Arjunawiwāha: the marriage of Arjuna of Mpu Kaṇwa by Kanwa (Empu)

By Kanwa (Empu)

The Arjunawiwaha is without doubt one of the most sensible identified of the previous Javanese classics. This quantity provides a brand new textual content, in response to Balinese manuscripts, with a whole translation, construction at the paintings performed by means of past writers. An creation presents abundant history info, in addition to an unique interpretation of the importance of the textual content, inside of its historic and cultural setting.The poem used to be written by way of Mpu Kanwa in round A.D. 1030 below King Airlangga, who governed in East Java. it truly is Mpu Kanwa's merely identified paintings and is the second one oldest instance within the style of kakawin. The poem is a story but additionally comprises passages of description, philosophical, or spiritual educating of significant curiosity, in addition to striking erotic scenes. elements of the story were depicted on early temple reliefs and in paintings-and the textual content remains to be recited in Bali by way of literary golf equipment and in temple ceremonies.

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Additional resources for Arjunawiwāha: the marriage of Arjuna of Mpu Kaṇwa

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His aim is not to achieve liberation (although he could have pursued it to that length), but to win victory in battle. 5b. 22 Arjunawiwāha tap into a source of great power. ­­ Arjuna needs a weapon that can defeat his enemies, and it is only Śiwa who can provide one powerful enough to do the job. This is why it is vital for Arjuna to be strong and to maintain his concentration, despite all the seductions devised by the seven beautiful nymphs. If he should waver, then his efforts would all have been in vain.

Text 42 12 eñjing kāla nikân datĕng wija-wijah wāhw âdarat ring hĕnū osik cāmara ring gĕgĕr dara-daran lwirnyân panon apsarī masyang-syang pakatonan ing kayu manis sinwamnya manggĕh miguh kady ânangtangi bāng nikang susu lawan lambe marūm-rūmana 13 tingkah ning wanawrksa mogha tinĕngĕt rāmyanya dening hima rĕm tan waspada sāparö juga katon mūr ng wwang muwah yâhawūk sinwī ta pwa sĕkar kuningnya dinĕlö kumbang humung tan katon dwī ning mrak rumarab kasampir i ragas ning candanâpāyunan 14 ābhā ning patapan gihā watu putih linggan panungsung guyu tūt himbang magirang-girang winulatan rāmyanya de sang datĕng göng ning prihnya kunĕng nimitta ning unang moghârarĕm ng wwang mulat angde kūng makuwung-kuwung langit ikâtruh-truh kasĕnwan rawi 15 tunghā ning parangan mangungkuli jurang pātālatulyâdalĕm er tambang malabuh jurang kapalĕyö ngkānê lĕngis ning paras rĕsrĕsnyân hana ring tawang parĕng awū makrak tikang sundari kaywan wruh mangungang katon wĕlas-arĕpnyâlung sumambyângawe Canto 2 Wirat tĕbu sol 1 ikang wukir apaksa pājaran abhasma limut adaluwang kukap magöng pĕtungnya tumakul marêng lwah añawuk bañu parĕng atĕkĕs macāmana kayunya pada kāyikân pasaji sarwaphala tinĕmu ning macangkrama atangkil adawā mure titir angañjali sulur ika ring hañar datĕng Translation 43 12 It was morning when they arrived in exultation, and had just alighted on the path.

The theme of Arjuna’s asceticism (tapa), in particular the scene where he is tempted by the ladies, has been frequently depicted in art, for example Balinese paintings (Worsley 1988), East Javanese temple reliefs (Candis Kedaton and Surowono) and other places. 16. 2b is mikĕt kawijayan sang Pārtha ring kahyangan, ‘to compose the tale of Arjuna’s victory in Heaven’. But which victory is meant? It is probably not the victory over his own senses, essential though this is, but the victory over the demon Niwātakawaca, by means of which Heaven is saved from destruction.

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