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30.004 Ramayana, Javanese tradition, called Rama Kawi: cod. 1790, NBS 121. 30.010 The Old Javanese Bharata Yuddha might be expected to be a coun terpart of the Ramayana. Its subject-matter is the heroic struggle of Pandawas and Kaurawas, sung in the Sanskrit Mahabha- rata, which is considered a pendant of Wal- miki’s Ramayana. But then, there are several differences between the two Old Javanese kakawins. As a work of poetical art, Old Javanese Ramayana is superior to Bharata Yuddha. The Rama epic, having a Sanskrit kawya for example, is closely connected with Indian literature. It is complete in itself, and contains the whole tale of Rama and Sïta. The Old Javanese Bharata Yuddha, how ever, contains no more than an account of the final battle. The main part of the Maha- bharata tale, beginning with Adiparwa, is not represented in Old Javanese literature by a poem but by the prose parwas, which in the present Synopsis have been registered in Part Two, History and Mythology (20.100). The structural differences between Old Javanese Ramayana and Bharata Yuddha can be explained by the differences in age and origin. The Bharata Yuddha is probably younger than the Ramayana by about two centuries or even more. Is was written at the Court of a King of East Java, a successor of the unknown Central Javanese King who probably was the patron of the likewise un known poet of the Ramayana. The Bharata Yuddha has a remarkable feature in common with several other East Javanese kakawins: they contain notes on

the name of the poet, the year of the com position of the poem, and the name of the Royal patron. Similar pieces of information are not found in the Ramayana. The Bharata Yuddha contains passages saying that the composition of the poem was begun in 1157 A.D. by mpu Sëdah and finished by mpu Panuluh. Their Royal patron was King Jaya Bhaya of Kadiri. In one respect Old Javanese Bharata Yuddha and Ramayana are equals, though, and for that reason they are discussed con secutively in the present Synopsis. Both poems were admired by later generations of Javanese authors, and used as mines of knowledge on poetical expressions and des criptions, perhaps the Bharata Yuddha even more so than its older counterpart, which is more difficult to understand. Names of heroes, and stanzas borrowed from Old Ja vanese Bharata Yuddha, in later times often corrupted, appear in the texts of plays of the national wayat) purwa theatre. Probably the legendary wise King Jaya Bhaya who occupies an important place in eschatological prophecies of the Islamic period (see 25.200) owes the Bharata Yud dha poet, the panegyrist of the historic King Jaya Bhaya of Kadiri, his name and fame. The appearance of King Jaya Bhaya in eighteenth and nineteenth century literary prophecies may have been a result of the study of the Old Javanese Bharata Yuddha. The poet, mpu Sëdah, began his work by extolling the wisdom of his Royal patron. This need not have been mere praise ; per haps the King really had a thorough under standing of the civilization of his time. It is worthy of record that Jaya Bhaya of Kadiri really is entitled to the honour of being con-