Rasa

Oleh : Rifti

Sebelum saya menjelaskan masalah rasa lebih lanjut, sebaiknya kita mendasari
pembicaraan ini dengan QS.surat Al hijr : 29;

Maka apabila Aku telah menyempurnakan kejadiannya , dan telah meniupkan kedalamnya RUH-KU, maka tunduklah kamu kepadanya dengan bersujud.

Berbicara mengenai rasa, sulit bagi sebagian orang memahaminya dengan baik, karena
terkadang bahasa tidak mampu mengungkapkannya makna rasa yang sebenarnya. Namun kita bisa memahami jika mengerti asal kejadian manusia. Yang pada awalnya menusia tidak memiliki rasa "ADA". Setelah dihembuskan ruh-Ku, manusia itu merasakan "ADA" Ruh-Ku ini menjadi sumber konflik antara kita. Sehingga banyak yang tidak berani membahas apa itu "RASA JATI", Dalam surat Al isra’:85 " katakan bahwa ruh itu amar Tuhanku " ada yang menterjemahkan bahwa ruh itu adalah rahasia Tuhanku.

Didalam Alqur’an surat Al Qiyamah:14, Akan tetapi di dalam diri manusia ada Bashirah ( rasa tahu )

Baiklah saya akan mencoba merunut asal rasa itu dari fisik yang kita rasakan sekarang.

Apabila panca indra seseorang mengamati dan menangkap perangsang dari luar, maka perangsang ini oleh pancaindra diubah menjadi tenaga listrik yang disebut kesan. Kesan ini dikirim melalui syaraf tepi kepada syaraf pusat. Syaraf pusat lalu memberi perintah-perintah melalui syaraf tepi kepada urat daging untuk melaksanakan perintah. Bila syaraf pusat tidak memberikan perintah ,maka urat daging tak mungkin bergerak. Dengan demikian tidak terjadi suatu perbuatan.


Sampai mana arus itu mengalir, sampai itu pula kesadaran kita mencapai tingkatannya. Oleh sebab itu kesadaran manusia bertingkat-tingkat.

1. Jika arus ini mengalir sampai hanya pada pangkal otak, kesadaran nya dinamai kesadaran pendahuluan. Ini terdapat pada bayi atau hewan yang berderajad rendah,

2. Jika arus ini dapat mengalir sampai kepusat kesadaran dan pusat ingatan, maka dinamakan kesadaran sederhana. Contoh: anak-anak pada masa usia 1-6 tahun, bangsa-bangsa primitif, dan binatang-binatang yang berderajat lebih tinggi

3. Kalau arus bio-electric dapat bergerak samapai ke pusat akal dan pusat kemauan, berarti bahwa seseorang telah menemukan "AKU" nya. Mengenai ini dapat dilihat pada anak-anak yang mencapai akhir masa hayatinya (pubertas) . dalam keadaan serupa ini kesadarannya disebut kesadaran diri-sendiri

4. Apabila manusia di dalam sadarnya dapat berhubungan dengan rohaninya, maka kesadarannya meningkat menjadi kesadaran luhur (kesadaran jiwa). Kalau hubungannya sudah konstan , tetap, tingkah lakunya pun menunjukkan ketulusan hati yang dalam. Terhadap kesadaran ini dapat kita saksikan pada orang-orang yang menjalankan zuhud (melepas segala ikatan materi), dan sudah sampai ke derajat yang mukhlasin.

5. Lebih jauh lagi, bilamana kesadarannya sudah dapat menghubungkan diri kepada dzat mutlak (meta kosmos), maka disebut kesadaran Ruh (AKU SEJATI) atau rasa jati. , yaitu rasa yang hakiki yang mengetahui semua rasa (alam), Aku inilah yang mengetahui segala rasa, sedih, rasa takut, rasa marah, rasa benci, rasa capek, rasa lapar, rasa ngantuk dan seluruh alam rasa. Sebab semuanya tidak ada manfaatnya jika sang Aku tidak ada.

Sebelum anda menyadari rasa jatinya , anda mengira sakit itu yang merasakan adalah tubuh ini, kemudian kita merunut keatas, dari sentuhan fisik yang dihantar oleh bioelectric yang menghasilkan kesan ditangkap oleh pangkal otak ..dari pangkal otak kita menyadari siapa yang merasakan setelah sampai pada pusat otak !! Ialah AKU sejati yang melihat (merasakan ) itu, ialah pusat pengetahuan tentang rasa, dia berada meliputi fisik bukan didalam fisik. Sehingga jika sang Aku telah meninggalkan fisik maka rasa itu tidak ada dalam fisik ini (mati) , anda perhatikan saat orang tidur ..walaupun otak dia tetap bekerja,namun Aku tidak merasakan lagi sebagai fisik ini..akan tetapi pindah dari kesadaran fisik menuju kesadaran jiwa, begitu seterunya .

Mungkin dibawah ini membantu menambah pengertian atas rasa tadi :

Sebelum anda bisa mengendarai (menyetir) mobil, menurut perasaan anda mobil itu besar sekali dan jalanan sepertinya sangat sempit, sehingga tampak terpisah antara mobil dan pikiran..anda menjadi gugup saat berpapasan dengan pengendara sepeda motor

Lama- kelamaan rasa anda meluas meliputi body mobil, seakan tubuh anda menjadi mobil itu sendiri, sehingga jika berjalan kencangpun terasa mengikuti irama perasaan anda. Reflek otak anda menggerakkan rem, kopling, wiper, bunyi knalpot, dan getaran mobil, sehingga jika ada sesuatu yang ganjil terhadap bunyi mesin itu terasa menyentuh langsung kepada perasaan anda (otak). Jika mobil itu terantuk batu yang besar .ADUH !! anda merasakan kesakitan. Mengapa anda yang menjerit kesakitan ..padahal anda dengan mobil itu berbeda..anda bukanlah sebuah mobil itu. Siapa yang merasakan enak tidaknya membawa mobil .mobil itu tidak bisa merasakan apa-apa. tapi saya bisa merasakan mobil itu enak atau tidak ..itulah gambaran rasa jati ..asalnya segala rasa, yang meliputi segala sesuatu.

Sumber : http://rifti.blogsome.com/2006/04/13/rasa/


Serat Dewa Ruci

This version of the "Dewa Ruci" is taken from the Sêrat Cabolek (The Book of Cabolek), and is popularly thought to have been written by Raden Ngabehi Yasadipura I, the pioneer of modern Javanese verse, who died in 1729.



This is only one of the many versions of the story, which is also a very popular shadow theater story, often performed under the name Bima Suci (The Holy Wêrkudara, by which is intended the Dewa Ruci), in that after his enlightenment Wêrkudara changes his name to Bima.



This is a truncated version, leaving out Wêrkudara's trials under a wicked guru who intends him harm and confining itself to the encounter between the rude knight Wrêkudara and his inner self, or spirit, the Dewa Ruci. Dewa means something akin to "Hindu god," while ruci, according to the dictionary, means "quick to anger." This appears not to fit, except that Bima does mean "frightening," so the word is sometimes explained as "little" or as a synonym of rucira, which means "shining" or "beautiful to look at."

This translation is based on the Sufi concept underlying the text of tripartite man made up of body (raga), soul (pramana), and spirit (suksma) equivalents of the Javanese jasmani or wadhag, napsu, and roh. The Dewa Ruci is seen as the embodiment of the spirit, which guides the body and soul of the seeker, symbolized by Wêrkudara, to an understanding of the Perfection of Life and Mystic Union with the Divine.


CANTO VIII.
In the Dhandhanggula Meter


1. (14)

Wuwusira Dewa Suksma Ruci,
The Dewa Ruci -- the human spirit -- said:
payo Wêrkudhara dipun-enggal,
"Come, Wêrkudhara, hurry,
manjinga garbengong kene,
enter into my abdomen here."
Wrêkudhara gumuyu,
Wêrkudhara laughed
pan angguguk turira aris,
a restrained laugh and said softly:
dene paduka bajang,
"As for you, my lord, you’re a midget,
kawula gêng luhur,
[while] I am great and tall,
inggih pangawak parbata,
a veritable man-mountain.
saking pundi margine kawula manjing,
From what direction is there a way for me to enter?
jênthik mangsa sêdhênga.
Not even my little finger could possibly manage it."
NOTE: Wêrkudhara or Wrêkudhara is the youthful name of Bima, the hero of this tale, before the experience of *unio mystica* described in this passage.


2. (15)

Angandika malih Dewa Ruci,
Again the Dewa Ruci spoke:
gêdhe êndi sira lawan jagad,
"Which is larger, you or the world?"
kabeh iki saisine,
All its contents here,
kalawan gunungipun,
with its mountains,
samodrane alase sami,
seas, and forests
tan sêsak lumêbuwa,
would not be overcrowded if they entered
guwa garbaningsun,
my abdomen."
Wrêkodhara duk miyarsa,
Wêrkudhara, when he heard [this],
êsmu ajrih kumêl sandika turneki,
seemed frightened and calmly expressed his humble agreement.
mengleng sang Ruci Dewa.
The Dewa Ruci bent sideways.
3. (16)

Iki dalan talingan ngong kering,
"Here is the way -- [through] my left ear."
Wrêkodhara manjing sigra-sigra,
Wêrkudhara hastened inside.
wus prapteng sajro garbane,
Once within the [god’s] abdomen
andulu samodra gung,
he saw a great sea,
tanpa têpi nglangut lumaris,
shoreless. He went away, almost out of sight,
lêyêp adoh katingal,
until he was like something seen far off in a half-sleeping state.
Dewa Ruci nguwuh,
The Dewa Ruci called out:
heh apa katon ing sira,
"Hey, what do you see?"
dyan sumahur sang Sena aturna têbih,
Then Sena replied from a distance,
tan wontên katingalan.
"There’s nothing to be seen.

4. (17)

Awang-awang kang kula-lampahi,
"The spaces I’m passing through
uwung-uwung têbih tan kantênan,
are empty and unimaginably vast.
ulun saparan-parane,
No matter where I go,
tan mulat ing lor kidul,
I can’t tell north from south;
wetan kilen datan udani,
I can’t tell east from west.
ngandhap nginggil ing ngarsa,
Nadir from zenith, front
kalawan ing pungkur,
from back,
kawula botên uninga,
I can’t distinguish.
langkung bingung ngandika sang Dewa Ruci,
I’m totally confused." Said the Dewa Ruci,
aja maras tyasira.
"Don’t let yourself feel uneasy."

5. (18)

Byar katingal ngadhêp Dewa Ruci,
Suddenly seeing he was face to face with the Dewa Ruci,
Wêrkodhara sang wiku kawangwang,
Wêrkudhara looked closely at the holy ascetic
umancur katon cahyane,
radiating visible light,
nuli wruh ing lor kidul,
and then knew north from south.
wetan kilen sampun kaeksi,
East from west he could distinguish,
nginggil miwah ing ngandhap,
zenith from nadir.
pan sampun kadulu,
All were now apparent.
lawan andulu baskara,
And, seeing the sun,
eca tyase miwah sang wiku kaeksi,
he was in delight, with the holy priest visible
aneng jagad walikan.
inside the parallel universe.

6. (19)

Dewa Ruci Suksma angling malih,
The Dewa Ruci -- the human spirit -- spoke once more:
aywa lumaku anduduluwa,
Don’t move around. Observe
apa katon ing dheweke,
what is appearing to you.
Wrêkodhara umatur,
Wêrkudhara said,
wontên warni kawan prakawis,
There are four colors
katingal ing kawula,
appearing to me.
sadaya kang wau,
All the things [I saw] before
sampun datan katingalan,
are now invisible.
amung kawan prakawis ingkang kaeksi,
I see only four things:
irêng bang kuning pêthak.
black, red, yellow, [and] white.
7. (20)

Dewa Ruci Suksma ngandika ris,
The Dewa Ruci -- the human spirit -- spoke softly:
ingkang dhingin sira anon cahya,
The light you saw first --
gumawang tan wruh arane,
very clear -- whose name you did not know --
pancamaya puniku,
the five radiances --
sajatine ing tyas sayêkti,
is the reality of the true mind,
panguriping sarira,
the self’s life-giver.
têgêse tyas iku,
The meaning of mind,
ingaranan mukasipat,
is that which is called *mukasipat* (the foremost of attributes)
kang anuntun marang sipat kang linuwih,
which leads to the excellent attributes,
kang sajatining sipat.
which are the most genuine of attributes.
8. (21)

Mangka tinula aywa lumaris,
But weigh it, don’t go running off.
awasêna rupa aja samar,
Observe the colors. Don’t be afraid.
kawasaning tyas êmpane,
The power of mind, its function,
tingale tyas puniku,
is its ability to see,
anêngêri maring sajati,
to discern that which is genuine.
enak sang Wrêkodhara,
Wêrkudhara was delighted
amiyarsa wuwus,
to hear those words.
lagya mesêm tyas sumringah,
He smiled. He was relieved.
dene ingkang irêng abang kuning putih,
As for the black, red, yellow, [and] white,
iku durgamaning tyas
they are dangerous obstacles to the mind.
9. (22)

pan isining jagad amêpêki,
Why, they fill to overflowing all that is in the world --
iya ati kang têlung prakara,
those three [aspects of] mind do

pamurunging laku dene,
those wasters of ascetic practices -- as for
kang bisa pisah iku,
those who can separate [from] them,
pasthi bisa amor ing gaib,
such persons can definitely unite with the unseen.
iku mungsuhing tapa,
Those [three are] enemies of meditation,
ati kang têtêlu,
the three [aspects of] mind,
irêng abang kuning samya,
the black, red, [and yellow]
ingkang nyêgah cipta karsa kang lêstari,
which interrupt the steadiness of the hope of and the wish for
pamoring suksma mulya.
union with the Spirit of Glory.
10. (23)

Lamun nora kawilêt ing katri,
“unimpeded by the three,
yêkti sida pamoring kawula,
certainly union of the subject [with his lord], will occur
lêstari ing panunggale,
[in an] everlasting oneness.
poma den-awas emut,
Above all, beware [of them], be conscious
durgama kang munggeng ing ati,
of the obstacles present in the mind.
pangwasane wêruha,
Observe the [particular] power
siji-sijinipun,
of each.
kang irêng lêwih prakoswa,
The black is the most powerful.
panggawene asrêngêng sabarang runtik,
Its way is to express every kind of anger and greed,
andadra ngambra-ambra.
making them worse and worse, spreading [them] ever wider.
11. (24)

Iya iku ati kang ngadhangi,
That is the mind that blocks off
ambuntoni maring kabêcikan,
goodness and makes it futile.
kang irêng iku gawene,
That is the work of the black one.
dene kang abang iku,
As for the red one,
iya tuduh nêpsu tan bêcik,
it advises [acting out] bad cravings (*nafs*).
sakehing pipinginan,
All cravings
mêtu sangking iku,
arise from it.
panasten panasbaranan,
Incitements to jealousy, fits of fury,
ambuntoni maring ati ingkang eling,
shut off the [part of] mind [still] in touch
maring ing kawaspadan.
with awareness of hidden things.
12. (25)

Dene iya kang arupa kuning,
As for the yellow,
kuwasane nanggulang sabarang,
its power is to overcome any
cipta kang bêcik dadine,
good impulses that might arise.
panggawe amrih tulus,
Any good deeds --
ati kuning ingkang ngandhêgi,
it is the yellow mind that halts them.
mung panggawe pangrusak,
Destructive deeds alone
binanjur jinurung,
does it perform and approve.
mung kang putih iku nyata,
Only the white is genuine --
ati antêng mung suci tan ika-iki,
the peaceful mind, entirely pure, without caprice --
prawira karaharjan.
[and] has the courage [to achieve] well-being.
13. (26)

Amung iku kang bisa nampani
“alone is able to receive
ing sasmita sajatining rupa,
true indications about the reality behind appearances.
nampani nugraha gone,
It is where grace is received [and]
ingkang bisa tumanduk,
that which can arrive at
kalêstaren pamoring gaib,
everlasting union with the unseen.
iku mungsuh titiga,
It opposes the [other] three.
tur samya gung agung,
Though all are of the same size, greater
balane ingkang titiga,
[are] the armies of the three.
ingkang putih tanpa rowang amung siji,
The white has no supporter, is alone,
mila anggung kasoran.
and so is always defeated.
14. (27)

Lamun bisa iya nêmbadani,
If you can clear away
marang susukêr têlung prakara,
the dirt of the three,
sida ing kono pamore,
then your union will really take place
tanpa tuduhan iku,
without [any need for] guidance
ing pamoring kawula Gusti,
about the union of subject and Lord.
Wêrkudhara miyarsa,
Wêrkudhara, hearing [this],
sêngkud pamrihipun,
[felt] his intention grow keen,
sangsaya birahenira,
increasing his craving
kacaryan ing kauwusaning ngaurip,
[for the] happiness of life’s goal --
sampurnaning panunggal.
total union [with the divine].
15. (28)

Sirna patang prakara na malih,
When the four had vanished,
urub siji wêwolu warnanya,
a single flame [appeared], of eight colors.
sang Wêrkudhara ature,
Wêrkudhara asked:
punapa wastanipun,
What is the name
urub siji wolu warni,
of the one flame of eight colors?
pundi ingkang sanyata,
Which is genuine?
rupa kang satuhu,
Which color is the true one?
wontên kadi rêtna muncar,
There is something like gleaming jewels.
wontên kadi maya-maya angebati,
There is something bright and clear and like lightning,
wêneh abra markata.
giving off emerald flashes.
16.(29)

Marbudengrat Dewa Ruci angling,
The world’s enlightener, the Dewa Ruci, said:
iya iku kêjatining tunggal,
“[the flame] is the reality of union.
saliring warna têgêse,
It means that all things
iya na ing sireku,
are present within you,
tuwin iya isining bumi,
and all on earth
ginambar angganira,
is represented in your being.
lawan jagad agung,
Between the macrocosm
jagad cilik tanpa beda,
and the microcosm there is [now] no difference.
purwa ana lor kidul wetan puniki,
[This is ] the reason there begins to be a north, south, east
kilen ing luhur ngandhap.
and west to [your] zenith and nadir
17. (30)

Miwah irêng abang kuning putih,
As well as the black, red, yellow, [and] white,
iya panguripe ing buwana,
the givers of livelihood to the world.
jagad cilik jagad gêdhe,
The microcosm and macrocosm
pan padha isinipun,
have the same content.
tinimbangkên ing sira iki,
[All have] their counterpart within you.
yen ilang warnaning kang,
If the forms vanished,
kabeh jagad iku,
the whole world,
saliring reka tan ana,
all thought and aim, would cease to be,
kinumpulkên ana rupa kang sawiji,
[and] would be combined into a unity
tan kakung tan wanudya.
neither male nor female
18. (31)

Kadya tawon gumana puniki,
Like a bee larva
ingkang asawang puputran dênta,
resembling an ivory doll.
lah payo dulunên kuwe,
Come, look at this.
Wêrkudhara andulu,
Wêrkudhara looked at
ingkang kadya puputran gadhing,
something resembling an ivory doll.
cahya mancur kumilat,
A bright light shone [from it],
tumeja ngunguwung,
radiating all about it.
punapa inggih punika,
Is this
warnaning dat kang pinrih dipun-ulati,
the essence I was directed to seek,
kang sayêktining rupa,
the reality of form?
19. (32)

Anauri aris Dewa Ruci,
The Dewa Ruci replied softly,
dudu iku ingkang sira-sêdya,
It is not that which you are seeking:
kang mumpuni ambêk kabeh,
that which knows all natures
tan kêna sira-dulu,
you cannot see.
tanpa rupa datanpa warni,
[It has] no form, no shape,
tan gatra tan satmata,
no body; [it’s] invisible,
iya tanpa dunung,
[and is] without spatiality,
mung dumunung mring kang awas,
residing only in those who can see the invisible.
mung sasmita aneng ing jagad ngêbêki,
Only its signs and portents fill the world.
dinumuk datan ana.
[If] you reach out to touch it, it isn’t there
20. (33)

Dene iku kang sira-tingali
So that which you see,
kang asawang puputran mutyara,
which appears like a pearly doll
ingkang kumilat cahyane,
radiating flashes of light,
angkara-kara murub,
blazing steadily,
pan pêrmana arane iki,
is called the soul,
uripe kang sarira,
the life of the self,
pêrmana puniku,
The soul
tunggal aneng ing sarira,
is one with the self,
nanging datan milu suka lan prihatin,
but does not take part in pleasure or discomfort.
ênggone aneng raga
The place of those is in the body.
21. (34)

Datan milu turu mangan nênggih,
“It does not take part in sleeping or eating;
iya nora milu lara lapa,
nor does it participate in any kind of suffering.
yen iku pisah ênggone,
If it separates itself,
raga kari ngalumpruk,
the body collapses, helpless.
yêkti lungkrah badanereki,
The body becomes truly without force.
yaiku kang kuwasa,
It is what has the power
nandhang rahsa iku,
to sustain the unseen [innermost self].
inguripan dening suksma,
Enlivened by the human spirit,
iya iku sinung sih anandhang urip,
or in other words, enabled [by it] to sustain life,
ingakên rahsaning dat.
it is acknowledged to be the innermost aspect of essence.
22. (35)

Iku sinandhangakên sireki,
It is what is made to enclothe you,
nanging kadya simbar neng kakaywan,
but, like a clinging vine on a tree,
aneng ing raga ênggone,
its location is on the body,
uriping pêrmaneku,
whose life this soul is
inguripan ing suksma nênggih,
[which is in turn] given life by the human spirit,
misesa ing sarira,
which rules the self.
pêrmana puniki,
The soul,
yen mati milu kalêswan,
in death, also becomes helpless
lamun ilang suksmane sarira nuli,
once its spirit is separated from it, but still
uriping suksma ana.
the spirit retains life.
23. (36)

Sirna iku iya kang pinanggih,
When [the soul] is gone, what is encountered
uriping suksma ingkang sanyata,
is the true life of the spirit.
kaliwat tan upamane,
This is something extreme in its incomparability.
lir rahsaning kamumu,
Like the taste of Chinese taro (it cannot be described).
kang pramana anêrsandhani,
The soul leans [on the spirit].
tuhu tunggal pinangka,
They are truly from the same source.
jinatên puniku,
Thus did he explain.
umatur sang Wêrkudhara,
Wêrkudhara asked:
inggih pundi warnine dat kang sayêkti,
Which, then, is the true ipseity?
Dewa Ruci ngandika.
The Dewa Ruci replied:
24. (37)

Nora kêna iku yen sira-prih,
It is not allowed for you to aim at this.
lawan kahanan sêmata-mata,
It depends entirely on [your] state,
gampang-angel pirantine,
on the capacity or incapacity of your soul’s faculties.
Wêrkudhara umatur,
Wêrkudhara said,
kula nuwun pamêjang malih,
I beg for more teaching.
inggih kêdah uninga,
I need to know
babar pisanipun,
everything to the fullest.
pun patik ngaturken pêjah,
I am willing to die.
ambêbana anggen-anggen kang sayêkti,
I am begging for the basic truths
sampun tuwas kangelan.
lest all my efforts be in vain.
25. (38)

Yen mêkatên kula botên mijil,
Otherwise I’ll refuse to come out [of you].
sampun eca neng ngriki kewala,
I’m already in sheer delight right here.
botên wontên sangsarane,
There are no hardships.
tan niyat mangan turu,
I have no need to eat or sleep.
botên arip botên angêlih,
I’m neither sleepy nor hungry.
botên ngraos kangelan,
I feel no difficulties.
botên ngêrês linu,
I have no fear or sadness, no aches,
amung nikmat lan manpangat,
but only delight and well-being.
Dewa Ruci lingira iku tan kêni,
The Dewa Ruci said: That is not allowed
yen nora lan antaka.
unless [you] die [first].
26. (39)

Sangsaya sihira Dewa Ruci,
The compassion of the Dewa Ruci grew
marang kang kaswasih ing panêdha,
for the piteous petitioner.
lah iya den-awas bae,
All right. Just beware
mring pamuruning laku,
of the potential for failure on the way.
aywa ana karêmireki,
Let there be no sensual pleasures.
den-bênêr den-waspada,
Be serious. Beware
pênganggêpireku,
of assumptions.
yen wus kasikêp ing sira,
If once you achieve your goal,
aja umung den-nganggo parah yen angling,
don’t be a chatterbox. Use common sense when speaking,
yeku reh pipingitan.
for this is knowledge that must be protected.
27. (40)

Nora kêna yen sira-rasani,
It is not permitted for you to discuss it
lan sêsama-samaning manungsa,
with others
kang nora lan nugrahane,
who have not been given the grace.
yen ana nêdya padu,
If you desire to discuss this,
angrasani rêrasan iki,
to discuss this subject,
ya têka kalahana,
overcome [the desire].
ywa kongsi kabanjur,
Don’t give in to it.
aywa ngadekkên sarira,
Do not think highly of yourself.
yen karakêt marang wisaning ngaurip,
If you are in the grip of that poison of life,
balik sikêpên uga.
then overcome it.
28. (41)

Datan waneh sangkanira nguni,
Your first origin was certainly
tunggal sapakêrtining buwana,
in union with the world’s every action.
pandulu pamiyarsane,
[The world’s] seeing and hearing
wus aneng ing sireku,
are now within you,
pamyarsane yang suksma jati,
the hearing of the true human spirit --
iya tan lawan karna,
not with ears,
ing pandulunipun,
its seeing
iya tan kalawan netra,
not with eyes.
karnanira netranira kang kinardi,
[The world’s] ears and eyes are doing it.
anane aneng sira.
They are within you.
29. (42)

Lairing suksma aneng sireku,
The outer of the [true] human spirit is within you.
batinira kang ana ing suksma,
It is your inner aspect which is in the human spirit.
kaya mangkene patrape,
Here is how this works:
kadya wrêksa tinunu,
Like wood burned.
ananing kang kukusing gêni,
The presence of the smoke from the fire,
iya kalawan wrêksa,
is because of the wood.
lir toya lan alun,
Like water and its ripples.
kadya menyak lawan puhan,
Like cream and milk.
raganira ing reh mobah lawan mosik,
Your body is under a law. Its movements and actions
sarta lawan nugraha,
are all divine gifts.
30. (43)

Yen wruh pamore kawula gusti,
Once you have witnessed the union of Lord and Vassal --
sarta suksma kang sinêdya ana,
by means of the human spirit, what you desire is present,
de warna neng sira gone,
because the place of all things is within you.
lir wayang sarireku,
You are like a shadow puppet.
saking dhalang solahing ringgit,
The movements of shadow puppets are from the puppet-master.
mangka panggung kang jagad,
As for the shadow-stage, it is the world.
liring badan iku,
Your true state is [now]
amolah lamun pinolah,
that you move [only] if you are moved
sapolahe kumêdhep myarsa ningali,
in all you do -- blinking, hearing, seeing,
tumindak lan pangucap.
walking, and speaking
31. (44)

Kawisesa amisesa sami,
The moving and being moved are the same
datan antara pamoring karsa,
there is no empty space between the combined wills.
jêr tanpa rupa rupane,
Their form is to be formless.
wus aneng ing sireku,
They are within you
upamane paesan jati,
like a faithful mirror.
ingkang ngilo ywang suksma,
The one looking in is the true human spirit.
wayangan puniku,
The reflection
kang ana sajroning kaca,
in the glass
iya sira jênênge manusa iki,
is you, what is called the human being,
rupa sajroning kaca.
a form in a looking glass.
32. (45)

Luwih gêngnya kalêpasan iki,
This release is very great.
lawan jagad agêng kalêpasan,
It is a release greater than the world,
kalawan luwih lêmbute,
and [yet] very soft.
salêmbutaning banyu,
No matter how soft water may be,
mapan lêmbut kamuksan ugi,
release is softer.
luwih alit kamuksan,
Release is very small.
saaliting têngu,
As tiny as a mite may be,
pan maksih alit kamuksan,
release is still tinier.
liring luwih amisesa ing sêkalir,
Truly it has great power over all things.
liring lêmbut alitnya.
Truly it is soft and fine.
Bisa nuksma ing agal myang alit,
It can penetrate coarse and fine,
kalimputan kabeh kang rumangkang,
including all crawlers,
kang gumêrmêt ya tan pae,
and creepers as well.
kaluwihan satuhu,
[This is] something truly great,
iya luwih dera nampani,
much greater than just accepting [knowledge from others].
tan kêna ngandêlêna,
(You] are not permitted to rely on
ing warah lan wuruk,
[mere] guidance and teaching.
den-sangêt panguswanira,
Be very serious in the way you use this.
badanira wasuhên pragnyana ngungkih,
Purify yourself and be cautious in going after it.
wruha rungsiding tingkah.
Know the obstacles to putting it into practice.
34. (47)

Wuruk iku pan minangka wiji,
Teaching is like a seed.
kang winuruk upamane papan,
The taught is like a place.
pama kacang lan kêdhêle,
Suppose peanuts and soybeans
sinêbarna ing watu,
are strewn on stone.
yen watune datanpa siti,
If the stone has no soil on it
kodanan kêpanasan,
[though] rained on and exposed to sunlight,
yêkti nora thukul,
it’s certain they won’t sprout.
lamun sira bijaksana,
If you are wise,
tingalira sirnana ananireki,
[you’ll] put aside your own sight
dadi tingaling suksma.
and let it become the human spirit’s sight.
35. (48)

Rupanira swaranira nuli,
Then your form and voice
ulihêna mring kang duwe swara,
should be given back to their owner
jêr sira ingakên,
for you are acknowledged
sisilih kang satuhu,
[to be only] the representative of the true [owner].
nanging aja duwe sireki,
Just have no
pakarêman kang liya,
delights other
marang sang ywang luhur,
than in the Most High.
dadi sarira bêthara,
For you have become a god.
obah osikira wus sah dadi siji,
Your actions are definitely at one [with His].
ja roro anggêpira.
Let there be no duality in your outlook.
36. (49)

Yen duweya anggêp sira kaki,
If you, my boy, have any notion
ngrasa roro dadi maksih uwas,
of duality, then you are still in doubt.
kêna ing rêngu yêktine,
You are still subject to anger and resentment.
yen wis siji sawujud,
If everything has become one,
sakarêntêging tyasereki,
[then] all the things you think of,
apa cinipta ana,
whatever you have in your mind,
kang sinêdya rawuh,
all that you wish, will come [to you],
wus kawêngku aneng sira,
Already under your control,
jagad kabeh jêr sira kinarya yêkti,
[will be] everything in the world, for you’ll have been made
gêgênti den-asagah.
His representative [and] be willing.
37. (50)

Yen wus mudhêng pratingkah kang iki,
Once you have mastered this way of acting,
den-awingit sarta den-asasab,
keep it protected, hide it.
ngandhap-asor pênganggone,
Use it with humility.
nanging ing batinipun,
Keep it to yourself.
sakarêntêg tan kêna lali,
You must never forget your deep purpose.
laire sasabana,
In your outer life, hide it.
kawruh patang dhapur,
Four kinds of knowledge
padha anggêpên sadaya,
treat seriously, all [four].
kalimane kang siji iku pêrmati,
There is a fifth, the most important,
kanggo ing kene kana.
for use here and in the next world.
38. (51)

Liring mati sajroning ngaurip,
Like death in life
iya urip ing sajroning pêjah,
or, in other words, life in death --
urip bae salawase,
it is life only, forever and ever.
kang mati iku nêpsu,
It is the desires (*nafs*) that die.
badan lair kang anampani,
It’s the outer self that endures this.
kêtampan badan nyata,
What is received by the true self
pamore sawujud,
is union with all existence.
pa gene ngrasa matiya,
That is what is felt in death.
Wêrkudhara tyasira padhang nampani,
Wêrkudhara’s mind was filled with clarity when he perceived
wahyu prapta nugraha.
the divine revelation, as the grace came upon him.
39. (52)

Lir sasangka katawêngan riris,
Like the moon dimmed by light rain
praptaning wahyu ngima nirmala,
was the coming of the revelation, like a pure rain cloud.
sumilak ilang rêgêde,
He became bright and clean as the dirt vanished.
angling malih turnya rum,
In his sweet, slow voice, again spoke
Dewa Ruci manis aririh,
the Dewa Ruci, softly and gently:
tan ana aji paran,
No magic spells of any kind [are needed].
kabeh wus kawêngku,
All is under your control.
tan ana ingulatana,
There is nothing more to look for.
kaprawiran kadigdayan wus kawingking,
You’ve already mastered courage and invincibility,
kabeh rehing ngayuda.
all which concerns warfare.
40. (53)

Têlas wulangira Dewa Ruci,
The Dewa Ruci’s teachings were ended.
Wêrkudhara ing tyas wus tan kewran,
Wêrkudhara had no more problems on his mind.
wus wruh ing anane dhewe,
He now knew himself.
ardaning swara muluk,
United with [the Dewa Ruci] he rose up in the air.
tanpa êlar anjajah bangkit,
Without wings, [he] rose up and glided over
sawêngkon jagad raya,
the whole earth.
angga wus kawêngku,
He had mastered his self.
pantês prêmatining basa,
In the fitting language of literature
saenggane sêkar maksih kudhup lami,
he was like a flower long in bud
mangke mêkar ambabar,
which had opened and was spreading its petals.
41. (54)

Wuwuh warnane lan gandaneki,
His color and fragrance intensified.
wus kêna kang panca-rêtna mêdal,
Now that the five jewels were his, he emerged.
wus salin alamipun,
[He] had changed worlds.
angulihi alame lami,
[He now] returned to his previous world.
Dewa Ruci wus sirna,
The Dewa Ruci was gone.
mêngkana winuwus,
Thus has been related [the story]
tyasira Sang Wêrkudhara,
of how Wêrkudhara’s mind
lulus saking gandane kêsturi jati,
thanks to the scent of true screw-pine blossoms,
pêpanasing tyas sirna.
had lost its heat.
42. (55)

Wus lêksana salêkêring bumi,
Now the whole world was happy.
ujar bae wruh patakanira,
and talked of nothing but the sight of the emblems
nir ing wardaya malane,
of the cleansing of his mind from [all] stain --
mung panarima mungguh,
there being nothing [present to him] but surrender --
kadyanggane nganggo sutradi,
like his being dressed in fine silk,
maya-maya kang sarira,
his being beautiful and glowing;
rehnya kang saryalus,
his deportment’s polish and fineness,
sinukma mas ingêmasan,
his being adorned with gold,
arja sotya-sinutya manik-minanik,
covered with jewels of all kinds.
wruh pakenaking tingkah.
The sight of the embellishments of his movements
43. (56)

Mila sumping bra puspa krêna di,
Such as beautiful, shining flowers behind his ears,
winarnendah kinteki sumêkar,
beautifying this poem by being told of,
kêsturi jati namane,
[the blossoms] called screw pine,
pratandha datan korup,
a sign of not being on the wrong path.
kang pangwikan kênaka lungid;
[and] the sight of his sharp thumbnail
angungkabi kabisan,
revealing powers --
kawruh tan kaliru,
knowledge free from error --
poleng bang bintulu lima,
[and] the checkered pattern of red, black, yellow and white, [adorned] with five monster faces,
pan winarna uraga milêt tulyasri,
[and] a beautiful coiling dragon pattern;
lancingan kampuhira.
[on his] his trousers and waistcloth.
44. (57)

Mangka pangemut katon ing nguni,
These were reminders of what had appeared earlier,
titiga duk sajroning kang garba,
the three colors [seen] in the abdomen of
Dewa Ruci pamengête,
the Dewa Ruci. [these] reminders
bang kuning irêng iku,
[were] the red, yellow, and black
pamurunge laku ngadhangi,
[of the] destroyers of good actions, in waiting,
mung kang putih ing têngah,
[with] only the white as a barrier
sidaning pêngangkuh,
against the uprising of arrogance.
kalimeku kang ginambar,
The five symbolized
wus kaasta sanalika aywa lali,
that he had now conquered them in one moment, lest he forget
ulun tuhu ambêknya.
that he [now] had the nature of a true vassal
45. (58)

Saking sangête karya ling-aling,
As a result of his having seriously erected a screen,
pambengkase sumêngah jubriya,
a protection, against pride and self-importance.
kaesthi siyang dalune,
Night and day it was his intention [to keep far from them].
pan kathah gennya ngrungu,
Much had he heard
pratingkahe para maharsi,
of the deeds of great priests
kang sami kaluputan,
who went astray
ing pangangkuhipun,
because of their arrogance.
pangancabing kawruhira,
Their courage and daring in seeking illumination
wus abênêr wêkasan mati tan dadi,
had been excellent, yet the process had stopped [in them], with no results.
kawilêt ing tatrapan.
[They’d been] seduced by [false] methods.
46. (59)

Ana ingkang mati dadi pêksi,
Some have [the process] stop and turn [as it were] into birds.
amung milih pencokan kewala,
All they [then] do is choose perches
kayu kang bêcik warnane,
in beautiful-looking trees [like]
angsana naga-santun,
wood rose, cobra’s saffron,
tanjung ana bulu waringin,
Spanish cherry, *bulu*, [and] banyans
kang ana pinggir pasar,
that grow around the edge of the market.
êngkuk mangruk-mangkruk,
[Those] cardinal birds, perching high above,
angungkuli wong sêpasar,
reach heights far above the market folk,
mindha-mindha kamukten sapele pinrih,
[and] in this guise seek trivial comforts,
kêsasar kabêlasar.
having gone totally astray.
47. (60)

Ana ingkang anitis para ji,
There are others who, taking up with kings,
sugih raja-brana miwah garwa,
are rich in goods and wives.
ana kang milih putrane,
There are others who choose [kings’] sons
putra kang arsa mêngku,
sons who will rule in the future.
karêmane wong siji-siji,
It is the keen desire of each [of them]
samyantuk kaluwihan,
to acquire something that sets him above others
ing panitisipun,
in his career.
yen mungguh sang Wêrkudhara,
As for Wêrkudhara,
dêrêng arsa amung amrih ing pribadi,
he had no [such] desires, but only to be himself.
sêdayeku ingaran.
All such [desires] are called
48. (61)

Titaning kang wadaka kang pêsthi,
Being left behind, being a loser destined
durung jumênêng jalma utama,
not yet to be noble human being.
ingkang mêngkono anggêpe,
Such as have those attitudes [nonetheless]
pêngrasane anêmu,
in their feelings having found
suka sugih tan wruh ing yêkti,
happiness and riches, do not know the truth of the matter,
yen uga nêmu duka,
[which is] that they have found sorrow.
kêbanjur kalantur,
They stray further and further from their original aim.
saênggon nitis kewala,
They search in all directions, over and over,
tanpa wêkas kangelan tan nêmu hasil,
in endless frustration, never meeting success.
tan bisa babar pisan.
They simply cannot find it.
49. (62)

Karêmane wong sawiji-wiji,
The keen desires of each individual
durung wêruh sampurnaning tunggal,
who does not yet know the perfection of union,
ing pati sanggon-ênggone,
when death comes might [lead him] anywhere.
anitis dadi kuwuk,
[He might] incarnate in a wildcat,
kuru gudhig pilêrên mising,
skinny, scabrous, drooling, shitting,
matane karo wuta,
blind in both eyes,
tan wêruh dêlanggung,
not knowing the way.
ngrungu ana pitik sata,
Hearing a rooster,
pinaranan kang duwe ayam ningali,
[and] going for it, it’s seen by the rooster’s owner
ginitikan ing doran.
and beaten with a mattock handle.
50. (63)

Ana ingkang anyakrabawani,
There are those who are thinking about
iya pakarêman duk ing donya,
their keen pleasures in the world
ing pati maring tibane,
when their time comes to die.
ing kono karêmanipun,
Their keen desires
nora kuwat parêng ing pati,
are unable to accept death.
keron pan kêsamaran,
They peer out and see only obscurity,
mangsah wowor sambu,
They battle they know not what.
abote ulah kamuksan,
The hard part of release
nora kêna toleh anak lawan rabi,
is that one may not remember children and wife
sajrone mrih wêkasan.
in the process of meeting one’s end.
51. (64)

Yen luputa patakaning bumi,
If one is to be free from the world’s dangers.
lêhêng siyeng aja dadi jalma,
then it’s better not to be born as a human being.
sato gampang pratikêle,
Animals have easy rules to live by.
sirnane tanpa tutur,
Their dying is without any awareness.
yen wis aris bênêr ing kapti,
If [a person] is really patient,
langgêng tanpa kêrana,
permanently, without interest in
angga buwaneku,
[or] delight in worldly matters,
umênêng tan kadi sela,
still, but not like a rock,
ênêngira apan ora kadi warih,
still, but not like water either,
wrata tanpa tuduhan.
he will develop without the need to be instructed.
52. (65)

Len ing pandhita ana nganggêpi,
Other priests there are who attempt
ing kamuksan nênggih pêksanira,
[to obtain] release by force.
anjungkung kasutapane,
They concentrate their minds in meditation.
nyana kêna den-angkuh,
They think they can be arrogant [in this]
tanpa tuduh mung tapaneki,
[and obtain results] without teaching, by going apart alone,
tanpa wit puruhita,
without first becoming the pupil of a teacher.
suwung anyaruwung,
[They are] empty, making a sound like the wind.
mung têmên kaciptanira.
Only their will is strong.
durung antuk wuruk pratikêl sayêkti,
They do not receive teaching of the true law.
pêngangkuh lalawora.
They are full of pride, and fruitless.
53. (66)

Tapanira kongsi ngraga runting,
Their austere practices make them fragmented.
wus mangkana gennya mrih kamuksan,
That is the way they seek release.
datanpa tutur sirnane,
But without guidance it comes to nothing.
kêmatêngên tapa wuk,
They become overripe in meditation and grow rotten,
den-pratikêl ingkang lêstari,
[when] what they sought was eternity.
tapa iku minangka,
Asceticism is
rêragi pan amung,
no more than the spiced fried coconut,
ngelmu kang minangka ulam,
while knowledge is the meat.
tapa tanpa ngelmu iku nora dadi,
Austere practices without knowledge come to nothing
yen ngelmu tanpa tapa.
while knowledge without austere practices
54. (67)

Cêmplang-cêmplang nora wurung dadi,
Though it may be flavorless -- must come to fruition.
angsal sampun wudhar ing tatrapan,
As long as one is free from methods,
kêcagak sagung bekane,
and all difficulties are kept away by a barrier,
sayêkti dadosipun,
there will certainly be success.
apan akeh pandhita sandi,
There are many secret gnostics
wuruke sinatêngah,
who teach half what they know
marang sabatipun,
to their disciples.
sabate landhêp priyangga,
The disciples are very sharp.
kang linêmpit winudhar raose nuli,
What is folded up they unfold the secrets of, then
ngaturkên gurunira.
they tell the teacher.
55. (68)

Pamudhare sung graitaneki,
Their unfoldings have insights to give,
nguni-uni durung mambu warah,
though they have never even smelled [a place of] study before.
saking tan eca manahe,
Because they feel uneasy,
katur ing gurunipun,
they tell their teacher.
langkung ngungun milu nganggêpi,
Deeply impressed, [the teacher] takes what they say as true
sinêmantakkên lawan,
and regards them as
pandhita gung-agung,
great ascetics,
wus pasthi anggêp kang nyata,
accepting their opinions as true,
iku wahyu nugraha dhawuh pribadi,
as divine revelations, blessings, messages received by them.
sabat ingakên anak.
These students are regarded as their own children --
56. (69)

Sinunga-sunga anggung tinari,
[They are] given presents and always consulted about their preferences.
maring guru yen arsa mêmêjang,
They go to the spiritual teacher when he teaches
tan têbih sinandhing gone,
and sit very near him.
sabat kang têmah guru,
It is the pupil who becomes the teacher,
guru dadya sabat ing batin,
the teacher inwardly becoming the pupil,
lêpas ing panggraita,
attaining high levels of understanding.
nanduk sarta wahyu,
equally divinely inspired.
iku utama kalihnya,
This is best, considering.
kang satêngah pandhita durung sayêkti,
half the spiritual teachers are not yet genuine,
kasêlak piyangkuhnya.
because their arrogance makes them want to progress too fast.
57. (70)

Kudu tinut saujarereki,
Everything they say they insist be followed.
dene akeh lumaku sinêmbah,
Many demand to be bowed down to in homage.
neng pucaking gunung gone,
They settle on mountaintops.
swaranira manguwuh,
Their voices go out,
angêbêki patapaneki,
filling the hermitage.
yen ana wong amarak,
If visitors come,
wêkase abikut,
they become as noisy and busy
lir gubar-beri tinêmbang,
as flat gongs being beaten,
kumêrampyang binubak datanpa isi,
loudly scolding in a meaningless way.
tuna kang puruhita.
Their acolytes pay the price.
58. (71)

Aja kaya mêngkono ngaurip,
That is not to way to be.
badan iku dipun-kadi wayang,
Consider yourself a shadow puppet
kinudang neng panggung gone,
brought to the stage to play a part.
arja têtali bayu,
There is a crowd gathered together.
padhanging kang panggungereki,
The light of the stage,
damar aditya wulan,
the lamp, is the sun and moon.
kêlir ngalam suwung,
The screen is the empty world
kang anangga-nangga cipta,
beyond the reach of the intellect.
gêbog bumi têtêpe adêging ringgit,
The banana stalks in which the puppets are inserted is the earth,
sinangga ingkang nanggap.
supported by the patron of the performance.
59. (72)

Kang ananggap aneng jroning puri,
The patron is inside the palace
datan mosik pangulah sakarsa,
Without [his needing] to move, his will is done completely.
ywang pramana dêdhalange,
The soul is the puppetmaster.
wayang pênggadêgipun,
The puppets are his manifestation.
ana ngidul angalor tuwin,
They are in the south and north.
mangkana kang sarira,
So it is with the self
ing sapolahipun,
in everything it does.
pinolahakên ki dhalang,
It is moved by the puppetmaster.
lumaku yen linakokkên lembyaneki,
It walks if made to walk. It moves its arms
linembehkên ing dhalang.
if the puppetmaster moves them
60. (73)

Pangucape ingucapkên nênggih,
Its speaking is in being made to speak.
yen kumilat kinilatkên iya,
It moves like a strong man, by being made to move.
tinutur anuturake,
It’s made to speak, and that’s its speaking.
sakarsa-karsanipun,
[With] every intention [of the puppetmaster]
kang anonton pinolah sami,
the spectators are manipulated
tinonakên ing dhalang,
and made by the puppetmaster to see a show.
kang ananggap iku,
The patron, who arranged for the performance,
sajagad mangsa na wruh,
in no way can be seen by the world.
tanpa rupa kang nanggap aneng jro puri,
Formless, the patron is inside the palace,
tanpa warna ywang suksma.
without [outward] appearance: the invisible God.
61. (74)

Sang pêrmana denira angringgit,
The way the soul performs the shadow play
ngucapakên ing sariranira,
is by being made to speak out.
tanpa aji sêsanane,
Its [own] teaching would be without value.
wibuh pan ora tumut,
It is powerful because it does not follow
ing sarira upamaneki,
its own self. It can be compared
kang menyak munggeng puhan,
to the cream at the top of the milk,
gêni munggeng kayu,
the fire within the wood.
andrêpati tan katêdah,
Fearless of death, without being taught,
sang pêrmana lir gêsênging kayu panggrit,
the soul is like the fire ignited by a tree’s rubbing,
landhêsan sami wreksa.
rubbing against another tree.
62. (75)

Panggritane polah dening angin,
The tree is moved by the wind.
gêsênging kayu kukuse mêdal,
The wood, igniting, gives off smoke.
datan antara gênine,
There are flames everywhere,
gêni kalawan kukus,
fire and smoke
saking kayu wijile sami,
both issuing from the wood.
wruha eling duk kala,
See, if you remember back
mula-mulanipun,
to the beginning of
kabeh iki kang gumêlar,
all this [world] spread out,
pan saking heb manusa tinitah luwih,
it is by the Hidden One man was made an excellent creature
apan ingakên rahsa.
acknowledged to be the center of all meaning.
63. (76)

Mulya dhewe saking kang dumadi,
Most noble of all creatures,
aja mengeng ciptanira tunggal,
Never lose vigilance; keep your thoughts unfragmented,
tunggal saparibawane,
and your power unfragmented
isining buwaneku,
over everything in the world
anggêp siji manungsa jati,
The oneness of the true human being’s outlook
mêngku sagung kaanan,
envelopes all that befalls
ing manusa iku,
humanity.
den-wruh wisesaning tunggal,
To become aware of the one high power
anuksmani saliring jagad dumadi,
penetrating the whole universe of creation
tekad kang wus sampurna.
is the most perfect of all aims.
64. (77)

Wus mangkana Wêrkudhara mulih,
With that, Wêrkudhara returned.
datan mengeng ing batin gumawang,
He did not relax his vigilance. His inner self was illumined.
nora pangling sarirane,
He did not forget his identity
panuksmaning sawujud,
as the embodiment of all being,
nanging lair sasab piningit,
but outwardly he concealed it.
reh-sareh kasatriyan,
The rules of his knightly caste
linakon winêngku,
he obeyed, and he held in mastery
pamurwaning jagad raya,
that which could initiate all the world.
kalairan batine nora kasilib,
His inner and outer selves were not at odds.
satu menggeng rimbagan.
They were like a newly-stamped brick [still tight] in its mold.
65. (78)

Wêrkudhara lampahira,
Wêrkudhara’s journey
jroning kitha Ngamartadipura,
[took him] into the city of Amarta.
wus panggih kadange kabeh,
[where] he met all his family.
langkung sukaning kalbu,
Joyful of heart
Darmaputra lan para ari,
were Darmaputra and the younger brothers.
ngluwari punaginya,
They fulfilled their vow
bujana anayub,
by holding a banquet with tayub dancing.
tanbuh sukane tyasira,
Their happiness was indescribable
dene ingkang rayi praptane basuki,
that their younger brother had succeeded [in his quest].
sirna subrangtanira.
[and] his deep longing was satisfied.
THE END

Translation by M. M. Medeiros
Literature:

*

Arps, Bernard: The Javanese Shadow Play Dewa Ruci
*

The Dewaruci in Javanist Spiritual and Cultural Praxis and its Subjective Force on Javanese Naval Bureaucracy (Thesis)

Link:

*

CD of Dewa Ruci gamelan performance

Sumber : http://artindonesia.org/pawartos_jawi_sastra_dewaruci.htm


WIRAYAT JATI

Translation by M. M. Medeiros and Mastoni


Anenggih punika pituduh ingkang sanyata, anggelaraken dunung lan pangkating kawruh kasampurnan, winiwih saking pamejangipun para wicaksana ing Nungsa Jawi, karsa ambuka pitedhah kasajatining kawruh kasampurnan, tutuladhan saking Kitab Tasawuf.

Panggelaring wejangan wau thukul saking kaweningan raosing panggalih, inggih cipta sasmitaning Pangeran, rinilan ambuka wedha ing pangandikaning Pangeran dhumateng Nabi Musa, Kalamolah, ingkang suraosipun makaten:

"Ing sabener-benere manungsa iku kanyatahaning Pangeran, lan Pangeran iku mung sawiji."

Pangandikaning Pangeran ingkang makaten wau, inggih punika ingkang kawedharaken dening para gurunadi dhumateng para ingkang sami katarimah puruitanipun.

Dene wonten kawruh wau, lajeng kadhapuk 8 pangkatan, sarta pamejanganipun sarana
kawisikaken ing talingan kiwa.

Mangêrtosipun asung pepenget bilih wedharing kawruh kasampurnan, punika boten kenging kawêjangaken dhateng sok tiyanga, dene kengingipun kawejangaken namung dhumateng tiyang ingkang sampun pinaringan ilhaming Pangeran, tegesipun tiyang ingkang sampun tinarbuka papadhanging budi pangangen-angenipun (ciptanipun).

Awit saking punika, pramila ingkang sami kasdu maos serat punika sayoginipun sinembuha nunuwun ing Pangeran, murih tinarbuka ciptaning saged anampeni saha angecupi suraosing wejangan punika, awit suraosipun pancen kapara nyata yen saklangkung gawat.

Mila kasêmbadanipun saged angecupi punapa suraosing wejangan punika, inggih muhung dumunung ing ndalêm raosing cipta kemawon.

Mila inggih boten kenging kangge wiraosan kaliyan tiyang ingkang dereng nunggil raos, inggih ingkang dereng kepareng angsal ilhaming Pangeran.

Hewadene sanadyana kangge wiraosing kaliyan tiyang ingkang dereng nunggil raos, wedaling pangandika ugi mawia dudugi lan pramayogi, mangertosipun kedah angen mangsa lan empan papan saha sinamun ing lulungidaning basa.

Menggah wontening wewejangan 8 pangkat wau, kados ing ngandhap punika:

Wewejangan ingkang rumiyin, dipun wastani: pitedahan wahananing Pangeran, sasadan pangandikanipun Pangeran dhateng Nabi Muhammad s.a.w. Makaten pangandikanipun:

Sajatine ora ana apa-apa, awit duk maksih awang-uwung durung ana sawiji-wiji, kang ana dhihin iku ingsun, ora ana Pangeran anging ingsun sajatine kang urip luwih suci, anartani warna aran lan pakartiningsun (dat, sipat, asma, afngal).

Menggah dunungipun makaten: kang binasakake angandika ora ana Pangeran anging Ingsun.

Sajatine urip kang luwih suci, sajatosipun inggih gesang kita punika rinasuk dening Pangeran kita, mênggahing warna nama lan pakarti kita.

Punika sadaya saking purbawisesaning Pangeran kita, inggih kang sinuksma, tetep tinetepan, inggih kang misesa, inggih kang manuksma, umpami surya lan sunaripun, mabên lan manisipun, sayekti boten saged den pisaha.

Wewejangan ingkang kaping kalih, dipun wastani: Pambuka kahananing Pangeran.

Pamejangipun amarahakên papangkatan adeging gesang kita dumunung ing dalem pitung kahanan, sasadan pangandikanipun Pangeran dhateng Nabi Muhammad s.a.w. Makaten pangandikanipun: Satuhune ingsun Pangeran sajati, lan kawasan anitahaken sawiji-wiji, dadi padha sanalika saka karsa lan pêpêstheningsun, ing kono kanyatahane gumelaring karsa lan pakartiningsun, kang dadi pratandha.

Kang dhihin,
Ingsun gumana ing dalem awang-uwung kang tanpa wiwitan tanpa wekasan, iya iku alam Ingsun kang maksih piningit.

Kapindho,
Ingsun anganakake cahya minangka panuksmaningsun dumunung ana ing alam pasenedaningsun.

Kaping telu,
Ingsun anganakake wawayangan minangka panuksma lan dadi rahsaningsun, dumunung ana ing alam pambabaraning wiji.

Kaping pat,
Ingsun anganakake suksma minangka dadi pratandha kauripaningsun, dumunung ana ing alaming getih.

Kaping lima,
Ingsun anganakake angen-angen kang uga dadi warnaningsun, ana ing dalêm alam kang lagi kena kaumpamaake bae.

Kaping enem,
Ingsun anganakake budi, kang minangka kanyatahan pencaring angen-angen kang dumunung ana ing dalem alaming badan alus.

Kaping pitu,
Ingsun anggelar warana kang minangka kakandhangan sakabehing paserenaningsun. Kasebut nem prakara ing dhuwur mau tumitah ana ing donya iya iku sajatining manungsa.





Yes, you may trust these premonitions, which describe the essence and extent of knowledge of the prefection of spiritual enlightenment, and this enlightenment eminates from the wise ones of the Isle of Java. It is their desire to reveal the truth of enlightenment as set forth by the Sufistic books.

The revelation of these teachings come from a quite and peaceful mind as you become one with God. Divined through the teachings of the Prophet Moses, God says to his people:

"In truth, mankind is the reality of the Lord, and the Lord is one with mankind."

The word of the Lord is the essence of the message imparted by spiritual teachers to their followers.

These teachings are then divided into 8 levels. The message of each is whispered into the left ears of the faithful.

This practice is observed as a reminder that the teachings of spiritual knowledge should not be revealed carelessly. They should be heard only by those who are open and have been blessed with enlightenment from God.

For this reason, those who are interested in learning about these teachings should pray to God for an open mind so that they may go beyond the texts into an understanding of their deeper meaning. To do otherwise can be truly dangerous.

In order to achieve the complete understanding of these teachings, one must surrender oneself completely to one's own consciousnes.

It is not permissible to discuss these teachings with those who have not had a revelation of spiritual unity and received divine inspiration.

If it is necessary to share these teachings with those who are not yet prepared, then one must exercise great cautions and wisdom by choosing the proper place and time and by carefully explaining the deep symbolism and parables.

As for the eight levels of these teachings, they are as follows:

The first lesson is called:
The knowledge of the the Lord.
One must learn that this great knowledge is delivered through the teachings of the Prophet Muhammad:

"Peace be unto him, In truth nothing existed in the universe, except God. There is no other God. And God exists in utter holiness and perfection throughout all realms of essence, attributes, names, and works."

The importance of what we have just revealed can be understood by the Lord's words "There is no Lord but I."

Life is indeed holy and in truth, our lives are completely imbued with the presence of the Lord in all matter, names, and deeds.

In reality, all life originates from the creation at the hand of God. These creations are inextricably connected in a continuous cycle. For instance, the sun is inseparable from the sunshine, and honey cannot be parted from its sweetness.

The second lesson is a preface which speaks of the existence of God.

It describes our life is divided into seven levels. The Lord told the Prophet Muhammad, "Peace be unto him."He said, "I am the very God, and at My command I have created everything, and it all came into being at once as I ordained and decreed. This creation unfolded at My command and it is a sign."

First,
I was isolated in the heavens, in My untouchable world, without beginning or ending.

Second,
I created light as a spiritual means so that I could manifest Myself and to leave My untouchable realm.

Third,
I created shadows as a means of manifesting Myself in the hidden places of the universe so that I could be present in the genosis of all things.

Fourth,
I gave a living soul to the blood that causes through the world as a sign that I am alive in all things.

Fifth,
I created thoughts as a vehicle for Myself so that I may live in the realm of imagination.

Sixth,
I created the capacity of the mind to discern right from wrong. The mind is the seat of the soul and separate from My presence in the physical body.

Seventh,
I unfolded a screen as a home within which I could rest. All of the six lessons I have stated above were created as a true reflection of the nature of humanity.


Sumber : http://artindonesia.org/pawartos_jawi_sastra_wirayatjati.htm