The Bharatayuddha,[421] which states that it was composed by Mpoe Sedah in 1157 by order of Djajabaja, prince of Kediri, is, even more than the prose version mentioned above, a free rendering of parts of the Mahabharata.  It is perhaps based on an older translation preserved in Bali.[422] The Kawi Ramayana was in the opinion of Kern composed about 1200 A.D.  It follows in essentials the story of the Ramayana, but it was apparently composed by a poet unacquainted with Sanskrit who drew his knowledge from some native source now unknown.[423] He appears to have been a Sivaite.  To the eleventh century are also referred the Smaradahana and the treatise on prosody called Vrittasancaya.  All this literature is based upon classical Sanskrit models and is not distinctly Buddhist although the prose version of the Mahabharata states that it was written for Brahmans, Sivaites and Buddhists.[424] Many other translations or adaptations of Sanskrit work are mentioned, such as the Nitisastra, the Sarasamuccaya, the Tantri (in several editions), a prose translation of the Brahmandapurana, together with grammars and dictionaries.  The absence of dates makes it difficult to use these works for the history of Javanese thought.  But it seems clear that during the Madjapahit epoch, or perhaps even before it, a strong current of Buddhism permeated Javanese literature, somewhat in contrast with the tone of the works hitherto cited.  Brandes states that the Sutasoma, Vighnotsava, Kunjarakarna, Sang Hyang Kamahayanikan, and Buddhapamutus are purely Buddhist works and that the Tjantakaparva, Arjunavijaya, Nagarakretagama, Wariga and Bubukshah show striking traces of Buddhism.[425] Some of these works are inaccessible to me but two of them deserve examination, the Sang Hyang Kamahayanikan[426] and the story of Kunjarakarna.[427] The first is tentatively assigned to the Madjapahit epoch or earlier, the second with the same caution to the eleventh century.  I do not presume to criticize these dates which depend partly on linguistic considerations.  The Kamahayanikan is a treatise (or perhaps extracts from treatises) on Mahayanism as understood in Java and presumably on the normal form of Mahayanism.  The other work is an edifying legend including an exposition of the faith by no one less than the Buddha Vairocana.  In essentials it agrees with the Kamahayanikan but in details it shows either sectarian influence or the idiosyncrasies of the author.

The Kamahayanikan consists of Sanskrit verses explained by a commentary in old Javanese and is partly in the form of questions and answers.  The only authority whom it cites is Dignaga.  It professes to teach the Mahayana and Mantrayana, which is apparently a misspelling for Mantrayana.  The emphasis laid on Bajra (that is vajra or dorje), ghanta, mudra, mandala, mystic syllables, and Devis marks it as an offshoot of Tantrism and it offers many parallels to Nepalese literature.  On the other hand it is curious that it uses the form Nibana not Nirvana.[428]