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Putri menanyakan pesan apa yang dibawanya; Jompong Larang mengatakan bahwa dia melihat pria yang sangat tampan, “sepadan” bagi putri Ajung Larang. Dia menceritakan bahwa Ameng Layaran lebih tampan daripada Banyak Catra atau Silih Wangi, atau “sepupunya putri” (321), atau siapapun itu. Lebih dari itu, pria itu pintar membuat sajak dalam daun lontar serta bisa bahasa Jawa. (baris 327). Putri Ajung Larang langsung dihinggapi rasa cinta. Dia kemudian menghentikan pekerjaan menenunnyadan dan memasuki rumah. Di sana dia sibuk menyiapkan hadiah bagi pria muda tersebut, yang terdiri dari berbagai perlengkapan mengunyah sirih, menggunakan bahan-bahan yang indah, dengan sangat hati-hati. Putri juga menambahkan koleksi parfum yang sangat mahal, “seluruh parfum tersebut berasal dari luar negeri”, juga baju dan sebuah keris yang indah.
Ibu Bujangga Manik mendesak anaknya untuk menerima hadiah dari putrid Ajung Larang kemudian menggambarkan kecantikan putri yang luar biasa serta pujian-pujian lainnya. Ibunya juga mengatakan bahwa putri berkeinginan untuk meyerahkan dirinya kepada Bujangga Manik serta mengucapkan kata-kata yang tidak pernah disampaikan putrid Ajung Larang: “Saya akan menyerahkan diri saya, Saya akan menyambar seperti elang, menerkam seperti harimau, meminta diterima sebagai kekasih (530-534).
{{terjemahkan|Inggris}}
Ameng Layaran terkejut mendengar ucapan-ucapan ibunya yang antusias dan menyebutnya sebagai kata-kata terlarang (carek larangan) dan bertekad untuk menolak hadiah tersebut dengan kata-kata yang panjang juga (baris 548-650). Dia meminta ibunya bersama Jompong Larang untuk mengembalikan hadiah tersebut kepada putri serta menghibur putri. Dia lebih suka untuk hidup sendiri dan menjaga ajaran yang dia terima selama perjalanannya ke Jawa, di pesantren di lereng gunung Merbabu (yang dia sebut dalam naskah ini sebagai gunung Damalung dan Pamrihan). Untuk itulah Bujangga Manik terpaksa harus meninggalkan ibunya. (baris 649-650).
Bujangga Manik mengambil tasnya yang berisi buku besar (apus ageung) dan Siksaguru, juga tongkat rotan serta pecut. Dia kemudian mengatakan bahwa dia akan pergi lagi ke timur, ke ujung timur pulau Jawa untuk mencari tempat nanti dia dikuburkan, untuk mencari laut untuk hanyut, suatu tempat dimana dia akan mati, suatu tempat untuk merebahkan tubuhnya” (663-666). Dengan kata-kata yang dramatis ini dia meninggalkan istana dan memulai pengembaraan panjangnya, dan tidak pernah kembali lagi.
Jompong Larang diminta putri untuk mengirimkan hadiah yang mahal itu. Dia meninggalkan istana The servant leaves the palace, loaden with all the presents: “a chest on her head, a betel-tray on her hands and the cloth on her arms” (411-413). Her route is described again (414-422), she arrives at the house where she finds Bujangga Manik’s mother sitting on mattress. She asks Jompong Larang what her message is, and the servant duly reports the instruction given by the princess.
Dia meneruskan perjalanannya ke timur, menuliskan banyak sekali nama tempat yang sebagian masih digunakan sampai sekarang.
Then the mother addressed her son, in a lengthy speech explaining the outstanding quality of the gift (456-546). In fact she mentions many more articles that were early described. In particular the specification of the quids in 470-493 is remarkable: they are said to be prepared by forming, folding and rolling them on the thighs and the breast of the lady who prepared them, and by binding them with fringe threads of her frock, so “as to bind a young man, to excite a bachelor’s desire” (470-478). It is clear that by this practice an extra sexual charge is loaded to the betel. A number of quids are identified by a specific name.
The mother urges her son to accept Lady Ajung Larang’s offer; adding that if he agrees “there is no more than just that”; she mentions “symbolic gifts” (sesebutan 518-522) and ends her strong recommendation by describing the exceptional beauty of the princess and her eagerness to give herself to the young man; has she not said: “I shall give myself, I shall dive like a hawk, leap like a tiger, asking to be accepted as sweetheart”? (530-534; the mother is exaggerating, we have not heard these words from the lady herself).
But Ameng Layaran is shocked by his mother’s enthusiasm which he calls “forbidden words” (carek larangan) and resolutely refuses to accept the gift in an equally lengthy declaration (548-650); he reveals the negative meaning of the sesebutan, which predict illness, tears and physical infirmity (563-574). His love is with the instructions which he received from his teacher (575-577). He requests her therefore to go together with Jompong Larang in order to return the gifts to the princess and to comport her. He prefers to stay single and to keep to the lessons which he received during his recent trip to Central Java, in the district of religious schools on the slopes of the Merbabu (here called gunung Damalung and Pamrihan), where as one of the friars he ccommunicated with hermits and ascests, following the teachers indicated as dewaguru, pandita, and purusa (593-606). What his mother requests from him is bad, she shows him the way to death and the cemetery, and ultimately to hell (608-624). He goes on to explain his background as a fatherless child, with a mother who went the wrong way, as a consequence of the fact that his grandmother did not uphold the taboos (pantang) when his mother was pregnant: she ate banana flowers and beunteur fish, as well as fish about to spawn, and she suffered from “squirrel convulsion” (625-640). “That is why it has come to this”. Therefore he feels compelled for good to take leave from his mother (649-650).
Bujangga Manik takes up his bag containing the great book (apus ageung) and the Siksaguru, as well as his rattan walking stick and his whip. He then declares that he is going east again, to the eastern tip of Java where he is going “to look for a place for my grave, to look for a sea to float away, a place for me to die, a place to lay down my body” (663-666). With these dramatic words he leaves the palace and begins his long wandering, never return home again.
He continues his journey eastward, mentioning a large number of place names and pointing out the high mountains in Central Java which he sees in the south, some of them bearing the names which are used until the present day.
==Rujukan==
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