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30.024 Arjuna Wiwaha kakawin, West Javanese tradition: cod. 4070 (= AdKIT 836/2: copy of a nipah palmleaf ms., from Bandung, KBG 641). 30.025 Arjuna Wiwaha kakawin, Central and East Javanese tradition, called Wiwaha Kawi: cod. 1792, 1857, NBS 109, NBS 122, NBS 123. 30.026 Arjuna Wiwaha, Balinese illustra tions : cod. KITLV Or 318. 30.027 Arjuna Wiwaha, notes, initial stan zas : cod. 5285. 30.030 Krsnayana (major kakawin, group A). Beside the three kakawins which are mentioned above as classics of Court literature, taken for models by later Javanese poets, about fifteen more kakawins, dating from the twelfth up to the fifteenth cen tury, have come down to us in Balinese manuscripts. Most of them have the above mentioned remarkable features of East Java nese kakawins (see 30.010): they contain notes on the name of the poet, the year of the composition of the poem, and the name of the Royal patron. These features are typical of the products of Court poets. Per haps some kakawins contain allusions to events from the dynastic history of the poets’ Royal patrons. It is possible that the subject- matter of some poems was chosen with a view to suggest flattering identifications of living Kings with legendary heroes. But then, our knowledge of twelfth, thirteenth and fourteenth century Javanese history is very limited, so it is hazardous to identify

some feature or name in an Old Javanese poem as an allusion to some historical event. The Krsnayana contains the tale of Krsna marrying Rukmini, a princess of Kundina, after having vanquished his rivals. The Old Javanese kakawin was written by mpu Tri- guna in the reign of King Warsa Jaya of Kadiri, in the beginning of the twelfth cen tury. The twelfth and thirteenth century Kadiri Court was a centre of literary activity (see 00050). The Krsnayana tale is the sub ject-matter of a series of reliefs in stone on the wall of the Panataran temple, East Java. A Dutch epitome of the Krsnayana, made by Poerbatjaraka, is appended to the paper dealing with these reliefs (TBG vol. 57, 1916). It is a remarkable fact that the same plot was used by a later poet, mpu Panuluh, for another kakawin, called Hari Warjsa (see 30.070). The tale is well-known in a modern wayaiyplay version, called Krësna këmbat) or Narayana rnaliiy the plot is changed, however. Van Stein Callenfels dis cussed the interrelationship of wayaryplays and kakawins in his thesis “De Sudamala in “de Hindu-Javaansche Kunst” (Verh. KBG vol. 66, 1925, p. 170 f., see 30.080). 30.031 Krsnayana: cod. 5040. 30.040 The Sumanasantaka (major kakawin, group A) contains a poetical ver sion of the legendary history of Rama’s ancestors: the birth of his father Dasaratha as a son of King Aja of Widarbha and a celestial nymph. Kalidasa’s celebrated Sans krit kawya Raghu Waijsa has the same tale as subject-matter. The Old Javanese Sumanasantaka con tains notes saying that the poet, called