Fallen bodies lie sprawled on the ground topsy-turvy all around like a field of cane flattened by elephants. «» [The gĕnder starts playing in pelog barang.]

Now that the ogres are dead swiftly the noble Pĕrmadi continues his journey his mind set on a speedy return to the kingdom of Amarta. •

Enough about the one on his way,

he must be passed over it is told. «»

Now none are more notable than those – gathered in the city of Amarta;

clearly visible is the first light of day. • •

upon your arrival your mother offers her sa­lutations and respects may they be placed before Your Majesty, dear Royal So—n. •

held high is your gift of greetings Royal Aunt Queen Kunthi;

in return I extend my homage, may it be placed underneath Your Majesty’s feet queenly Aunt. •

for my royal son’s offering of homage may it apply evenly to all. • •

upon your arrival I offer a wish of well-being, hoping it may be placed before my royal brother of Dwarawati. •

I acknowledge the words of welcome from Your Majesty my royal brother;

in return I extend my compliments.

are you well?

[With a sĕmbah:] May my homage be offered.

it is acknowledged.

Like a scorched leaf that has longed for a drizzle and is showered when the monsoon arrives at last, thus was the relief I felt,

when your mother received Your Majesty upon your arrival dear Royal Son of Dwarawati. •

it took rather long for me to arrive, be­cause I had to leave instructions with my subjects in Dwarawati first, queenly Aunt.

And hence, without more ado your son begs you to declare

what important matter made Your Majesty my royal aunt so greatly desire my at­tendance. • •

your aunt and brothers were awaiting Your Majesty’s arrival,

for no other purpose than to ask my royal son to dispel the darkness that besets your mother and your siblings the Pandhawas,

for we contine to worry about your younger brother Bratasena,

who is never far from the sage Druna. «»

Youthful Majesty—, youthful Majesty, if Wĕrkodara abandons caution he will surely be swept away by the Kurawas through the agency of the sage Druna.

Therefore I leave it at my royal son of Dwarawati’s discretion,

to find a way of making Wĕrkodara regain his bearings. •

who other than

my royal brother of Dwarawati could be capable of brightening up the Pandhawa brothers? •

it is not that Pĕrmadi wants to echo the others,

[with a sĕmbah:] but I have just visited Sapta Arga.

According to our grandfather of Sapta Arga,

we should put this predicament before our royal brother of Dwarawati.

My brothers and I will abide by whatever Your Majesty decrees. •

queenly Aunt,

and my brother fellow king.

I shall not refuse.

I pledge to do my utmost;

to make my younger brother Wĕrkodara regain his bearings,

so that he is willing to return to the land of Amarta.

Sheltering myself under our grandfather of Sapta Arga’s words,

I shall find a solution, Aunt. «»

Humbly but insistently I urge my royal brother of Amarta;

that you should not continue to feel apprehension,

when observing Brother Wĕrkodara’s actions. «»

Although in truth you have discerned deceit,

in the deeds of the perfidious Kurawas; nevertheless «»

I urge and implore you to submit to the exalted gods.

For in point of fact, Brother Wĕrkodara merely means to become the sage of Soka Lima’s student. «»

Because if

an attempt were made to restrain Brother Wĕrkodara,

I dare say, the outcome would be unpleasant. It is just that I trust in

the universal entreaty that mentions: first fate, second spouse, third ability, fourth fetish, fifth fortune.

All these matters are in the hands of the Lord Who Has Made the World.

Hence

what will my queenly aunt gain by worrying about her son Wĕrkodara’s behaviour, Aunt? •

I have absolute trust in

my royal son of Dwarawati’s discernment. • • • • [...]

for quite some time your mother has been looking forward to your return Brata­sena—, Bratasena. «»

When you my boy set off from the city,

and stayed away so long your mother made a vow, «» [The gĕnder starts playing in slendro manyura.]

if you my boy Bratasena were to return I vowed I would take you to pay our respects in the hermitage of Sapta Arga. «»

From Amarta to Sapta Arga,

Bratasena—, I would hold your hand and therefore my dea—r,

now quickly comply with your mother’s vow, Bratasena—. ● ●

The same holds for your elder sibling,

when you set off from the city, your brother made a vow,

were you to return in safety, I would take you to pay our respects in the palace of Wiratha,

and present ourselves before our venerable grandfather King Basu Matswapati. «»

Therefore little Brothe—r,

now do as I say and let me take you to visit the palace of Wiratha. •

When you left Amarta headed for Astina and stayed away so long, a vow occurred to your elder brother.

If you were to return in well-being,

even if it were for no more than an instant I would seat you on the throne of Dwarawati, Brother. •● ●

great is my gratitude. «»

For the vows of Mother Kunthi and my first-born brother as well as Krĕsna my elder brother. «»

All of which,

attest to your love and affection for Bratasena. «»

But before all else, Mother Kunthi,

may my respects be offered.

I am so pleased that you have returned at last. •

But you must be indulgent,

Mother Kunthi,

first-born Brother, swarthy Brother too. «»

If you want me to comply with your vows now, I must refuse.

if I am able to present the holy lustrating water,

the holy water.

Therefore I will SEEK the holy water as a payment for the science that I have asked for. •

within the sea.

Therefore, Mother Kunthi I request your blessings.

My first-born brother, swarthy Krĕsna my brother, I ask for your blessings.

Pĕrmadi,

twins, I ask for your good wishes.

I will plunge into the ocean to seek the holy water.

If you want to plunge into the ocean you may but you must wait until I am dead, Bratasena—, Bratasena my son. •

Why is my little brother so infatuated with a sage who in reality is being used as a vehicle for deception?

Wĕrkodara,

be sensible.

Does my little brother lack faith in our venerable grandfather of Sapta Arga’s discernment?

Does Bratasena lack faith in our royal brother of Dwarawati’s ability; why then is it that my younger sibling wishes to study with a sage

who

belongs to the enemy, little Brothe—r?

You mustn’t go. «»

your teacher father is leading you astray, big Brother.

I don’t want to stay behind big Brother if you wish to enter the ocean; I am coming along.

I won’t be separated from my big brother, I am coming along.

please come to, venerable Mothe—r.

Why have you collapsed like this Mothe—r? • • • •

please come to, venerable Mother. You still have several sons left. • • •

it was UNTHINKABLE, that Wĕrkodara wouldn’t go was unthinkable. • • •

Because such is his temperament. A TEMPER is easy to soothe, but a temperament, that is inseparable from the person, Brother. • • • • • • •●

Therefore,

Royal Brother, please,

quickly have my royal aunt

taken care of as appropriate. • • •

Twins? • • •

[To Puntadewa:] I shall now take measures •

to ensure that •

my younger brother returns soon, Brother.

please be forgiving for I was compelled to mislead my mother Kunthi. • • • • • •

Because if I did not go,

Bratasena’s name would be flawed. • • • • • •

Mother Kunthi, I ask forgiveness; my first-born brother, I ask forgiveness. • • • •

Krĕsna my brother, I ask forgiveness, I was compelled to leave, to look for the holy water. • • • • •

I feel the urge to plunge into the southern ocean.

Because I sense that the holy water could only be in the southern sea. • • • • • •

Pandhu, my father, protect your son; I shall seek the holy water.

that explains why your elder brother felt ill at ease in his hermitage, • • • •

it was so hot due to the force that flows from you.

Bratasena—! • • • •

alone without companions,

where are you heading, little Brother? • • • • •

A sage is perceptive.

So why do you have to ask about the reason why I am here? • • •

you should know. • •

If indeed you have lost your vision, better stop being a sage. • • •

I have heard that my little brother is studying with the sage Durna.

Are the teachings of your grandfather of Sapta Arga not good enough; is the advice of your brother of Dwa­ra­­wati not good enough? • • •

Why then is it, that you’re studying with a half-witted sage,

a confused sage, namely the sage Druna? • • • • • •

If indeed you claim to be a sage let me ask you how many are the qualities of a sage, and what they are called. • • • • •

Third gentle is his bearing and friendly his glance, fourth he aims to be helpful. • • •

Fifth he avoids committing evil sixth he may not destroy, in the seventh place he may not annoy. • •

Eighth and last, he is complaisant and far from pride; those are the qualities of a sage. • • •

On what grounds do you say that?

This clearly shows that you are a sage who can’t find customers, and that’s why you slight your fellow sage. • • ●

I am just reminding you.

on what grounds? • • • •

To be found in the depths of the ocean.

It’s clear that my little brother is being – • •

led astray by his teacher. • • • • •

It makes no sense! To have someone fetch water, and tell him to plunge into the sea. • •

How on earth

could anyone

plunge into the sea and return alive? • • • • •

You have never been able to change your temperament! It is tough and ab­rasive Wĕrkudara. • • • • • •

You choose to disregard the dangers confronting you, just because you want to fulfill your teacher’s request. O~h, little Brother! • • • •

You run as fast as sound,

headed for the sea. • • • •

Your brother won’t go back to Kĕndhali Sada; I shall meditate on the uppermost clouds!

I shall not cease my meditation, until you are back WHETHER DEAD OR ALIVE! ● ❏

The noble Bima stops in his tracks when • • •

he perceives the rolling and tumbling of the waves, each as high as a house. • • • • • • • • •

Rising higher and higher EACH as tall as a MOUNTAIN, so colossal are the WAVES. • • • • • • • • •

As they strike the noble Bima’s thighs he IS STOPPED IN HIS TRACKS. • • • • • • •

In his mind he wavers; should he PLUNGE

or should he not. • • • • • • •

If not, his honour will be flawed, if he PLUNGES he wagers his life! • • • • • • • • •

And thus Wĕrkodara now ponders deep down in his heart. • • • • • • •

While Wĕrkodara stands still suddenly two birds appear overhead, • • •

named • • •

Quail and Woodpecker, • •

they fly

above the noble Wĕrkodara. ● ● ● ● ● ❏ ❏ ❏ ❏ [...]

[They fly past from right to left.]

Who should we peck anyway? • • • • • • • •

The one who’s brought along something peckable is all right, but you and I?

[They fly past, left to right.]

just to while away the time.

[They fly past from right to left.]

The two of us ought to be grateful if we aren’t killed with a slingshot anyhow. • • • • • • •

[They fly past from left to right.]

Because: of death there are four kinds; the first is wretched death, the second medial death, the third eminent death, the fourth death on terms at life’s term. • • • • • • •

[They fly past from right to left.]

Each has its own meaning.

brought about by suicide. • • • •

Such as: doing away with oneself, • • • • •

by stabbing oneself, • • • • • • •

letting oneself be run over. • • • • •

[They fly past from left to right.]

These are kinds of: • • • • •

wretched death. • • • • •

[They fly past from right to left.]

A warrior advancing towards the field, for in­stance, does not withdraw before • • •

he has been able •

to achieve his goal. •

He would rather die on the field, because that would be an eminent death. • • • •

It is the death of a warrior who is slain on the field of battle. • • • • •

[They fly past, left to right.]

During his life on earth he wants to be rich, and he chooses the wrong way; he takes the way of the devil. • • •

[They fly past from right to left.]

He looks for

magical means; so when

he dies, his fate is already sealed;

it depends on the agreement he made. • • •

[They fly past from left to right.]

I must carry through with my commitment. My yes is yes, my no is no. [They back off.] ● ● ● ● ● ● ❏ ❏ ❏ [...]

Birds are trying to make me look silly. • • • •

Birds are alluding to me. • • • • •

If even birds can be so resolute were I as a human to do worse than beasts that would be shameful. • • • • •

Grandfather Abiyasa, I ask for your blessings; Mother Kunthi, I ask for your blessings; my first-born brother, Krĕsna my brother, I ask for your blessings. • • • • •

Pĕrmadi twins men and subjects of Amarta, pray for me; I will plunge into the ocean, this day. ● ● ● ● ● [...]

Mingling with the waves, this then is the ser­pent Nabatnawa also named NĕmBUR­nawa. ❏ ❏ ❏ ❏ ❏ ❏ ❏ [It exits right.]

It senses that its freedom is under threat, for something is ❏ ❏ ❏ ❏ ❏ ❏ ❏

stirring the waters. ❏ ❏ ❏ ❏ ❏ ❏ ❏

Hence it appears growling the serpent Nabatnawa wants to find whatever it is that threatens its freedom. ❏ ❏ ❏ ❏ ❏ ❏ ❏ [The serpent enters left.]

Now, seeing that a human has plunged into the ocean, the serpent Nabatnawa swiftly SEIZES him! ❏ ❏

Already the serpent’s tail entwines his body, the tip of the tail reaching up to his neck. ❏ ❏ ❏ ❏ ❏ ❏ ❏

This is at the break of day, the rays of the sun glow red

as blood. ❏ ❏ ❏ ❏ ❏ ❏ ❏ ❏

They converge on Wĕrkodara and produce a silhouette, it rises to the sky and be­comes the Mighty Bima CONSTELLATION. ❏ ❏

He feels how the serpent’s jaws are clamped around his thigh. ❏ ❏ ❏ ❏ ❏ ❏ ❏

The noble Bima no longer expects to survive. ❏ ❏ ❏

Death alone is looming. ❏ ❏ ❏ ❏ ❏ ❏ ❏

AND THUS:

Wĕrkodara resolves that rather than failing, he prefers to meet his end. ❏ ❏ ❏ ❏ ❏ ❏ ❏

The noble Wĕrkodara

wants

to REMOVE

the serpent’s jaws from his thigh, ❏ ❏

and place them on his left temple, which has not been anointed with the oil of invin­cibility. ❏ ❏ ❏ ❏ ❏

However he removes its jaws with excessive force; forgetting about the quintuple NAILS of his thumbs. ❏ ❏ ❏ ❏ ❏ ❏ ❏

Both quintuple NAILS thrust forth from his thumbs, ❏ ❏ ❏ ❏ ❏ ❏ ❏

and PIERCE the mouth of the serpent; due to the sudden force that Bima applies, ❏ ❏ ❏

the serpent’s jaws are RIPPED APART, it is SLAIN BY ACCIDENT. ❏ ❏

The snake blood mingles with the water, ❏ ❏ ❏

and spreads over SEVEN ACRES. ❏

WĔRKODARA PAYS NO HEED. ❏ ❏

it seems to me that I am dreaming. «»

Having reached the ocean floor, I find an island that is really nice and beautiful. «»

In the middle of the island there is a little lad with a radiance.

He—y.

Where are your parents?

What is your name? •

Bratasena. •

He knows my name already.

about my parents;

I was brought into being by none other than the Lord Who Has Made the World.

I came into being together with you my boy Bratasena.

As for my place, it is here. «»

But why do you think you can

address me as my boy?

is that

in terms of kinship I am your senior, Bratasena.

On what grounds?

Your brothers number four in all,

two with the same father, another mother.

The first-born is Puntadewa, the second you, the third Pĕrmadi.

The sons of Pandhu borne by Madrim number two, namely: Pinten and Tangsen, or Nakula and Sadewa. •

you must at once pay me obeisance.

Speak courteous language to me.

I am a tall and powerful man, and yet a little boy expects me to bow and scrape and grovel to him. «»

No way.

Unless you

know what I have come to look for here.

And you can show me where it is,

only then I will speak courteous language to you. •

you have come to this place, because you want to fulfill your teacher’s request.

You my boy desire to grasp the science of the whence and whither of being,

and have gone to study with the sage Durna.

The Reverend Durna was prepared to reveal it, if you were willing to search for, first, the tall tree, nest of the wind,

second the holy lustrating water. •

Thereupon you ascended Mount Candramuka.

You searched for the tall tree, nest of the wind, but did not find it.

Know then, Bratasena,

why it is called the tall tree, nest of the wind; this has an explanation.

Tree equals arbor.

Arbor refers to ardour, ardour is desire.

Tall stands for great.

It means that Bratasena’s desire is great.

The nest of the wind resides in the respiration of the human being,

that is, the entry and egress of thunderbolts and storm clouds.

Even when one’s desire is great,

if one’s breath is too weak, it shall not be attained.

And it shall not be found; you will not pro­gress beyond the intention. «»

That is evident.

As to the holy lustrating water, the holy water:

if you seek it in the middle world, you will never find it; because

none other is endowed with the holy water than my divine person.

If you pay me obeisance,

and address me in courteous language,

I may be disposed to show you the where­abouts of the holy water. ●

[making a sĕmbah:] humbly I extend my homage may it be placed before your feet Divine Lord. •

My heart is touched as I perceive

you paying obeisance and speaking courteously to my divine person.

Very well my dear,

I acknowledge

your offering of homage; receive my blessings.

do not eat when you do not know

the taste of the food,

do not put on a garment

if you do not know that garment’s import.

Do not set out,

if

you do not know where you are headed;

and do no homage, if you do not know the true nature of the object of worship.

that the holy water

is to be found here deep inside the cavity of my body. «»

In order to reach it, you my boy must enter the cavity of my body. •

a bulbul that swallows a fig, a dwarf touching the sky, a blind person counting the stars.

I will never get at it, if I am required to enter the cavity of your body.

are only the size of my little finger.

How ever could I enter the cavity of your body? •

My dear, «»

which is bigger, the world and all it contains or you?

If it is only you, how big are you really, my dear Bratasena?

Not just one of your size; «»

seven of your size «»

ten of your size my boy could in fact enter the cavity of my body.

Thus is the meaning of “big albeit small”. ● ●

we have not met before this is the first time you set eyes on me.

Since I appear delicate, you assumed that I am too weak

to bear Bratasena’s weight. •

Do not use

your corporeal eyes but rather: observe me with true gnosis. • • • • • •

When you perceive

my right ear, where a gate has already swung open,

that shall be the way

by which you can enter the cavity of my body. ● ● ● ● • • • [...]

He beholds with true gnosis. • • • • •

It SWINGS OPEN, and FLASH a light appears in the middle of the gateway that is in the right ear. • • • • • •

At once Wĕrkudara ENTERS the body cavity. ● ❏

what do you perceive? • • • •

I see nothing whatsoever. • • • •

I see no directions north or south east or west nadir or zenith. • • • • •

Divine Lord, • • •

here I do not see anything at all but only sense confusion. • • • • •

At once he concentrates on the noble ❏

Dewa Ruci. ❏ ❏ ❏ ❏ • • •

Due to the intensity of his concentration, • • • • • •

now, in an instant, the noble Wĕrkodara • •

feels as if he has made his appearance before the divine – Ruci Bathara. ● ❏

what do you perceive? •

now

I perceive the directions,

north south east and west nadir as well as zenith.

And I see

a single flame;

but which has

an eightfold appearance.

another one is like an ivory doll;

another one is like a swarm of WILD bees;

one is a radiant light;

one is a sparkling jewel;

another one is a fine radiant fire-ball;

another one is like the moon; and yet another is like a twinkling star.

Divine Lord,

seeing this I am very much enraptured, Divine Lord. • •

those eight forms, in fact

lead toward the exalted qualities.

And those eight forms are divided into two.

Four among them

point

toward

the Essence,

the Attributes the Names and the Works.

Essence means thought;

Attributes are form.

As thought and form unite, they yield the exterior and interior of the human being.

The Names;

these are the true nature of humanity.

As to the Works;

they are the true nature of gnosis.

When the Names and the Works unite;

they constitute the Lord and the servant,

the servant and the Lord. «»

As to

the other four; •

they comprise the passions;

which are,

red

black yellow and white. «»

The red one

delights in anger;

envy and jealousy;

it likes to disparage virtuous deeds;

it delights in cajolery, and distinction and superhuman powers.

That is what the red one does.

it

delights in gluttony;

discontent;

lethargy;

unleashing one’s passions;

ill humour,

raising one’s voice.

Such is the passion that appears as black. «»

As to the yellow passion,

it delights in stirring up treachery;

due to its greed it indulges in bribery,

and thus it always aims to ward off matters of virtue;

it delights in pursuing things not

its due.

When cornered, it is disposed to resort to evil conduct.

Such is the passion that

appears as yellow. •

As to the passion that appears as whiteness;

it delights in ascesis aspiring to sanctity.

Merely resigning itself,

provided it can thereby attain perfection.

It is unwilling to trouble itself;

reluctant to join forces; for it is work-shy.

It submits to nescience for the sake of indolence,

it is left senseless and listless whenever it is at a loss.

Hence it is small wonder,

that

the white passion is opposed by

the red black and yellow ones. «»

Bratasena,

a person’s life is exceedingly difficult if he is aware of these four divisions of the heart; why is that?

If he does not heed them, he is in error,

but if he does, the outcome is uncertain too.

Thus I advise you my boy,

if you aspire to purity, you must be able to

isolate these passions. • •

[with a sĕmbah:] having received your words I feel utterly confused.

Therefore, Divine Lord,

I hope that you Divine Lord are willing to give further instruction

on the purport of the science of the whence and whither of life.

What is its constitution?

And I beg instruction on the worth of insight and

the sense of communion, Divine Lord. •

As to your question, my boy, about the constitution of the human being:

the human being is constituted from the threefold form and the ether.

The threefold form; this is the

solar lunar and astral lights,

or the lights of the sun,

moon and stars. «»

As to the ether,

it is from the quintessence of earth fire water and wind.

This threefold form and the ether come together;

and as the delusionless water trickles down,

and blessed by the wording of the Essence,

they become one as the true nature of your condition.

Hence the observable macrocosm

is no different in range,

and has the same contents,

as the microcosm that is inside

the cavity of your body, dear Bratasena. •● ●

now I am beginning to discern some spots of light.

if you my boy

request clarification of the worth of insight;

insight is most difficult when it is in sight.

But,

on the other hand,

you must always bear in mind the regulations;

and you may not contravene the laws; and moreover:

you should adhere to recognition regard resolution and resolve. •

and aggrandize the name of the Lord Almighty.

So that thereby it may be said that you

are cognizant of your life.

As to regard;

you should be able to

resist your passions in order to be serene.

Those who are incapable of resisting their passions;

shall not achieve serenity. •

As to resolution;

withstand the pull of iniquity;

you should desire

to possess integrity, because

if you give in to greed, it will surely end in disaster.

As to resolve my dear,

you should realize your intentions.

For an intention involves resignation,

in whatever they do,

human beings merely carry out their duty,

all the servant can do is lean upon the will of the Spirit.

Which is to say,

that making presumptions before things are evident invites the Lord’s wrath.

Thus it is, my boy, as regards the entry into insight. •

ask about the sense of communion.

The sense of communion comprises:

first, loyalty and magnanimity;

second, patience and resignation;

third, beneficence; fourth, dependability. •

shun scepticism.

Be detached from worldly matters;

accept the fact of death.

In order that

your life may be happy.

Always sow good and pure deeds,

and further

take delight in showing compassion;

be altruistic towards your fellow beings,

and always fulfill your obligations.

That is what is called magnanimity. •

As to patience and resignation;

patience; this means, be self-possessed.

If you happen to be struck by

the Spirit’s anger, you must remain resigned;

you should be receptive, in your heart.

And resignation;

this means: always await the Divine Spirit’s love.

Because you have pledged to undergo

luck and misfortune;

pain and pleasure; knowledge and naïvety;

composure and confusion; life and death. •

As to beneficence,

you should delight in speaking good words;

delight in brightening up those who suffer dark thoughts;

and help those who happen to be struck with adversity.

As to dependability, my dear,

be big-hearted;

and let your mind be broad.

Avoid degradation;

and let your thinking be adequate.

You must always be watchful and attentive.

And also always carefully

coordinate

the strategic use of language.

What you should shun, my dear,

is ruthless scheming and harming your fellows.

This my boy is the

sense of communion you are striving for. ● ● ● ● ● [...]

the holy water

the eminent lustrating water, which you now embody my boy Bratasena. • • • • • • •

It constitutes the science of union, dear Wĕrkudara. • • • • • •

[makes a sĕmbah:] that I have received the holy water at last. • • • • •

you must quickly leave the cavity of my body. ●

I have come to feel at ease in this place. • • • • •

I have no intention of going back. • • •

The atmosphere is pleasant here; • • • • •

no frantic feelings in my heart; I am troubled by no thoughts. • • • •

Peace alone is what I have found. • • • •

If you do not go back, then what will become of your family? • • • • •

The time for you to indulge in the good life has not come yet, my dear. • • • • •

For your responsibilities are numerous. • • • • • • •