RAMALAN JAYABAYA

Translated by Mastoni

Besuk yen wis ana kreta tanpa jaran.
One day there will be a cart without a horse.Tanah Jawa kalungan wesi.
The island of Java will be circled by an iron necklace.

Prahu mlaku ing dhuwur awang-awang. There will be a boat flying in the sky.

Kali ilang kedhunge.
The river will loose its current.

Pasar ilang kumandhang.
There will be markets without crowds.

Iku tandane yen tekane jaman Jayabaya wis cedhak.
These are the signs that the Jayabaya era is coming.

Bumi saya suwe saya mengkeret.
The earth will shrink.

Sekilan bumi dipajeki.
Every inch of land will be taxed.

Jaran doyan mangan sambel.
Horses will devour chili sauce.

Wong wadon nganggo pakaian lanang.
Women will dress in men’s clothes.

Iku tandane yen wong bakal nemoni wolak-waliking jaman.
These are the signs that the people and their civilization have been turned upside down.

Akeh janji ora ditetepi.
Many promises unkept.

Akeh wong wani mlanggar sumpahe dhewe.
Many break their oath.

Manungsa pada seneng nyalah.
People will tend to blame on each other.

Ora ngindhahake hukum Allah.
They will ignore God’s law.

Barang jahat diangkat-angkat.
Evil things will be lifted up.

Barang suci dibenci.
Holy things will be despised.

Akeh manungsa mung ngutamake dhuwit.
Many people will become fixated on money.

Lali kamanungsan.
Ignoring humanity.

Lali kabecikan.
Forgetting kindness.

Lali sanak lali kadang.
Abandoning their families.

Akeh bapa lali anak.
Fathers will abandon their children.

Akeh anak wani nglawan ibu.
Children will be disrespectful to their mothers.

Nantang bapa.
And battle against their fathers.

Sedulur pada cidra.
Siblings will collide violently.

Kulawarga pada curiga.
Family members will become suspicious of each other.

Kanca dadi mungsuh.
Friends become enemies.

Akeh manungsa lali asale.
People will forget their roots.

Ukuman ratu ora adhil.
The queen’s judgements will be unjust.

Akeh pangkat sing jahat lan ganjil.
There will be many peculiar and evil leaders.

Akeh kelakuan sing ganjil.
Many will behave strangely.

Wong apik-apik pada kepencil.
Good people will be isolated.

Akeh wong nyambut gawe apik-apik padha krasa isin.
Many people will be too embarrassed to do the right things.

Luwih utama ngapusi.
Choosing falsehood instead.

Wegah nyambut gawe.
Many will be lazy to work.

Kepingin urip mewah.
Seduced by luxury.

Ngumbar nafsu angkara murka, nggedhekake duraka.
They will take the easy path of crime and deceit.

Wong bener thenger-thenger.
The honest will be confused.

Wong salah bungah.
The dishonest will be joyful.

Wong apik ditampik-tampik.
The good will be rejected.

Wong jahat munggah pangkat.
The evil ones will rise to the top.

Wong agung kesinggung.
Noble people will be wounded by unjust criticism.

Wong ala kepuja.
Evil doers will be worshipped.

Wong wadon ilang kawirangane.
Women will become shameless.

Wong lanang ilang kaprawirane.
Men will loose their courage.

Akeh wong lanang ora duwe bojo.
Men will choose not to get married.

Akeh wong wadon ora setya marang bojone.
Women will be unfaithful to their husbands.

Akeh ibu pada ngedol anake.
Mothers will sell their babies.

Akeh wong wadon ngedol awake.
Women will engage in prostitution.

Akeh wong ijol bebojo.
Couples will trade partners.

Wong wadon nunggang jaran.
Women will ride horses.

Wong lanang linggih plangki.
Men will be carried in a stretcher.

Randha seuang loro.
A divorcee will be valued at 17 cents.

Prawan seaga lima.
A virgin will be valued at 10 cents

Dudha pincang laku sembilan uang.
A crippled men will be valued at 75 cents.

Akeh wong ngedol ngelmu.
Many will earn their living by trading their knowledge.

Akeh wong ngaku-aku.
Many will claims other’s merits as their own.

Njabane putih njerone dhadhu.
It is only a cover for the dice.

Ngakune suci, nanging sucine palsu.
They will proclaim their righteousness despite their sinful ways.

Akeh bujuk akeh lojo.
Many will use sly and dirty tricks.

Akeh udan salah mangsa.
Rains will fall in the wrong season.

Akeh prawan tuwa.
Many women will remain virgins into their old age.

Akeh randha nglairake anak.
Many divorcees will give birth.

Akeh jabang bayi lahir nggoleki bapake.
Newborns will search for their fathers.

Agama akeh sing nantang.
Religions will be attacked.

Perikamanungsan saya ilang.
Humanitarianism will no longer have importance.

Omah suci dibenci.
Holy temples will be hated.

Omah ala saya dipuja.
They will be more fond of praising evil places.

Wong wadon lacur ing ngendi-endi.
Prostitution will be everywhere.

Akeh laknat.
There will be many worthy of damnation.

Akeh pengkhianat.
There will be many betrayals.

Anak mangan bapak.
Children will be against father.

Sedulur mangan sedulur.
Siblings will be against siblings.

Kanca dadi mungsuh.
Friends will become enemies.

Guru disatru.
Students will show hostility toward teachers.

Tangga padha curiga.
Neighbours will become suspicious of each other.

Kana-kene saya angkara murka.
And ruthlessness will be everywhere.

Sing weruh kebubuhan.
The eyewitness has to take the responsibility.

Sing ora weruh ketutuh.
The ones who have nothing to do with the case will be prosecuted.

Besuk yen ana peperangan.
One day when there will armagedon.

Teka saka wetan, kulon, kidul lan lor.
In the east, in the west, in the south, and in the north.

Akeh wong becik saya sengsara.
Good people will suffer more.

Wong jahat saya seneng.
Bad people will be happier.

Wektu iku akeh dhandhang diunekake kuntul.
When this happens, a crow will be said to be an egret

Wong salah dianggep bener.
The wrong person will be assumed to be honest.

Pengkhianat nikmat.
Betrayers will live in the utmost of material comfort

Durjana saya sempurna.
The deceitful will decline even further.

Wong jahat munggah pangkat.
The evil persons will rise to the top.

Wong lugu kebelenggu.
The modest will be trapped.

Wong mulya dikunjara.
The noble will be imprisoned.

Sing curang garang.
The fraudulent will be ferocious.

Sing jujur kojur.
The honest will unlucky.

Pedagang akeh sing keplarang.
Many merchants will fly in a mess.

Wong main akeh sing ndadi.
Gamblers will become more addicted to gambling.

Akeh barang haram.
Illegal things will be everywhere.

Akeh anak haram.
Many babies will be born outside of legal marriage.

Wong wadon nglamar wong lanang.
Women will propose marriage.

Wong lanang ngasorake drajate dhewe.
Men will lower their own status.

Akeh barang-barang mlebu luang.
The merchandise will be left unsold.

Akeh wong kaliren lan wuda.
Many people will suffer from starvation and inability to afford clothing.

Wong tuku nglenik sing dodol.
Buyers will become more sophisticated.

Sing dodol akal okol.
Sellers will have to use their brains and muscle to do business.

Wong golek pangan kaya gabah diinteri.
In the way they earn a living, people will be as rice paddies being swung around and blown

up.

Sing kebat kliwat.
Some will go wild out of control.

Sing telat sambat.
Those who are not ambitious will complaint of being left behind.

Sing gedhe kesasar.
The ones on the top will get lost.

Sing cilik kepleset.
The ordinary people will slip.

Sing anggak ketunggak.
The arrogant ones will be impaled.

Sing wedi mati.
The fearful ones will not survive.

Sing nekat mbrekat.
The risk takers will be successful.

Sing jirih ketindhih.
The ones who are afraid of taking the risks will be crushed under foot.

Sing ngawur makmur.
The careless ones will be wealthy.

Sing ngati-ati ngrintih.
The careful ones will whine about their suffering.

Sing ngedan keduman.
The crazy ones will get their portion.

Sing waras nggagas.
The ones who are mentally and physically healthy will think wisely.

Wong tani ditaleni.
The farmers will be controlled.

Wong dora ura-ura.
Those who are corrupt will spend their fortune lavishly.

Ratu ora netepi janji, musna kekuwasaane.
The queen who does not keep her promises will lose her power.

Bupati dadi rakyat.
The leaders will become ordinary persons.

Wong cilik dadi priyayi.
The ordinary people will become leaders.

Sing mendele dadi gedhe.
The dishonest persons will rise to the top.

Sing jujur kojur.
The honest ones will be unlucky.

Akeh omah ing ndhuwur jaran.
There will be many people own a house on horseback.

Wong mangan wong.
People will attack other people.

Anak lali bapak.
Children will ignore their fathers.

Wong tuwa lali tuwane.
Parents will not want to take their responsibility as parents.

Pedagang adol barang saya laris.
Merchants will sell out of their merchandise.

Bandhane saya ludes.
Yet, they will lose money.

Akeh wong mati kaliren ing sisihe pangan.
Many people will die from starvation in prosperous times.

Akeh wong nyekel bandha nanging uripe sengsara.
Many people will have lots of money yet, be unhappy in their lives.

Sing edan bisa dandan.
The crazy one will be beautifully attired.

Sing bengkong bisa nggalang gedong.
The insane will be able to build a lavish estate.

Wong waras lan adil uripe nggrantes lan kepencil.
The ones who are fair and sane will suffer in their lives and will be isolated.

Ana peperangan ing njero.
There will be internal wars.

Timbul amarga para pangkat akeh sing pada salah paham.
As a result of misunderstandings between those at the top.

Durjana saya ngambra-ambra.
The numbers of evil doers will increase sharply.

Penjahat saya tambah.
There will be more criminals.

Wong apik saya sengsara.
The good people will live in misery.

Akeh wong mati jalaran saka peperangan.
There will be many people die in a war.

Kebingungan lan kobongan.
Others will be disoriented, and their property burnt.

Wong bener saya tenger-tenger.
The honest will be confused.

Wong salah saya bungah-bungah.
The dishonest will be joyful.

Akeh banda musna ora karuan lungane.

Akeh pangkat lan drajat pada minggat ora karuan sababe.
There will be disappearance of great riches, titles, and jobs.

Akeh barang-barang haram, akeh bocah haram.
There will be many illegal goods. There will be many babies born without fathers.

Bejane sing lali, bejane sing eling.
Nanging sauntung-untunge sing lali.
Those people who forget God’s Will may be happy on earth.

Isih untung sing waspada.
But those who are remember God’s will are destined to be happier still.

Angkara murka saya ndadi.
Ruthlessness will become worse.

Kana-kene saya bingung.
Everywhere the situation will be chaotic.

Pedagang akeh alangane.
Doing business will be more difficult.

Akeh buruh nantang juragan.
Workers will challenge their employers.

Juragan dadi umpan.
The employers will become bait for their employees.

Sing suwarane seru oleh pengaruh.
Those who speak out will be more influential.

Wong pinter diingar-ingar.
The wise ones will be ridiculed.

Wong ala diuja.
The evil ones will be worshipped.

Wong ngerti mangan ati.
The knowledgeable ones will show no compassion.

Banda dadi memala.
The pursuit of material comfort will incite crime.

Pangkat dadi pemikat.
Job titles will become enticing.

Sing sawenang-wenang rumangsa menang.
Those who act arbitrarily will feel as if they are the winners.

Sing ngalah rumangsa kabeh salah.
Those who act wisely will feel as if everything is wrong.

Ana Bupati saka wong sing asor imane.
There will be leaders who are weak in their faith.

Patihe kepala judi.
Their vice regent will be selected from among the ranks of the gamblers.

Wong sing atine suci dibenci.
Those who have a holy heart will be rejected.

Wong sing jahat lan pinter jilat saya derajat.
Those who are evil, and know how to flatter their boss, will be promoted.

Pemerasan saya ndadra.
Human exploitation will be worse.

Maling lungguh wetenge mblenduk.
The corpulent thieves will be able to sit back and relax.

Pitik angkrem saduwurane pikulan.
The hen will hacth eggs in a carrying pole.

Maling wani nantang sing duwe omah.
Thieves will not be afraid to challenge the target.

Begal pada ndugal.
Robbers will dissent into greater evil.

Rampok pada keplok-keplok.
Looters will be given applause.

Wong momong mitenah sing diemong.
People will slander their caregivers.

Wong jaga nyolong sing dijaga.
Guards will steel the very things they are to protect.

Wong njamin njaluk dijamin.
Guarantors will ask for collateral.

Akeh wong mendem donga.
Many will ask for blessings.

Kana-kene rebutan unggul.
Everybody will compete for personal victory.

Angkara murka ngombro-ombro.
Ruthlessness will be everywhere.

Agama ditantang.
Religions will be questioned.

Akeh wong angkara murka.
Many people will be greedy for power, wealth and position.

Nggedheake duraka.
Rebelliousness will increase.

Ukum agama dilanggar.
Religious law will be broken.

Prikamanungsan diiles-iles.
Human rights will be violated.

Kasusilan ditinggal.
Ethics will left behind.

Akeh wong edan, jahat lan kelangan akal budi.
Many will be insane, cruel and immoral.

Wong cilik akeh sing kepencil.
Ordinary people will be segregated.

Amarga dadi korbane si jahat sing jajil.
They will become the victims of evil and cruel persons.

Banjur ana Ratu duwe pengaruh lan duwe prajurit.
Then there will come a queen who is influential

Lan duwe prajurit.
She will have her own armies.

Negarane ambane sapra-walon.
Her country will measured one-eighth the circumference of the world.

Tukang mangan suap saya ndadra.
The number of people who commit bribery will increase.

Wong jahat ditampa.
The evil ones will be accepted.

Wong suci dibenci.
The innocent ones will be rejected.

Timah dianggep perak.
Tin will be thought to be silver.

Emas diarani tembaga.
Gold will be thought to be copper

Dhandhang diandakake kuntul.
A black crow will be thought to be an egret.

Wong dosa sentosa.
The sinful ones will be safe and live in tranquility.

Wong cilik disalahake.
The poor will be blamed.

Wong nganggur kesungkur.
The unemployed will be rooted up.

Wong sregep krungkep.
The diligent ones will be forced down.

Wong nyengit kesengit.
The people will seek revenge against the fiercely violent ones.

Buruh mangluh.
Workers will suffer from overwork.

Wong sugih krasa wedi.
The rich will feel unsafe.

Wong wedi dadi priyayi.
People who belong to the upper class will feel insecure.

Senenge wong jahat.
Happiness will belong to evil persons.

Susahe wong cilik.
Trouble will belong to the poor.

Akeh wong dakwa dinakwa.
Many will sue each other.

Tindake menungsa saya kuciwa.
Human behaviour will fall short of moral enlightenment.

Ratu karo Ratu pada rembugan negara endi sing dipilih lan disenengi.
Leaders will discuss and choose which countries are their favourites and which ones are not.

Hore! hore!.
Hurrah! Hurrah!

Wong Jawa kari separo,
The Javanese will remain half.

Landa-Cina kari sejodo.
The Dutch and the Chinese each will remain a pair.

Akeh wong ijir, akeh wong cethil.
Many become stingy.

Sing eman ora keduman.
The stingy ones will not get their portion.

Sing keduman ora eman.
The ones who receive their portion will be generous.

Akeh wong mbambung.
Street beggars will be everywhere.

Akeh wong limbung.
Bewildered persons will be everywhere.

Selot-selote mbesuk wolak-waliking jaman teka.
These are the signs that the people and their civilization have been turned upside down.


 

 

CENTHINI

In the Dhandhanggula Meter

Stanzas 4 to 7
Translation by M. M. Medeiros and Mastoni

Bêbuka  

wahyaning arda rubeda

ki pujangga amengêti

mêsu cipta mati raga

mudhar warananing gaib

sasmita sakalir

ruwêding sarwa pakewuh

wiwaling kang warana

dadi badaling Hyang Widdhi

amêdharakên paribawaning bawana

Mangkya darajating praja

kawuryan wus sunyaruri
rurah pangrehing ukara

karana tanpa palupi

ponang paramengkawi

kawilêting tyas malatkung

kongas kasudranira

tidhêm tandhaning dumadi

ardayengrat dening karoban rubeda

Ratune ratu utama

patihe patih linuwih

pra nayaka tyas raharja,

parandene tan dadi,
paliyasing kalabêndu,
malah sangking andadra,
rubeda kang ngrêribêdi,
beda-beda ardane wong sanagara.

Katatangi tangisira

sira sang paramengkawi
kawilêting tyas duhkita
katamaning reh wirangi
dening upaya sandi
sumaruna anarawung
pangimur manuara
met pamrih melik pakolih
têmah suha ing karsa tanpa wêweka

Dhasar karoban pawarta

babaratan ujar lamis
pinudya dadya pangarsa
wêkasan malah kawuri

yen pinikir sayêkti
pedah apa aneng ngayun
andhêdhêr kaluputan
siniraman banyu lali
lamun tuwuh dadi kêkêmbanganing beka

Ujar paniti sastra

awawarah asung peling

ing jaman kêneng musibat
wong ambêk jatmika kontit
mangkono yen niteni
pedah apa mituhu
pawarta alawora
mundhak angraranta ati
angur baya ngikêta cariteng kuna

Kêni kinarya darsana

panglimang ala lan bêcik
sayêkti akeh kewala
lalakon kang dadi tamsil

masalahing ngaurip

wahananira tinêmu

têmahan anarima

mupus papasthening takdir
puluh-puluh anglakoni kaelokan

Amênangi jaman edan

ewuh aya ing pambudi

melu edan nora tahan

yen tan milu anglakoni

boya kaduman melik

kalirên wêkasanipun
dilalah karsa Allah
bêgja-bêgjane kang lali
luwih bêgja kang eling lawan waspada

Samono uga babasan

padu-padune kepêngin

nggih mekotên Paman Dhoblang
bener ingkang angarani
nanging sajroning batin
sajatine nyamut-nyamut
wis tuwa arêp apa
muhung mahasaning ngasêpi
supayantuk parimarmaning Hyang Suksma

Beda lamun kang wus santosa

kinarilan ing Hyang Widdhi

satiba malanganeya

tan susah ngupaya kasil

saking mangunah prapti
Pangeran paring pitulung

mara samaning titah
rupa sabarang pakolih

parandene masih tabêri iktiyar

Sakadare linakonan

mung tumindak mara ati
anggêr tan dadi prakara
karana wirayat muni
iktiyar iku yêkti
pamilihe reh rahayu
sinambi budi daya
kanthi awas lawan eling
kang kaesthi antuka parmaning Suksma

Ya Allah ya Rasulullah

kang sipat murah lan asih
mugi-mugi aparinga
pitulung ingkang nartani
ing alam awal akir
dumunung in gêsang ulun
mangkya sampun awrêdha
ing wêkasan kadi pundi
mila mugi wontêna pitulung Tuhan

Sagêda sabar santosa

mati sajroning ngaurip
kalising reh aru-ara
murka angkara sumingkir
tarlen mêlêng malatsih
sanityaseng tyas mamasuh
badharing sapu dhêndha
antuk mayar sawatawis
borong angga suwarga mesi martaya

 

Opening 

The uprising of the lower soul’s stubborn caprices was an obstacle

The poet divined of himself

He centered his inner faculties.

He practiced severe austerities

The screen hiding the absent world was removed
[that had been hiding] all the secret signs of
the obstacles to understanding the chaotic mind.

With the removal of the screen

it became possible for God
to open the secret power of the world.

Now the glory of the land
is seen to have gone to the world of spirits.
The expression of thought in words is in ruins
for lack of [good] examples.
Whoever is versed in letters
has a heart enwrapped in grief.
The low regard in which he is held is obvious.
The signs of life are suppressed.
The world’s vitality [is drowned] in floods of trouble.

The king is a noble king

The prime minister is excellent

The cabinet are men of good will.
The officials are good.
Yet nothing comes of
[attempts to] ward off the Day of Wrath.
Indeed there’s a worsening
of the troubles that frustrate
the varied desires of the people of the country

His tears well up
He is a man of letters
His mind is wrapped in sorrow
He is under the sway of shame
brought [on him] by sly tricks
[by] the unseemly plots
of comforters with sweet words
with grasping desire for gain behind them
Unless wide awake, [one could be] deflected from one’s purpose

In short, [he’s] flooded with rumors
fanned by sweet, lying words
[told] he’s to be advanced
In fact he’s even demoted
If one thinks about it seriously,
what’s the benefit of being in the forefront?
[The seeds of] error are planted.
They’re watered with the water of unawareness..
If they grow, they become flowers of trouble

The words of the Panitisastra
teach [and] warn [that]
in times when the curse of God [is upon the land]
the fine and gentle are failures.
So it is if one observes closely.
What good is it then to be true?
Meaningless talk
hurts one still more [to hear it].
Maybe it’s better to write stories of old times

They can serve as good examples
for weighing the bad and good [of things].
Actually there are very many
events which are parables
of life problems.
Once their meaning is found
[one] comes to accept,
to accept one’s fate,
to accept the results of one’s actions. That [in itself] is
extraordinary.

Experiencing a time of madness
troubles the mind.
Going along with the madness is unbearable.
If one doesn’t go along,
one doesn’t get a share.
Starvation will be the result.
The hard part is that such is God’s will.
Happy though the forgetful may be,
happier still are those who are aware and observant.

There’s a saying like this:
His refusal’s to mask his desire.
“That’s right, isn’t it, Old Fool?”
They’re right who call [me] that,
but in my inner self
I am really far from having achieved enlightenment.
What can an old person hope for?
All [I can do] is go into retreat
in the hope of receiving God’s mercy.

It’s different with those who are firm
in the All-Seeing’s approval.
No matter what troubles befall them,
they have no need to make efforts to achieve results
Their faith brings the results.
The Lord bestows His help on them
through their fellow creatures–
any sort may serve–
as long as they seriously and carefully do what is needed

Do your best.
Just follow your own mind,
as long as it poses no obstacles,
for all fables tell
that one’s own efforts truly
are the choice leading to well-being,
[if] combined with hard work
with sharp eyes and keen awareness
[and] the purpose of seeking God’s Mercy.

O God, O Messenger of God
the Merciful and Beneficent,
please give
your help, which suffices
for this world and the next
[so I may] understand my life
now that I am old.
How will it turn out finally?
May there be help from the Lord, then.

May I be able to be patient and strong.
May I die unto life while still living.
May I be free from trouble and strife.
[May] greed and anger be taken from me.
[May I only be] centered in begging Mercy.
[May I always be] cleansing my mind.
[May I] escape His punishment.
[May it] be lightened to some degree.
[May I] surrender myself to a heaven of peace.

NITISASTRA

[Translation by Mbah Landa-Mastoni]

Jun iku yen lukak kocak, bisane mênêng antêng yen kêbak. Sapi wadon kang sêru suwarane, sathithik powane. Wong kang ala rupane, polahe digawe-gawe. Wong wuta sastra, wicarane kasar ora ngrêsêpake.

The nearly empty water jar makes a splashing sound. Only when they are full, they will be noiseless. The cow that moos loudly produces very little milk. An evil person behaves unnaturally. One who is not well-read will speak crudely and their orations are unimpressive.

Ara-ara kang tanpa sukêt, rajakaya wêgah
ngambah. Kali kang asat banyune, ora sinaba ing bango. Priya kang uripe sangsara diêmohi wanita. Ratu kang kurang titipariksa lan wêngis pangandikane, dioncati dening para kawulane.

Livestock will be reluctant to remain in a dry savanna. No egrets will play in a dry river bed. The suffering man will be rejected by women. The queen who speaks in an unguarded manner, unconscious of the effects of her decrees, will be abandoned by her people.

Manawa ana madu campur karo wisa, alapên madune bae. Yen ana kêncana campur karo tinja, jupukên kêncanane, kumbahên. Wong utama kang sugih kawruh, sanajan turuning sudra, prayoga rakêtana. Wanita utama kang sulistya ing warna, sanajan turune wong asor, pantês dadi garwane wong gêdhe.

If you come across honey mixed with poison, take only the honey. If you find gold mixed with feces, wash it and take the gold. In the case of a wise man who is rich with knowledge, though he belong to the lowest caste, it is still prudent to keep his company. The woman from a humble class who examplifies a beautiful countenance and character is the sort that a great man would be fortunate to have as a spouse.

Gandaning candhana mahanani anyêsing ati, ngluwihi anyêsing sorote rêmbulan. Manawa gandaning candhana iku di tikêlake loro, isih kalah karo anyêsing pagandikane pandhita kang pindha tirtamarêta. Gêni iku panas, ngluwihi panasing srêngenge. Yen panasing gêni iku ditikêlake loro, isih kongkulan panasing gunême wong ala.

The cool fragrance of sandalwood, even more than the moonlight, refreshes the heart. But if its fragrance were doubled in sweetness, it would still not be as sweet as priestly words flowing like the water of immortality. Fire is hotter than the sunshine, but if its heat were doubled in ferocity, it would still not burn as hot as the words of an evil person.

Prajurit kang unggul ing yuda, uripe ngalami mukti wibawa. Prajurit kang kasambut madyaning rana, manjing suwarga sineba para widadari. Prajurit kang ngucira ing yuda, patine bakal manjing nraka siniksa dening wadyabalane Yama. Yen ora mati, uripe diremehake dening bêbrayan agung, utawa ditawan lan disiya-siya dening mungsuh.

A victorious soldier will live out a comfortable life and will be greatly respected by all. Should he die in a holy war, he will be welcomed by angels into heaven. The coward who dies while fleeing from the battle will be condemned to hell where he will be tortured by the army of Yama, the god of death. Should he survive the battle, he will either be scorned by his people or will be imprisoned and treated without pity by his enemies.

 

KALATIDA
AN AGE OF DARKNESS

By Raden Ngabehi Ranggawarsita

In the Sinom Meter

Translation by M. M. Medeiros and Mastoni

Bêbuka  

wahyaning arda rubeda

ki pujangga amengêti

mêsu cipta mati raga

mudhar warananing gaib

sasmita sakalir

ruwêding sarwa pakewuh

wiwaling kang warana

dadi badaling Hyang Widdhi

amêdharakên paribawaning bawana

Mangkya darajating praja

kawuryan wus sunyaruri
rurah pangrehing ukara

karana tanpa palupi

ponang paramengkawi

kawilêting tyas malatkung

kongas kasudranira

tidhêm tandhaning dumadi

ardayengrat dening karoban rubeda

Ratune ratu utama

patihe patih linuwih

pra nayaka tyas raharja,

parandene tan dadi,
paliyasing kalabêndu,
malah sangking andadra,
rubeda kang ngrêribêdi,
beda-beda ardane wong sanagara.

Katatangi tangisira

sira sang paramengkawi
kawilêting tyas duhkita
katamaning reh wirangi
dening upaya sandi
sumaruna anarawung
pangimur manuara
met pamrih melik pakolih
têmah suha ing karsa tanpa wêweka

Dhasar karoban pawarta

babaratan ujar lamis
pinudya dadya pangarsa
wêkasan malah kawuri

yen pinikir sayêkti
pedah apa aneng ngayun
andhêdhêr kaluputan
siniraman banyu lali
lamun tuwuh dadi kêkêmbanganing beka

Ujar paniti sastra

awawarah asung peling

ing jaman kêneng musibat
wong ambêk jatmika kontit
mangkono yen niteni
pedah apa mituhu
pawarta alawora
mundhak angraranta ati
angur baya ngikêta cariteng kuna

Kêni kinarya darsana

panglimang ala lan bêcik
sayêkti akeh kewala
lalakon kang dadi tamsil

masalahing ngaurip

wahananira tinêmu

têmahan anarima

mupus papasthening takdir
puluh-puluh anglakoni kaelokan

Amênangi jaman edan

ewuh aya ing pambudi

melu edan nora tahan

yen tan milu anglakoni

boya kaduman melik

kalirên wêkasanipun
dilalah karsa Allah
bêgja-bêgjane kang lali
luwih bêgja kang eling lawan waspada

Samono uga babasan

padu-padune kepêngin

nggih mekotên Paman Dhoblang
bener ingkang angarani
nanging sajroning batin
sajatine nyamut-nyamut
wis tuwa arêp apa
muhung mahasaning ngasêpi
supayantuk parimarmaning Hyang Suksma

Beda lamun kang wus santosa

kinarilan ing Hyang Widdhi

satiba malanganeya

tan susah ngupaya kasil

saking mangunah prapti
Pangeran paring pitulung

mara samaning titah
rupa sabarang pakolih

parandene masih tabêri iktiyar

Sakadare linakonan

mung tumindak mara ati
anggêr tan dadi prakara
karana wirayat muni
iktiyar iku yêkti
pamilihe reh rahayu
sinambi budi daya
kanthi awas lawan eling
kang kaesthi antuka parmaning Suksma

Ya Allah ya Rasulullah

kang sipat murah lan asih
mugi-mugi aparinga
pitulung ingkang nartani
ing alam awal akir
dumunung in gêsang ulun
mangkya sampun awrêdha
ing wêkasan kadi pundi
mila mugi wontêna pitulung Tuhan

Sagêda sabar santosa

mati sajroning ngaurip
kalising reh aru-ara
murka angkara sumingkir
tarlen mêlêng malatsih
sanityaseng tyas mamasuh
badharing sapu dhêndha
antuk mayar sawatawis
borong angga suwarga mesi martaya

 

Opening 

The uprising of the lower soul’s stubborn caprices was an obstacle

The poet divined of himself

He centered his inner faculties.

He practiced severe austerities

The screen hiding the absent world was removed
[that had been hiding] all the secret signs of
the obstacles to understanding the chaotic mind.

With the removal of the screen

it became possible for God
to open the secret power of the world.

Now the glory of the land
is seen to have gone to the world of spirits.
The expression of thought in words is in ruins
for lack of [good] examples.
Whoever is versed in letters
has a heart enwrapped in grief.
The low regard in which he is held is obvious.
The signs of life are suppressed.
The world’s vitality [is drowned] in floods of trouble.

The king is a noble king

The prime minister is excellent

The cabinet are men of good will.
The officials are good.
Yet nothing comes of
[attempts to] ward off the Day of Wrath.
Indeed there’s a worsening
of the troubles that frustrate
the varied desires of the people of the country

His tears well up
He is a man of letters
His mind is wrapped in sorrow
He is under the sway of shame
brought [on him] by sly tricks
[by] the unseemly plots
of comforters with sweet words
with grasping desire for gain behind them
Unless wide awake, [one could be] deflected from one’s purpose

In short, [he’s] flooded with rumors
fanned by sweet, lying words
[told] he’s to be advanced
In fact he’s even demoted
If one thinks about it seriously,
what’s the benefit of being in the forefront?
[The seeds of] error are planted.
They’re watered with the water of unawareness..
If they grow, they become flowers of trouble

The words of the Panitisastra
teach [and] warn [that]
in times when the curse of God [is upon the land]
the fine and gentle are failures.
So it is if one observes closely.
What good is it then to be true?
Meaningless talk
hurts one still more [to hear it].
Maybe it’s better to write stories of old times

They can serve as good examples
for weighing the bad and good [of things].
Actually there are very many
events which are parables
of life problems.
Once their meaning is found
[one] comes to accept,
to accept one’s fate,
to accept the results of one’s actions. That [in itself] is
extraordinary.

Experiencing a time of madness
troubles the mind.
Going along with the madness is unbearable.
If one doesn’t go along,
one doesn’t get a share.
Starvation will be the result.
The hard part is that such is God’s will.
Happy though the forgetful may be,
happier still are those who are aware and observant.

There’s a saying like this:
His refusal’s to mask his desire.
“That’s right, isn’t it, Old Fool?”
They’re right who call [me] that,
but in my inner self
I am really far from having achieved enlightenment.
What can an old person hope for?
All [I can do] is go into retreat
in the hope of receiving God’s mercy.

It’s different with those who are firm
in the All-Seeing’s approval.
No matter what troubles befall them,
they have no need to make efforts to achieve results
Their faith brings the results.
The Lord bestows His help on them
through their fellow creatures–
any sort may serve–
as long as they seriously and carefully do what is needed

Do your best.
Just follow your own mind,
as long as it poses no obstacles,
for all fables tell
that one’s own efforts truly
are the choice leading to well-being,
[if] combined with hard work
with sharp eyes and keen awareness
[and] the purpose of seeking God’s Mercy.

O God, O Messenger of God
the Merciful and Beneficent,
please give
your help, which suffices
for this world and the next
[so I may] understand my life
now that I am old.
How will it turn out finally?
May there be help from the Lord, then.

May I be able to be patient and strong.
May I die unto life while still living.
May I be free from trouble and strife.
[May] greed and anger be taken from me.
[May I only be] centered in begging Mercy.
[May I always be] cleansing my mind.
[May I] escape His punishment.
[May it] be lightened to some degree.
[May I] surrender myself to a heaven of peace

SABDABATHARA  nyuwun pangestunipun para sutresna sadaya supados tetep jejeg jangkahipun mecaki lurung ingkang sangsaya rumpi sinartan jejibahan nglestantunaken lan ngrembakaken basa tuwin budaya Jawa sanadyan kanthi keponthal-ponthal ngoyak jaman ingkang mlajeng nggendring.

Tumrap para ingkang remen olah kridha batin lan pangulir budi, pasugatan Pawartos Jawi ugi badhe ngrembag piwulang ingkang tujuwanipun hanggegesang raosing kamanungsan ingkang tundhonipun sageda kula lan panjenengan sadaya dados tiyang ingkang migunakaken kekiyatanipun kangge rahayuning bebrayan ageng, boten sanes inggih lumeberipun rahayuning jagad punika. Jer wajibing tiyang gesang punika rak wonten kalih prakawis, manawi boten sinau inggih mucal.

Liripun sinau, inggih punika tansah ngudi indhaking kaweruh lair lan batin. Liripun mucal, tansah aweh obor dhateng tiyang ingkang saweg nandang kapetengan budi. Hewadene ingkang tansah dipunudi dening tiyang ingkang wicaksana inggih punika sageda nyumerebi cacadipun piyambak sarta mbudidaya kados pundi amrih saenipun, punika katindhakaken saderengipun paring pamrayoga dhumateng asanes.

Tiyang wicaksana punika boten sami kaliyan tiyang ingkang pinter srawung lan tumindak ajur-ajer ing samadyaning bebrayan, bobot sarta ajinipun sayekti hanglangkungi katimbang moncering kaweruh. Mila boten cekap namung sarana dibandhani pepaking ilmu-ilmu pangawikan kemawon, nanging saperangan ageng kapara malah sumendhe wonten ing anggenipun pinter srawung lan wor-woran kalayan sasaminipun, tanpa nyawang undha-usuking semat lan drajat punapa dene beda-bedaning kalungguhaning tiyang ingkang dipunsrawungi.

Ajining manungsa punika boten amargi piyambakipun kadunungan wewatekan luhur lan kapinteran ingkang bebasan saged kangge njarah angin, nanging muhung dumunung ing pakarti anggenipun ngamalaken wewatekan lan kapinteranipun wau. Parandene pakarti ingkang bebasan tanpa aso, nanging manawi sinartan ing pamrih golek puji lan suwur, punapa dene ngantos ngalab pepaes donya brana punika dede nami ngamal. Pakarti ingkang makaten wau malah saged mbebayani tumraping bebrayan amargi alamipun ngandhut wisa tur malih ngangge kekudung naminipun tiyang akathah.

Satunggal-tunggalipun manungsa punika gesangipun sami katitik saking cipta, rasa, lan karsanipun. Sipating gesangipun manungsa warni tiga wau punika kenging kula tembungaken daya-dayaning Pangeran ingkang dumunung wonten ing manungsa. Dados jejibahanipun manungsa gesang wonten ing donya punika sageda ngangge daya-daya wau miturut dhedhasaranipun piyambak-piyambak.

Karsa punika pentokipun dhateng panguwasa amargi manungsa punika manawi sampun saged mranata badhanipun piyambak inggih badhe saged mranata dhateng sakiwa-tengenipun. Namung kemawon kawasa ingkang sampun kasarira manungsa punika wau kedah kangge hangayomi, awit dhedhasaring kodrat punika hangayomi. Rasa punika keplasipun dhateng katresnan, tegesipun manungsa kedah ngangge kekiyataning raos tresna dhateng sasamining ngagesang. Cipta punika keplasipun dhateng kaweruh. Ananging manungsa kedah enget dhateng weting kodrat bilih kaweruh punika kedah tumuju dhateng pangurbanan, dados sepi ing pamrih tumuju dhateng karahayoning bebrayan.

Manawi sadaya manungsa sami kersa menggalih saestu dhateng kamanungsanipun piyambak-piyambak, pinanggihipun tamtu angakeni bilih manungsa wonten ing alam donya punika ingkang sami dipunesthi kabegjan. Ananging manungsa ugi kedah sami ngrumaosi bilih begjanipun manungsa punika inggih kalayan manungsa sanesipun. Pramila manungsa kedah hanetebi karukunan. Gesangipun kedah dipunruntutaken kaliyan tatananing bebrayan ugi tatananing ngalam.

Wiji punika sasampunipun thukul lajeng semi, mrajak, menthil, ngembang, awoh, nuli gogrog, wusananipun uwitipun lajeng garing. Makaten punika pepindhanipun uriping manungsa boten saged uwal saking kodrating alam. Mila mumpung kita taksih gesang, sumangga sami ngudi kasembadaning kawruh amrih saged ngasilaken uwoh lan wiji ingkang migunani tuwin boten mitunani.

Tatananing kodrat punika tumuju dhateng karukunan, sanes memengsahan, inggih punika dados manunggil [boten pepisahan], dhateng kajujuran [boten nakal-nakalan], dhateng begja umum [boten begja piyambak], dhateng panyambut damel sesarengan [boten unggul-unggulan], lan dhateng tulung-tinulung [boten mangsa bodhoa].

Manawi manungsa gesangipun mawi ngengeti dhedhasaran makaten mesthinipun boten lajeng manah badhanipun piyambak, nanging ingkang dados esthinipun wilujenganipun bebrayan. Gesangipun manungsa satunggal lajeng ateges gesangipun manungsa sadaya. Wohipun badhe damel begjanipun sadaya manungsa amargi ingkang wonten namung katresnan anebihi sesengitan. Manawi dipunraosaken ingkang yektos, jagad punika saged anyekapi kabetahanipun manungsa, boten nate kekirangan.

Wontenipun kasangsaran ingkang dipunsandhang dening manungsa punika sababipun rak boten sanes kejawi lepating tatanan ingkang dipundamel dening manungsa piyambak. Lha ingkang kajibah damel tatanan punika, tamtu tatananipun badhe kadamel miring [nguntungaken] dhateng badhanipun utawi golonganipun piyambak. Awit saking punika lajeng tuwuh kawontenan ingkang boten samesthinipun.

Anglampahi gesang ing bebrayan ageng punika sok asring kathah sandhunganipun, asring katatap-tatap utawi kedah wani kurban kekiyatan pikir, bandha tuwin sanes-sanesipun. Ananging ingkang makaten wau sampun dados ubarampenipun tiyang ingkang olah kautaman anuju dhateng kaluhuran. Mung bae wekasing wang, ywa pegat teteki, makaten piwulanganipun KGPA Mangkunegara IV.

Sadaya tumindak punika pancen kedah linambaran teteki, tegesipun kedah mulat dhateng punapa ingkang dipun tindakaken. Dados teteki ing ngriki boten ateges ngirangi tilem utawi tedha, nanging tansah mulata dhateng sakathahing tindak amargi manawi anggenipun nglampahaken boten mawi kawicaksanan, tuna dungkapipun sok inggih andrawasi. Mila mbokmenawi wonten pigunanipun kula ngaturaken welinging tiyang sepuh kados ing ngandhap punika:

Manungsa kudu nalangsa, tegese nalangsa iku dudu bungah, dudu susah, nanging wong kang prihatin. Tegese prihatin dudu cegah dhahar lawan guling, nanging nglanggengake rasa eling, mangesthi marang kang mesthi. Manungsa kudu asarira bathara. Yaiku kahananing kedadeyan kabeh iki kudu percaya marang kang nglakoni. Kudu narima takdiring wiji, tegese aja durga mangangsa-angsa nanging tumindaka kalawan saparenge. Kudu taberi amarsudi purwaning dumadi, tegese apa kang den gayuh aja nganti nganggo ati lumuh, kudu sarana dilakoni.

Dene saranane laku iku ana rong prakara yaiku kudu tlaten lawan taberi [sregep]. Tlaten iku kenane saka sethithik, taberi tegese aja medhot olehe anindakake. Witing urip kudu ngerti bibit kang gaib. Tegese gaib ora dumunung neng bumi langit, ora sumlempit ing beslit, ora kalempit ana ing jarit, ora kacarub wilanganing dhuwit, nanging kudu titi papan karempit pitakon kang luwih tertib. Yen wus winangsit aja nganti morat marit. Sinimpen ing guwa wingit, kena kawedharake yen nocogi karo kapreluwane. Kudu eneng, ening, awas, eling [rasa rumangsani], wanuh wani kudu wuninga. Cetuk cetak kudu kang cetha. Temen temu kudu kang tekan.

Wohipun tiyang kersa migatosaken kawontenan punika temtu badhe gesang raosipun, kagigah raosipun lajeng purun ngraosaken dhateng kawontenan. Manawi sampun gesang raosipun, padhatanipun lajeng tuwuh niyatipun tumut hangrencangi kadumugening sedya memayu hayuning gesang ing satengahing bebrayan ageng. Manungsa punika kedah nyumerebi dhateng kodratipun, makaten kawontenanipun, inggih punika:

[1] Manungsa punika gadhah badhan wadhag. Badhan wadhag punika gadhah gesang piyambak manut wetipun anasir.

[2] Manungsa punika gadhah badhan ingkang winastan badhan urip. Nanging sampun klentu ing panampi, badhan urip punika boten wujud anasir, boten kasat mripat, nanging wujud daya ingkang ngebahaken rah, nata lampahing ambegan, daya ingkang gegandhengan kaliyan tangkar-tumangkaring manungsa.

[3] Manungsa punika gadhah badhan ingkang dipunwastani badhan pangrasa inggih boten kasat mripat, wujudipun kados dene sorot. Punika dados wadhahipun rasa lan cipta [sisah, tresna, dereng, karep ingkang taksih semang lsp].

[4] Manungsa punika gadhah Aku, tegesipun manungsa punika saged mastani badhanipun piyambak, “Aku”-nipun piyambak-piyambak. Wonten ingkang mratelakaken samangsa manungsa punika sampun nyumerebi “Aku”-nipun piyambak inggih badhe nyumerebi Pangeranipun.

Manungsa punika tamtu sami ngakeni bilih gesangipun punika nggadhahi nyawa [suksma]. Dados glegering tiyang punika wonten kalih perangan, inggih punika badhan wadhag ingkang asipat kasar tuwin suksma ingkang asipat alus. Sampun limrah bilih tiyang punika remen menggalih gesangipun. Tumrap wadhagipun ingkang limrah sampun boten dados penggalih malih. Dene ingkang asring dipun grejahi inggih punika pun suksma ingkang asipat alus boten kasat mripat. Penggalih makaten wau lajeng asring nuwuhaken pitaken kados pundi manjingipun, manggen utawi dunungipun suksma punika wonten ing raga lan kados pundi kesahipun suksma punika. Makaten wau pancen inggih perlu dipungrejahi jalaran saged ngindhakaken kaweruh ingkang badhe saged murakabi dhateng gesangipun.

Menggah panulusuripun kedah dipunkanteni sarana migunakaken nalar lan pikiran kanthi adhedhasar kawontenan tuwin kanthi katandhing kaliyan pengalaman. Manut kanyataning ingkang kasat mripat, dumadining manungsa punika mapan wonten ing guwa garbaning biyung karana pulang asmaraning yayah-rena awit saking paguting raos tresna peparinganing Pangeran. Kanyatan ingkang kasat mripat punika njalari tuwuhing tetembugan bilih wong tuwa punika amung kinarya lantaring tumuwuh.

Manawi namung kangge lantaran kemawon, mesthinipun wonten ingkang dhawuh utawi kuwaos nglantaraken wiji gesang wau. Katrangan punika minangka paseksen bilih bab ingkang kaudal punika mboten namung mligi ingkang wonten utawi kasat mripat kemawon. Nanging panulusuripun sageda kabablasaken ngantos bebles dhateng bab ingkang manut muluring penggalih kakinten-kinten wonten. Kanthi pancadan lampahing gagasan kasebut pramila isining kasusastran Jawi katuwonipun ngandhut unsur-unsur filsafat. Kaweruh filsafat mekaten ngrembag bab ingkang wonten sarta ngrembag bab-bab ingkang kakinten-kinten wonten pinanggih ing nalar.

Suksma makaten ingkang murugaken utawi ingkang nggesangi badhan wadhag. Dados manawi wadhag punika boten kapanjingan suksma, tamtu boten badhe saged gesang. Samangke sumangga sami dipunpenggalih kawontenan ingkang sampun kalimrah, punapa dene dumados wonten kalanganing tiyang bebrayan sadonya bilih bayi ingkang saweg lair saking guwa garbaning biyung punika tamtu nangis. Manawi wonten bayi lair boten kanthi nangis, punika tamtu ginanggu utawi wonten sabab sanesipun. Tiyang sepuhipun tamtu lajeng enggal-enggal pados akal lan ngreka daya supados bayi wau sageda enggal nangis. Wonten cara ingkang sampun kalimrah tumrap umum, manawi wonten bayi lair boten nangis, punika lajeng dipungebrag, perlunipun supados kaget lajeng nangis. Wonten malih cara dusun, bayi wau dipuninteri wonten ing tampah. Makaten cara tuwin reka dayanipun. Tiyang sepuh ngertos lan gadhah kapitadosan bilih tangising bayi ingkang saweg lair punika dados pratandhaning anggenipun nyata gesang. Dene manawi boten nangis dipun kuwatosaken manawi pejah. Mila inggih sampun leres manawi lajeng ngreka daya supados bayi wau tumuntena saged nangis.

Wontenipun bayi lair procot lajeng nangis, punika tamtu inggih wonten sababipun. Bayi punika anggenipun dedunung utawi manggen wonten ing guwa garbaning biyungipun ingkang limrah watawis sangang sasi. Wekdal sangang wulan wau kalebet dangu. Sampun dados wataking tiyang gesang, punapa kemawon ingkang dipunalami punika tamtu dados pakulinan. Dene pakulinaning manggen wonten ing satunggaling papan, punika tamtu lajeng nuwuhaken raos kraos. Lha tiyang punika manawi sampun kraos anggenipun dedunung wonten satunggaling papan, mangka lajeng kapeksa kedah pindhah dhateng papan sanesipun, ing ngriku limrahipun lajeng nuwuhaken raos kaget. Upaminipun tiyang ingkang sampun kulina lan kraos manggen wonten ing papan ingkang hawanipun benter, lajeng pindhah dhateng papan ingkang hawanipun asrep, punika inggih kathah ingkang kaget. Kagetipun wau, umpaminipun kemawon, lajeng murugaken raos sakit. Makaten tuwin sanes-sanesipun.

Tumrap bayi inggih boten beda. Lair punika ugi ateges pindhah dhateng panggenan ingkang beda sanget kawontenanipun kaliyan panggenan ingkang dipundunungi sakawit inggih punika guwa garbaning biyungipun. Nalika lair mak bruwol, pun bayi lajeng kraos kaget, upaminipun kemawon kaget anggenipun lajeng klebetan hawa ambegan. Kaget makaten tumrap bayi lajeng murugaken nangis. Tangis punika dados lintuning wicantenan ingkang kangge nglairaken raos boten seneng, emoh, boten cocog. Makaten wau sampun dados cithakan tumrap saben bayi. Bab punapa kemawon ingkang boten dipunremeni lan boten dipuncocogi, pun bayi tamtu lajeng nangis, upaminipun kraos ngelak, ngelih, sakit, lsp. Tangis ateges kangge nglairaken raos minangka lintuning wicanten.

Tumrap ingkang gegayutan kaliyan daya alus, upaminipun manawi ing wanci dalu wonten durjana ingkang nggadhahi sedya awon, adatipun bayi inggih lajeng nangis. Mila makaten awit bayi taksih murni, pangraosipun teksih landhep saged ngraosaken gegetering dayanipun tiyang sanes. Gegetering daya ingkang nggadhahi kajeng boten sae wau tumrap bayi inggih boten nyenengaken lan boten nyococogi, mila lajeng nangis. Dados tangising bayi lair punika boten ateges bilih punika dados pratandhaning nalika manjing suksmanipun. Tiyang sepuh inggih saged nangis, manawi makaten tangis wau pancen sampun kinodrat dados pirantosipun tiyang wiwit lair ngantos dumugi sepuh minangka sarana kangge nglairaken raos.

Lajeng samangke kados pundi manjingipun suksma dhateng bayi? Ing wadhah bayi punika wonten uritanipun [tigan-wiji], punika sampun kadunungan utawi kasamadan gesang. Manawi wiji saking wanita kempal kaliyan wiji saking priya saged mahanani dados jabang bayi. Menggah kempaling wiji ingkang saged dados bayi punika manawi kadayan tiyang kekalih wau. Dene ingkang kawastanan dereng, inggih amargi serenging karsa ingkang sinartan [kaworan] raos sengsem, utawi gampilipun katembungaken dereng kapincut. Tempuking karsa antawisipun priya lan wanita punika nuwuhaken pletik [pletiking kaalusan]. Inggih pletik wau ingkang lajeng manjing anglimputi [campur] kempaling wiji punika temahan dados suksmanipun bayi ingkang dados wau. Dene kempaling tigan utawi wiji lajeng dados badhan wadhagipun.

Derenging karsa ingkang kaworan sengsem [kapincut] antawisipun priya lan wanita punika limrahipun boten sami kekiyatanipun, saged ugi kiyat derenging kakung, saged ugi kiyat derenging wanita. Manawi tempuking derenging karsa kiyat ingkang saking kakung, punika temahan badhe dados lare estri. Kosokwangsulipun manawi derenging sengsem wau kiyat ingkang saking estri punika dadosipun lare badhe lair jaler. Dene manawi derenging sengsem wau sami dene kiyatipun punika badhe mahanani lairipun bayi kembar.

Saklajengipun bab manjinging suksma wonten ing raga, punika boten wonten ing nglebet lan inggih boten ngurungi wonten ing njawi. Nanging suksma lan raga wau sami apepuletan limput-linimputan. Gampilipun kenging katembungaken kados dene kelet mawa ancur [lem kadamel saking deplokan beling utawi pecahan kaca]. Tumrap tiyang ingkang ngudi kaweruh ulah kabatosan, punika sagedipun nyatakaken kasunyataning jiwa utawi suksma manawi ‘raos’ saged dumunung wonten antawisipun pepulatenning raga kaliyan suksma.

Suksma punika limrahipun asring katembungaken dados dhalangipun, raga katembungaken minangka wayangipun utawi ringgitipun. Ebah makartining wayang saking pun dhalang. Manawi suksma taksih tetemplekan kaliyan raga, punika ingkang dipunnamakaken ‘kawula’. Dene manawi suksma pisah kaliyan raga manunggil kaliyan ingkang asipat gesang, punika lajeng limrahipun kanamakaken ‘gusti’.

Limrahipun tiyang punika kepingin lan ngudi sagedipun nyumerebi kasunyataning alus utawi suksmanipun. Miturut ingkang sampun nate kula alami, makaten wau sagedipun dumados [kaleksanan], inggih punika nalika kula ‘nggadhahi raos boten tresna babar pisan dhateng badhan kula piyambak’. Sampun klentu ing panampi, katrangan sampun boten nggadhahi katresnan babar pisan dhateng badhanipun piyambak punika tumrap Serat Dewa Ruci mbokmanawi kemawon cocog kaliyan ungel-ungelan: Cekake manungsa puniki, patoke wani pejah; lamun wedi lampus, sabarang nora tumeka. Wani pejah ateges wani kecalan badhanipun piyambak. Boten nresnani badhanipun piyambak ateges boten eman, lila lan ikhlas manawi badhanipun wau dados kados pundi kemawon boten prelu dipunsuntik silikon grana lan payudharanipun, boten prelu dipunsemir pirang rekmanipun, lsp.

Dados sampun boten nresnani badhanipun piyambak ugi ateges lila ing pejahipun utawi wani mati [sajroning urip]. Sakawit menggah njedhuling raos makaten tuwin temahanipun teka lajeng murugaken saged nyumerebi jiwa kula piyambak wau saestunipun boten kaliyan kula jarag, nalika semanten kula namung ngleresi prihatos, manah badhe ngleksanani pitedahing bapa panuntun kula bilih tiyang punika kedah ngolah gesangipun. Nanging dangu-dangu lajeng asring saged kaleksanan malih sarana kula sedya, inggih sarana nisihaken [ngicali] raos tresna dhateng badhan kula piyambak kanthi sinartan menebing pikiran.

Dene anggen kula nggadhahi pamanggih bilih kaleksananipun sarana ngicali katresnan wau, manggihipun inggih sasampunipun kaleksanan nyumerebi kanthi mboten njarag wau. Manawi dipuntekakaken, suksma punika kados pundi wujudipun? Ing nalika kawitan, manut pengalaman lan rumaosing sesawangan kula, pun suksma punika rupenipun inggih kados kula piyambak tuwin werninipun kados dene salju. Makaten punika kula piyambak inggih lajeng katuwuhan raos pitaken “Apa ya kaya aku tenan ta kuwi?” Salajengipun sareng kula saged namataken, miturut raos lan sawangan kula, jebul boten kados kula. Ing ngriku rumaos kula tan agrana tan anetra, tan kakung tan wanodya tan wandu. Katrangan bab kepanggih kaliyan suksmanipun piyambak wau mbokmanawi mor misah kemawon kaliyan babaring cariyos Dewa Ruci.

Dewa Ruci kapindhakaken kaliyan Werkudara [namung kadamel langkung alit ingkang limrahipun kawastanan Dewa Bajang], lajeng paring wejangan dhateng Werkudara. Dados manawi makaten Dewa Ruci wau dados gurunipun Werkudara ingkang sejati kasebat Sang Guru Jati ya sejatining guru, inggih gurunipun saben tiyang. Kados ingkang sampun kababar ing ngajeng, suksma punika dunungipun wonten ing raga tan kajaba tan kajero boten wonten ing lebet boten wonten ing njawi, nanging anglimputi wadhag apepuletan, nemplekipun kadosdene mawi lem.

Saklajengipun manawi tiyang pejah, inggih punika suksma pisah kaliyan raganipun, punika jalaran lem ingkang ngeletaken wau sampun boten kiyat anggenipun nggondheli. Wonten ing jagading ulah kabatosan, bab Manunggaling Kawula Gusti punika limrahipun dados gegebengan [cepengan] ingkang wigatos sanget, tansah dados reraosan lan tansah dados bahan pirembagan, langkung-langkung wonten ing kalanganing para pinisepuh. Bab kawruh Jumbuhing Kawula Gusti wau limrahipun kaperang dados kalih. Ingkang kawitan aran Warangka Manjing Curiga. Ingkang kaping kalihipun Curiga Manjing Warangka.

Warangka punika wadhahipun dhuwung utawi keris, pikajenganipun inggih punika alusing raosipun manungsa minangka wadhahing Suksma. Hewadene curiga ateges wilahaning keris, pikajenganipun isinipun inggih punika kaalusan suksmaning manungsa ingkang nunggal kawontenan kaliyan dzatipun Pangeran. Menggah gathuking kalih-kalihipun wau limrahipun dipunwastani sapatemon kaliyan Sang Guru Jati.

Sarehning kawruh Manunggaling Kawula Gusti wau sampun misuwur [lan kaprah] tumraping umum, ing ngriki ugi prelu kawedharaken supados sageda muwuhi indhaking kawruh lan seserapan sawatawis. Minangka tuladha kangge nggambaraken kawruh Manunggaling Kawula Gusti ingkang wau saweneh wonten ingkang ngandharaken kanthi kawujudaken cariyos wayang, inggih punika lampahan Dewa Ruci. Sekedhik kemawon ingkang badhe kula aturaken wonten ing ngriki, lowung saged kangge lelimbangan. Supados mboten ngambra-ambra, becik dipunwiwiti saking nalika Werkudara saged kepanggih banjur pikantuk wejangan saking Dewa Ruci, ingkang dados sanepanipun Sang Guru Jati. Sinawung ing tembang Dhandhanggula:

Manungsa kudu nalangsa, tegese nalangsa iku dudu bungah, dudu susah, nanging wong kang prihatin. Tegese prihatin dudu cegah dhahar lawan guling, nanging nglanggengake rasa eling, mangesthi marang kang mesthi.

Lah ta mara Wrekudara aglis, lumebuwa guwa garbaningwang, kagyat miyarsa wuwuse. Wrekudara gumuyu, sarwi angguguk turira aris, dene paduka bajang, kawula geng luhur, inggih pangawak prabata saking pundi margane kawula manjing, jenthik mangsa sedhenga.

Angandika malih Dewa-ruci, gedhe endi sira lawan jagad kabeh iki saisine, kalawan gunungipun, samodrane alase sami, tan sesak lumebuwa guwa garbaningsun, Wrekudara duk myarsa , esmu ajrih kumel sandika tur-neki, mengleng sang Ruci-dewa. Iki dalan talingan-ngong kering.

Wrekudara manjing sigra sigra, wus prapta ing jro garbane, andulu samodra gung, tanpa tepi nglangut lumarib, leyeb adoh katingal, Dewa ruci nguwuh, heh apa katon sira, dyan sumaur sang Sena inggih atebih, tan wonten katingalan.

Awang-awang kang kula lampahi, uwung-uwung tebih tan kantenan, ulun saparan-parane, tan mulat ing lor kidul, wetan kilen datan udani, ing ngandhap nginggil ngarsa, kalawan ing pungkur, kawula boten uninga, langkung bingung ngandika sang Dewa-ruci, haywa maras tyasira.

Byar katingal ngadhep Dewa-ruci, Wrekudara sang wiku kawangwang, umancur katon cahyane, nulya wruh ing lor kidul, wetan kilen sampun kaeksi, nginggil miwah ingandhap, pan sampun kadulu, apan andulu baskara, eca tyase miwah wiku kaeksi, aneng jagad walikan.

Dewa-ruci suksma angling malih, payo lumaku andeluluwa, apa katon ing dheweke, Wrekudara umatur, wonten warni kawan prekawis, katingal ing kawula, sadya kang wau sampun datan katingalan, amung kawan prekawis ingkang kaeksi, ireng bang kuning pethak.

Dewa suksma ruci ngandika ris, ingkang dingin sira anon cahya, gumawang tan wruh arane, panca maya puniku, sajatine ing tyas sayekti, pangareping sarira, tegese tyas iku, ingaranan Mukasipat, kang anuntun marang kang linuwih, kang sejatining sipat.

Mangka tinulak haywa lumaris, awasena rupa aja samar, kawasane tyas empane, wit tingal ing tyas iku, anengeri marang sajati, eca sang Wrekudara, amiyarsa wuwus, lagya medem tyas sumringah, dene ingkang abang ireng kuning putih, iku durgamaning tyas.

Pan isining jagad amepaki, iya ati kang telung prakara, pamurunge laku dene, kang bisa pisah iku, mesthi bisa amor ing gaib, iku mungsuhe tapa, ati kang tetelu, abang ireng kuning samya, ingkang nyegah cipta karya kang lestari, pamoring Suksma mulya.

Lamun nora kawileting katri, yekti sida pamoring kawula, lesatri ing panunggale, poma den awas emut, durgana kang mungging ing ati, pangwasane weruha, siji sijinipun, kang ireng luwih prakosa, panggawene asrengen sabarang runtik, andadra ngombra ombra.

Iya iku ati kang ngadangi, ambuntoni marang kabecikan, kang ireng iku gawene, dene kang abang iku, iya tudhuh napsu tan becik, sakehing pepenginan, metu saking iku, panas-ten panas-baranan, ambuntoni marang ati ingkang eling, marang ing kawaspadhan.

Apa dene kang arupa kuning, kawasane nanggulang sabarang, cipta kang becik dadine, panggwe amrih tulus ati kuning kang ngadhang ngadhangi, mung panggawe pangrusak, binanjur jinurung, mung kang putih iku nyata, ati anteng mung suci tan ika iki, prawira ing karaharjan.

Amung iku kang bisa nampani, ing sasmita sajatining rupa, nampani nugraha nggone, ingkang bisa tumaduk, kalestaren pamoring gaib, iku mungsuhe tiga tur samya gung agung, balane ingkang titiga, kang aputih tanpa rowang amung siji, marma anggung kasoran.

Lamun bisa iya nembadhani, marang mungsuh kang telung prakara, sida ing kono pamore, sengkud pamrihipun, sangsaya birahinira, saya marang kawuhusaning ngaurip, sampurnaning panunggal.”

Inggih kados makaten kalawau gambaraning kawruh bab jumbuhing kawula Gusti ingkang kababaraken ing cariyos wayang lampahan Dewa Ruci. Katrangan ing nginggil wau nggambaraken tumindakipun tiyang ingkang nglampahi semadi ingkang sampun dados, sampun saged mbikak warananing (aling-alinging) gaib kanthi ngawonaken panggodhaning hawa napsu [hawa angkara murka]. Sang Werkudara saged sapatemon kaliyan Sang Guru Jati [iya gurune dhewe kang sejati] kalawan sampurna. Sampurnaning sapatemon dipungambaraken wonten ing lelampahan Werkudara anggenipun wawan rembag kaliyan Dewa Ruci. Kosokwangsulipun sapatemon ingkang dereng sampurna, punika saged kepanggih kaliyan Sang Guru Jati wau, namung kemawon boten saged wawan rembag, upaminipun namung saged nyumerebi, wonten malih saged kepanggih nanging namung saged nampeni dhawuhipun kemawon, boten saged pitaken lan mboten saged matur punapa-punapa.

Samangke badhe kula aturaken bacuting tembang ingkang mratelakake bab sambung rapetipun manungsa kaliyan gaibing urip sejati, inggih ingkang anglimputi sakalir. Manungsa kudu nalangsa, tegese nalangsa iku dudu bungah, dudu susah, nanging wong kang prihatin. Tegese prihatin dudu cegah dhahar lawan guling, nanging nglanggengake rasa eling, mangesti marang kang mesti.

Yen makaten ulun boten mijil, sampun eca neng ngriki kewala, datan wonten sangsayane, tan niyat mangan turu, boten arib boten angelih, boten ngraos kangelan, boten ngeres linu, amung nikmat lan mupangat, Dewa-ruci ling ira tan keni, yen ora lan antuka.

Sangsaya sihira Dewa-ruci, marang kang kaewasihing paneda, lah iya den awas bae, mring pamurunging laku, haywa ana kamireki, den bener den waspadha, panganggepireku, yen wis kasikep ing sira, haywa amung den parah yen angling, iku reh pipingidan.

Nora kena lamun den rasani, lawan sasamaning pra manungsa, yen ora lan nugrahane, yen ana nedya padu, angrasani rerasan iki, becik den kalahana, ywa kongsi kabanjur, haywa ngadekken sarira, lan ywa kraket marang wisayaning urip, balik sikepen uga.

Kawisayan ingkang makripati, den kahasta pamantenging cipta, rupa ingkang sabenere, sinengker baweneku, urip datan ana nguripi, datan ana rumangsa. Ing kahananipun, uwis ana ing sarira, tuhu tunggal sasana lawan sireki, tan kena pinisaha.

Dipun weruh sangkanira nguni, tunggal sawang kartining bawana, pandulu lan pamiyarsane, wis ana ing sireku, panduluning suksma sejati, pan datan mawa netra, pamiyarsanipun iya datan lawan karna, netranira karnanira kang kinardi, iya wis aneng sira.

Lahiring suksma aneng sireki, batining suksma uga neng sira, mangkene ing pralambange, kadi wreksa, tinunu ananing kang kukusing hagni kukus kalawan wreksa, lir toya lan alun. Kadya lisah lawan powan, raganira ing reh obah lawan mosik, yekti lawan nugraha.

Yen pamoring kawula lan gusti, lawan suksma kang sinedya ana iya aneng sira nggone, lir wayang sarireku, saking dhalang polah ing ringgit, minangka panggung jagad, kelir babadipun, amolah lamun pinolah, sapolahe kumedhep lawan ningali, tumindak saking dhalang.

Ngantos dumugi semanten rumiyin bacuting tembang wau, sapunika prelu mawas ingkang dados isi lan wigatosipun. Wosing tembang wau mahyakaken manawi manungsa sadaya punika sayektosipun inggih mbabaripun urip ingkang anglimputi sakalir [Pangeran] piyambak. Mila dipuntembungaken “Wis ana ing sarira, tuhu tunggal sasana lawan sireki, tan kena pinisahna”.

Ing layang Tajusalatin, babaran kawruhipun Imam Bukhori ing Johor, ingkang sampun ginubah lan dipun jarwakaken nyebataken kados makaten ungelipun, Pan sampun kocap ing dalil, barang kang mujud iki, kabeh kanyatan tuhu, jenenging ayamalolah, haywa ta sira mungkiri. Syeh Siti Jenar, salah satunggaling wali ingkang kondhang bontosing ngelmu kabatosanipun, anggadhahi gegebengan makaten: Ngolati punapa malih, nora nana liyan-liyan, apan apes salawase, nanging Allah ingkang Tunggal, ya jisim iya Allah, tokid tegese puniku, apan Tunggal kajatenya.

Ing layang Centhini mratelakaken wejanganipun Syeh Rogoyuni dhateng Syeh Amongraga, makaten: Rampung cukup wus aneng kita, suhul jumbuh kita lan dzating Widdi, wahuwa wajibul wujud, sami kahananira, kadya banyu lan toya pan saminipun, mung sanes basa kewala, napining Hyang napi mami. Wonten malih ingkang pantes kangge limbangan, inggih punika wejanganipun Sunan Giri, sinawung ing tembang Sinom: Njeng Sunan Siri ngandika, mungguh artine kang yekti, Allah pan jatining aran, liring wujud mokal ninggih, Pangeran kang sejati, liring wujud Hilapi-ku, jatining warna rupa, dene aran rohilapi, iku sejatine iya urip kita. Salajengipun Sunan Giri ngyakinaken: Istingarah tan kajaba, istingarah tan umanjing, istingarah tan kawedal, tan kajero istingarah ing, sayekti luwih gaib, tan owah gingsir puniku, langgeng tanpa karana, kang jumeneng ki Rohani, apa rupanira duk nalikeng donya”.

Minangka kunci wonten pangandikanipun para pinisepuh ingkang wignya ing agal-alus makaten: Sing sapa weruh marang awake dhewe, iku prasasat weruh Pangeran. Makaten pathining ngelmu gegebanganing para linuwih ingkang tansah ngolah batosipun. Sadaya wau boten sanes ateges paring ancer-ancer dhateng sasamining manungsa: Manawa padha nggambarake, padha nggantha, padha mikir, padha nggagas kahananing Hyang Widdhi lan kanyatane aja nganti kleru ener, aja nganti blawur, aja nganti kabandha dening tetembungan yen dirasa saklebatan sajake Pangeran iku manggon dhewe, pisah karo alam donya, pisah karo manungsa, upamane tetembungan ‘Gusti Allah iku ana ing swarga’, ‘Bali marang panayunaning Pangeran’, lll.

Tetembungan makaten wau manawi kirang patitis anggenipun menggalih lan anggenipun nyuraos, tamtu kemawon badhe nggampilaken thukuling klentu ing pangira. Jalaran lajeng saged nuwuhaken gambaring pikiran, manawi Gusti Allah punika sajake kados tiyang punika, inggih sajak pinarak wonten ing panggenan ingkang sae lan sekeca sanget, sajak ya sok takon barang. Suksmanipun tiyang ingkang sampun seda, sajake banjur sowan marak ana ngarsane.

Makaten salajengipun manawi ta ngantos klentu anggenipun nampi lan nyuraos tembung-tembung ingkang nyebataken bab ingkang magepokan kaliyan wontenipun Pangeran. Wonten tetembungan wigatos sanget ingkang saged kangge gujengan manawi tiyang badhe remen olah kabatosan lan badhe nggayuh murih sanged ngraosaken lan mangertosi dhateng gaibing Pangeran, punika Pangeran kuwi ora arah ora enggon, tan kena kinaya ngapa, ora kakung ora putri lan uga ora banci.

Tembung ora arah ora enggon, ateges anglimputi sakalir, ing ngendi endi bae ana. Awit saking punika uriping manungsa ugi kalimputan ing dzating Pangeran. Mila ing wejanganipun Dewa-ruci katembungaken tan kena pisahna. Limrahipun banjur sok wonten pitaken: “Manawi Pangeran punika sejatosipun sampun nunggal [anglimputi] manungsa, kenging punapa manungsa kok teksih sami ngudi sagedipun manunggal? Wonten malih pitaken makaten: “Manawi Pangeran punika ugi sampun tunggal kahanan kaliyan wujuding manungsa, kenging punapa manungsa kok boten nggadhahi panguwasa kados Pangeran, punika rak nggih mokal? Pitaken kados makaten wau leres sanget. Jalaran ngangge waton wantah, tegesipun miturut nalar: mesthinipun rak ngaten. Inggih wonten ingriki ingkang prelu dipun saring, prelu dipun raosaken kalayan tandhes. Kawontenaning gesang punika gaib [alus, samar], mila katembungaken tan kena kinaya ngapa.

Awit saking sadaya tetembungan ingkang kangge mratelakaken alusing urip, boten kenging manawi lajeng dipun suraos kadosdene tetembungan ingkang gegayutan kaliyan kawontenan ingkang maujud ing ngalam donya utawi ingkang kenging ginayuh dening pikiran. Words cannot describe everything. Words are only descriptions of a reality that needs to be experienced. Makaten ancer-anceripun manawi badhe nyuraos, rehing gaib, tembung anglimputi ingkang ugi ateges nunggal wau, boten kenging manawi lajeng dipunemperaken kados dene toya ingkang kawoworan sumba, dipun emperaken toya wau temtu saged ngabangaken punapa kemawon.

Wontening tetembungan jumbuh, manunggal utawi ngelmu panunggalan punika sampun lajeng dipun suraos lan dipun emperaken kaliyan manunggiling barang kalih. Hananging kedah dipun suraos minangka ngudi supados saged mangertosi lan ngyakinaken gaibing Pangeran kanthi kaalusane. Dene bab gandhenging panguwasanipun Pangeran kaliyan uriping manungsa ingkang linimputan mau, teksih mawi warana [aling-aling] gaib, ugi dumunung wonten ing angganing manungsa piyambak.

Aling aling wau saged dipun lingkah, upamanipun kanthi srana semadi, kanthi srana tarak brata. Manawi manungsa sampun saged mbikak warana wau, ingriku bakal saged kaluberan panguwasaning Pangeran. Dene kathah sakedhikipun panguwasa kang kaluberaken wau, gumantung kaliyan kiyating pakartinipun manungsanipun piyambak. Pramila punika ingkang dipun wastani jalma linuwih ing donya punika inggih ugi ngangge trap-trapan, ngangge undha-usuk wiwit saking ingkang mamung angsal kaluwihan sekedhik ngantos dumugi ingkang kathah sanget. Makaten gegambaran ingkang saged kangge pepindhan lan kenging kangge ancer-ancer.

Awit saking punika, manawi manungsa badhe manembah lan badhe ngudi dhateng gaibing Pangeran, ingkang langkung wigatos inggih sarana ngolah badhanipun piyambak, kanthi ngolah pikiran, pangrasa lan pakartinipun piyambak, sarana mbangun bebuden luhur, nindhakaken pakarti ingkang sae lan remen atul tlaten nindhakaken sembahyang, semedi utawi manekung. Dene kuncinipun inggih punika pikir lan manah ingkang tansah eling marang sedyanipun murih sampun ngantos benceng ceweng, dados kedah fanatik [sampun ngantos gampil kapilut ing pamurunging laku]. Inggih muluring gagasan ingkang kados makaten kalawau mbokmanawi ingkang lajeng nglambari penggalihipun PB IV paring panutan dhateng putra wayahipun ingkang kapacak ing Wulang Reh: Manungsa kudu nalangsa, tegese nalangsa iku dudu bungah, dudu susah, nanging wong kang prihatin.

Tegese prihatin dudu cegah dhahar lawan guling, nanging nglanggengake rasa eling, mangesti marang kang mesti. Poma-poma wekas mami, anak putu aja lena, aja katungkul uripe, lan aja duwe kareman, marang pepaes donya, siyang dalu dipun emut, yen urip manggih antaka.”… Manungsa kudu nalangsa, tegese nalangsa iku dudu bungah, dudu susah, nanging wong kang prihatin. Tegese prihatin dudu cegah dhahar lawan guling, nanging nglanggengake rasa eling, mangesti marang kang mesti. Sayekti wajib rumuhun, angrawuhi ing sarira… Manawi sampun ngretos dhateng kajatening pribadinipun piyambak, inggih badhe ngretos sinten ingkang nguwaosi jagad punika. Ingkang makaten punika njiyat pantoging pamanggih bilih titah supados ngrumaosi yen wonten ingkang hanitahaken. Lan sadanguning tumitah, sumanggem ngemban tanggel jawab dhateng kuwajibaning titah rehne rumaos sampun dipun titahaken.

Lajeng manawi badhe ambyur anglampahi gesang ing satengahing bebrayan ageng, punika sejatosipun kedah kados pundi? Gesang punika sejatosipun gampil, jer sampun saged lan kersa ninthingi, nyinaoni, nindhakaken lan ngamalaken kalih prakawis, inggih punika saged lan kersa tansah nyenyuwun pangapunten dhumateng sok sintena kemawon lan saged lan kersa tansah paring pangapunten dhumateng sok sintena kemawon. Nuwun

Ingsun asung warsita, lamun sayektine akeh prakara kang winadi kang perlu kawiyak. Mulanira, tentreming penggalih ingsun kang wus meneb kanthi eninging tyas, kanthi lila legawa sun warsitakake prakara kang winadi mau. Kang satuhune ingsun pribadi ngrumangsani lamun cubluk among anut lakuning cipta kang ening, rasa pangrasa kang tinuntun dening sumbering geter. Dene pratikele ngluluh badhan wadhag mau kena ginulawentah  nglakoni tapabrata:

Eka, asesuci den taberi wewisuh.

Dwi, angurangi dhahar. Lire lamun wus luwe banget, samono uga bab ngunjuk lan sare.

Kang katri, ngurang-ngurangi ngunandika kang ora resik.

Kang catur, nyudowa saresmi. Lire patrape lambangsari kaliyan garwa lamun pinuju kangen kang linambaran katresnan suci.

Panca, ambirat napsu.

Mangkono sira gulawentah, kasengsema tan kawistara ing asepen kanthi ngeningake cipta kang luhung. Lire, satemah tuwuh waskiteng ndriya. Waspada, mulat salwiring kahanan. Sira ing ngasepen tansah hanyipta lamun sayektine tan darbe apa-apa. Sayektine kabeh iku kagungane Gusti, sumbering panguwasa, sumbering urip, jumbuh Kang Murbeng Widhi Wasesa. Patrape laku pasrah sumarah nalongsa, narima nindakake laku dharma. Mangkono mau sira bakal ndungkap luluh marang karsaning Ywang Murbeng Jagad.

Sumurupa, sayektine urip iku ana kang nguripi.  Dhapur Widhi Wasesa, kang cinipta dadya, kang sinedya ana, tanpa tida-tida maneh kang kinarsan bakal teka saka parimarmaning kang kuwasa. Kang dingin sawusira trep mangkono banjur nengenake ngatur rasa mulya, kang linandesan sinebut ing rasa meta. Lire, rasa katresnan kang wus manunggal, ilang rasane mikolehi dhiri priyangga. Mula luwih prayoga lamun kang dhingin angucap mantra mantra suci manut marang kapitayanira pribadi. Mung panjenengan Pangeran Kang Maha Tunggal kang dadi sumber.

Luwih prayoga linakonana ing samadyaning ratri, sarwi angagema busana kang prasaja among sarwa suci. Iku den arani mati raga. Mulanira kawastanan nutupi babahan nawa sanga. Lepasing mantram nuli binarengan hanata wetuning napas aja nganti tumpang suh. Kumpule dadya sawiji sinerot hawaning nur nganti ndungkaping puser banjur kawedalake mijil ing lenging grana kanthi lon-lonan tan kesusu. Mankono wola wali. Ing kono sira numusi ing sayektine nur kang kawastanan sejatining panembah kang dadya saran pangruwating papacintraka, ngracut marang nur wewayanganing maya.

Satuhu sira wus ndungkap ing kasuksmanira kang wusana den wastani driya kang kaping sad. Makarti satemah tuwuh kahalusanira, anjalari gampang nampa wangsit. Kang sayektine wangsit iku luluh jumbuhing cipta lan karsaning Ywang Murbeng Widhi Wasesa, sarta menangake marang suksma-suksma luhung dadya panuntun panggulawentah ing laku lahir lan batin kang sayektine bisa miyak kang winadi.

 

Manawi pangawasaning suksma sampun ambabar pancadriya, sarta ambuka wiwaraning pramana, lajeng anggrejentaken hawanafsu, anuwuhaken pangraosing cipta katampen ing budi ngantos sumarambah ing ndalem jasat kita, lajeng uninga malih dhateng saniskara ingkang katingal ing ngalam donya, dipun pralambangi ANENUN SENTEG PISAN ANIGASI, tegesipun saweg sakedhap paningaling ngalam supena, lajeng saged wangsul uninga ingkang katingalan ing ngalam donya malih.

Manawi karkating jasat katarik ing pangraosing budi, pangraosing budi kairup ing hawaning nafsu, hawaning nafsu kasirep dening wisesaning suksma, wisesaning suksma kakukud dhateng pangawasing rasa, lajeng luluh manjing dhateng pranawaning cahya, anunggil kaliyan Purbaning Atma, mantuk dadi dzat mutlak kang kadhim ajali abadi. Ing ngriku wahananipun dipunwastani pejah kahananing jasad kita, ananging saestunipun boten pejah, amung ngalih panggenan kemawon, malah waluya mahasuci sajati, mila dipunpralambangi TANGGAL PISAN KAPURNAMAN, tegesipun dereng lami tumitah wonten ing ngalam donya lajeng wangsul malih dados manungsa sajati ingkang sampurna sarta waskita ing saniskara, boten mawi kasamaran dhateng kang gaib-gaib sadaya.


Yu Senik:

Nyuwun pangapunten Mastoni, mbokbilih dhangan ing panggalih, kersoa paring damar seserepan ing babagan ingkang badhe kula suwunaken pirsa ing ngandhap punika:

Miturut racikaning ukara, seratan ing ngandhap punika temtu mboten kalebet ewoning tembang utawi geguritan. Ewa semanten, [mbokmenawi] amargi saking lungiding pangertosan ingkang sinengker ing racikaning tembung, wosing wigatos lan jarwaning pangertosan inggih lajeng kasaput. Mbokbilih kanthi paring damar seserepan panjenengan wasita ingkang sinandi ing rerangkening tembung ingkang badhe kula suwunaken pirsa ing ngandhap punika saged kababar cablaka ing akathah, temahan wosing wigatos saged hanambahi undhaking seserepan kita sedaya.

Kersoa panjenengan ambabar suraosing ‘pangawasaning suksma sampun ambabar pancadriya sarta ambuka warananing pramana’. ‘Pangawasaning suksma’, ‘ambabar pancadriya’ lan ‘wiwaraning pramana’ punika tegesipun punapa, utawi jarwanipun kados pundi? Tembung ‘wiwaraning pramana’ punika tegesipun punapa? sakpangertosan kula, wiwara punika tegesipun ‘lawang’ utawi ‘bolongan’. Lajeng ‘pramana’ punika, sakpangertosan kula, tegesipun ‘keteging jejantung’, ‘nyawa'; awas, pandeleng. Dados ambuka wiwaraning pramana tegesipun ‘mbukak bolonganing/lawanging pandeleng/nyawa’. Kados kok radi geseh, inggih. punapa ingkang badhe panjenengan ngendikakaken: ‘ambuka WARANANING pramana’?

Kados pundi kok pangawasaning suksma utawi pambukaning wiwaraning [warananing?] pramana [saged] anggenjretaken hawa nafsu? Sakpangertosan kula, menawi [warana] pramananing tiyang punika binuka, tiyang punika lajeng awas. Menawi awas, tiyang punika lajeng saged angon hawa napsunipun [alu amah, amarah lsp.]. Manawi makaten, lajeng mboten badhe kok hawanapsunipun nggrenjet; inggih amargi tiyang punika sampun awas karana warananing pramana sampun binuka. Mugi kersaa paring gelaring kaweruh seserepan, jarwaning wasitadi “pangraosing cipta katampen ing budi ngantos sumarambah ing jasad sadaya” Ingkang dipunwastani “wahana” lan “kahananing jasad kita” punika punapa? Sakpengertosan kula, tetembungan [anenun] senteg pisan anigasi punika tegesipun “guneman/rembugan sepisan dadi”; punapa ingkang dipun rembag utawi ginem mboten perlu dipun wongsal wangsuli.

Jenang sela wader kali sesondheran,
Apuranta yen wonten lepat kawula,

Sakpangertosan kula, tanggal [se]pisan punika tegesipun awaling wulan, nalika sang candra nembe ketingal njalirit sekedhik saksampunipun mangsa panglong. Kapurnaman punika, sakpangertosan kula, kasorotan ing padhanging wulan purnama.


Mastoni:
The challenge of translating and understanding the passage from the Serat Purba Jati is that the words are replete with multiple meanings. My first instinct was to choose among the possible meanings of each word. However, as I considered the implications of each choice, I was struck by the power of each meaning. At this point, I feel that one must understand this in a multi-layered way.

The richest words in this passage are suksma which can mean Allah (or God if you prefer); soul (nyawa); or spirit (roh), ambabar which can mean reveal or trigger, and pramana which can be interpreted as the beating of the heart (keteging jejantung) or sight (paningal).

The presence of God within us/the soul is literally the unique part of ourselves that is the seat of the divine. It goes beyond our physical being. It is eternal; existing before our physical bodies were formed, and it will exist after our bodies have long decayed. The passage refers to the presence of God within ourselves (one’s soul), the awareness of Whom is a vehicle to ambabar (trigger or reveal) one’s senses. Trigger suggests that one’s senses remain dormant until one gains an awareness of one’s soul. On the other hand, if one translates ambabar as reveal, this suggests that one’s senses may be fully active, but that one may be made aware of them as one gains an awareness of the soul.

More interesting yet is an examination of the word pramana. Its diverse meanings yield radically different understandings. One interpretation might mean that the power of the soul has enlightened one’s senses and opened up the doorway to one’s beating heart (wiwaraning pramana). The beating of the heart could simply mean one’s emotions, passions and feelings, but a more interesting interpretation might be the origin of life.

If the beating of the heart (pramana) is seen as symbolic of the presence of life within us, then the passage is really circular. In this way, suksma and pramana are really two sides of the same reality. As Suksma is God within us and the Pramana is the origin of our life, in effect Suksma is Pramana. However, pramana is the physical and transitory manifestation of God within our earthly bodies. In other words, God or the Soul is the progenitor of our earthly existence. If one is made aware of this fact, then one is in touch with our lives on earth as nothing more than a brief resting place for our souls.

Meditation is mentioned as having a purifying effect on the entire body (pangraosing cipta). It is well known by those who meditate that, at times, one can go beyond the body, seeing the past, present and future as one. At this point, I would like to highlight sight as an alternate meaning of the word pramana. In this meaning, awareness of the soul through the activation of the senses engages our sight.

In either case, it is awareness of one’s very place in the universe that is at issue here. Through one’s senses, one is in touch with the ineffable relationship with Allah and humankind. A succinct equivalent to passages might simply be the Arabic word “taqwa” (consciousness of God).

This understanding is likened to “the beginning of the fullmoon” (TANGGAL PISAN KAPURNAMAN) which is a symbolic way of saying “a new beginning”. This taqwa or newly awakened state illuminates the contrast between the illusion of life (that we perceive as real life in our physical bodies) and the life of our souls. This will be the end of our dream and the breaking of all delusion. It says in the Serat Purba Jati that when one fully understands these passages, one will be a manungsa sajati (real human). One will be able to see not just with the eyes, but also with the soul.

The richest words in this passage are Suksma which can mean God, soul (nyawa), or spirit (roh), ambabar which can mean reveal or trigger, and pramana which can be interpreted as the beating of the heart (keteging jejantung) or sight (paningal).


Yu Senik:

Nanging punapa wonten ing parwa ingkang panjenengan ngendikaken ing nginggil punika, suksma saged dipun tegesi “nyawa”?


Mastoni:

As I understand it, the soul is the presence of God in each of us.


Yu Senik: Yes, you are right but… eh nyuwun pangapunten. Inggih panjenengan leres bilih the soul is the presence of God. Nanging punapa wewarah ingkang kados makaten punika saged dipun pendhet saking Serat Purba Jati ing nginggil? Kados kok mboten.


Mastoni:

The passage is not self-defining. It does not explain the exact meaning of each of its constituent parts. However, it is my understanding of the meaning of the word “suksma” in Basa Jawi that the soul is the presence of God in each of us. Perhaps, I am misinformed about the definition in Javanese. If you can provide an authoritative definition which says otherwise, I would be thrilled to learn of it.


Yu Senik:

Kados ingkang dipun ngendikakaken Mas Budi(?) wonten ing Purwaka, lan ingkang panjenengan terjemahaken wonten ing Basa Inggris, bilih: “…menawi kita badhe nyuraos piwulang punika, kita kedah ngengeti parwa ….”, punapa wewarah “the soul is the presence of God” mboten lajeng mbadhal saking parwa Serat Purba Jati khususipun lan parwa kabudayan Jawi [Kejawen] ingkang mengkoni?


Mastoni:

It is an interpretation rather than a translation. Yes, it requires a leap of understanding. As my motivation is to gain personal insights for the purpose of fostering spiritual growth, I allow myself to draw connections, which a scholar writing an essay might find unwarranted.


Yu Senik:

Semanten ugi menawi suksma punika dipun tegesi “God”, inggih lajeng wonten teges ingkang mbrojol, wonten teges ingkang “slipped away”. Tembung God makaten mengku suraos “Ingkang Murbeng Jagad Ageng”. Nanging tembung suksma ingkang dipun kajengaken ing seratan ing nginggil punika kok kados langkung trep manawi dipun tegesi suksmaning tiyang, “Ingkang Murbeng Jagad Alit”, the Inner [ultimate] Being.


Mastoni:

God is in charge of the macrocosms and microcosms. I see Allah as infused, or perhaps “omnipresent” would be a more traditional word, throughout the universe on a sub atomic level.


Yu Senik:

Again, you confuse the notion of Javanese “Jagad Gedhe” and “Jagad Cilik” with the notion of the world in the [global] Monotheism Theology [or even Scientism?]. Nyuwun pangapunten mas, Jagad Ageng lan Jagad Alit punika wonten ing pangertosan Kejawen sanes perkawis “universe” punapa dene “sub atomic level”. Wonten ing Kejawen, Jagad Ageng punika [refer to] jagad ingkang gumelar ing sakjawining manungsa/titah. Jagad Alit punika jagad ingkang gumelar wonten ing telenging kebatosanipun manungsa. “Universe” lan “sub atomic level” punika ngengingi kawadagan, fisik[a]; Jagad Alit lan Jagad Ageng punika perkawis ulah raos kebatosan.


Mastoni:

I think you are right in your understanding. Thank you for pointing out my error.


Yu Senik:

Lajeng mbokbilih “pramana” ing parwa punika langkung trep manawi dipun terjemahaken dados “life” utawi “insight”.


Mastoni:

There is a subtle difference between these choices of words. One might equate “the beating of the heart” (pramana = keteging jejantung) with the presence of “life” in the body, and “insight” is a kind of “sight” (pramana = paningal) or vision into the meaning of things. But perhaps your word choices are better and I thank you for the idea.


Yu Senik:

Wewarah punika kok kados malumpat saking parwa malih. Ibaratipun nyamekaken netra lan pandulu; “eye” lan “sight”. Kawadagan mboten sami utawi memper kaliyan kriyanipun. Netra mboten sami kaliyan pandulu; eye is completely different from sight. Keketeging jejantung punika perkawis kewadagan, lan gesang, life, punika mboten namung keketeging jejantung. [If we go on with such an "equation", i.e. the beating of the heart is equal to the presence of life, we might come up with "the beating of the heart is equal to the beating of a cell'. And since a cell basically consists of protein, then, it is equal to the beating of protein. And so on and so forth].


Mastoni:

When we are eating nasi, it could be argued that we are not eating gabah. If we focus purely on the literal meanings without drawing a conclusion or connection, it might be difficult to determine that nasi has its origin in gabah, and gabah is derived from padi. I understand that you are trying to avoid a fallacy of reasoning by cautioning me not to draw unwarranted connections. However, some connections are legitimate and are certainly worth exploring. We are in the world of the symbolic. If one narrows the meaning of the word too much, one may risk missing the larger idea. *nasi = cooked rice, padi = rice plant, gabah = rice in its husk. The presents of God within us/the soul is literally the unique part of ourselves that is the seat of the Divine. It goes beyond our physical being. It is eternal; existing before our physical bodies were formed, and it will exist after our bodies have long decayed.


Yu Senik:

Nyuwun pangapunten Mastoni, ingkang panjenengan kersakaken punika ‘presents’ punapa ‘presence’?


Mastoni: Yes, I am a terrible speller of English. I find this language impossible to spell, particularly as American speakers of English have such appauling dialects. I have learned a great deal of my English from listening. Thank you for the correction, I shall endeavour not to make this mistake again.


Yu Senik:

Sakpangertosan kula, kalih-kalihipun inggih Basa Inggris, kalih-kalihipun saged dados “noun”, nanging teges lan maknaning tembung tembung punika benten. The presents of God punika saged dipun tegesi ‘paringaning utawi peparinging God’, dene the presence of God punika tegesipun ‘rawuhing, manjalmaning, “badharing” Gusti. Sakpaminggih kula, wonten ing kaweruh Kejawen, God asring dipun sebat mawi tetembungan ‘Sang Hyang Suksma Kawekas’. Suksma dipun anggep dados panjalmaning ‘Sang Hyang Suksma Kawekas. Paham ingkang kados punika cundhuk kaliyan atur panjenengan: the “seat” of the divine, sanes peparing utawi “presents”. Dados tembung “presents” ing ngandhap punika, sakpangertosan kula, langkung pas menawi dipun gantos “presence”.


Mastoni:

Clearly, it is the latter meaning that I had in mind. You are quite right. The passage refers to the presence of God within ourselves (one’s soul), the awareness of Whom is a vehicle to ambabar (trigger or reveal) one’s senses. Trigger suggests that one’s senses remain dormant until one gains an awareness of one’s soul. On the other hand, if one translates ambabar as reveal, this suggests that one’s senses may be fully active, but that one may be made aware of them as one gains an awareness of the soul.


Yu Senik:

Menawi saking pamanggih kula, undheraning prakawis punika wonten ing tetembungan “suksma ambabar panca driya”, mboten namung ing tembung “ambabar”. Anggen kula umatur makaten, inggih awit saking ing kawruh Kejawen ingkang kula mangertosi, ugi pinanggih ing sanggit ringgit purwa, pancadriya punika kalebet ing etangan babahan hawa sanga. Tiyang ingkang badhe mangertosi dayaning pramana lenggahing suksma, biasanipun hanutupi babahan hawa sanga, ing antawisipun pancadriya kalau wau. Inggih amargi babahan hawa sanga punika ingkang dados margining hawanafsu ingkang mambengi pramananing suksma. Menawi makaten, kok lajeng radi geseh inggih menawi suksma punika ambabar panca driya.


Mastoni:

You are quite right that language cannot be dissected into minute detail without considering the larger context. In its larger context, I believe that this passage is similar to the Zen notion of “sudden enlightenment”. After one has gained sudden enlightenment, one is instantly aware of where one came from, where one is, and where one is going, simultaneously. I realize that the idea of sudden enlightenment is not a part of current Javanese thought, however, perhaps this is a part of our spiritual tradition which has been lost to us.

It is really a question of whether or not our bodily senses obscure our connection with God or reveal our connection with God. I would argue that both are true. It is just the kind of paradox that Zen Masters would find appealing. Perhaps our soul must travel two separate paths in order to arrive at its destination. As with all enigmatic statements such as the one in “Suksma ambabar pancadriya”, the answers are really questions in disguise. Your interpretation is very interesting, and I will give it further thought.

More interesting yet is an examination of the word pramana. Its diverse meanings yield radically different understandings. One interpretation might mean that the power of the soul has enlightened your senses and opened up the doorway to your beating heart (wiwaraning pramana). The beating of the heart could simply mean one’s emotions, passions and feelings, but a more interesting interpretation might be the origin of life.


Yu Senik:

Yes especially when we look at the issue detached/slipped from its [cultural] context, like below:

“One interpretation might mean that the power of the soul has enlightened one’s senses and opened up the doorway to one’s beating heart (wiwaraning pramana). The beating of the heart could simply mean one’s emotions, passions and feelings, but a more interesting interpretation might be the origin of life.”

It is also contextually detached or slipped to say that “The beating of the heart simply means one’s emotions, passions and feelings”. It might be true that when people are emotional, passionate or in deep feelings, their heartbeats might be increasing, more frequent. But the beating of the heart is not the emotions, passions or feeling.


Mastoni:

And clearly I am not suggesting that it is. The point is that the beating of the heart may be symbolic of emotions, passions or feeling, not that one’s anatomical responses are the equivalent of emotions.


Yu Senik:

Kados pundi jarwanipun kok suksma lajeng saged “enlighten senses” utawi “pramana”?


Mastoni:

Yes, that is the question! And if I could give you an easy answer, I would build a house on the top of the Himalaya and people would climb the mountain to ask me for the keys of knowledge of the universe. In this question, which you have eloquently posed, lies the key to the entire subject. How indeed does the soul enlighten our senses and open up the door way of our beating heart? That is the information I am looking for.


Yu Senik:

I meant: how come that the soul enlightens senses? How do you explain? Is it like: geee, my eyes are enlightened because when I see the moon it is like I see my pacar. Is that it?


Mastoni:

I get the feeling that my answer has irritated you. That is not my intention. I cannot give you a simple equation as you have stated above. Clearly, it cannot be broken down into Mathematics, for example, eyes + moon = pacar. Perhaps the soul does not enlighten senses and my investigation of this is useless. However, I think it is a train of thought worth following for whatever personal enlightenment it might yield. If my suggestion has no meaning for you, then you should disregard it. I meant no offense.


Yu Senik:

If you are still searching to formulate how the suksma enlightens senses, would it not be misleading [your searching] to say “the power of the soul has enlightens the senses”?


Mastoni:

Yes, if I were the one saying it. However, it is the text itself (suksma ambabar pancadriya), which might be translated as “the power of the soul enlightens senses”. I realize, it could also be translated in other ways. My purpose was not to give a definitive answer, but rather to advance one of many possible avenues of investigation. I am not suggesting that the interpretation I am giving is the indisputably correct one.


Yu Senik:

Inggih pancen leres menawi pramana punika saged dipun tegesi keteging jejantung. Nanging sakpangertosan kula, keteging jejantung ingkang dipun kajengaken punika “nyawa”, sanes “rasa” [WJS Poerwadarminta, Baoesastra Djawa, Batavia: Wolters' Uitgevers - Maatschchappij NV; 1939]. Dados, kula kinten “the beating of the heart could simply mean one’s emotions, passions and feelings” kirang pratitis kangge hanjarwakaken “pramana”. Semanten ugi menawi tembung pramana punika dipun jarwani “the origin of life”. Kula dereng nate pinanggih wewarah, suluk utawi seratan buku ingkang hamemuruk bilih pramana punika “sangkaning dumadi” utawi “the origin of life”. Ewa samanten menawi Mastoni sampun nate pinanggih wewarah ingkang hanjarwaken pramana “sangkan paraning dumadi” utawi “the origin of life”, kersaa paring dhawuh wewarah punika saged kula panggihaken wonten pundi.


Mastoni:

The logic I have stated above is my only justification for “pramana” being intrepeted as the origin of life (Sangkan Paraning Dumadi). It is only where the soul is present that one finds emotions, passions, and feelings. Clearly, these are not present in one whose soul has already departed. Therefore, one could say that the presence of the soul is very much responsible for such things. Furthermore, if the soul is the presence of God in us, and God is the Origin of All Lives (Sangkan Paraning Dumadi), then one might conclude that in the soul is the origin of life.


Yu Senik:

Nyuwun pangapunten Mastoni. Since the dead cannot read, the Serat Purba Jati is clearly not intended for the dead. Therefore, one could say that we are talking about suksma which dwells in everybody’s life. Kriya utawi karyaning suksma, ingkang utami [yang pertama-tama, firstly, primarily] does not distinguish the dead and the lives; but membuat orang tahu dan merasakan.


Mastoni:

Very interesting remarks, I am not sure I understand what you mean.


Yu Senik:

Saben tiyang NGERTOS bilih mbenjang enjang sang bagaskara taksih badhe hamadhangi jagad; nanging mboten saben tiyang NGRAOSAKEN utawi PANA bilih hyang bagaskara [taksih badhe] hamadhangi jagad. Inggih awit saking karyaning hyang suksma punika tiyang saged NGERTOS, PANA, NGRAOSAKEN, NGLENGGANA.


Mastoni:

I agree with your statement above but I am not sure how it is either a refutation or a support of anything I have said above. Obviously, you are onto some idea that has gone over my head. Could you please explain it in a different way?


Yu Senik:

Bab sanesipun inggih punika perkawis “sangkan paraning dumadi”. Sangkan punika tegesipun “asal”. “Paran” punika “perjalanan” sok ugi dipun tegesi “tujuan”. Dumadi punika tumitah, manungsa. Dados ingkang badhe dipun wahyakaken ing tetembungan sangkan paraning dumadi punika mboten namung asal dan tujuan, alfa lan omega, purwa lan wasana umat manungsa. Nanging ugi laku, lakon, lampah, lelampahan ingkang dipun sandang umat manungsa saklebetipun nglampahi gelaring purwa ngantos wasana. Dados, miturut pamanggih kula, menawi sangkan paraning dumadi punika dipun tegesi “the origin of life” leresipun namung sekedhik. Menawi ngangge bebasanipun tiyang Inggris: hit the thumb, sanes on the head of the nail. Alias mbrojol, slipped away, contextually corrupt.


Mastoni:

That is correct. The meaning of this word is much deeper than simply the origin of life. The depth of the language is such that one cannot easily give equivalence in any other language.


Mastoni:

In this way, suksma and pramana are really two sides of the same reality. As Suksma is God within us and the Pramana is the origin of our life, in effect Suksma is Pramana.


Yu Senik:

Nehi. Mboten. Suksma punika serat ototing pandulu ingkang wonten ing otak, pramana punika pandulu [ingkang tuhu awas]. Dados mboten “two sides of the same reality”. Mbang mbanganipun surya lan cahya. Mbokbilih istilahipun kawulanipun Demang Sarayuda, Ki Ageng Giring ing Wonosari, Gunung Kidul mrika langkung trep: “nunggal misah”.


Mastoni:

Again, my point is not to translate the passage literally but to suggest possible philosophical and spiritual connections which one might explore. You are certainly correct that suksma is not the literal equivalent of pramana and I am not suggesting that it is. I am suggesting that, like in many philosophical explorations, there are many connected path ways which, if travel, might lead us to a new understanding. One should not take my remarks as literal.


Yu Senik:

Kula kinten kok mboten makaten. Wonten ing Serat Dewa Ruci, Sang Sena dipun dangu dening Serat Dewa Ruci, punapa ingkang dipun tingali [tingal=pramana]. Sang Sena matur bilih wonten warna sekawan prakawis: cemeng, bang, kuning,lan pethak ingkang dados pralambanging durgamaningtyas. salajengipun Serat Dewa Ruci ngendika makaten:

[Dhandhanggula}

pan isine ing jagad mepeki,
iya ati kang telung prakara,
pamurunge laku kabeh,
yen bisa pisah iku,
pasthi bisa pamoring gaib,
iku mungsuhing tapa,
ati kang tetelu,
ireng abang kuning samya,
angadhangi cipta karsa kang lestari,
pamoring SUKSMA MULYA,

Dados menawi tiyang punika kadunungan manah ingkang wening sahingga saged amilah milah “warna” kawan prakawis kala wau, lajeng inggih saged mangertosi utawi manunggal ing suksma mulya. Pangertosan ing bab sekawan warna/prekawis punika mbok bilih ingkang dipun wastani “pramana”, ingkang tundhonipun anuntun dumateng pamoring suksma mulya. Menawi makaten, inggih lajeng pramana punika mboten same kaliyan suksma.


Mastoni:

Obviously, we are not literally talking about”colours” here. The colours are clearly a metaphor for four aspects of a deeper essence of life. Mightin one see these four essences of life as aspects of the soul. Perhaps, I am stretching the point. What do you think is the deeper meaning of the four colours?


Yu Senik:

Lajengipun pupuh dhandhanggula ing nginggil makaten:

lamun nora kawileting katri,
yekti sida pamoring kawula,
lestari panunggalane,
poma den awas emut,
durgama kang munggeng ati,
pangawasane weruha,
wiji wijinipun,
kang IRENG luwih prakosa,
panggawene asrengen sabarang runtik,
andadra ngambra ambra,

Pupuh salajengipun “ngrimbag” warni sanesipun…


Mastoni:

However, pramana is the physical and transitory manifestation of God within our earthly bodies.


Yu Senik:

Kados pundi larah larahipun utawi kados pundi gelar yektosipun kok lajeng “Pramana is the physical and transitory manifestation of God”? Parwa ingkang pundi saking seratan abasa Jawi ing nginggil punika ingkang saged dipun tegesi “Pramana is the physical and transitory manifestation of God”?


Mastoni:

For the reason I have stated above, the beating of the heart (pramana) is symbolic of the origin of life, which is the presence of God within us. At least this is how I see it. In other words, God or the Soul is the progenitor of our earthly existence. If one is made aware of this fact, then one is in touch with our lives on earth as nothing more than a brief resting-place for our souls. Meditation is mentioned as having a purifying effect on the entire body (pangraosing cipta). It is well known by those who meditate that, at times, one can go beyond the body, seeing the past, present and future as one.


Yu Senik:

Punapa inggih manawi parwa “pangraosing cipta” saged dipun tegesi “meditation”?


Mastoni:

“Pangraosing cipta” might be seen as the result of meditation, not meditation itself. This requires a leap of logic, which you might not be willing to make. However, I see meditation as a most logical part of one’s attempt to purify oneself. At this point, I would like to highlight sight as an alternate meaning of the word “pramana”. In this meaning, awareness of the soul through the activation of the senses engages our sight.


Yu Senik:

Lajeng lenggahing “awareness of the soul” punika kados pundi?


Mastoni:

Awareness of the soul is the translation of “pangawasaning suksma”. Do you disagree with the translation?


Yu Senik:

What does “pangawasan” actually mean?


Mastoni:

I am awas that you are awas of the pangawasan :)
In either case, it is awareness of one’s very place in the universe that is at issue here. Through one’s senses, one is in touch with the ineffable relationship with God and humankind. A succinct equivalent to passages might simply be the Arabic word taqwa (consciousness of God). This understanding is likened to “the beginning of the full moon” (TANGGAL PISAN KAPURNAMAN) which is a symbolic way of saying “a new beginning”.


Yu Senik:

Nyuwun pangapunten mas, ing pethikan nginggil punika mboten wonten tembung utawi parwa ingkang mungel “tanggal pisan kapurnaman”


Mastoni:

Please, refer to the next paragraph in the Serat Purba Jati, which you will find in my posting entitled Tanggal Pisan Kapurnaman. In the Serat Purbajati, these two paragraphs stand one right after the other and are clearly related.


Yu Senik:

What is, then, the relevance of the title/subject of “senteg pisan anigasi”? Is it a “meaningless” saying/expression?


Mastoni:

Not to me. As senteg pisan anigasi means “ngomong sepisan dadi”, or “tembung sakecap dadi” ~ one word is enough, and I connected it to the Sanskrit word “AUM”, the title has great meaning. Now, I realize that you are not of the mindset to connect non Javanese things to this passage. This is evident by your remark “Yes, especially when we look at the issue detached/slipped from its [cultural] context”).

But I am of the belief that the larger meaning of these passages is found in an investigation of all spiritual resources. Humanity’s understanding of truth and wisdom may be at the confluence of Kejawen, Buddhism, Chritianity, Hinduism, Islam, Judaism and all legitimate spiritual paths. I do not wish to simply see this Serat as historical writing, but rather I believe that they are mystically connected to the spiritual endeavours of all people.

If I am interpreting your response correctly, I believe that I have caused offense. Perhaps, I chose my words in haste. My attempt was not to offend you. I appreciate your very learned criticism. I can see that many of your remarks are an important reminder to focus on this specific meanings of things and a caution to me not to go off on flights of intellectual fancy. This is my tendency. However, my intention is to let my mind roam freely and pick up as many influences as might shed light on our spiritual condition. I have not tested every one of these ideas because, to do so would be to squash my free investigation.

I can see that to someone whose goal is that of scholarship rather than simply personal enlightenment, my ideas may run far afield. I think, perhaps, the best approach is to follow two simultaneous paths, one that investigates a careful meaning of the language in its cultural context (this is the path you appear to have chosen) and one which allows oneself to roam freely and make whatever association appear to shed light on the subject. I hope that I have not offended you in any way. And I greatly value your understanding and corrections of my ideas.

This taqwa or newly awakened state illuminates the contrast between the illusion of life, that we perceive as real life in our physical bodies, and the life of our souls. This will be the end of our dream and the breaking of all dilution.


Yu Senik:

Impen ingkang pundi? Lan ugi punapa ingkang panjenengan kajengaken wonten ing tembung “dilution” punika?


Mastoni:

By “awaken” and “delusion” (mispelled in my original email), I am referring to a larger philosophical idea. I am not referring to any specific word or phrase within the text, I am instead likening the awakened state to one’s newly found awareness, which is mentioned in the text as ANENUN SENTEG PISAN ANIGASI. The delusion from which we would be awakened is that of a finite existence on this earth within these bodies. This new awareness will shatter this delusion by giving us an understanding of the infinite.


Yu Senik:

What and which larger philosopical idea?


Mastoni:

As stated above, “This taqwa or newly awakened state illuminates the contrast between the illusion of life, that we perceive as real life in our physical bodies, and the life of our souls. This will be the end of our dream and the breaking of all delusion.” It says in the Serat Purba Jati that when one fully understands these passages, one will be a “manungsa sajati” (real human). One will be able to see not just with the eyes, but also with the soul.


Yu Senik:

Ah, manawi saking pamanggih kula kok isining serat ing nginggil punika worsuh. menawi dipun gelar mawi kawruh basa –inggih amargi gelaring serat sanes gurit-adi, tembang, wangsalan utawi sastra gurit sanesipun– serat punika mboten saged hanglenggahi jejering ukara jangkep. Ukara ingkang jangkep: MANAWI jawah, kula mboten badhe sekolah. Nanging ing pethikan serat ing nginggil punika namung hanyebataken syarat kemawon, ip [inggih punika: “manawi….”, mboten wonten “kriya”nipun. Punika menggahing rerangkening ukara. Wonten ing rerangkening suraos ugi worsuh, mboten trep kaliyan wewarah bab suksma lan pramana, ingkang antawisipun pinanggih ing Serat Dewa Ruci [Semarang: Dahara Prize, 1989]


Mastoni:

It is our spiritual journey that is at issue here. It is predictable that the passage should be enigmatic. The Serat Purbajati is intended to launch one’s spiritual journey, not to take us to the end. We have to find our own path to the destination listed above. It is a kind of exercize that sharpens our mind, which in turn provides us with a better vehicle in which to make this journey.


Yu Senik:
[dhandhanggula]

dene kang sira tingali,
kang asawang peputran mutyara,
ingkang kumilat cahyane,
angkara kara murub,
pan pramana aranireki,
uripe kang sarira,
pramana puniku,
tunggal aneng ing sarira,
nanging ora milu suka lan prihatin,
enggone aneng raga,

datan milu mangan turu nenggih,
iya nora milu lara lapa,
yen pisah saking enggone,
raga kari ngalumpruk,
yekti lungkrah badanireki,
yaiku kang kuwasa,
nandang rasanipun,
INGURIPAN DENING SUKSMA,
iya iku sinung sih anandhang urip,
ingaken rahsaning dzat,

iya sinandhangken ing sireki,
nanging kadya simbar ing kakaywan,
aneng ing reraga nggone,
URIPING PRAMANEKU,
ING URIP PUN ING SUKSMA NENGGIH,
misesa ing sabarang,
pramana puniku,
yen mati melu kaleswan,
lamun ilang SUKSMANE sarira nuli
URIPING SUKSMA ANA.


Mastoni:

I would love to know your understanding of the poem which you have so graciously provided above. What I would like to do is print the poem on my website along with your thoughtful commentary. Would this be allright with you?


Yu Senik:

It is a tembang not a poem, unfortunately. Unfortunately again, I do not have any thoughtful commentary ’cause what is said in the Pupuh Dhandhanggula is too obvious. The commentary I could say is the writer of the tembang or serat is [was, if you like] a person, who is/was cultural/local-spiritually thoughtful and learned in ‘basa tembang’.


Saklajengipun wonten ngandhap punika pamanggihipun Mas Chodjim, kapendhet saking Milis Wojoseto ingkang dipun pandhegani dening Mbah Soeloyo.


Mas Chodjim:
Aku kepengin nyoba ngomentari diskusine Mastoni lan Yu Senik. Iki pancen diskusi tuwo. Lha piye? Sing dirembug kuwi rak kawruh Jawa sing wis tuwa. Maca basane wae uuuangel kok kanggone wong saiki! Ing ngisor iki dak seratna maneh sak pupuh saka Serat Purba Jati sing dienggo polemik karo panjenengane sak kloron.

“Manawi pangawasaning suksma sampun ambabar pancadriya, sarta ambuka wiwaraning pramana, lajeng anggrejetaken hawa nafsu, anuwuhaken pangraosing cipta katampen ing budi ngantos sumrambah ing ndalem jasat kita, lajeng uninga malih dhateng saniskara ingkang katingal ing ngalam ndonya, dipun pralambangi ANENUN SENTEG PISAN ANIGAS, tegesipun saweg sekedhap paningaling ngalam supena, lajeng saged wangsul uninga ingkang katingalan ing ngalam donya malih” (SERAT PURBA JATI). Iki sing dijenengi sak suwek layang, lha aku dhewe ora weruh sambungane hare. Nanging yen diwaca sing teliti, kayaning serat iki mulangi wong kang lagi ngalami “manunggaling kawula kalawan Gusti”, utawa ‘wihdatul wujud’ kang dadi pitakone Mas Setiawan.

Aku ora kepengin njureni polemik mau. Mung wae supaya bisa dadi wacana kanggo sing kepengin ngudi ilmu makrifat, kebatinan, ing ngisor iki aku nyoba njarwa ing basa Indonesia.

“Apabila penglihatan suksma sudah dapat membuka panca indera, serta membuka pintu pramana, kemudian meniadakan hawa nafsu, sehingga menumbuhkan rasa-cipta yang ada di dalam budi yang menyebar di seluruh jasad kita, kemudian kita mengetahui lagi segala sesuatu yang ada di dunia ini, dapat diumpamakan sebagai ANENUN SENTEG PISAN ANIGASI, yang artinya baru sebentar melihat di alam mimpi, lalu bisa melihat kembali apa yang terlihat di alam dunia”

Lha, iki sing perlu dipriksani dhisik basa Indonesiaku olehe njarwakna pupuh mau. Mengko yen basa Indonesiane wis bener, gampang dimangerteni ambek wong Jawa saka wetan nganti kulon.

Ing ngisor iki uga dak jarwakna tembung-tembung kang wigati.

Suksma : ilang, alus, lembut, jiwa, nyawa.
Pancadriya: panca indera, utawa batin sing anglimput budi, ati, rasa, cahya lan urip.
Wiwara : lawang, leng
Pramana: lantip, awas; nyawa, jiwa; dhenyute jantung
Saniskara: semuanya
Senteg : tenunan, nenun
Anigas : munggel, medhot
Supena : ngimpi

Saiki samene dhisik, mengko yen basa Indonesiane wis bener, aku uga melu njelasna nganggo babagan makrifat. Sing jelas polemike Mastoni lan Yu Senik padha benere, amarga Yu Senik nganggo pangerten lahiriah, eksoteris. Lan, Mastoni nganggo pangerten makrifat, wihdatul wujud, union mystique, utawa esoteris. Ing union mystique, Allah iku ya dzat kang anglimputi saniskara, segala sesuatu, omnipresent. Basa Indonesiane, Allah itu tidak di dalam maupun di luar sesuatu, tetapi meliputi segala sesuatu.

Matur nuwun

chodjim


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