I stand corrected. I always try to stay to the original source as close as possible.
So close to the Pujangga and other Javanese manuscripts, some of which were transcribed in Latin writing using old spelling (s.a. dr W.F Vogels, a translation from 1878 and Over de kerisvormen, (about the shapes of keris) translation from Brouwers en Winters, from around 1900 ), Van Hien’s Javaansche Geestenwereld (Javanes world op spirits, old Dutch spelling), Groneman, Pirngadie, etc..
The road from Hanacaraka to old spelling Dutch, old spelling Indonesian to new spelling Bahasa Indonesian is challenging. It is my fault. Thank you for your update. A few years ago one of my Javanes friends and I started out to translate the Empu and metal section of the Pujangga transcription of Ronggowarsito into Dutch. Winginkinan punika ingkang sae could refer both to the way the keris is worn or to the keris being good. Some translations we tried to make are very hard just because of the lack of comparison. When a metal is descibed as having the glow of a glatik, one has to know the small bird's shine. The flower language is beyond my reach entirely. My friends Javanese was a combination between the varieties spoken in central Jawa and Sundanese
Nevertheless all this information, verified or discarded by my teachers and other partners in discussions made me observing and interpreting the aspects mentioned, and more. Since it is partly interpretation, I find this not to be an exact science. Same applies to the meaning of pamor. Studying it for years, it teaches one to read. Form and not yet content, reading is not the same as understanding