THE "S A M A Y A " OF BHARADAH AND KUTURAN*

S o e w it o Santoso

For t h o s e who h av e v i s i t e d B a l i , and f o r t h o s e who a re c o n v e r s a n t

w i t h the a n c i e n t h i s t o r y o f J a v a , the names o f B h a r a d a h and K u t u r a n
w i l l n o t be u n f a m i l i a r . The fo rm er w i l l s im p ly rem em ber how r e a d i l y
the B a l i n e s e r e f e r to t h e s e f i g u r e s . The l a t t e r , h o w e v e r , w i l l r e c a l l
th e com plex p r o b le m s i n v o l v e d in i n t e r p r e t i n g th e a c t i o n s o f t h e s e two
men as r e c o r d e d in th e o l d l i t e r a t u r e o f J a v a an d B a li- - th e N a g a r a k r e ­
ta g a m a , the P a r a r a t o n , th e C a l o n - A r a n g , the R a m a y a n a and so f o r t h .

Among t h e s e t e x t s th e N a g a r a k r e t a g a m a is u n iq u e in t h a t i t is the
o n ly known m a n u s c r i p t d e a l i n g w i t h th e h i s t o r y o f the kin gdom o f Maja-
p a h i t ( 1 2 9 2 - 1 5 2 0 ) w h i c h was w r i t t e n w hen the k in g d o m was s t i l l at the
h e i g h t o f i t s p o w e r . *1 In t h e i r attem p t to u n c o v e r the h i s t o r y o f t h i s
once most p o w e r f u l kin g d o m in S o u t h e a s t A s i a , s c h o l a r s su ch as B r a n d e s ,
K e r n , Krom , B e r g , P i g e a u d and P o e r b a t j a r a k a h av e s t u d i e d the N a g a r a ­
k r e t a g a m a c a r e f u l l y , but h av e i n e v i t a b l y come to c o n f l i c t i n g c o n c l u ­
sio n s. The t e x t h as b e e n p u b l i s h e d f o u r t i m e s , most r e c e n t l y by
P i g e a u d , who s u p p l i e d an e x t e n s i v e g l o s s a r y and n o t e s . 2 But th e l a s t
w ord has s u r e l y n o t y e t b e e n s p o k e n .

One o f the c e n t r a l i s s u e s f o r t h e s e s c h o l a r s h as b e e n the n a t u r e

o f the h i s t o r i c a l r e l a t i o n s b e t w e e n J a v a and B a l i . S i n c e the r e i g n o f
the e l e v e n t h c e n t u r y J a v a n e s e k i n g , E r l a n g g y a , B a l i was o f f and on a
dependency o f J a v a . B e r g , one o f the most v i g o r o u s s t u d e n t s o f t h i s
r e l a t i o n s h i p , h as p e r s i s t e n t l y e x p r e s s e d the v i e w t h a t the c o n q u e s t o f
B a l i by M a j a p a h i t d u r i n g the r e i g n o f Hayam W uruk was c o m p l e t e l y j u s t i ­
f i e d on the b a s i s o f an ag re em e n t {samaya) made e a r l i e r b e t w e e n B h a r a ­
dah and K u t u r a n at the tim e w hen J a v a was s t i l l r u l e d by E r l a n g g y a .

I t is the p u r p o s e o f t h i s a r t i c l e to re- exam in e the m e an in g o f the

w o rd "sam<iya" i n t h e N a g a r a k r e t a g a m a and to u se th e s t o r y o f B h a r a d a h
an d K u t u r a n as t o l d i n t h e C a l o n - A r a n g to thro w new l i g h t on th e
Nagarakretagama.

In h i s l a t e s t b o o k , B e rg r e f e r s to th e p r o b le m r a i s e d by the w ord
"s a m a y a " i n th e f o l l o w i n g w a y : MAmong o t h e r o b s c u r e d a t a t h e r e is
N a g a r a k r e t a g a m a 1 6 , 3 , w h e re m e n t io n is made o f an ag re em e n t b e t w e e n
B h a r a d a and K u t u r a n on th e s u b j e c t o f B a l i and G u r u n . A c c o r d i n g to

* This article was originally presented to the 28th International Congress of

Orientalists in Canberra in January 1971.

1. It happens also that so far only one manuscript of the Nagarakretagama has been
found, though some time ago the newspapers in Indonesia spread the story that
another manuscript had turned up in Lombok which might have some connection with
the Nagarakretagama.

2. Th. Pigeaud, Java in the Fourteenth Century, 5 vols. (The Hague: Nijhoff,
1960-63).

51
52

a l a t e r i n t e r p r e t a t i o n , w h i c h comes out i n th e C a l o n a r a n g s t o r y (£ Z i ,
8 2 , p . 13 6 f f . ) , the ag re e m e n t h a d to do w i t h the p e r i o d w hen B a l i
w o u ld a c c e p t J a v a n e s e pow er or i n f l u e n c e . T h is e x p la n a to r y s t o r y ,
h o w e v e r , o f f e r s no a n s w e r to the q u e s t i o n t h a t N a g a r a k r e t a g a m a 1 6 , 3
p o s e s f o r u s . " 34 * I b e l i e v e t h a t the C a l o n - A r a n g s t o r y c o u l d n o t an sw e r
5
B e r g ! s q u e s t i o n b e c a u s e he d i d n o t c o r r e c t l y p e r c e i v e the k i n d o f
l i g h t t h a t the s t o r y can a c t u a l l y s h e d . N o n e t h e l e s s , he was q u i t e
r i g h t in s e n s i n g t h a t th e C a l o n - A r a n g c o u l d h e l p to i l l u m i n a t e the
Nagarakretagama

in the c o u r s e o f d e v e l o p i n g h i s b h a w a a a k r a or k a p a n c a t a t h a g a t a n
t h e o r y , *+ B e rg e s t a b l i s h e s r e l a t i o n s h i p s , f i r s t b e t w e e n th e K r t a n a g a r a -
hymn and the N a g a r a k r e t a g a m a , 5 a n d , s e c o n d , b e t w e e n the K r t a n a g a r a - hymn
and o t h e r s o - c a l l e d s a t e l l i t e - p o e m s , su ch as the S u t a s o m a .*6 The f i r s t
r e l a t i o n s h i p is one b e t w e e n c o m p le m e n ta ry a a k a k a l a , in th e s e n s e t h a t
the K r t a n a g a r a - hymn is i n d i s p e n s a b l e to the i n n e r s t r u c t u r e o f the
Nagarakretagama. The s e c o n d r e l a t i o n s h i p d e r i v e s from t h e f a c t t h a t
a l l th e poems m e n t io n e d are more or l e s s o f the same age as the
N a g a r a k r e t a g a m a , w h i c h , a s i d e from b e i n g a c a k a k a l a , is a l s o a l a m b a n g
(s u p p o r t in g p o e m ) .7 H o w e v e r , p e r h a p s b e c a u s e the C a l o n - A r a n g is
n e i t h e r a c a k a k a l a n o r a poem n o r , p r o b a b l y , c o n t e m p o r a n e o u s , B erg
does n o t i n c l u d e i t in h i s e x p l a n a t o r y sc h e m e . H o w e v e r , i t may be
t h a t the s t o r y has b e e n o m i t t e d s im p ly b e c a u s e i t does n o t f i t t h a t
schem e.

3. C. C. Berg, "Maya's hemelvaart in het Javaanse Buddhisme,” Verhandelingen der

Koninklijke Nederlandse Akademie van Wetenschappen, Afd, Letterkunde, NR, LXXIV,
Nos. 1-2 (1969), p. 679. See also his MHerkomst, vorm en functie der Middel-
javaansche Rijksdelingstheorie," in i b i d . , LIX, No. 1 (1953), pp. 131ff.
Nagarakretagama 16, 3 is translated as follows by Pigeaud, Jav a, I II (p. 19):
Verily the other countries there, all to the east of the Javanese country,
Gurun, Bali are the principal ones, allowed is any travel there.
The covenant of the worshipful, the great sage Bharada, so it is said,
was firm.
The partner was the honored prince of sages, Kuturan, renowned, one hears.
See below, at pp. 6 3 - 6 4 , for the Old Javanese text and a proposed revised
translation.

4. The bhawacakra- (change of existence) theory of Berg proposes that a Buddha-

(Buddhist) king reigned alternately with a Ciwaite-king. The period of the
reign of a Buddha-king was called the hana or bhawa (existence) aspect of the
Buddha-king, whereas the period of the reign of a Ciwaite-king was called the
taya (non-existence) aspect of the Buddha-king.
Bergfs kapancatathagatan-theory is that between the years 1174 and 1400 there
were five Buddha-kings ruling in Java who could be regarded as the representa­
tives of the five (pafica) tathagata (Buddha or J i n a ) .

5. Berg, "M a y a 's ," pp. 4 6 ff. 6. Ib i d . , p. 87.

7. In general cakakala means year or chronogram. In the framework of Berg's theory

it means a literary work containing a chronogram or year.
In general lambang is synonymous with kakawin (poem) but Berg understands the
lambang poems as having a function in his kapancatathagatan-theory, namely as an
underlying element of the Lalitawistara-element within the Nagarakretagama. The
lambang that Berg understands as the satellite-poems of the Nagarakretagama are
the kakawin Smaradahana, Sumanasantaka, Arjunawijaya and Sutasoma.
 53

N o n e t h e l e s s , i f we com pare the theme o f the C a l o n - A r a n g w i t h the

m ain theme o f t h e S u t a s o m a k a k a w i n , we f i n d t h a t b o t h i n v o l v e a b a t t l e
b e t w e e n a C i w a i t i c an d a B u d d h i s t B h a ir a w a r e s u l t i n g in the f o r m e r ’ s
s u b m i s s i o n and s u b s e q u e n t c o n v e r s i o n to B u d d h is m . T h is p a r a l l e l s u g ­
g e s t s t h a t th e them e at l e a s t o f th e C a l o n - A r a n g may be v e r y o l d , no
le s s a n c ie n t in d e e d than that o f the S u t a s o m a . F urth erm o re, a c o m p a ri­
son b e t w e e n th e s t o r i e s a b o u t B h a r a d a h in th e C a l o n - A r a n g an d th e
N a g a r a k r e t a g a m a s u g g e s t s t h a t th e fo rm er may d e r i v e from v e r y a n c i e n t
tra d itio n s. A s i d e from th e f a c t t h a t th e k a m a l - p a n d a k ( s t u n t e d t a m a ­
r i n d t r e e ) e p i s o d e does n o t a p p e a r i n th e C a l o n - A r a n g ( f o r r e a s o n s s u g ­
g e s t e d b e lo w at p a g e 5 6 ) , i n g e n e r a l the r e f e r e n c e s to B h a r a d a h in the
N a g a r a k r e t a g a m a a re b r i e f and a l l u s i v e by c o m p a r is o n w i t h t h e ’ f a r more
e la b o r a te n a r r a t iv e o f f e r e d in the C a l o n - A r a n g . T h is su gg ests that
b o t h d e r i v e from a w e l l - e s t a b l i s h e d p r i o r t r a d i t i o n , an d t h a t the
C a l o n - A r a n g may c o n t a i n m a t e r i a l w h i c h c a n c l e a r up some o b s c u r i t i e s
i n the N a g a r a k r e t a g a m a ' s r e f e r e n c e s to B h a r a d a h , j u s t as the N a g a r a -
k r e t a g a m a can be u s e d to i l l u m i n a t e the K r t a n a g a r a - h y m n .8

The two m ain r e f e r e n c e s to B h a r a d a h i n th e N a g a r a k r e t a g a m a o c c u r

i n c a n to 16 and c a n t o 6 8 . ( I n one o t h e r p l a c e , c a n to 6 9 , the name Mpu
B h a r a d a is m e n t i o n e d , b u t o n ly i n p a s s i n g . ) C an to 68 r e c o u n t s the
e p i s o d e o f th e p a r t i t i o n o f the re alm i n i t i a t e d by K in g A i r l a n g g h y a
(E r la n g g y a ) and e x e c u t e d by the sa g e B h a r a d a h . In c o m p l e t in g h i s
t a s k , the sag e was o b s t r u c t e d by a t a l l t a m a r i n d t r e e , w h i c h he c u r s e d
to become s t u n t e d . So P rapaftca, the a u t h o r o f th e N a g a r a k r e t a g a m a ,
r e f e r s to the w h o le s t o r y as the s t o r y o f th e s t u n t e d t a m a r in d t r e e .

In text an d tra n sla tio n , canto 68 ru n s as f o l l o w s :9

1) a. Nahan tatwanikang Kamal widita de ning sampradaya sthiti,

b................................... ; ...................................................
c. mwang Gri Panjalunatha ring Daha tewek ning Yawabhumyapalih,
d. Gri Airlangghya sirangdani ryyasihiran panak, ri sang rwa prabhu.
2) a. Wwanten bodda mahayanabrata pegat ring tantra yogigwara,
b. sang munggwing tengah i gmagana ri Lemahcitrenusir ning jagat,
c. sang prapteng Bali, toyamargga, manapak wwaining tasik nirbhaya,
d. kyati hyang mpu Bharada woda ri atitadi trikalapageh.
3) a. Rahyang teki pinintakasihan amarwa ng bhumi, tan langghyana,
b. hinganyeki telas cinihnanira toyeng kundi sangkeng langit,
c. kulwan purwwa dudug ring arnnawa maparwa ng lor kidul tan madoh,
d. kadyadoh mahelet samudra teweking bhumi Jawa rwa prabhu.
4) a. Ngka iring tin tidi wrksa rakwa sutapararyyan sangkeng ambara,
b. nang degeng Pulungan tikang pasalahan kundi pragasteng jagat,
c. kandeg deni ruhur mikang kamal i puncak nyangawit ciwara;
d. na hetunya sinapa dadyalita tekwan munggwa ri pantara.
5) a. tugwanggoh nika tambaying jana padares mintareng swasana,
b. (H)etunyan winangun sudarmma waluya ng bhumi Jawatunggala,
c. sthityaraja sabhumi kawruhananing rat dlaha tan linggara,
d. gihna gri nrepatin jayeng sakala bhumin cakrawartti prabhu.

8. Cf. Berg, ’’Maya’ s , ” p. 316.

9. The text and translation here are taken from Anthony H. Johns, ”0n Translating
the Nagarakrtagama,” Lingua, 15 (1965), pp. 531-63, more particularly pp.
558-61.
54

1) a. As follows is the story concerning Kamal (Pandak) which is known

from a well-established tradition
b .......................................................... ... .....................................................................
c. and also that (of the king) Qx± Panjalunatha10 at the time that
the (is)land Java was divided into two
d. (by) Cri Airlanggha, out of love for his children, the two prabhus.
2) a. There was a Buddhist of the Mahayanist rite , an adept in tantric
(doctrine), and a master of yoga,
b. the one who resided in the midst of the graveyard at Lemah Citra
with whom the whole world sought refuge,
c. the one who reached Bali, the sea (his) roadway, treading the
waters of the sea without fear,
d. the well-known and celebrated mpu Bharada who knew the three ages,
the past, etc.
3) a. This holy man on being requested to divide the land, did not refuse;
b. he marked the boundary (with) water in a jar from the sky,
c. (from) west (to) east to the sea, dividing the country into a
northern part and a southern part, not far (apart in fact)
d. but as distant as though an ocean lay between them, when Java had
two princes.
4) a. There, by the tamarind tree, so the story goes, the virtuous
ascetic from the sky halted,
b. and at the dega Pulungan, was the place where that jar, famous
throughout the world, was set down,
c. for (Bharada) was halted by the height of the kamal tree, the top
(of it) catching his garment,
d. and that was the reason it was cursed to become small, and moreover
to remain on the border11

10. Pigeaudfs translation (Java, I I I , p. 7 9 )— "and the Illustrious Panjalu-Protector

in Daha . . . " — is , in my judgment, incorrect, since he assumes that Pafijalu and
Daha are one and the same. In all probability, the author meant them as names
of the two princedoms which resulted from Erlanggya’ s partition of the realm.
John’ s translation also seems faulty, but mainly because of a typographical
error (Daha is not mentioned at a l l ) .

11. Contrary to the opinion of other scholars, Berg believes that what is cursed to
become stunted is Bharadah himself! (See "Maya’ s , ” p. 5 2 .) In my view, the
text of the Nagarakretagama cannot support such an interpretation. In the first
place, it is very unlikely that Bharadah, already a great and legendary figure
at the time the Nagarakretagama was written, would have been depicted in this
way. But, in addition, there are technical reasons which, despite the admitted
difficulty of the structure of the passage, make Berg’ s version implausible.
Had Bharadah been meant as the subject of 4d, the author would most likely have
used the word nira after hetu (as nira is used after cinihna in 3b above),
rather than nya. Even in the Ramayana, which is much older than the Nagarakre­
tagama, the use of i r a , s ir a , n ir a , e t c ., as a respectful term for the third
person is rigidly observed. For example, at canto IX, 27 we find:
Hana len aliman ya dalanya maso,
binulus nya luput sira gighra mSsat,
matakut ya turnon sira sahasika,
tumedun ya sakeng aliman malayu.
There was another (demon) who came forward mounted on an elephant;
he (the demon) stabbed but missed, as he (Hanuman) quickly leaped aside.
He (the demon) was afraid, seeing him (Hanuman) so terrifying;
he (the demon) jumped off the elephant and fled away.
(See H. Kern [e d .]., Ramayana, Qudjavaansch heldendicht [The Hague: Nijhoff,
 55

5) a. as a boundary marker, and from that time on, people all feared to
leave their own dwellings.
b. The reason (therefore) that a temple of (Prajnaparamita) was built
there, was that the land of Java might again be united,
c. and stable, having a king for the whole country, so known through­
out the world, and not to waver,
d. and to be a sign that the £:ri Nrpati was victorious over all the
world, a king (who was in fact) a cakravartin.

The C a l o n g - A r a n g v e r s i o n o f t h i s d i v i s i o n o f th e r e a lm is v e r y
differen t. N o t h i n g is s a i d a b o u t B h a r a d a h 's f l i g h t w i t h the j a r or h i s
c u r s e on the t a m a r i n d t r e e . The s t o r y goes as f o l l o w s : 12

Some time after the two sons of king Erlangghya were crowned to
become kings of Janggala and Kadiri by Mpu Bharadah, the king of
Kadiri, heeding bad advice, decided to attack his brother, the king
of Janggala. On hearing this, the king of Janggala went to king
Erlangghya, who had in the meantime become an ascetic, to inform
him of his younger brother*s plans. King Erlangghya sent a messen­
ger to admonish the king of Kadiri, but all his efforts were in
vain. War between the two brothers broke out, causing many casual­
ties on both sides. King Erlangghya then sent a messenger to Mpu
Bharadah informing him of the fighting and asking him to stop it.
Mpu Bharadah agreed to carry out this request. He went to the
king of Kadiri and prevented him from attacking his brother.
Afterwards, he went to the king of Janggala to advise him to stop
the fighting. Both kings, fearing a curse i f they dared to oppose

1900], p. 118. The translation is mine.)

We can see from the above that the author consistently uses sira for the
hero Hanuman, while for the demon he uses ya and nya. Another example comes
from the Nagarakretagama it s e lf, at canto 42, 1 (the text is adapted from
Pigeaud, Java, I , p. 32. The translation is my own):
Cakabda yama gunya suryya diwaga nrpati muwah amati durjjana,
ikang mahisa rangkah atyaya katungka nika pinalSh ing sanagara
ring anggawiyanarkka gaka sira motusan kana ri Bali curnnitan,
nda tandwa kawenang ratu nya kahanjang teka i narendra sakrama.
In the Caka year 1202 the king destroyed another scoundrel;
he was Mahisarangkah, who was extremely wicked and loathed by the people
throughout the land.
In the Caka year 1206 he sent (his troops) to ravage Bali.
In a short time its king was conquered and brought before the king as
a humble captive.
The king mentioned in the first line is K^tanagara and the author uses the wo**d
sira to refer to him when he is mentioned again in the third line. For the
evil-doer Mahisarangkah, however, he uses ikang and n ik a . For Bali he uses nya.
Finally, it seems most unlikely that, as Berg would have i t , the stunted
Bharadah was made into a boundary marker and had to stay permanently on the
border. Even Berg (f,Herkomst,ff p. 41) admits that tugu means ,fiets dat over-
eind staat** (something that stands upright on its end) or "ie ts dat in de grond
gezet is** (something implanted in the ground)— which means that some permanent
object was established as boundary marker (cf. text of canto 68, 5a given
earlier on page 5 3 ).

12. What follows is my own summary of the text and translation given in R. Ng.
Poerbatjaraka, **De Calon-Arang,** Bijdragen tot de Taal-, Land- en Volkenkunde,
82 (1926), pp. 110-80, particularly at pp. 140-43 and 176-78.
56

the great sage, withdrew their armies. Then Mpu Bharadah care­
fully demarcated the division of the kingdom and returned to the
hermitage of king Erlangghya to report the success of his mission.

The C a l o n - A r a n g v e r s i o n is e v i d e n t l y more p l a u s i b l e , s i n c e i t is
free o f m agic and i r r a t i o n a l i t i e s ; an d at th e same tim e i t seems to
h elp c l e a r up some o b s c u r i t y i n th e N a g a r a k r e t a g a m a v e r s i o n .

I w o u ld e n d o r s e the a u t h o r o f the N a g a r a k r e t a g a m a ' s own i m p l i e d

c o n c l u s i o n (s e e t h e u s e o f m w a n g at l i n e 3 o f c a n to 6 8 , 1 ) t h a t h i s
v e r s i o n is e s s e n t i a l l y a l i n k i n g or c o m b i n a t i o n o f the o l d l e g e n d o f
t h e s t u n t i n g o f t h e t a m a r i n d t r e e by Mpu B h a r a d a h and the t a l e o f the
p a r t i t i o n o f E r l a n g g y a ’ s k in g d o m . On the one fiand, the f a c t t h a t the
j a r w i t h the w a t e r i s m e n t io n e d i n th e K r t a n a g a r a - hymn c o n f ir m s t h a t
th e B h a r a d a h /k a m a l- p a n d a k l e g e n d was a l r e a d y o l d in P r a p a n c a * s t im e .
On the o t h e r h a n d , P r a p a n c a ’ s d e s c r i p t i o n o f Mpu B h a r a d a h as the g r e a t
s a g e who l i v e d i n th e g r a v e y a r d at L S m a h c i t r a c o r r e s p o n d s to the d e ­
s c r i p t i o n g i v e n i n t h e C a l o n - A r a n g . 13 F u r t h e r m o r e , the f a c t t h a t the
v a r i a n t name E r l a n g g y a u s e d t h r o u g h o u t by the a u t h o r o f t h e C a l o n - A r a n g
is h e r e u s e d by P r a p a n c a s u g g e s t s t h a t P r a p a n c a may hav e draw n h is
a c c o u n t from an e a r l i e r C a l o n - A r a n g v e r s i o n . li+

In e f f e c t , I am p r o p o s i n g t h a t the kam al- pan d ak s t o r y may h av e

b e e n i n s e r t e d , t h r o u g h the l i n k o f the f i g u r e o f B h a r a d a h , in t o the
s t o r y o f the p a r t i t i o n o f t h e re a lm w h i c h h a d an i n d e p e n d e n t e x i s t e n c e ;
an d t h a t t h e r e f o r e one s h o u l d l o o k at the N a g a r a k r e t a g a m a v e r s i o n w i t h
t h i s p o s s i b i l i t y i n m i n d , i . e . , t h a t the C a l o n - A r a n g s t o r y o f the p a r ­
t i t i o n o f the r e a lm form s an e s s e n t i a l b a c k g r o u n d to t h e N a g a r a k r e t a ­
ga ma t a l e .

B e f o r e t u r n i n g to the C a l o n - A r a n g 's v e r s i o n o f the e n c o u n t e r o f

Mpu B h a r a d a h an d Mpu K u t u r a n to c a s t more l i g h t on th e N a g a r a k r e t a ­
gama' s t e x t , i t i s n e c e s s a r y to c l e a r up some p o s s i b l e m i s u n d e r s t a n d ­
in g s. By m ak in g a d d i t i o n s o r i g i n a t i n g from o t h e r e d i t i o n s o f the m an u ­
s c r i p t w h i c h seem to be much l a t e r t h a n , or at l e a s t n o t c o n t e m p o r a ­
n e o u s w i t h , the N a g a r a k r e t a g a m a , an d most p r o b a b l y n o t known to P r a ­
p a n c a , B e r g ends up w i t h a r a t h e r d i f f e r e n t p i c t u r e o f th e s t o r y t h a n
t h a t p r e s e n t e d by P o e r b a t j a r a k a . I a p p e n d b e l o w my own t r a n s l a t i o n ,
t o g e t h e r w i t h r e l e v a n t p a s s a g e s from P o e r b a t j a r a k a 1s t r a n s l a t i o n and
B e r g ’ s sum mary. F i r s t , B e r g ’ s s u m m a r y :1
15
4
1
3

13. See i b i d . , e . g . , at p. 115. The description may also be included to differen­

tiate between two sages of the same name. Thus the Adiparwa [H. Juynboll, e d .,
Adiparwa. Oudjavaansch prozageschrift (The Hague: N ijh off, 1906), p. 51], speaks
of f,dudu Ka9 yapa bapa sang Garuda, Ka^yapa len sangke s i r a ,,f distinguishing the
sage Kafyapa who is the father of Garuda from the sage Ka<jyapa who specializes
in healing illnesses caused by poison ("wruh ring mantrosadha sarp ab isa").

14. For Berg’ s argument that Prapafica was quite familiar with an early version of
the Calon-Arang, see his "Herkomst, " pp. 137, 140.

15. This is a translation of part of Berg’ s summary as contained in his "Herkomst,"

p. 132. It should be noted here that Berg argues that Kuturan was not really a
contemporary of Erlanggya and Bharadah at a l l , but rather someone sent by the
ruler of Majapahit to establish political foundations in Bali according to Maja-
pahit patterns. I myself believe that Mpu Kuturan was an eleventh century con­
temporary of Mpu Bharadah and king Erlanggya, as most of the stories indicate,
rather than someone who was sent by the ruler of Majapahit in the fourteenth
century.
 Erlanggya wishes to give each of his sons a kingdom. . . . [They
are to be Java and Bali. Bharada is sent to gain the acceptance
of Mpu Kuturan, the most powerful figure in Bali.] On his arrival
at Cilayukti, Kuturan1s dwelling place, Bharada is obliged to wait
in the antechamber. . . . After some time, however, Kuturan is
prepared to receive Bharada. Bharada explains king Erlanggya*s
intentions, and says how good it will be when Java and Bali are
firmly united. . . . Kuturan*s first reaction is a blunt rejection,
for he has a grandson whom he wants to make king of Bali. Bharada
presses him further, however, and subsequently Kuturan, though in­
deed not yet prepared to agree, at least does promise that after
his death Java will be allowed to attack Bali and will be success­
ful in bringing about the unity of Java and Bali. Annoyed at his
poor success, Bharada leaves Kuturan without ceremony, and throws
Bali into confusion with new plagues. In punishment Kuturan para­
lyzes his capacity to travel on a leaf. Bharada is only able to
do this again once he has returned to Cilayukti to ask respectful
leave of Kuturan. Then he can even return to Daha through the air.
In Daha, Bharada gives his report. For fear that Kuturan may
curse him, Erlanggya decides to divide Java its elf in two. Bharada
heartily approves of this at once and proposes to call the two new
states Janggala and Kadiri.

Then, P o e r b a t j a r a k a 1s v e r s i o n : 16

After the Lord Bharadah had made his obeisance, he went and took
his seat. Then he spoke to the Lord Kuturan as follows: **I offer
my humble thanks for your greeting. The reason why I have come to
you here is that I desire to win your consent, particularly in re­
gard to the fact that my pupil, the Lord King of Java, named Great
King Erlanggya, with the consecratory name Jatiningrat, has two
sons. One of these two is now intended to be made king here on
Bali, while the other shall remain on Java. So shall Bali hence­
forth be peacefully united with Java. That is my wish.*' The Lord
Kuturan answered: ,fIs that truly the reason why you have come
here, my colleague? I f that is so, I can give you no consent. I
see no reason to make him king here on Bali. For there is already
someone, a grandson of mine, who is to become king here. He is
the one who shall be elevated to become King of B a l i .’* The Lord
Bharadah continued: "Lord, I would still point out again that the
other islands, great territories, are all submissive to Java and
bring her tribute.*1 The Lord Kuturan spoke: "I t does not matter
to me that they all pay tribute and are submissive to Java. As
regards Bali, I will permit nothing of the sort. I agree that
[Bali and Java] be united through war. Then I will do what I can.
When I am dead, then the king of Java can have his way and take
possession of B a l i ."
. . . The holy Bharadah spoke: "Ah, my son the King, I have been
to Bali, yet I have not achieved my purpose. The holy one of
Cilayukti would not consent that one of your sons should become
king on Bali. He was very angry and would not agree. One of his
grandsons is to become king there. He even measured his power
against mine. I almost could not get back to Java. Standing on a
breadfruit leaf, I sank in the water.** The King said, as he made
his obeisance at the foot of the holy one: "Lord, do not continue

16. This is a translation of Poerbatjaraka*s Dutch-language version given in

Calon-Arang," pp. 173-75. Only the most relevant passages are cited here
58

with this plan, i f things are so. For the supernatural power of
the holy one of Bali is extraordinary. I f you press him further,
he will end by laying a curse on us. We shall divide Java in two."
The holy one spoke: "Ha! Your words touch my heart, 0 King. I
shall name [the halves] Janggala and Kadiri. Do not linger, quick­
ly make all preparations while I am still here. I shall in the
meantime go to rest in my chamber. . . . "

F in a lly , here is my o w n , som ewhat longer tran slatio n :

Let us relate the state of the king in his capital city. He was
pleased, contented in his heart and very famous. Under his rule
the people were happy, no disturbance arose. . . . He had two sons,
young and goodlooking. It was intended that they would be made
kings. [The king] was only in doubt where they should rule. He
wanted one of them to reign in the nusantara [outer region--liter-
ally, other island(s)] and the other in Java. But the king was
still very much in doubt. Why? Because his sons were still very
young and inexperienced. Were they not generous enough [as kings]
they would eventually be left by their attendants. That was why
they were not allowed to reign in very distant regions; the king
wished one of them to reign in Bali, and the other one to reign in
Java, as Bali was near, as i f it were still in Java.
The king wished to hear the advice of the v izie r, the regent,
rangga, kanuruhan, and all his mantri. The king said: "My v izie r,
and all my mantri and kanuruhan! I wish to install my sons as
kings, one in Bali and one in Java. What do you think of this?
Also I wish to send a messenger to wait upon my teacher to ask for
his advice. . . . "
The king ordered a kanuruhan to go to the hermitage. . . . Soon he
arrived at the hermitage. The kanuruhan said: " I am the kanuru­
han, ordered by your son to ask advice of you, my lord, because
[the king] has two sons, and he wishes to install one of them as
king in Bali and the other [as king] in Java. This is your son's
concern upon which your advice is requested, my lord. Whatever
you say, it will be done."
The hermit answered: " I f that is the wish of the king, he cannot
do i t . The reason is that though there is no king in Bali now,
there is a great hermit who stays at the hermitage of Qilayukti-
village, an older brother of mine. He is very powerful; his name
is Mpu Kuturan. I w ill go to Bali first , to visit the great sage
of Sukti and ask for his permission. And you, kanuruhan, return
to the city. Tell the king what I have said to you. When I return
from Bali, I will go immediately to the city to wait upon my son,
the king, to report everything I get from Bali. . . . "
The great sage Bharadah set out for Bali to the hermitage of Sukti.
. . . Soon he arrived at Segararupek [Strait of B a l i] . He waited
for a ferryman. But none was seen by the great sage. Then he saw
breadfruit leaves lying on the shore. He took them and floated
them on the water. Then the great sage Bharadah got on them. He
stood on the breadfruit leaves and went eastward, heading for [a
village] called Kapurancak. . . . The journey of the sage is not
related. Soon he arrived at the village of Sukti and took a seat
in the guestroom.
The great sage Kuturan was in meditation at that time. For a long
time he did not come out of the hermitage, still doing his prayers.
The great sage Bharadah was not patient enough to wait for him
there in the guestroom. So he created water, engulfing the great
Kuturan up to his neck. Still he did his yoga, not disturbed at
a ll. Then he created red ants floating on the water and swarming
around the neck of the sage Kuturan. Still he remained doing his
yoga. Then the water dried up, the red ants seemed to be wiped
o ff. He [Kuturan] already knew that his colleague from Lemah-tulis
had come, but he pretended not to know. At length, after a long
while, the great sage Kuturan came to the guestroom. Mpu Bharadah
stood up from the seat in the guestroom, and was welcomed by the
great sage Kuturan: "W ell, well, my younger brother, how happy I
am. What brings you here? It is a great pleasure [for me] that
you have come. Be seated. You have not visited me for quite a
long tim e."
Mpu Bharadah made his obeisance, then took a seat. Then he ad­
dressed Mpu Kuturan, saying: " I thank you for your welcome. My
intention in visiting you, my lord, is to ask for your mercy,
since my pupil, the king of Java, by name Erlanggya--Jatiningrat
is his consecratory name--has two sons. He wishes to install one
of them as king in Bali and the other one in Java. It is better
that Bali and Java be united soon. That is the purpose of my
v is it, my lo r d ."
The great sage Kuturan said: " I f that is the purpose of your
v is it, my brother, I will not permit it . I do not want to hear
that he [the king] will install a king here in Bali, because there
is a descendant [of mine], a grandson, who is intended to be in ­
stalled as king in B a l i ."
Mpu Bharadah said again: "My lord, I tell you once more that all
the other regions, great kingdoms, make submission and pay tribute
to J a v a ."
Kuturan said: "They make submission and pay tribute without rea­
son. But here, in Bali, I will not permit [people] to do so. I
have no objections i f he invades [Bali] to make it into one coun­
try with Java, but I *11 do my best to resist. Once I am killed,
then it is up to the king of Java to rule B a l i ."
Then Mpu Bharadah went and left the hermitage. He created a very
terrible earthquake. Trees were wrecked and uprooted. People
living on the shore were drowned by floods. Numerous houses of
farmers collapsed. . . .
Let us speak of the sage Bharadah. He left the village of Qi la-
yukti and soon arrived at Kapuraftcak. Immediately he looked for
the breadfruit leaves to float them on the water and to ride on
them. But at that moment the breadfruit leaves sank. Again he
floated and wanted to ride on them, but [to no av ail]; the leaves
sank. The great Bharadah was at his w it 's end, saying: "What is
happening to me? It seems that I will not be able to return to
J a v a ." But in an instant he remembered: "Oh, I have not yet
asked leave of the great sage of Sukti. I will go back to ask
permission to take leave of him ."
Mpu Bharadah went back to the place of Mpu Kuturan. Soon he
arrived there and met the great sage of the village of Sukti.
Mpu Bharadah made his obeisance and asked permission to leave:
" I ask your permission to leave, my lo rd ."
The great sage of Sukti answered: "W ell, you may leave, my
brother, farewell! . . . "
60

The journey of the great sage is not related. Soon he arrived in

the city of Daha, and found his son, king Erlanggya, giving audi­
ence. . . . The great sage asked forgiveness, saying: "Ah, my son
the king, my mission to Bali has not been successful. The sage of
the hermitage of Gilayukti will not permit one of your sons to be
crowned king in Bali. He did not agree [with your wishes] and was
very angry. A grandson of his is going to be made king. Then he
dared to oppose my power. I was almost not able to return to Java.
I mounted on breadfruit leaves and they sank."
The king, making his obeisance, answered respectfully: "My lord,
i f it is so, do not force him, because the great sage of Bali is
extremely powerful. I f you impose your will on him, it will only
harm yourself. Just divide the island of J a v a ."
The sage said: "Oh yes, what you say, 0 King, I like it . Call
[the kingdoms-to-be] Janggala and Kadiri. Do not be too long,
make preparations immediately, while I am still here. I will re­
tire to my quarters."
The king accompanied the great sage as he retired to his quarters
in the ivory building. There he was regaled with food and drink.
Let us not speak about the great Bharadah. Let us talk of the
king. He went out again to order two thrones bu ilt, and also two
pavilions where the princes would be crowned. The thrones, indeed
the pavilions, that they built were extremely beautiful, their
poles wrapped with colored cloth. Not to mention the numerous
decorations of gold and nine sorts of jewels— they were marvelous.
The thrones were built one on the east side and the other on the
west. The guruloka, brahmins, bhujangga, and resi were present to
give their blessings at the coronation ceremonies.
The princes, after being dressed up, came out to be crowned. They
took their seats in the pavilions. They were crowned there and
given blessings by the brahmins, bhujangga and resi, who carried
out the coronation ceremonies. Gongs, gending, pereret, and other
musical instruments were booming. After they were given the bless­
ings, they sat on their respective thrones. They looked marvelous.
The one sitting on the throne on the east side was called the king
of Janggala, the one sitting on the throne on the west side was
called the king of Kadiri.

The n o v e l t y o f t h i s t r a n s l a t i o n r e s t s on a r e i n t e r p r e t a t i o n o f Mpu
K u t u r a n ! s f i n a l r e p l y to Mpu B h a r a d a h * s r e q u e s t . The o r i g i n a l t e x t
re a d s a s ^ f o l l o w s : 17 "M a w a c a n a s i r a g r i K u t u r a n : N i s k a r a n a i k a k a b eh
a s r a h u p e t i edep m areng J a w a k a b e h . Yan i n g k e n e ng B a l i , t a n paweh
ngh ulun yan m angkana. S u k a i n g s u n y a n l u r u g e n s a b h u m e k S n a ; l a h sa-
a n t u k - a n t u k i n g h u l u n I'&kasa . Yan n g h u l u n huwus p a r a t r a , sam ana t a
sa k a h y u n in g ra tu Jaw a areha ik in g B a l i . "

T h e r e a r e t h r e e im p o r t a n t p o i n t s to be made on t h i s p a s s a g e .
(1 ) N i s k a r a n a . I s u s p e c t t h a t n i s k a r a n a a l r e a d y h a d an i d i o m a t i c m ean ­
in g v e r y c l o s e to the New J a v a n e s e p h r a s e or a ieges , as u s e d , f o r e xam ­
p l e , i n the s e n t e n c e o l £ h m u k e r a j a - r a j a m b e l a n i d e w ^ k e iku ora teges
(y o u r d e f e n d i n g h im d o e s n ’ t make s e n s e at a l l ) . The u se o f su ch id io m s
in th e C a l o n - A r a n g is e v i d e n t e l s e w h e r e , e . g . , j a g a - - New J a v a n e s e
d i d j a g a k a k e (e x p e c t e d to b e ) ( P o e r b a t j a r a k a , "D e C a l o n - A r a n g ," p . 1 3 6 ) ;
d i n g a r r y a n - - New J a v a n e s e k a d i n g a r e n (how come t h a t ? ) ( p . 1 3 8 ) ; and

17. The text is taken from i b i d . , p. 139.

 61

a m i g r a h e n g angga--Nevi J a v a n e s e n g l a r a n i a w a k (h u r t o n e s e l f ) ( p . 1 4 0 ) .
( 2 ) S u k a ingsun. I n the l i g h t o f t h e a b o v e , I t h i n k s u k a i n g s u n is
a l s o u s e d i d i o m a t i c a l l y i n th e s e n s e o f " I ! ve no o b j e c t i o n s . . MGo
ahead. . . . " The New J a v a n e s e i s ke na k o w e . The w o rd lekas(a) is
h e r e synonym ous to t a n d a n g w h i c h , th o u g h i t h as v a r i o u s m e a n i n g s , is
b e s t u n d e r s t o o d i n t h i s c o n t e x t as " t o c o u n t e r a t t a c k , to t a k e m e a su re s
to c o u n t e r . " 18 ( 3 ) Ian n g h u l u n hu wu s p a ra tr a. P o e r b a t ja r a k a (p . 1 7 3 )
t r a n s l a t e s t h i s l i t e r a l l y as "W h e n I am d e a d " a n d i n t h i s is f o l l o w e d
by B e rg ( " H e r k o m s t , " p . 1 3 2 ) . T h i s l e a d s th e l a t t e r to make th e m i s ­
ta k e o f t h i n k i n g t h a t B h a r a d a h an d K u t u r a n came to some a c c o r d , w h ic h
is a b s o l u t e l y n o t t h e c a s e . My r e a s o n i n g is as f o l l o w s :

F i r s t , K u t u r a n ! s w ord s are c l e a r l y a c h a l l e n g e to b a t t l e , a d d r e s s e d
to B h a r a d a h or E r l a n g g y a . T h e r e is an alm o st e x a c t l y c o m p a r a b le ql ok a
(c x v i, in the S u t a s o m a k a k a w in w h ic h g o e s : 19

hana pwa ri pejah patik nrpati, durbala saha bala koga wahana,
muwah sahana sang naregwara wigirnna telas ika mamarwwateng rana,
samangka ta narendra yan larisa carwakna tekap i gakti ning musuh,
kuneng ri hana ni nghulun syapa tika wenang umalapa sang naregwara.

Only when I am powerless, slain together with all the army, its
transport and vehicles,
and all the kings too are shattered, annihilated like mountains
on the battlefield,
only then can Your Majesty be sacrificed without hindrance because
of the enemy’ s power,
but while I still live, who is there who can touch Your Majesty?

K u t u r a n c o u l d v e r y w e l l h av e a d d e d a p a r a p h r a s e o f th e l a s t l i n e to h i s
w o r d s , e . g . , " k u n e n g r i h a n a n i n g h u l u n s y a p a t i k a w S n a n g u m a de ga kn a
r a t w i n g B & l i ? " [but w h i l e I s t i l l l i v e , who is t h e r e who c an s e t up a
k i n g in B a l i ? ] . I n the w a y a n g p l a y s s u c h p h r a s e s are v e r y f r e q u e n t ,
a p p e a r i n g in s u c h v a r i a t i o n s a s : 20

Begasuksma: *0ra tedeng aling-aling, aku radjaputra Tawanggantungan,

RadSn Begasuksma kang dadi aranku. Heh Pamadya! Adja
ganggu gawe kang dadi karepku, ulungna d§wi Wara Sumbadra.*

I will reveal my identity, I am the Crown Prince of Tawang­

gantungan. Raden Begasuksma is my name. HeyI Don’ t inter­
fere with my desired intent, surrender Wara Sumbadra.

Premadi: ’ Wara Sumbadra kena kok-gawa, jen bareng karo mustakane

satrija Madukara.’

You may take Wara Sumbadra only along with the head of the
knight of Madukara [Premadi].

S e c o n d , i f th e two s a g e s i n d e e d came to some a c c o r d , why s h o u l d

they f i g h t a f t e r w a r d s , e v e n t h o u g h i n d i r e c t l y , e s p e c i a l l y w hen i t is

18. H. H. Juynboll, Oudjavaansch-Nederlandsche Woordenlijst (Leiden: B rill, 1923),

pp. 492, 1, and 227.

19. Soewito Santoso, ’’Boddhakawya Sutasoma" (Ph.D. thesis, Australian National

University, Canberra, 1968), i i , p. 183; i i i , pp. 231-32.

20. Ki Siswoharsojo, Wahju Purba Sedjati (Yogyakarta: Siswoharsojo, 1956), p. 112.

62

e v i d e n t t h a t B h a r a d a h was no m atch f o r K u t u r a n ? I f Bharadah f e l t that

he c o u l d d e f e a t K u t u r a n , he s u r e l y w o u l d n o t h av e a c c e p t e d su c h a h a l f ­
way ag re em e n t an d w o u ld h av e fo u g h t to get h i s w a y . I n d e e d t h i s is
w hat he d i d , bu t w i t h o u t s u c c e s s .

T h i r d , i f B h a r a d a h r e a l l y got t h e i m p r e s s i o n t h a t t h e r e was some

ag re em e n t i n th e w o rd s o f K u t u r a n , why d i d he n o t r e p o r t i t to k i n g
Erlanggya? Su c h an a g r e e m e n t , h a d i t e x i s t e d , h o w e v e r p a r t i a l and
t h e r e f o r e d i s a p p o i n t i n g , w o u l d h a v e b e e n im p o r t a n t e n o u g h to be r e ­
p o r t e d an d p e r h a p s r e c o r d e d f o r f u t u r e u se as s u g g e s t e d by B e r g . 21 It
seems v e r y q u e e r i n d e e d t h a t B h a r a d a h n e v e r b r e a t h e d a w o r d o f i t .

I f t h i s r e a s o n i n g h o l d s any t r u t h , we may c o n c l u d e t h a t t h e r e was

no ag re em e n t at a l l , an d t h a t K u t u r a n d i d n o t f o r e t e l l t h a t J a v a and
B a l i w o u ld e v e n t u a l l y be u n i t e d . On th e c o n t r a r y , he v e r y c l e a r l y e x ­
p r e s s e d h i s o u t r a g e at E r l a n g g y a 1s p r o p o s a l an d h i s f e e l i n g s w ere p e r ­
f e c t l y u n d e r s t o o d by B h a r a d a h . Th us the w o rd " s a m a y a " in N a g a r a k r e t a -
g a m a 1 6 , 3c s h o u l d n o t be r e n d e r e d as a c c o r d , 22 a f s p r a a k , 23* c o v e n a n t , 2lf
g e l o f t e ,25 an d so f o r t h , b u t r a t h e r by m e e t in g or e n c o u n t e r . 26 W ith
t h i s I f e e l t h a t th e tim e h a s come to r e c o n s t r u c t the C a l o n - A r a n g t a l e
i n th e N a g a r a k r e t a g a m a , w h i c h I do from N a g a r a k r e t a g a m a c a n t o 68 f o l ­
lo w e d d i r e c t l y by t h e p a s s a g e in c a n t o 1 6 .27 The two t e x t s w o u l d run
t o g e t h e r more or l e s s as f o l l o w s : 28

Nagarakretagama 68 Calon-Arang

1. a. As follows is the story concerning

Kamal Pandak which is known from
a well-established tradition

c. And also that (of the kings) of

Panjalu and Daha at the time that
the (is)land of Yawa was divided
into two He had two sons. . . . it was intended
d. (by) Gri Airlangghya, out of love that they would be made kings.
for his children, the two prabhus

21. Berg, "Herkomst," pp. 1 3 3 f f . , 246.

22. Ib id . , p. 134. 23. I b i d . , pp. 140-41, 253ff.

24. Pigeaud, Java, I I , p. 33; I I I , p. 19.

25. H. Kern, Het Oud-Javaansche Lofdicht Nagarakytagama, met aanteekeningen van Dr.
N. J . Krom (The Hague: N ijh o ff, 1919), p. 55.

26. Monier Monier-Williams, A Sanskrit-English Dictionary (new edition, New Delhi:

Motilal Basarnidas, 1964).

27. See my translation of Nagarakretagama 16, 1-2 in "Boddhakawya," i , pp. 90-95

where mention is made of the existence of long-standing travel restrictions
which I connect with Erlanggya*s period of rule.

28. In the left-hand column, the text and first translation are drawn from Pigeaud,
Java, I , pp. 52-53 and 13; I I , pp. 79-80 and 19. The second translation is my
own. In the right-hand column, the translation is of Poerbatjaraka*s text at
pp. 136, 115, 138, 137, 139-41.

2. a. There was a Buddhist of the Maha-
yanist rite, an adept in tantric
(doctrine), and a master of yoga,
b. The one who resided in the midst
of the graveyard at Lemahcitra,
with whom the whole world sought
refuge,
c. The one who reached Bali, the sea
(his) roadway, treading the waters
of the sea without fear,
d. The well-known and celebrated mpu
Bharadah who knew the three ages,
the past, etc. . . .
3. This holy man, on being requested to
divide the land, did not refuse. . . .
N a g a r a k r e t a g a m a 16
3. tuhun ikanang digantara sawetan ing
Yawadara
i Gurun i Bali mukya kawenang
paranaktika
samaya nirang mahamuni Bharada
rakwa mapageh
lawan ika sang munindra Kuturan
prakaga karengo
(Pigeaud)
Verily the other countries there, all
to the east of the Javanese country,
Gurun, Bali are the principal ones,
allowed is any travel there.
The covenant of the worshipful, the
great sage Bharada, so it is said was
firm,
The partner was the honored prince of
sages Kuturan, renowned, one hears.
63
There is a story told by the old ones
relating the adventures of the venera­
ble Lord Bharadah, when he dwelt in his
hermitage at Lemahtulis. His super­
natural power was matchless, above all
the way in which he taught religion.
He was complete in his understanding,
and he knew the beginning and the ending
of the world. He carried on his excel­
lent ascesis in extraordinary fashion.
. . . (p. 115)
The great sage Bharadah set out for
Bali to the hermitage of Sukti. . . .
He saw breadfruit leaves lying on the
shore. He took them and floated them
on the water; then the great sage
Bharadah got on them. He stood on the
breadfruit leaves and went eastward,
heading for (a village) called Kapu-
rancak. . . . (p. 138)
The kanuruhan said: ,fI am the kanuru-
han, ordered by your son to ask advice
of you, my lord, because (the king) has
two sons, and he wishes to install one
of them as king in Bali and the other
(as king) in Java. This is your son1s
concern upon which your advice is re­
quested, my lord. Whatever you say, it
will be done." The hermit answered:
" I f that is the wish of the king . . .
I will go to Bali fir s t , to visit the
great sage of Sukti and ask for his
permission. (p. 137)
Mpu Bharadah . . . [said]: " . . .M y
intention in visiting you, my lord, is
to ask for your mercy, since my pupil,
the king of Java, by name Erlanggya--
Jatiningrat is his consecratory name--
has two sons. He wishes to install one
of them as king in Bali and the other
one in Java. It is better that Bali.and
Java be united soon. . . . "
The great sage Kuturan said: " I f that
is the purpose of your v is it , my broth­
er, I will not permit it . I do not want
to hear that he (the king) will install
a king here in Bali, because there is a
descendant (of mine), a grandson, who
is intended to be installed as king in
B a l i ."
Mpu Bharadah said again: "My Lord, I
tell you once more that all the other
regions, great kingdoms, make submission
and pay tribute to J a v a ."
64
(New translation)
It was true that the districts east of
Java,
Prominent amongst them Gurun and Bali,
were proposed to be ruled by his sons,
[But] it was said and well known that
in the meeting of the great sage
Bharadah
And the mighty Kuturan [he] was firm
[in his refusal],
4. Karana ni sang bhujangga tinitah ri
lakwa rasika
ikang inutus mangulwana ngawetana-
krama huwus,
saji-saji ning lumakwakSn i s&jfia
sang narapati
sawiku sadayanangujar29 aweh resep
ning umulat
(Pigeaud)
Because the honoured ecclesiastical
officers are ordered for travels, their
worships, according to rank,
Those who are sent either West or East,
anywhere, have a custom already:
What is held in readiness by those who
perform all orders of the honoured
Prince, is:
Any wiku (ordained priest) every time
when he speaks affords pleasure to
those who see him.
(New translation)
Therefore the bhujangga— on his [Bhara-
dah’ s] orders--
Were bidden to go to the west and east
[pangastren = pavilio n s]; already
arranged
Were all the compulsory offerings
ordered by the king,
And, together with the wiku reciting
their formulas, they gave pleasure to
the onlookers.
5. irika tang anyabhumi sakahemban ing
Jawapuri,
amatehi sajna sang nrpati kapwa
satya ring ulah,
pituwi sing ajnalangghyana dinon
wiciTQna sahana,
tekap ikanang watek jaladi
mantryaneka suyaga.
29. Sadayana in Balinese and Sundanese still means ” a l l . ”
Kuturan said: ’’They make submission
and pay tribute without reason. But
here, in Bali, I will not permit
(people) to do so. I have no objec­
tions i f he invades (Bali) to make it
into one country with Java, but I 'l l do
my best to resist. Once I am killed,
then it is up to the king of Java to
rule B a l i .”
The king . . . answered . . . : ” Just
divide the island of J a v a .” The sage
said: ”0h yes, what you say, 0 king, I
like it . Call (the kingdoms-to-be)
Janggala and Kadiri. Do not be too
long, make preparations immediately,
while I am still here. I will retire
to my quarters.”
. . . Let us talk of the king. He went
out again to order two thrones built and
also two pavilions where the princes
would be crowned. The thrones, indeed
the pavilions, that they built were ex­
tremely beautiful, their poles wrapped
with colored cloth. Not to mention the
numerous decorations of gold and nine
sorts of jewels--they were marvelous.
The thrones were built one on the east
side and the other on the west. The
guruloka, brahmins, bhujangga, and resi
were present to give their blessings at
the coronation ceremonies.
. . . After they were given the bless­
ings, they sat on their respective
thrones. They looked marvelous. The
one sitting on the throne on the east
side was called the king of Janggala,
the one sitting on the throne on the
west side was called the king of Kadiri.
 65

(Pigeaud)
Then surely, the other lands, anywhere,
that are in the guardianship of the
Javanese Royal compound,
Are executing any orders of the honoured
Prince, equally, faithful in conduct.
Even though there were any commandment-
breakers, they are visited by expedi­
tionary forces and annihilated,
altogether,
By the activity of those (warriors)
there who belong to the Jaladhi (sea)
mandarins, numerous, glorious.

(New translation)
At that time all [the rulers of] the
other countries which were under the
rule of Java,
Observed the decisions of the king
[concerning the partition of the king­
dom and the coronation of his two sons]:
all were loyal in conduct.
Besides whoever [dared] to oppose the
decisions, [they] would be attacked and
destroyed
By the numerous and meritorious atten­
dants who were like the ocean.

Some rem arks on th e above new t r a n s l a t i o n o f N a g a r a k r e t a g a m a

16, 3-5 are a p p e n d e d to b u t t r e s s the g e n e r a l arg u m en t o f t h i s a r t i c l e .

At 3 b : p a r a n a k t i k a . A l l th e v a r i o u s e m e n d a t io n s so f a r s u g g e s t e d
seem to me to h av e b e e n i n f l u e n c e d by i n t e r p r e t a t i o n s o f the p r e v i o u s
stanza. I f s t a n z a 3 is c o n n e c t e d w i t h c a n to 6 8 , no e m e n d a t io n i s r e ­
q u ire d . 3 0

At 3 c : I f " s a m S y a " i s r e n d e r e d w i t h the o r i g i n a l S a .n sk rit m e a n ­

i n g , t h e n i t f i t s w i t h th e C a l o n - A r a n g v e r s i o n , w h i l e i f i t i s l i n k e d
w i t h the New J a v a n e s e m e a n i n g , i t l e a d s to m i s u n d e r s t a n d i n g . I f my
i n t e r p r e t a t i o n i s r i g h t , i t o f f e r s e v i d e n c e t h a t in the M a j a p a h i t e r a ,
O l d J a v a n e s e a u t h o r s s t i l l h ad an a d e q u a t e k n o w le d g e o f S a n s k r i t . 3 31
0
F u r t h e r m o r e , i t is known t h a t t h e w o rd o r d e r o f O l d J a v a n e s e g l o k a or
J a v a n e s e tem bang i n many c a s e s c a u s e s s e v e r e d i f f i c u l t y in t r a n s l a t i o n
an d i n t e r p r e t a t i o n . V e r y o f t e n one has to t u r n t h e g l o k a 's or th e
t e m b a n g 1s w o rd o r d e r i n t o p r o s e form b e f o r e t r a n s l a t i n g . The p r o s e
o r d e r I w o u ld p r o p o s e h e r e i s : r a k w a k a r e n g o [i ] s a m a y a n i r a n g
mahamuni Bharada lawa n ika s a n g m u n t n d r a K u t u r a n p r a k a o a [siran]
mapageh.

At 4 a : I f we lo o k at the C a l o n - A r a n g s t o r y , we se e t h a t o n ce k in g
E r l a n g g y a a s k e d B h a r a d a h to c a r r y out the p a r t i t i o n o f the k in g d o m , the
sa g e in t u r n o r d e r e d the k i n g to make p r e p a r a t i o n s at o n c e . T h a t is

30. As Pigeaud has already made the necessary comparisons with other writers on the
text, the reader is urged to consult his Java, especially volume I I .

31. Cf. H. B. Sarkar, nThe Migration of Sanskrit grammar, lexicography, prosody and
rhetoric to Indonesia,” Journal of the Asiatic Society, V I I I , 2 (1966), pp. 84,
92-93.
66

why I r e g a r d t h e b h u j a n g g a m e n t i o n e d h e r e as the b h u j a n g g a o f E r l a n g -
g y a 's c o u r t and u n d e r s t a n d r a s i k a as r e f e r r i n g to Mpu B h a r a d a h h i m s e l f .
The w ord s " k u l w a n " an d " w e t a n " do n o t r e f e r to d i s t r i c t s b u t m e r e ly to
th e p a n g a s t r e n b u i l t on th e w e s t e r n an d e a s t e r n s i d e o f th e c o u r t y a r d .
The b h u j a n g g a , w i k u an d r S s i w ere d i v i d e d i n t o two g r o u p s , an d t h u s
c o n s t i t u t e d h a d to g i v e a s s i s t a n c e i n the p e r f o r m a n c e o f t h e d u a l c o r o ­
n a t io n c ere m o n ie s. T h a t i s a l s o the r e a s o n why P r a p a n c a sa y s t h a t
t h e s e p r i e s t s t o g e t h e r w i t h t h e o f f e r i n g s and the so u n d o f th e m an tra
gave j o y to the o n l o o k e r s . The w ord s " a k r a m a " an d " h u w u s M at 4b s h o u l d
be l i n k e d w i t h " s a j i - s a j i " i n 4 c . The p h r a s e " s a j i - s a j i n i n g lumak-
w a k e n " (t h e r e q u i r e d o f f e r i n g s ) I r e n d e r as Mc o m p u lso ry o f f e r i n g s . "

Stanza 5 . T h i s s t a n z a i s a c t u a l l y P r a p a n c a fs com m entary on the

w h o le o c c a s i o n . E a c h tim e t h e r e is a c o r o n a t i o n , i t is a lw a y s a n ­
n o u n c e d t h a t a l l s u b j e c t s m ust o bey the d e c i s i o n s o f th e k i n g . Other­
w i s e th e y w i l l be d e s t r o y e d . 32

I t may be c o n c l u d e d fro m the d i s q u i s i t i o n above t h a t t h e r e was

n e i t h e r an a g re em e n t b e t w e e n B h a r a d a h and K u t u r a n n o r a p r o p h e c y by
K u t u r a n t h a t a f t e r h i s d e a t h B a l i w o u ld be f o r c i b l y u n i t e d w i t h J a v a .

32. Compare W. L. Olthof ( e d .) , Poenika Serat Babad Tanah Djawi Wiwit Saking Nabi
Adam Doemoegi Ing Taoen 1647 (The Hague: N ijh o ff, 1941), p. 113, concerning the
coronation of the son of Panembahan Senapati. On that occasion Pangeran Mangku-
bumi uttered a similar warning to the subjects of Mataram. The passage runs as
follows:
Thereafter on the day Soma [Monday] Ki Dipati Mandaraka together with
Pangeran Mangkubumi came out to the sitinggil [audience hall] and
approached the Pangeran Dipati Anom. The Pangeran Dipati was seated
on a golden throne. Dipati Mandaraka and Pangeran Mangkubumi flanked
him to the left and right. Pangeran Mangkubumi stood up and said
loudly: "A ll you men of Mataram, bear witness that the Pangeran Dipati
is now become Sultan, succeeding his father. I f there is any man dis­
satisfied in his heart and who does not give his blessing, show your
face now, and I will take him on in b a t t le ." All the people of Mataram
applauded in chorus.
The translation is mine.