekar oleh para Mahamantri Agung dan pendeta. Di tiap daerah rakyat serentak membuat peringatan dan memuja. Itulah suarganya, berkat berputra, bercucu narendra utama.

Tersebut pada tahun Saka 1285, Sri Paduka menuju Simping demi pemindahan candi makam. Siap lengkap segala persajian tepat menurut adat. Pengawasnya Rajaparakrama memimpin upacara. Faham tentang tatwopadesa dan kepercayaan Siwa. Memangku jabatannya semenjak mangkat Kerta Rajasa. Ketika menegakkan menara dan mekala gapura. Bangsawan agung Arya Krung, yang diserahi menjaganya. Sekembalinya dari Simping segera masuk ke pura. Terpaku mendengar AdiMahamantri Agung Gajah Mada gering. Pernah mencurahkan tenaga untuk keluhuran Jawa. Di pulau Bali serta kota Sadeng memusnahkan musuh. Tahun Saka 1253 beliau mulai memikul tanggung jawab. Tahun 1286 Saka beliau mangkat, Sri Paduka gundah, terharu bahkan putus asa.

Sang dibyacita Gajah Mada cinta kepada sesama tanpa pandang bulu. Insaf bahwa hidup ini tidak baka karenanya beramal tiap hari. Sri Paduka segera bermusyawarah dengan kedua rama serta bunda. Kedua adik dan kedua ipar tentang calon pengganti Ki Patih Mada. Yang layak akan diangkat hanya calon yang sungguh mengenal tabiat rakyat. Lama timbang-menimbang, tetapi seribu sayang tidak ada yang memuaskan. Sri Paduka berpegang teguh, AdiMahamantri Agung Gajah Mada tak akan diganti. Bila karenanya timbul keberatan beliau sendiri bertanggung jawab. Mernilih enam Mahamantri Agung yang menyampaikan urusan negara ke istana. Mengetahui segala perkara, sanggup tunduk kepada pimpinan. Sri Paduka. Itulah putusan rapat tertutup. Hasil yang diperoleh perundingan. Terpilih sebagai wredaMahamantri Agung. Karib Sri Paduka bernama Empu Tandi. Penganut karib Sri Baginda. Pahlawan perang bernama Empu Nala. Mengetahui budi pekerti rakyat.

Mancanegara bergelar tumenggung. Keturunan orang cerdik dan setia. Selalu memangku pangkat pahlawan. Pernah menundukkan negara Dompo. Serba ulet menanggulangi musuh. Jumlahnya bertambah dua Mahamantri Agung. Bagai pembantu utama Sri Paduka. Bertugas mengurus soal perdata. Dibantu oleh para upapati. Empu Dami menjadi Mahamantri Agung muda. Selalu ditaati di istana. Empu Singa diangkat sebagai saksi. Dalam segala perintah Sri Paduka. Demikian titah Sri Baginda. Puas, taat teguh segenap rakyat. Tumbuh tambah hari setya baktinya. Karena Sri Paduka yang memerintah. Sri Paduka makin keras berusaha untuk dapat bertindak lebih. Dalam pengadilan tidak serampangan, tapi tepat mengikut undang-undang. Adil segala keputusan yang diambil, semua pihak merasa puas. Mashur nama beliau, mampu menembus jaman, sungguhlah titiaan batara. Candi pasareyan serta bangunan para leluhur sejak zaman dahulu kala. Yang belum siap diselesaikan, dijaga dan dibina dengan saksama.

Yang belum punya prasasti, disuruh buatkan Serat Kekancingan pada ahli sastra. Agar kelak jangan sampai timbul perselisihan, jikalau sudah temurun. Jumlah candi pasareyan raja seperti berikut, mulai dengan Kagenengan. Disebut pertama karena tertua : Tumapel, Kidal, Jajagu, Wedwawedan. Di Tuban, Pikatan, Bakul, Jawa-jawa, Antang Trawulan, Katang Brat dan Jago. Lalu Balitar, Sila Petak, Ahrit, Waleri, Bebeg, Kukap, Lumbang dan Puger. pasareyan rani : Kamal Pandak, Segala, Simping. Sri Ranggapura serta candi Budi Kuncir. Bangunan baru Prajnya Paramita Puri. Di Bayatangu yang baru saja dibangun. Itulah dua puluh tujuh candi raja. Pada Saka tujuh guru candra (1287) bulan Badra. Dijaga petugas atas perintah raja. Diawasi oleh pendeta ahli sastra. Pembesar yang bertugas mengawasi seluruhnya sang Wiradikara.

Nāgarakṛtâgama (Terjemahan) Part 8

Orang utama, yang saksama dan tawakal membina semua candi. Setia kepada Sri Paduka, hanya memikirkan kepentingan bersama Segan mengambil keuntungan berapa pun penghasilan candi makam. Desa-desa perdikan ditempatkan di bawah perlindungan Sri Paduka. Darmadyaksa kasewan bertugas membina tempat ziarah dan pemujaan. Darmadyaksa kasogatan disuruh menjaga biara kebudaan. Mahamantri Agung her-haji bertugas memelihara semua pertapan. Desa perdikan Siwa yang bebas dari pajak : biara relung Kunci, Kapulungan Roma, Wwatan, Iswaragreha, Palabdi, Tanjung, Kutalamba, begitu pula Taruna Parhyangan, Kuti Jati, Candi lima, Nilakusuma, Harimandana, Utamasuka Prasada-haji, Sadang, Panggumpulan, Katisanggraha, begitu pula Jayasika. Tak ketinggalan: Spatika, Yang Jayamanalu, Haribawana, Candi Pangkal, Pigit Nyudonta, Katuda, Srangan, Kapukuran, Dayamuka, Kalinandana, Kanigara Rambut, Wuluhan, Kinawung, Sukawijaya, dan lagi Kajaha, demikian pula Campen, Ratimanatasrama, Kula, Kaling, ditambah sebuah lagi Batu Putih.

Desa perdikan kasogatan yang bebas dari pajak : Wipulahara, Kutahaji Janatraya, Rajadanya, Kuwanata, Surayasa, Jarak, Lagundi serta Wadari Wewe Pacekan, Pasaruan, Lemah Surat, Pamanikan, Srangan serta Pangiketan Panghawan, Damalang, Tepasjita, Wanasrama, Jenar, Samudrawela dan Pamulang. Baryang, Amretawardani, Wetiwetih. kimpoiayan, Patemon serta Kanuruhan Engtal, Wengker. Banyu Jiken, Batabata. Pagagan, Sibok dan Engtal. Wengker, Banyu Jiken, Batabata. Pagagan, Sibok dan Padurungan. Pindatuha, Telang, Suraba, itulah yang terpenting, sebuah lagi. Sukalila Tak disebut perdikan tambahan seperti Pogara. Kulur, Tangkil dan sebagainya. Selanjutnya disebut berturut desa kebudaan Bajradara : Isanabajra, Naditata, Mukuh, Sambang, Tanjung. Amretasaba Bangbang, Bodimula, Waharu Tampak, serta Puruhan dan Tadara Tidak juga terlangkahi Kumuda. Ratna serta Nadinagara. Wungaiaya, Palandi, Tangkil.

Asahing, Samici serta Acitahen Nairanjana, Wijayawaktra, Mageneng. Pojahan dan Balamasin. Krat, Lemah Tulis, Ratnapangkaya, Panumbangan. serta Kahuripan Ketaki, Telaga Jambala, Jungul ditambah lagi Wisnuwala. Badur, Wirun, Wungkilur. Mananggung, Watukura serta Bajrasana Pajambayan. Salanten, Simapura, Tambak Laleyan, Pilanggu Pohaji, Wangkali, Biru. Lembah, Dalinan, Pangadwan yang terakhir. Itulah desa kebudaan Bajradara yang sudah berprasasti. Desa keresian seperti berikut : Sampud, Rupit dan Pilan Pucangan, Jagadita, Pawitra, masih sebuah lagi Butun. Di situ terbentang taman didirikan lingga dan saluran air. Yang Mulia Mahaguru demiklan sebutan beliau. Yang diserahi tugas menjaga sejak dulu menurut Serat Kekancingan. Selanjutnya desa perdikan tanpa candi, di antaranya yang penting : Bangawan, Tunggal, Sidayatra, Jaya Sidahajeng, Lwah Kali dan Twas. Wasista, Palah, Padar, Siringan, itulah desa perdikan Siwa.

Wangjang, Bajrapura. Wanara, Makiduk, Hanten, Guha dan Jiwa Jumpud. Soba, Pamuntaran, dan Baru, perdikan Buda utama. Kajar, Dana Hanyar, Turas, Jalagiri, Centing, Wekas Wandira, Wandayan. Gatawang : Kulampayan dan Talu, pertapan resi. Desa perdikan Wisnu berserak di Batwan serta Kamangsian Batu Tanggulian. Dakulut, Galuh, Makalaran, itu yang penting Sedang, Medang. Hulun Hyan, Parung, langge, Pasajan, Kelut. Andelmat Paradah, Geneng, Panggawan, sudah sejak lama bebas pajak. Terlewati segala dukuh yang terpencar di seluruh Jawa. Begitu pula asrama tetap yang bercandi serta yang tidak. Yang bercandi menerima bantuan tetap dari Sri Paduka Prabu. Begitu juga dukuh pengawas, tempat belajar upacara.

Telah diteliti sejarah berdirinya segala desa di Jawa. Perdikan candi, tanah pusaka, daerah dewa, biara dan dukuh. Yang berSerat Kekancingan dipertahankan, yang tidak, segera diperintahkan. Pulang kepada dewan desa di hadapan Sang Arya Ranadiraja. Segenap desa sudah diteliti menurut perintah raja Wengker raja Singasari bertitah mendaftar jiwa serta seluk salurannya. Petugas giat menepati perintah, berpegang kepada aturan Segenap penduduk Jawa patuh mengindahkan perintah Sri Paduka Prabu. Semua tata aturan patuh diturut oleh pulau Bali. Candi, asrama, pesanggrahan telah diteliti sejarah tegaknya Pembesar kebudaan Badahulu. Badaha lo Gajah ditugaskan. Membina segenap candi, bekerja rajin dan mencatat semuanya. Perdikan kebudaan Bali seperti berikut, biara Baharu (hanyar). Kadikaranan, Purwanagara, Wiharabahu, Adiraja, Kuturan. Itulah enam kebudaan Bajradara, biara kependetaan. Terlangkahi biara dengan bantuan negara seperti Aryadadi. Berikut candi pasareyan di Bukit Sulang lemah lampung, dan Anyawasuda Tatagatapura, Grehastadara, sangat mashur, dibangun atas Serat Kekancingan. Pada tahun Saka 1260 oleh Sri Paduka Jiwana.

Yang memberkahi tanahnya, membangun candinya : upasaka wreda mentri. Semua perdikan dengan bukti prasasti dibiarkan tetap berdiri. Terjaga dan terlindungi segala bangunan setiap orang budiman. Demikianlah tabiat raja utama, berjaya, berkuasa, perkasa. Semoga kelak para raja sudi membina semua bangunan suci. Maksudnya agar musnah semua durjana dari muka bumi laladan. Itulah tujuan melintas, menelusur dusun-dusun sampai di tepi laut. Menenteramkan hati pertapa, yang rela tinggal di pantai, gunung dan hutan. Lega bertapa brata dan bersamadi demi kesejahteraan negara. Besarlah minat Sri Paduka untuk tegaknya tripaksa. Tentang Serat Kekancingan beliau besikap agar tetap diindahkan. Begitu pula tentang pengeluaran undang-undang, supaya laku utama, tata gila dan adat-tutur diperhatikan. Itulah sebabnya sang caturdwija mengejar laku utama. Resi, Wipra, pendeta Siwa Buda teguh mengindahkan tutur.

Catur asrama terutama catur basma tunduk rungkup tekun melakukan tapa brata, rajin mempelajari upacara. Semua anggota empat kasta teguh mengindahkan ajaran. Para Mahamantri Agung dan arya pandai membina urusan negara. Para putri dan satria berlaku sopan, berhati teguh. Waisya dan sudra dengan gembira menepati tugas darmanya. Empat kasta yang lahir sesuai dengan keinginan. Hyang Maha Tinggi Konon tunduk rungkup kepada kuasa dan perindah Sri Paduka Teguh tingkah tabiatnya, juga ketiga golongan terbawah. Gandara, Mleca dan Tuca mencoba mencabut cacad-cacadnya. Demikianlah tanah Jawa pada zaman pemerintahan Sri Nata. Penegakan bangunan-bangunan suci membuat gembira rakyat Sri Paduka menjadi teladan di dalam menjalankan enam darma. Para ibu kagum memandang, setuju dengan tingkah laku Sang Prabu. Sri Nata Singasari membuka ladang luas di daerah Sagala. Sri Nata Wengker membuka hutan Surabana, Pasuruan, Pajang.

Mendirikan perdikan Buda di Rawi, Locanapura, Kapulungan Sri Paduka sendiri membuka ladang Watsari di Tigawangi. Semua Mahamantri Agung mengenyam tanah palenggahan yang cukup luas Candi, biara dan lingga utama dibangun tak ada putusnya. Sebagai tanda bakti kepada dewa, leluhur, para pendeta. Memang benar budi luhur tertabur mengikuti jejak Sri Nata. Demikianlah keluhuran Sri Paduka ekanata di Wilwatikta. Terpuji bagaikan bulan di musim gugur, terlalu indah terpandang Durjana laksana tunjung merah, sujana seperti teratai putih. Abdi, harta, kereta, gajah, kuda berlimpah-limpah bagai samudera. Bertambah mashur keluhuran pulau Jawa di seluruh jagad raya. Hanya Jambudwipa dan pulau Jawa yang disebut negara utama Banyak pujangga dan dyaksa serta para upapati, tujuh jumlahnya Panji Jiwalekan dan Tengara yang meronjol bijak di dalam kerja. Mashurlah nama pendeta Brahmaraja bagai pujangga, ahli tutur.

Putus dalam tarka, sempurna dalam seni kata serta ilmu naya Hyang brahmana, sopan, suci, ahli weda menjalankan nam laku utama Batara Wisnu dengan cipta dan mentera membuat sejahtera negara. Itulah sebabnya berduyun-duyun tamu asing datang berkunjung Dari Jambudwipa, Kamboja, Cina, Yamana, Campa dan Karnataka Goda serta Siam mengarungi lautan bersama para pedagang Resi dan pendeta, semua merasa puas, menetap dengan senang. Tiap bulan Palguna Sri Nata dihormat di seluruh negara. Berdesak-desak para pembesar, empat penjuru, para prabot desa Hakim dan pembantunya, bahkan pun dari Bali mengaturkan upeti. Pekan penuh sesak pembeli, penjual, barang terhampar di dasaran. Berputar keliling gamelan dalam tanduan diarak rakyat ramai Tiap bertabuh tujuh kali, pembawa sajian menghadap ke pura Korban api, ucapan mantra dilakukan para pendeta Siwa-Buda. Mulai tanggal delapan bulan petang demi keselamatan Sri Paduka.

Tersebut pada tanggal empatbelas bulan petang. Sri Paduka berkirap. Selama kirap keliling kota busana. Sri Paduka serba kencana. Ditatatng jempana kencana, panjang berarak beranut runtun. Mahamantri Agung, sarjana, pendeta beriring dalam pakaian seragam. Mengguntur gaung gong dan salung, disambut terompet meriah sahut-menyahut Bergerak barisan pujangga menampung beliau dengan puja sloka. Gubahan kawi raja dari pelbagai kota dari seluruh Jawa. Tanda bukti Sri Paduka perwira bagai Rama, mulia bagai Sri Kresna. Telah naik Sri Paduka di takhta mutu-manikam, bergebar pancar sinar. Seolah-olah Hyang Trimurti datang mengucapkan puji astuti. Yang nampak, semua serba mulia, sebab Sri Paduka memang raja agung. Serupa jelmaan. Sang Sudodanaputra dari Jina bawana. Sri nata Pajang dengan sang permaisuri berjalan paling muka. Lepas dari singasana yang diarak pengiring terlalu banyak.

Nāgarakṛtâgama (Terjemahan) Part 9

Mahamantri Agung Pajang dan Paguhan serta pengiring jadi satu kelompok. Ribuan jumlahnya, berpakaian seragam membawa panji dan tunggul. raja Lasem dengan permaisuri serta pengiring di belakangnya. Lalu raja Kediri dengan permaisuri serta Mahamantri Agung dan tentara. Berikut maharani Jiwana dengan suami dan para pengiring. Sebagai penutup Sri Paduka dan para pembesar seluruh Jawa. Penuh berdesak sesak para penonton ribut berebut tempat. Di tepi jalan kereta dan pedati berjajar rapat memanjang. Tiap rumah mengibarkan bendera, dan panggung membujur sangat panjang. Penuh sesak wanita tua muda, berjejal berimpit-impitan. Rindu sendu hatinya seperti baru pertama kali menonton. Terlangkahi peristiwa pagi, waktu Baginda mendaki setinggil. Pendeta menghaturkan kendi berisi air suci di dulang berukir. Mahamantri Agung serta pembesar tampil ke muka menyembah bersama-sama. Tanggal satu bulan Caitra bala tentara berkumpul bertemu muka. Mahamantri Agung, perwira, para arya dan pembantu raja semua hadir.

Kepala daerah, ketua desa, para tamu dari luar kota. Begitu pula para kesatria, pendeta dan brahmana utama. Maksud pertemuan agar para warga mengelakkan watak jahat. Tetapi menganut ajaran raja Kapa Kapa, dibaca tiap Caitra. Menghindari tabiat jahat, seperti suka mengambil milik orang. Memiliki harta benda dewa, demi keselamatan masyarakat. Dua hari kemudian berlangsung perayaan besar. Di utara kota terbentang lapangan bernama Bubat. Sering dikunjungi Sri Paduka, naik tandu bersudut Singa. Di arak abdi berjalan, membuat kagum tiap orang. Bubat adalah lapangan luas lebar dan rata. Membentang ke timur setengah krosa sampai jalan raya. Dan setengah krosa ke utara bertemu.tebing sungai. Dikelilingi bangunan Mahamantri Agung di dalam kelompok. Menjulang sangat tinggi bangunan besar di tengah padang. Tiangnya penuh berukir dengan isi dongengan parwa. Dekat di sebelah baratnya bangunan serupa istana.

Tempat menampung Sri Paduka di panggung pada bulan Caitra. Panggung berjajar membujur ke utara menghadap barat. Bagian utara dan selatan untuk raja dan arya. Para Mahamantri Agung dan dyaksa duduk teratur menghadap timur. Dengan pemandangan bebas luas sepanjang jalan raya. Di situlah Sri Paduka memberi rakyat santapan mata. Pertunjukan perang tanding, perang pukul. desuk-mendesuk Perang keris, adu tinju tarik tambang, menggembirakan. Sampai tiga empat hari lamanya baharu selesai. Seberangkat Sri Paduka. sepi lagi, panggungnya dibongkar. Segala perlombaan bubar, rakyat pulang bergembira. Pada Caitra bulan petang Sri Paduka menjgmu para pemenang. Yang pulang menggondol pelbagai hadiah bahan pakaian. Segenap ketua desa dan wadana tetap tinggal, paginya mereka. Dipimpin Arya Ranadikara menghadap Sri Paduka minta diri di pura Bersama Arya Mahadikara, kepala pancatanda dan padelegan. Sri Paduka duduk di atas takhta, dihadap para abdi dan pembesar.

Berkatalah Sri nata Wengker di hadapan para pembesar dan wedana : “Wahai, tunjukkan cinta serta setya baktimu kepada Sri Paduka Prabu Cintailah rakyat bawahanmu dan berusahalah memajukan dusunmu Jembatan, jalan raya, beringin, bangunan dan candi supaya dibina. Terutama dataran tinggi dan sawah, agar tetap subur, peliharalah Perhatikan tanah rakyat jangan sampai jatuh di tangan petani besar. Agar penduduk jangan sampai terusir dan mengungsi ke desa tetangga. Tepati segala peraturan untuk membuat desa bertambah besar. Sri nata Kerta Wardana setuju dengan anjuran memperbesar desa. Harap dicatat nama penjahat dan pelanggaran setiap akhir bulan. Bantu pemeriksaan tempat durjana terutama pelanggar susila.

Agar bertambah kekayaan Sri Paduka demi kesejahteraan negara. Kemudian bersabda Sri Baginda Wilwatikta memberi anjuran : “Para budiman yang berkunjung kemari, tidak boleh dihalang-halangi. Rajakarya terutama bea-cukai, pelawang supaya dilunasi. Jamuan kepada para tetamu budiman supaya diatur pantas. Undang-undang sejak pemerintahan ibunda harus ditaati. Hidangan makanan sepanjang hari harus dimasak pagi-pagi. Jika ada tamu loba tamak mengambil makanan, merugikan. Biar mengambilnya, tetapi laporkan namanya kepada saya. Negara dan desa berhubungan rapat seperti singa dan hutan. Jika desa rusak, negara akan kekurangan bahan makanan. Kalau tidak ada tentara, negara lain mudah menyerang kita. Karenanya peliharalah keduanya, itu perintah saya “

Begitu perintah Sri Paduka kepada wadana, yang tunduk mengangguk Sebagai tanda mereka sanggup mengindahkan perintah beliau. Mahamantri Agung upapati serta para pembesar menghadap bersama. Tepat pukul tiga mereka berkumpul untuk bersantap bersama. Bangunan sebelah timur laut telah dihiasi gilang cemerlang. Di tiga ruang para wadana duduk teratur menganut sudut. Santapan sedap mulai dihidangkan di atas dulang serba emas Segera deretan depan berhadap-hadapan di muka Sri Paduka. Santapan terdiri dari daging kambing, kerbau, burung, rusa, madu, Ikan, telur, domba menurut adat agama dari zaman purba. Makanan pantangan : daging anjing, cacing, tikus, keledai dan katak. Jika dilanggar mengakibatkan hinaan musuh, mati dan noda. Dihidangkan santapan untuk orang banyak. Makanan serba banyak serta serba sedap. Berbagai-bagai ikan laut dan ikan tambak. Berderap cepat datang menurut acara. Daging katak, cacing, keledai, tikus, anjing. Hanya dihidangkan kepada para penggemar. Karena asalnya dari pelbagai desa.

Mereka diberi kegemaran, biar puas. Mengalir pelbagai minuman keres segar. Tuak nyiur, tal, arak kilang, brem, tuak rumbya. Itulah hidangan yang utama. Wadahnya emas berbentuk aneka ragam. Porong dan guci berdiri terpencar-pencar. Berisi aneka minuman keras dari aneka bahan. Beredar putar seperti air yang mengelir. Yang gemar minum sampai muntah serta mabuk. Meluap jamuan Sri Paduka dalam pesta. Hidangan mengalir menghampiri tetamu. Dengan sabar segala sikap dizinkan. Penyombong, pemabuk jadi buah gelak tawa. Merdu merayu nyanyian para biduan. Melagukan puji-pujian Sri Paduka. Makin deras peminum melepaskan nafsu. Habis lalu waktu, berhenti gelak gurau.

Pembesar daerah angin membadut dengan para lurah. Diikuti lagu, sambil bertandak memilih pasangan. Seolah tingkahnya menarik gelak, menggelikan pandangan. Itulah sebabnya mereka memperoleh hadiah kain. Disuruh menghadap Sri Paduka, diajak minum bersama. Mahamantri Agung upapati berurut mengelir menyanyi. Nyanyian Menghuri Kandamuhi dapat bersorak pujian. Sri Paduka berdiri, mengimbangi ikut melaras lagu. Tercengang dan terharu hadirin mendengar suar merdu. Semerebak meriah bagai gelak merak di dahan kayu. Seperti madu bercampur dengan gula terlalu sedap manis. Resap menghalu kalbu bagai desiran buluh perindu. Arya Ranadikara lupa bahwa Sri Paduka berlagu. Bersama Arya Ranadikara mendadak berteriak. Bahwa para pembesar ingin belia menari topeng. “Ya!” jawab beliau, segera masuk untuk persiapan.

Sri Kerta Wardana tampil kedepan menari panjak. Bergegas lekas panggung di siapkan ditengah mandapa. Sang permaisuri berhias jamang laras menyanyikan lagu. Luk suaranya mengharu rindu, tinglahnya memikat hati. Bubar mereka itu ketika Sri Paduka keluar. Lagu rayuan Sri Paduka bergetar menghanyutkan rasa. Diiringkan rayuan sang permaisuri rapi rupendah. Resap meremuk rasa, merasuk tulang sungsum pendengar. Sri Paduka warnawan telah mengenakan tampuk topeng. Delapan pengirignya di belakang, bagus, bergs, pantas. Keturunan Arya, bijak cerdas, sopan tingkah lakunya. Itulah sebabnya benyolannya selalu kena. Tari sembilan orang telah dimulai dengan banyolan. Gelak tawa terus menerus, sampai perut kaku beku. Babak yang sedih meraih tangis, mengaduk haru dan rindu. Tepat mengenai sasaran, menghanyutkan hati penonton. Silam matahari waktu lingsir, perayaan berakhir. Para pembesar meminta diri mencium duli paduka. Katanya :”lenyap duka oleh suka, hilang dari bumi!”. Terlangkahi pujian Sri Paduka waktu masuk istana.

Demikianlah suka mulia Sri Paduka Prabu di pura, tercapai segala cita. Terang Sri Paduka sangat memperhatikan kesejahteraan rakyat dan negara. Meskipun masih muda dengan suka rela berlaku bagai titisan Buda. Dengan laku utama beliaumemadamkan api kejahatan durjana. Terus membumbung ke angkasa kemashuran dan keperwiraan Sri Paduka. Sungguh beliau titisan Batara Girinata untuk menjaga buana. Hilang dosanya orang yang dipandang, dan musnah letanya abdi yang disapa. Itulah sebabnya keluhuran beliau mashur terpuji di tiga jagad. Semua orang tinggi, sedang, rendah menuturkan kata-kata pujian. Serta berdo’a agar Sri Paduka tetap subur bagai gunung tempat berlindung. Berusia panjang sebagai bulan dan matahari cemerlang menerangi bumi.

Semua pendeta dari tanah asing menggubah pujian Sri Paduka. Sang pendeta Budaditya menggubah rangkaian seloka Bogawali. Tempat tumpah darahnya Kancipuri di Sadwihara di Jambudwipa. Brahmana Sri Mutali Saherdaya menggubah pujian seloka indah. Begitu pula para pendeta di Jawa, pujangga, sarjana sastra. Bersama-sama merumpaka seloka puja sastra untuk nyanyian. Yang terpenting puja sastra di prasasti, gubahan upapati Sudarma. Berupa kakimpoi, hanya boleh diperdengarkan di dalam istana. Mendengar pujian para pujangga pura bergetar mencakar udara. Empu Prapanca bangkit turut memuji Sri Paduka meski tak akan sampai pura.

Maksud pujiannya, agar Sri Paduka gembira jika mendengar gubahannya. Berdoa demi kesejahteraan negara, terutama Sri Paduka dan rakyat. Tahun Saka 1287 bulan Aswina hari purnama. Siaplah kakimpoi pujaan tentang perjalanan jaya keliling negara. Segenap desa tersusun dalam rangkaian, pantas disebut Desa Warnana. Dengan maksud, agar Sri Paduka ingat jika membaca hikmat kalimat. Sia-sia lama bertekun menggubah kakimpoi menyurat di atas daun lontar.

Nāgarakṛtâgama (Terjemahan) Part 10

Yang pertama “Tahun Saka”, yang kedua “Lambang” kemudian “Parwasagara”. Berikut yang keempat “Bismacarana”, akhirnya cerita “Sugataparwa”. Lambang dan Tahun Saka masih akan diteruskan, sebab memang belum siap. Meskipun tidak semahir para pujangga di dalam menggubah kakimpoi. Terdorong cinta bakti kepada Sri Paduka, ikut membuat puja sastra berupa karya kakimpoi, sederhana tentang rangkaian sejarah desa. Apa boleh buat harus berkorban rasa, pasti akan ditertawakan.

Nasib badan dihina oleh para bangsawan, canggung tinggal di dusun. Hati gundah kurang senang, sedih, rugi tidak mendengar ujar manis. Teman karib dan orang budiman meninggalkan tanpa belas kasihan. Apa gunanya mengenal ajaran kasih, jika tidak diamalkan? Karena kemewahan berlimpah, tidak ada minat untuk beramal. Buta, tuli, tak nampak sinar memancar dalam kesedihan, kesepian. Seyogyanya ajaran sang Begawan diresapkan bagai sepegangan. Mengharapkan kasih yang tak kunjung datang, akan membawa mati muda. Segera bertapa brata di lereng gunung, masuk ke dalam hutan. Membuat rumah dan tempat persajian di tempat sepi dan bertapa. Halaman rumah ditanami pohon kamala, asana, tinggi-tinggi. Memang Kamalasana nama dukuhnya sudah sejak lama dikenal.

Prapanca itu pra lima buah. Cirinya: cakapnya lucu. Pipinya sembab, matanya ngeliyap. Gelaknya terbahak-bahak. Terlalu kurang ajar, tidak pantas ditiru. Bodoh, tak menurut ajaran tutur. Carilah pimpinan yang baik dalam tatwa. Pantasnya ia dipukul berulang kali. Ingin menyamai Empu Winada. Mengumpulkan harta benda. Akhirnya hidup sengsara. Tapi tetap tinggal tenang. Winada mengejar jasa. Tanpa ragu wang dibagi. Terus bertapa berata. Mendapat pimpinan hidup. Sungguh handal dalam yuda. Yudanya belum selesai. Ingin mencapai nirwana. Jadi pahlawan pertapa.

Beratlah bagi para pujangga menyamai Winada, bertekun dalam tapa. Membalas dengan cinta kasih perbuatan mereka yang senang menghina orang-orang yang puas dalam ketetnangan dan menjauhkan diri dari segala tingkah, menjauhkan diri dari kesukaan dan kewibawaan dengan harapan akan memperoleh faedah. Segan meniru perbuatan mereka yang dicacad dan dicela di dalam pura.

+++ THE END +++

Nasib Nahskah Sekarang
Naskah Nagarakretagama disimpan di Leiden dan diberi nomor kode L Or 5.023. Lalu dengan kunjungan Ratu Juliana, Belanda ke Indonesia pada tahun 1973, naskah ini diserahkan kepada Republik Indonesia. Konon naskah ini langsung disimpan oleh Ibu Tien Soeharto di rumahnya, namun ini tidak benar. Naskah disimpan di Perpustakaan Nasional RI dan diberi kode NB 9.
Kitab Nagarakertagama kini diakui sebagai Memori Dunia oleh UNESCO.