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It is just over a century since the first manuscript of Désawarnana (also known as the Nagarakrtagama) was rescued from the sack of the palace at Cakranagara in Lombok. Once its importance for Javanese history was recognized, its place was assured: our picture of the greatness of the Javanese kingdom of Majapahit in the second half of the 14th century is based largely on the evidence of this one text, and it is true to say that this picture has formed an inspiration for modern Indonesians as well. The text is not a literary masterpiece, and it is not typical of its genre; in fact it is unique. One of the reasons for this is the fact that here and there its author, Mpu Prapanca, tells us something about himself, in particular when he accompanies his king as Superintendent of Buddhist Affairs on a long journey through the countryside of East Java in 1359.
It is just over a century since the first manuscript of Désawarnana (also known as the Nagarakrtagama) was rescued from the sack of the palace at Cakranagara in Lombok. Once its importance for Javanese history was recognized, its place was assured: our picture of the greatness of the Javanese kingdom of Majapahit in the second half of the 14th century is based largely on the evidence of this one text, and it is true to say that this picture has formed an inspiration for modern Indonesians as well. The text is not a literary masterpiece, and it is not typical of its genre; in fact it is unique. One of the reasons for this is the fact that here and there its author, Mpu Prapanca, tells us something about himself, in particular when he accompanies his king as Superintendent of Buddhist Affairs on a long journey through the countryside of East Java in 1359.
Whenever Javanese scholars are asked to name the high points of their literature, almost certainly they will include the Wédhatama. This is because it is considered to contain the ‘highest wisdom’ appropriately cast in a mould of fine poetic language.
The challenge of translation has already been met by several others, so that we can speak of ongoing process of interpretation, in which the present English translation represents only the most recent stage and in turn invites the critics to correct and improve it, as our knowledge of Javanese language and literature grows and deepens. On the other hand, though, any statement on this subject, relating to the highest spiritual truths, can be no more than an approximation; in the end words fail, leaving only something like a star or flame pointing the way onward (compare Wédhatama IV .21, and see the drawing on the front cover).
This working paper offers an English translation, accompanied by the standard Javanese text, for the perusal of students, with a short introduction and a number of explanatory notes intended to aid the process of interpretation.
The challenge of translation has already been met by several others, so that we can speak of ongoing process of interpretation, in which the present English translation represents only the most recent stage and in turn invites the critics to correct and improve it, as our knowledge of Javanese language and literature grows and deepens. On the other hand, though, any statement on this subject, relating to the highest spiritual truths, can be no more than an approximation; in the end words fail, leaving only something like a star or flame pointing the way onward (compare Wédhatama IV .21, and see the drawing on the front cover).
This working paper offers an English translation, accompanied by the standard Javanese text, for the perusal of students, with a short introduction and a number of explanatory notes intended to aid the process of interpretation.
Whenever Javanese scholars are asked to name the high points of their literature, almost certainly they will include the Wédhatama. This is because it is considered to contain the ‘highest wisdom’ appropriately cast in a mould of fine poetic language.
The challenge of translation has already been met by several others, so that we can speak of ongoing process of interpretation, in which the present English translation represents only the most recent stage and in turn invites the critics to correct and improve it, as our knowledge of Javanese language and literature grows and deepens. On the other hand, though, any statement on this subject, relating to the highest spiritual truths, can be no more than an approximation; in the end words fail, leaving only something like a star or flame pointing the way onward (compare Wédhatama IV .21, and see the drawing on the front cover).
This working paper offers an English translation, accompanied by the standard Javanese text, for the perusal of students, with a short introduction and a number of explanatory notes intended to aid the process of interpretation.
The challenge of translation has already been met by several others, so that we can speak of ongoing process of interpretation, in which the present English translation represents only the most recent stage and in turn invites the critics to correct and improve it, as our knowledge of Javanese language and literature grows and deepens. On the other hand, though, any statement on this subject, relating to the highest spiritual truths, can be no more than an approximation; in the end words fail, leaving only something like a star or flame pointing the way onward (compare Wédhatama IV .21, and see the drawing on the front cover).
This working paper offers an English translation, accompanied by the standard Javanese text, for the perusal of students, with a short introduction and a number of explanatory notes intended to aid the process of interpretation.
In:
Arjunawiwāha
In:
Arjunawiwāha