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Tutur Kumara Tattwa

Kumara tattwa basabali wiki.jpg
Title of Work
Tutur Kumara Tattwa
Type
⧼IdentificationMap-Lontar Tutur⧽
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    Summary


    In English

    Tutur Kumara Tattwa is an ancient Javanese text that tells about the birth of Bhatara Kumara, a god who always takes the form of a child. Bhatara Kumara (or Sang Hyang Kemara) is believed by Balinese as a guardian deity for children.

    It is told in this lontar that Bhatara Siwa has a child named Bhatara Kala. Because Bhatara Kala likes to prey on humans, he is given the right to eat children born in Wuku Wayang (the 27th week of Balinese 30-week calendar). Coincidentally, Bhatara Kala's younger brother, Bhatara Kumara, was born in Wuku Wayang, so Bhatara Kala really wanted to eat his younger brother.

    When Bhatara Kala wanted to eat his younger brother, Bhatara Shiva intervened them and said that Bhatara Kumara was still young so he could not be eaten. Then, Bhatara Shiva gave a blessing to Bhatara Kumara so that he would always take the form of a child so that his brother would not eat him.

    Bhatara Kumara was then assigned to herd cattle, but he quickly grew bored. It was there then that Bhatara Shiva gave a lecture on spiritual teachings.

    The important teachings in this Lontar Kumara Tattwa include the nature of the ten faculties which can cause the ten kinds of defilements in one's body and mind (dasamala). This defilement causes eight delusions called astamaya-dewi.

    These eight delusions can be eradicated by the eight types of restraint, which are called Astalingga. In this Tutur Kumara Tattwa lontar it is also stated that there are eight qualities of glory.

    This lontar also discusses liberation and spiritual perfection. Perfection of life can be achieved by observing dasa niyama brata, which is ten actions that reflect one's austerities and self-restraint, namely giving, respecting those who deserve respect, exercising self-restraint, carrying out obligations, controlling lust, eating holy food, fasting, not speaking. carelessly, studying the scriptures and doing holy bathing.

    In Balinese

    Tutur Kumara Tattwa inggih punika lontar sinurat ring basa Jawi purwa, maosin indik pangembas Bhatara Kumara sane satata maraga anak alit. Bhatara Kumara utawi Sang Hyang Kemara kapercaya olih krama Baline pinaka dewaning rare.

    Kacaritayang ring lontar puniki, Bhatara Siwa madue sanak adiri mapesengan Bhatara Kala. Riantukan Bhatara Kala seneng ngrayunan tetadahan manusa, ida kalugra olih Bhatara Siwa mangda nadah manusa sane embas ring Wuku Wayang kemanten. Raris kasuen-suen, arin ida Bhatara Kala embas tepet ring Wuku Wayang. Nika mawinan Bhatara Kala meled pisan pacang nadah arinida.

    Ritatkala Bhatara Kala pacang ngamangsa arinida, Bhatara Siwa saget rauh tur malasang makakalih. Ida ngandika, Bhatara Kumara kantun alit. Nika mawinan ida during dados katadah. Raris, Bhatara Siwa ngicen panganugrahan ring Bhatara Kumara mangda satata maraga anak alit. Nika mawinan Bhatara Kala tan prasida nadah arinida.

    Bhatara Kumara raris katuduh ngangon lembu, sakewanten ida gelis rumasa waneh. Irika raris Bhatara Siwa mapaica ajah-ajahan utawi pitutur indik kaparamarthan.

    Ajah-ajahan penting sane munggah ring Lontar Kumara Tattwa inggih punika parindikan kawentenan dasa indria sane ngametuang dasa soroh leteh dasamala ring angga tur manah. Mala utawi kaletehan puniki dados kutus soroh maya utawi kayalan sane kasengguh astamaya-dewi.

    Makakutus maya puniki prasida tinungkas antuk patapaan sane kabaos Astalingga. Munggah ring lontar Tutur Kumara Tattwa, kabaos irika taler wenten kutus soroh kadigjayan.

    Lontar puniki taler maosin indik aji kamoksan tur kasampurnan ring margi nuju kaniskalan. Kasampurnan urip prasida kapolihang yening anake ngelar dasa niyama brata, sane maartos dasa soroh parisolah sane ngenahang tapa brata inggih punika madana punia, subakti ring sang sane patut kasubaktinin, nglaksanayang tapa brata, nglaksanayang swadharma, nenten ngulurin kama, ngajeng ajengan sane suci, ngelar upawasa, nenten ngandika ngawag-ngawag, nelebang sastra agama, miwah nglaksanayang panglukatan.

    In Indonesian

    Tutur Kumara Tattwa adalah teks berbahasa Jawa kuno yang mengisahkan tentang kelahiran Bhatara Kumara, seorang dewa yang senantiasa berwujud anak-anak. Bhatara Kumara (atau Sang Hyang Kemara) dipercaya oleh masyarakat Bali sebagai dewa penjaga anak-anak.

    Dikisahkan dalam lontar ini bahwa Bhatara Siwa memiliki seorang anak bernama Bhatara Kala. Karena Bhatara Kala gemar memangsa manusia, dia diberikan hak untuk memakan anak-anak yang lahir pada Wuku Wayang. Secara kebetulan, adik Bhatara Kala, yaitu Bhatara Kumara, lahir pada Wuku Wayang sehingga Bhatara Kala sangat ingin memakan adiknya.

    Tatkala Bhatara Kala ingin menyantap adiknya, Bhatara Siwa melerai mereka dan berkata bahwa Bhatara Kumara masih kecil sehingga belum boleh dimakan. Kemudian, Bhatara Siwa memberikan berkat kepada Bhatara Kumara agar senantiasa berwujud anak-anak agar tidak dimangsa oleh kakaknya.

    Bhatara Kumara kemudian ditugaskan menggembala ternak, namun beliau cepat menjadi bosan. Di sanalah kemudian Bhatara Siwa memberikan wejangan mengenai ajaran-ajaran rohani.

    Ajaran-ajaran penting dalam Lontar Kumara Tattwa ini antara lain mengenai hakikat sepuluh indria yang dapat menyebabkan sepuluh jenis kekotoran dalam badan dan pikiran seseorang (dasamala). Kekotoran ini menyebabkan delapan jenis khayalan yang disebut dengan astamaya-dewi.

    Kedelapan khayalan ini dapat dimusnahkan dengan delapan jenis pengendalian diri, yang disebut dengan Astalingga. Dalam lontar Tutur Kumara Tattwa ini dinyatakan juga bahwa ada delapan sifat kemuliaan.

    Lontar ini juga membahas mengenai pembebasan dan kesempurnaan dalam kerohanian. Kesempurnaan kehidupan dapat dicapai dengan menjalankan dasa niyama brata, yakni sepuluh tindakan yang mencerminkan pertapaan dan pengekangan diri seseorang yaitu berderma, hormat kepada mereka yang patut dihormati, melakukan pengekangan diri, menjalankan kewajiban, mengendalikan nafsu, makan makanan yang suci, melakukan puasa, tidak bicara sembarangan, mendalami kitab suci dan melakukan mandi suci.

    Text Excerpt


    Bahasa Kawi/Kuno

    Kunang hetuning telu,yening bheda gawenira, siranupama, kadiangganing Aditya sawiji, tan ro, tan tlu, juga mwah, pasangtan gata, satus, siyu, yuta, ikeniwe, tungkulikang mata, pada mesi Aditya matunggalan. Waswas ikang luhur, tunggal juga sumӗna, umingking prabhaṥwara. Mwah waswas tang Aditya yan turun mijil, wetan rikala mesuk, ndyata kahananira, tan katon ta siran tan kawastan, tahu tejanira umuh umibӗk ing rāt. Irika ta tang haneng gaṭa lawan haneng luhur, lawan tang turun mijil, tan kari Aditya kasangguhaning kang katiga. Mangkana ta bhāṭara duk dira umibӗki, lawan duk pacintya, paḍa tangaran bhāṭara, mwah sangkaning bhāṭara mapatiga, denira rakӗtning māyā. Mwang pradhaṇa, triguṇa, sadwara, trimala, sahananing mala, apan paḍa sukṣmaning māyā mwang sukṣma bhāṭara, tanpa sangkan pawӗkasan swabhawa bhāṭara, milu tumuti kamāyā rumakӗt magawe ṥarira. Nahan hetun bhāṭara prabheda wӗkasan, yata inupamakӗn Aditya mwang gaṭa. Ikang māyāakӗn magawe gaṭa, satus, siyu, sayuta, ikang bhāṭara kadi Aditya haneng jro, ikang paḍānawening gaṭa, ikang puruṣa cayaning Aditya. Sakweh ing gaṭa isen i wway, masa katunan Aditya. Mangkana kang pradhana denya magawe ṥarira ring bhawa, masakatunan Sanghyang Ātma.

    In English

    Such is the meeting between the shadow of the sun in the jar and the sun above, and with the setting sun and the rising sun, it does not mean that the sun is divided into three. Such is the reality of Bhatara when it fills the world and when Bhatara is unimaginable, both are called Bhatara. And again from the three facts Bhatara is the original source of the illusion mask. The same goes for pradhana, triguna, sadwara, trimala, all kinds of stains, because they are all absorbed by Maya and Bhatara. The fact that Bhatara had no beginning and no end, together Maya united to form a body. That is why Bhatara finally appeared in a different form. The fact is that it can be likened to the sun and the jar. The shadow seems to cause the jar to be one hundred, one thousand, one million. The fact that Bhatara is like the sun is in the jar. What becomes Purusa is the sunlight infiltrating the entire contents of the jar, namely water. The water is impossible to avoid the sun. Such is the fact that pradhana creates the body at birth, it is impossible without Sang Hyang Atma or soul. Translated by expert.

    In Balinese

    Asapunika patemon lawat suryane ring jun madaging toya, kasaihang sareng suryane sane wenten ring akasa, tur kasaihang sareng suryane sane entag lan sane sineb. Nenten ja suryane punika dados tetiga. Punika parindikan Bhatara ritatkala ngebekin jagat tur tatkala Ida nenten prasida kawimba ring idep, pateh ida kasengguh Bhatara. Samaliha, saking tetiga parindikan Bhatara punika wantah wit mayane punika. Punika taler pradhana, triguna, sadwara, trimala, sarwaning leteh, punika sami karangsungin Maya lan Bhatara. Kawentenan Bhatara inggih punika anadi ananta, sareng-sareng Maya dados asiki ngametuang angga. Nika mawinan Bhatara panguntatnyane metu marupa sane malianan. Parindikan punika prasida kaupamiang sakadi surya lan jun. Lawat suryane punika prasida dados satus, siu, ayuta. Kawentenan Bhatara punika taler sakadi surya ring jun. Sane dados purusa inggih punika sunar suryane sane nyusup ring makasami june punika. Toyan june punika nenten pacang prasida ngelidin sunar suryane. Punika parindikan pradhana ngarsa kawentenan angga sarira, nenten prasida lempas saking sang atma.

    In Indonesian

    Begitulah pertemuan antara bayangan matahari yang ada di dalam tempayan dengan matahari yang ada di atas, dan dengan matahari yang terbenam dan matahari yang terbit, bukanlah berarti matahari terbagi tiga. Demikianlah hakikat Bhatara ketika sedang memenuhi dunia dan ketika Bhatara sedang tidak terbayangkan, sama-sama disebut Bhatara. Dan lagi dari ketiga hakikat Bhatara itulah sumber asal topeng ilusi itu. Begitu pula dengan pradhana, triguna, sadwara, trimala, segala macam noda, sebab semua diresapi Maya dan Bhatara. Hakikat Bhatara tiada awal dan akhir, bersama-sama Maya bersatu membentuk tubuh. Itulah sebabnya Bhatara pada akhirnya muncul dalam wujud berbeda. Hakikatnya itu dapat diumpamakan seperti matahari dan tempayan. Bayangan itu sepertinya menyebabkan tempayan menjadi seratus, seribu, sejuta. Hakikat Bhatara itu bagaikan matahari berada di dalam tempayan. Yang menjadi Purusa adalah cahaya matahari menyusup dalam seluruh isi tempayan, yakni air. Air itu tak mungkin terhindar dari sinar matahari. Begitulah hakikat pradhana menciptakan tubuh dalam kelahiran, tak mungkin tanpa Sang Hyang Atma atau jiwa.

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