SERIES 30.06 - SASTRAJENDRA - PUPUH 6 PANGKUR

 

	KETERANGAN | DESCRIPTION
1	PENJELASAN HYANG BASUKI | HYANG BASUKI EXPLANATION
2	PENJELASAN BATARA PANYARIKAN | BATARA PANYARIKAN EXPLANATION
3	PENJELASAN BATARA ENDRA | BATARA ENDRA EXPLANATION
4	PENJELASAN HYANG WISNU | HYANG VISHNU EXPLANATION

	Pupuh 6 – Pangkur / 18 verses
	Javanese	Indonesian	English
1	wau ta Hyang Jagad Nata/ sanalika rumaosing Pangèsthi/ ing batin sêdya agayuh/ nglêluri lêlakonnya/ Hyang Atma mangratoni manungsa sagung/ ingkang asma Hyang Atma[1]/ yèku Nabi Adam[2] nguni//	Itulah Hyang Jagat Nata/ sekarang telah memahami Hyang Pangesthi/ didalam batinnya bersedia untuk belajar/ melestarikan ceritanya/ Hyang Atma yang mengurusia semua manusia/ adapaun nama Hyang Atma[3] itu/ adalah Hyang Suksma[4]//	That is Hyang Jagat Nata/ now he understands Hyang Pangesthi/ in his heart he is willing to learn/ to preserve the story/ Hyang Atma who takes care of all humans/ and the name of Hyang Atma[5]/ is Hyang Suksma[6]//
2	Hyang Guru aris ngandika/ mring pra déwa myang sagung para siwi/ padha usula ing rêmbug/ nyatané kawruh mulya/ Hyang Basuki wotsari alon umatur/ inggih lêrês dhawuh tuwan/ mêlêng dununging pangèsthi//	Hyang Guru menyelaraskan pembicaraan/ kepada paraDewa sekalian dan para murid/ usul lah agar dapat dibahas bersama/ agar jelas pemahamannya untuk mengerti pengetahuan yang mulia/ Hyang Basuki menjembatani dan berkata pelan/ sungguh benar permintaan tuan/ dikening (diantara mata) adalah tempatnya restu//	Hyang Guru harmonizes the conversation/ to all the Deities and students/ give your suggestion and that can be discussed together/ so that the understanding is clear to be able to understand this noble knowledge/ Hyang Basuki bridges and speaks softly/ it's true sir, your request/ the forehead (between the eyes) is the place of blessing//
3	kang pinurwa dèrèng nyata/ caritané duk Déwi Rukmawati/ hyang kang murba gaib iku/ nguni amurwèng gita/ nur rohkyati têgês cahya urip iku/ gya murwa sir catur warna/ bumi gêni angin warih//	Yang diketahui belum nyata/ mengenai kisahnya Dewi Rukmawati/ hyang yang menguasai kegaiban itu/ yang berbicara dengan syair-syair/ cahaya kehidupan tegasnya adalah cahaya hati/ juga dimulai dari 4 warna/ bumi, api, angin dan air//	What is not known in real/ is about the story of Dewi Rukmawati/ the hyang who controls the supranatural/ who speaks with poetry/ the light of life is in fact is the light of the heart/ and it also starts from 4 colors/ earth, fire, wind and water//
4	dadya ananing manungsa/ dhingin gêni dadi napsu sayêkti/ martandhani cahya catur/ bang irêng kuning séta/ pindho bumi dadi badan kasar iku/ mratandhani cahya papat/ sungsum balung daging kulit//	Jadi adanya manusia/ awalnya api menjadi nafsu, demikian nyatanya/ ditandai dengan 4 cahaya/ merah, hitam, kuning dan putih/ yang kedua, bumi menjadi badan kasar/ ditandai dengan 4 cahaya itu/ sungsum, tulang, daging dan kulit//	So, the existence of humans/ at first fire became lust, that's how it is/ marked by the 4 lights/ red, black, yellow and white/ second, the earth became the form of our body/ marked by the 4 lights, too/ marrow, bone, flesh and skin//
5	tri angin kaanan napas/ dumunungé uga kawan prakawis/ lésan grana nétra iku/ ping paté anèng anèng karna/ gantya banyu kaananing roh puniku/ kang muni ing jitabsara/ asrar lawan roh jasmani//	3 lubang angin adalah belantaranya nafas/ keberadaannya juga karena 4 perkara/ mulut, hidung, mata itu/ yang ke 4nya adalah telinga/ gantinya air di belantara roh itu/ yang disebut didalam kitab Jitabsara[7]/ pasrah dengan roh jasmaninya//	The 3 wind holes are the wilderness of breath/ their existence is also due those 4 things/ mouths, nose, eyes/ and the 4th is the ear/ instead of water in the spirit wilderness/ which is mentioned in the Jitabsara book/ it is surrender to the physical spirit//
6	pindho roh kéwani ika/ roh nabati caturé roh nurani/ kèndêl wau aturipun/ Hyang Basuki wotsêkar/ gya Bathara Panyarikan nêmbah matur/ dhuh pukulun yèn kawula/ wontén pêcahipun malih//	Ke 2nya adalah roh hewani itu/ roh nabati dan ke 4 adalah roh Nurani/ demikianlah itu semua katanya/ Hyang Basuki menjelaskan/ demikian juga Bathara Panyarikan menjelaskan/ -dhuh- Paduka kalau saya/ ada pecahannya lagi//	The 2nd is the animal spirit/ plants spirit and 4th is the Spiritual spirit/ that's all he said/ Hyang Basuki explained/ so did Bathara Panyarikan explain/ -duh- Your Majesty if I/ can have more fragments//
7	wontên pasêmoning suksma/ pralambangé winor kalawan gaib/ nèng sastra catur swarèku/ a o i rê uninya/ myang carakan nglêgêna sabacutipun/ iya kang ha na ca ra ka/ lan pasanganipun sami//	Dalam bertemunya sukma/ lambangnya dicampur dengan gaib/ dalam tulisan 4 suara itu/ a o i rê bunyinya/ semuanya dengan tulisan tanpa tanda baca/ juga yang ha na ca ra ka/ dan pasangannya pun sama//	When the soul meets/ its symbol is mixed with supranatural/ in the writing of the 4 voices/ a o i rê; it all sounds/ in writing without punctuation/ also in the same way/ and their partners are the same, too//
8	wijangipun ha punika/ angka papat pasangan sa puniki/ wijining manungsa tuhu/ saking patang prakara/ ba dèncêrêg uniné bali puniku/ wa kang nganggo pasangan da/ wit da katingal sayêkti//	Pengertian HA itu/ adalah angka 4 pasangan SA/ bibit dari manusia yang sesungguhnya/ berasal dari 4 perkara/ BA dicoret bunyinya adalah bali itu/ WA yang memakai pasangan DA/ dari DA terlihat yang sebenarnya//	The definition of HA/ is the number 4 pairs of SA/ seeds from real humans/ which comes from 4 cases/ BA which is crossed out the sound it is called bali/ WA uses the DA pair/ from DA it can looks to the truth//
9	déné pa dèncêrêg ngandhap/ darbé karêp aja antara singgih/ ha na ca ra ka puniku/ iku têgês kongkonan/ balik ka ra ca na ha têgês iku/ iya pacuping lèsan/ da ta sa wa la puniki//	Sedang PA dicoret dibawah/ mempunyai keinginan diantara yang benar/ HA NA CA RA KA itulah/ sebenarnya suruhan/ KA RA CA NA HA sebenarnya adalah/ tajamnya mulut/ DA TA SA WA LA adalah//	While PA is crossed out below/ has a desire among the right/ HA NA CA RA KA is/ is actually in order/ KA RA CA NA HA is mean/ a sharp mouth/ DA TA SA WA LA is//
10	dat kang katandha ing swara/ yèn dènwalik salawasé puniki/ pa dha ja ya nya puniku/ ubaling pancadriya/ rêbut unggul nya ya ja dha pa puniku/ tan pêgat pangidhêpira/ ma ga ba tha nga puniki//	Zat yang diberi tanda dalam suara/ bila dibalik selamanya maknanya/ PA DHA JA YA NYA maknanya/ keluarnya 5 indera/ berebut keunggulan dalam NYA YA JA DHA PA itu/ tidak terputus perasaannya/ MA GA BA THA NGA itu//	Substances that are marked in sound/ when in reversed the meaning is forever/ PA DHA JA YA NYA it meaning is/ the release of 5 senses/ and fighting for excellence in NYA YA JA DHA PA/ meaning the feeling which is not broken/ is MA GA BA THA NGA//
11	aran sarira pêthékan/ yèn dènwalik nga tha ba ga ma singgih/ ngondha satata puniku/ awit antaranira/ kang pinurwa wontên manungsa satu-hu/ bab pasangan tan winêdhar/ wus kapacak duk ing nguni//	Sebutan badan penyangga/ kalau dibalik menjadi NGA THA BA GA MA/ bertumpuk teratur/ sejak adanya jarak/ yang sebenarnya dikuasai oleh manusia itu/ tentang pasangan dari kata itu, tidak diajarkan/ dapat terlihat saat berkata-kata//	That term means a supporting body/ when reversed becomes NGA THA BA GA MA/ it is stacked consistently/ since there is a distance/ which is actually controlled by humans/ about the punctuation of those words is not taught/ it can be seen when speaking//
12	nèng layang panca prabawa/ gantya Sang Hyang Éndra pamanggihnèki/ panthênging cipta puniku/ riningkês catur warna/ ênêng – êning awas éling pan wus cukup/ dumadining madi ika/ saking kantha warna ênggih//	Dalam surat Panca Prabawa/ ganti, Sang Hyang Endra penemunya/ tentang karya itu/ diringkas dalam 4 warna/ diam, hening, waspada, dan ingat sudahlah cukup/ yang terjadi dalam air-mani telah bersatu/ dari wujudnya yang berwarna itu//	In Panca Prabawa's letter/ in exchange, Sang Hyang Endra the inventor/ about that result/ it summarized in 4 colors/ quiet, silent, alert, and remember is enough/ what happens in the sperm, it has united/ from its colored form//
13	ambu rahsa kapatira/ pangracuté si rahsa ambu warni/ lan kontha wangsul dumunung/ mring nukat gaib ika/ pan ingaran warih prawitadi iku/ ingkang warih tata darma/ gantya Hyang Wisnu turnèki//	Bau darah dimana-mana/ keluarnya darah berbau macam-macam/ dan tombak pulang ke langit/ melepas satu siksaan gaib/ memang dalam sebutan air-prawita itu/ yang merupakan air aturan dharma/ ganti Hyang Wisnu menjelaskan//	The smell of blood is everywhere/ the discharge of blood smells of various kinds/ and the spear returns to the sky/ releases a magical torment/ indeed in the name of Prawita-water/ which is the water of the dharma rules/ Hyang Vishnu explained, in returned//
14	marang Hyang Jagad Pratingkah/ pamanggihnya Hyang Éndra lan pra rêsi/ punika lêrês sadarum/ prakawis panggêlarnya/ pangringkêsé sayêkti yèn masih luput/ margi asaling manungsa/ saking hèb[8] tumurun dadi//	Pada Hyang Jagad Pratingkah/ penemuannya Hyang Endra dan para Resi/ sebenarnya benar semuanya/ masalahnya adalah pengutaraannya/ meringkasnya sebenarnya yang masih kurang baik/ karena asalnya adalah dari manusia/ dari dalam pagar yang kemudian turun menjadi//	In Hyang Jagad Pratingkah/ Hyang Endra's discovery with all the Rishis/ actually everything and everybody is correct/ the problem is the phrasing/ the summary is actually still not good/ because the origin is from human/ from inside the fence which than descended to//
15	cahya sumuman sajuga/ wujud agni nur Alah[9] lawan malih/ angin rubiyah[10] puniku/ tiga toya sirolah[11]/ kapatipun bumi datolah[12] puniku/ dumunung ing jasad kita/ ruh kita lan gêsang mami//	Cahaya yang bersinar menjadi satu/ wujud api dari Sinar Tuhan, yang bertentangan arah itu / adalah angin yang bersinar merah cemerlang itu/ yang ke 3 adalah air ruh suci/ ke empatnya adalah zat bumi itu/ yang berada didalam badan kita/ roh kita yang hidup adanya//	The light that shines into one/ the form of fire from God's Light, which is opposite to that direction/ is the wind that shines bright red/ and  the 3rd is the holy spirit water/ the fourth are the earth substance/ which is in our body/ our spirit which is alive as it is//
16	mawas ing panca purwanda/ kêmpalipun kawula lawan gusti/ wus nir ing sakalihipun/ liru rupa tan samar/ liru ênggon kalihé wus datan klèru/ ulêng nèng jroning hèb[13] ika/ wus langgêng salawasnèki//	Waspada dalam 5 asal-muasal/ bersatunya manusia dengan tuhan/ yang sudah hilang dalam keduanya/ ganti rupa dan tidak samar/ ganti tempat ke2 nya sudah tidak salah/ menyatu didalam pagar/ sudah abadi selamanya//	Be alert in the 5 origins/ the union of man with God/ who has lost in both/ change his appearance and not be vague/ change the second place is not wrong/ as it is united inside the fence/ it is eternal forever, indeed//
17	têlas Hyang Wisnu aturnya/ Hyang Pramèsthi langkung sukaning galih/ miwah Hyang Kanéka Sunu/ langkung marwata suka/ wit Hyang Wisnu condhong lan panêmunipun/ mung sagung para jawata/ ngrasa wus bênêr kang ngèlmi//	Sudah selesailah Hyang Wishnu menjelaskannya/ Hyang Pramesthi menjadi senang dihati/ dan Hyang Kaneka Sunu/ langsung berbahagia sekali/ sejak Hyang Wishnu condong kepada penemuannya/ tetapi para Dewata semuanya/ juga sudah merasa benar dalam belajarnya//	Hyang Wishnu had finished explaining/ Hyang Pramesthi was happy in his heart/ and Hyang Kaneka Sunu/ was very happy immediately/ since Hyang Vishnu was inclined towards his discovery/ but all of the Deities/ also felt right in their learning//
18	samana sami bubaran/ Sang Hyang Guru kondur lan para siwi/ myang sagung para déwagung/ bêdhol marang Kayangan/ titi tamat surasané srat linuhung/ sastra jéndra hayuningrat/ myang sastra cêtha wus ênting//	Semuanya kemudian bubar/ Sang Hyang Guru mengundurkan diri, demikian juga para murid/ termasuk seluruh Dewa Agung/ berangkat menuju Kahyangan/ teliti dan selesai sudah arti makna dari surat agung/ Sastrajendra Hayuningrat/ menjadi Sastra Cetho yang lebih mudah dimengerti//	Everybody then parted/ Sang Hyang Guru resigned, as did the students/ including all the Great Deities/ left to Heaven/ thorough and finished the meaning of this great literature/ Sastrajendra Hayuningrat/ than it became the Cetho Literature which is easier to understand//
	Dalam analisa kami Serat Sastrajendra Hayuningrat Pangruwating Diyu, telah selesai di ayat no.18 ini. Hal ini dinyatakan dengan telah berubahnya -Sastra Jendra- menjadi -Sastra Cetho-. Tambahan-tambahan seperti yang tertulis di ayat 19 – 36 banyak terjadi didalam Sastra Jawa setelah masuknya Islam ke Indonesia. Karena Analisa dan penterjemahan/ pengartian yang kami buat adalah berdasarkan tulisan yang aslinya; maka ayat 19-36 tidak kami sertakan disini. Bagi yang berminat dapat mencari di berbagai Pustaka.
	Selanjutnya kami akan menjelaskan isi dari Serat Sastrajendra ini. Semoga bermanfaat bagi kita semuanya.
	In our analysis, Serat Sastrajendra Hayuningrat Pangruwating Diyu, has been completed in verse no.18. This is stated by the change of -Literary Jendra- into -Literary Cetho-. The additions as written in verses 19-36 occur a lot in Javanese literature after the entry of Islam into Indonesia. Because the analysis and translation / interpretation that we make is based on the original writing; so, we do not include verses 19-36 here. Those who are interested can search in various libraries.
	Next, we will be summarized and explained the contents of this Sastrajendra. Hopefully it is useful for all of us.

[1] Hyang Atma and Nabi (Prophet) Adam donot have any correlation at all. Atma in Javanese means: soul, spirit. Hyang Atma in Javanese is Hyang Suksma. This part must be inserted by a Muslim cleric to divert the meaning

[2] See foot note 1

[3] See foot note 1

[4] See foot note 1

[5] See foot note 1

[6] See foot note 1

[7] Jitabsara book contains the order of who will become victims in the Baratayuda war. This book was written by Bathara Penyarikan

[8] Hèb = Heg is a dutch word for Fence. Java is under Dutch colonialism for a long time. A lot of Dutch words is used for daily talk. The use of this word is showing that this paper had been compromised

[9] Alah= Allah is a well- known name of God through the Abrahamic root religions. However, the word Alla also known in old Sanskrit as = The Supreme = Alla means something in Hinduism, Sanskrit, Buddhism, Pali, the history of ancient India, Jainism, Prakrit. In this context it is mean God. The terms Alla or Allah is also use by the spiritual Javanese followers

[10] Rubiyah = Rubiya is Arabic word means = jewel (Ruby) or beautiful. In Javanese: gems are manikam; while Ruby is known as Mirah Delima (a fruits which shape and color similar to Ruby. The color is red and the terms is used to describe a gifted human or a shining Deities

[11] Sirolah is not known in Arabic. It is found in the Serat Gandakusuma's journey as a Sufi traveler or a Sufi wanderer. On the journey, he was accompanied by Sarirasa, a princess who ruled the ocean floor and resided in a cave called Sirolah or Sirrullah. But the story of this Sufi traveler is not known in Javanese. This is a story created by Muslim cleric and not known in spiritual Javanese. The word Sirrulah is used to describe RUH (Spirit)

[12] Datolah is not Arabic or Javanese words. In this context, it is used to describe Dat or Dad or Dzat or Zat = ingredients = substance. This change is done by muslim cleric to make it sounds (or lookalike) an Arabic word. This is part is considered as an attempt to erased and down-graded the ability of the Javanese knowledge, tradition and history of mankind

[13] See foot note 8