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.
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.
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).
Nanging punapa wonten ing parwa ingkang panjenengan ngendikaken ing nginggil punika, suksma saged dipun tegesi “nyawa”?
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.
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.
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?
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.
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.
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.
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.
I think you are right in your understanding. Thank you for pointing out my error.
Lajeng mbokbilih “pramana” ing parwa punika langkung trep manawi dipun terjemahaken dados “life” utawi “insight”.
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.
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].
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.
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.
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”.
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.
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.
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.
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.
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.
Kados pundi jarwanipun kok suksma lajeng saged “enlighten senses” utawi “pramana”?
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.
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?
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.
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”?
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.
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.
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.
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.
Very interesting remarks, I am not sure I understand what you mean.
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.
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?
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.
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.
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.
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”.
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.
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:
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.
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?
Lajengipun pupuh dhandhanggula ing nginggil makaten:
lamun nora kawileting katri,
yekti sida pamoring kawula,
poma den awas emut,
durgama kang munggeng ati,
kang IRENG luwih prakosa,
panggawene asrengen sabarang runtik,
andadra ngambra ambra,
Pupuh salajengipun “ngrimbag” warni sanesipun…
However, pramana is the physical and transitory manifestation of God within our earthly bodies.
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”?
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.
Punapa inggih manawi parwa “pangraosing cipta” saged dipun tegesi “meditation”?
“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.
Lajeng lenggahing “awareness of the soul” punika kados pundi?
Awareness of the soul is the translation of “pangawasaning suksma”. Do you disagree with the translation?
What does “pangawasan” actually mean?
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”.
Nyuwun pangapunten mas, ing pethikan nginggil punika mboten wonten tembung utawi parwa ingkang mungel “tanggal pisan kapurnaman”
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.
What is, then, the relevance of the title/subject of “senteg pisan anigasi”? Is it a “meaningless” saying/expression?
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.
Impen ingkang pundi? Lan ugi punapa ingkang panjenengan kajengaken wonten ing tembung “dilution” punika?
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.
What and which larger philosopical idea?
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.
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]
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.
dene kang sira tingali,
kang asawang peputran mutyara,
ingkang kumilat cahyane,
angkara kara murub,
pan pramana aranireki,
uripe kang sarira,
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,
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,
ING URIP PUN ING SUKSMA NENGGIH,
misesa ing sabarang,
yen mati melu kaleswan,
lamun ilang SUKSMANE sarira nuli
URIPING SUKSMA ANA.
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?
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.
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
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.