Serat Wedhatama Tembang Kinanthi

Sumber Foto:
http://id.wikipedia.org/wiki/Berkas:COLLECTIE_TROPENMUSEUM_De_vorst_Mangkoe_Negoro_IV_die_tussen_1853_en_1881_het_gebied_Mangkoe_Negaram_bestuurde_TMnr_10001298.jpg

Gending ini untuk mengiringi serat wedhatama karya dari KGPAA Mangkunegara IV yang dipersembahkan oleh paguyuban Karawitan Jawi Condong Raos Pimpinan Ki. Nartosabdho (alm) dengan swarawati Nyi. Sutantinah, Nyi. Tugini, Nyi. Suyatmi.

TEMBANG KINANTHI
Gusti Pangeran Adipati Arya Sri Mangkunegoro IV



Ada-Ada

Mangka kanthining tumuwuh
Salami mung awas eling
Eling lukitaning alam, dadi weryaning dumadi
Supadi niring sangsaya
Yeku pangreksaning urip

Padahal bekal hidup,
selamanya waspada dan ingat,
Ingat akan pertanda yang ada di alam ini,
Menjadi kekuatannya asal-usul,
supaya lepas dari sengsara.
Begitulah memelihara hidup.

Marma den taberi kulup
Angulah lantiping ati
Rina wengi den anedya
Pandak panduking pambudi
Bengkas kahardaning driya
Supadya dadya utami

Maka rajinlah anak-anakku,
Belajar menajamkan hati,
Siang malam berusaha,
merasuk ke dalam sanubari,
melenyapkan nafsu pribadi,
Agar menjadi (manusia) utama.

Pangasahe sepi samun
Haywa esah ing salami
Samangsa wis kawistara
Lalandhepe mingis-mingis
Pasah wukir reksa muka
Kekes sira bedaning budi

Mengasahnya di alam sepi (semedi),
Jangan berhenti selamanya,
Apabila sudah kelihatan,
tajamnya luar biasa,
mampu mengiris gunung penghalang,
Lenyap semua penghalang budi.

Ketawang Rasamadu Pl.Br

Ladrang Sribiwadha Pl.Br

Dene awas tegesipun
Weruh warananing urip
Miwah wisesaning Tunggal
Kang atunggal rina wengi
Kang mukhitan ing sakarsa
Gumelar ngalam sakalir

Awas itu artinya,
tahu penghalang kehidupan,
serta kekuasaan yang tunggal,
yang bersatu siang malam,
Yang mengabulkan segala kehendak,
terhampar alam semesta.

Haywa sembrana ing kalbu
Wawasan wuwus sireki
Ing kono yekti karasa
Dudu ucape pribadi
Marma den sambadeng sedya
Wewesan praptaning uwis

Hati jangan lengah,
Waspadailah kata-katamu,
Di situ tentu terasa,
bukan ucapan pribadi,
Maka tanggungjawablah,
perhatikan semuanya sampai tuntas.

Ketawang Subakastawa Pl.Br

Sirnakna semanging kalbu
Den waspada ing pangeksi
Yeku dalaning kasidan
Sinuda saking sathithik
Pemothahing napsu hawa
Linalantih mamrih titih

Sirnakan keraguan hati,
waspadalah terhadap pandanganmu,
Itulah caranya berhasil,
Kurangilah sedikit demi sedikit
godaan hawa nafsu,
Latihlah agar terlatih.

Haywa mamatuh nalutuh
Tanpa tuwas tanpa kasil
Kaselibuk ing srabeda
Marma dipun ngati-ati
Urip keh rencananira
Sambekala den kaliling

Jangan terbiasa berbuat aib,
Tiada guna tiada hasil,
terjerat oleh aral,
Maka berhati-hatilah,
Hidup ini banyak rintangan,
Godaan harus dicermati.

Ada-Ada

Upamane wong lumaku
Marga gawat den liwati
Lamun kurang ing pangarah
Sayekti karendhet ing ri
Apese kesandhung padhas
Babak bundhas anemahi

Seumpama orang berjalan,
Jalan berbahaya dilalui,
Apabila kurang perhitungan,
Tentulah tertusuk duri,
celakanya terantuk batu,
Akhirnya penuh luka.

Ladrang Wahyu Sl.My

Lumrah bae yen kadyeku
Atetamba yen wus bucik
Duweya kawruh sabodhang
Yen tan nartani ing kapti
Dadi kawruhe kinarya
Ngupaya kasil lan melik

Lumrahnya jika seperti itu,
Berobat setelah terluka,
Biarpun punya ilmu segudang,
bila tak sesuai tujuannya,
ilmunya hanya dipakai
 mencari nafkah dan pamrih.

Meloke yen arsa muluk
Muluk ujare lir Wali
Wola-wali nora nyata
Anggepe Pandhita luwih
Kaluwihana tan ana
Kabeh tandha-tandha sepi

Baru kelihatan jika keinginannya muluk-muluk,
Muluk-muluk bicaranya seperti wali,
Berkali-kali tak terbukti,
merasa diri pandita istimewa,
Kelebihannya tak ada,
Semua bukti sepi.

Ketawang Kinanthi Sandhung Sl.My

Kawruhe mung ana wuwus
Wuwuse gumaib-gaib
Kasliring thithik tan kena
Mancereng alise gathik
Apa Pandhita hantiga
Kang mangkono iku kaki

Ilmunya sebatas mulut,
Kata-katanya di gaib-gaibkan,
Dibantah sedikit saja tidak mau,
 mata membelalak alisnya menjadi satu,
Apakah yang seperti itu
 pandita palsu,..anakku ?

Mangka ta kang aran laku
Lakune ngelmu sajati
Tan dahwen pati openan
Tan panasten nora jahil
Tan jurungi ing kahardan
Amung aneng mamrih ening

Padahal yang disebut “laku”,
sarat menjalankan ilmu sejati
 tidak suka omong kosong
dan tidak suka memanfaatkan hal-hal sepele yang bukan haknya,
 Tidak iri hati dan jail,
Tidak melampiaskan hawa nafsu.
 Sebaliknya, bersikap tenang agar menggapai keheningan jiwa.

Ketawang Pawukir Sl.My

Kaunanging budi luhung
Bangkit ajur-ajer kaki
Yen mangkono bakal cikal
Thukul wijing utami
Nadyan bener kawruhira
Yen ana kang nyulayani

Luhurnya budipekerti,
pandai beradaptasi, anakku !
Demikian itulah awal mula,
tumbuhnya benih keutamaan,
Walaupun benar ilmumu,
bila ada yang mempersoalkan..

Tur kang nyulayani iku
Wus wruh yen kawruhe nempil
Nanging lahire angalah
Katingala angemori
Mung ngenaki tyasing liyan
Haywa esak haywa serik

Walau orang yang mempersoalkan itu,
 sudah diketahui ilmunya dangkal,
tetapi secara lahir kita mengalah,
berkesanlah persuasif,
sekedar menggembirakan hati orang lain.
Jangan sakit hati dan dendam.

Kinanthi Palaran Sl.My

Yeku ilapating wahyu
Yen yuwana ing salami
Marga wimbuhing nugraha
Saking kheb Kang Maha Suci
Cinancang pucuking cipta
Nora ucul-ucul kaki

Begitulah sarat turunnya wahyu,
Bila teguh selamanya,
dapat bertambah anugrahnya,
dari sabda Tuhan Mahasuci,
terikat di ujung cipta,
tiada terlepas-lepas anakku.

Mangkono ingkang tinamtu
Tampa nugrahaning Widhi
Marma ta kulup den bisa
Busuki ujaring janmi
Pakoleh lahir batinnya
Hiyeku budi premati

Begitulah yang digariskan,
Untuk mendapat anugrah Tuhan.
Maka dari itu anakku,
sebisanya, kalian pura-pura menjadi orang bodoh terhadap perkataan orang lain,
nyaman lahir batinnya,
yakni budi yang baik.

Pantes tinulad tinurut
Laladane mrih utami
Utama kembanging mulya
Kumulyaning jiwa dhiri
Ora ta yen ngeplekana
Lir luluhur nguni-uni

Pantas menjadi suri tauladan yang ditiru,
Wahana agar hidup mulia,
kemuliaan jiwa raga.
Walaupun tidak persis,
seperti nenek moyang dahulu.

Sumber Foto: http://matah-ati.com/

Matah Ati Historical facts - source: https://www.facebook.com/notes/matah-ati/matah-ati-historical-facts/225529264143154

A.    Historical Facts regarding Matah Ati

In studying the history of the Javanese people, almost no one has ever known the history of a village called Matah. Matah was just a barren village, like any other villages on the slopes of the Thousand Mountains South of the Java Island. The village had no significant meaning in the 17th century. The Matah village or ‘Desa Matah’ only had meaning insofar as it relates to the area of Laroh, or what was then popularly called by the Javanese as Nglaroh. Nglaroh itself was also a remote area. However, this region played the role as part of the administrative region of the Kartasura Kingdom.

In this context, it serves as a land appendage of Nglaroh for Prince Arya Mangkoenagoro, an intelligent and charismatic Prince, the son of King Amangkurat IV. He was the first son in line to succeed his father. The sign of this future mandate of power was only understood by Prince Arya Mangkoenagoro when he learned that he was the only child to receive the powerful ‘keris pusaka’.  At the time the ‘keris pusaka’ was an heirloom treasure, symbolic of the empire’s supremacy.

But the Palace intrigues arise after the King’s death. The Empress, Queen Kangjeng Patih Danureja Ageng made an alliance with Patih Danureja to craft a deceitful plan to place the Empress’s young son Prince Adipati Anom to become the King. The plan is materialized and Prince Adipati Anom became King with the title of Pakubuwana II.

However, the appointment continues to be wrapped in deceit and libel conspiracy concocted by Queen Kangjeng Patih Danureja Ageng with Patih Danureja and borne on Prince Arya Mangkoenagoro. Prince Arya was then accused of committing adultery with the king's concubine named Mas Ayu Lara. As a result he was initially sentenced to death, but the reprimand was later changed to an exile in Ceylon where the sentence ends in Kaapstad, the southern tip of the African continent. The intrigued defamation continues and threatens the descendents of Prince Arya Mangkoenagara which are Raden Mas Said and his two younger siblings. There was also a plan to kill all these small children whom had been motherless since childhood. Only later on, as an adult did Raden Mas Said fully understand the political problems of the kingdom.

In consciousness sight, he could no longer accept the injustice and humiliation of the Patih’s reign who replaced Danureja with Patih Natakusuma. He then decided to return to his father’s land namely Nglaroh. Since then Nglaroh has become an important landmark of political intersect with the Kingdom of Kartasura. Nglaroh is finally establish as the base for Raden Mas Said's struggle against the empire’s politics in the name of justice.

Raden Mas’s spirit for justice was more ignited with the defense aid of a Matah village girl by the name of Rubiyah.  It was she that eventually became his loyal partner in life and upheld the resistance fight. For her faithfulness and devotion Raden Mas bestowed Rubiyah a new name: Matah Ati. Her courage and steadfast determination resulted in a battle that would last for 16 years against the Kartasura monarchy that was the political buttress for the Dutch East India Company (Vereenigde Oost Indie Compagnie/VOC).  Eventually, the simple village girl of Matah blossomed into a woman that personified the symbol of the undying spirit, the strength and tenacity, the integrity and equality of the Javanese woman.

B.    The Mangkunegaran Palace

The Mangkunegaran monarchy was born through a long history process.  The conspiracy scheme was hatched by the Kartasura Empire through the appointment of Prince Pakubuwana II which led to a chaotic political realm. The turmoil worsend with the arrival of the Chinese in Batavia who fled to the East due to the prosecution of the VOC troops. Entering Kartasura, Prince Pakubuwana II joined forces with the fugitive Chinese group to strike against the VOC forces.

However, due to the weakness in the joint battle the King eventually turned his back and become anti-Chinese.  The King’s attitude would eventually cost harm to the kingdom.  It was ultimately brought down and occupied by the Chinese rebels led by Mas Garendi, son of Prince Tepasana, or the grandson of Amangkurat III who’s throne had been taken over through a coup by Prince Puger who was later given the title Pakubuwana I. As pandemonium struck the kingdom, Pakubuwana II left the palace that had successfully been occupied by the rebels and fled to Ponorogo.

After the uprising was extinguished with the assistance of the VOC, the King returned to Kartasura. Seeing the palace having been ransacked as a consequence to the being burnt by the rebels, Pakubuwana II founded a new Kingdom to the eastern part of the region and named it Kerajaan Surakarta Hadiningrat in 17 February 1745.

Despite the new location, the King continued to face an onslaught of rebellions. First from Raden Mas Said and later on by his own younger brother, Pangeran Mangkubumi.  Not long after that, on 15 December 1749 Pakubuwana II passed away.  But before his passing, Pakubuwana II had entrusted the Kingdom to the Mayor Hogendorf of VOC. Consequently, his successor Pakubuwana III became the willing puppet of VOC.

This situation further triggered rebellious flame. For awhile peace existed through the Giyanti Peace Treaty between Pakubuwana III and Prince Mangkubumi on 13th February 1755 that gave birth to a new kingdom of the Kasultanan Yogyakarta, reigned by Sultan Hamengkubuwana. Nevertheless the Kasunanan Surakarta palace still faced Raden Mas Said’s revolt which has lasted for years. The years of unsafe conditions drew a heavy weight on society, eventually forcing the King to sign a Treaty with Raden Mas Said in the area Kalicacing, Salatiga on 17th March 1757. The contents of the agreement are as follows:

1. Raden Mas Said was appointed as Pangeran Miji (A Prince that has equal status with the other Kings in Java).
2. Pangeran Miji is not allowed to sit in the Dampar Kencana (Singgasana)
3. Pangeran Miji does not have the right to hold a monarchy coronation ceremony nor wear the King’s attire
4. Is not allowed to have a Witana public hall.
5. Is not allowed to have a public square and a twin pair of Banyan trees.
6. Shall not perform a death execution.
7. Granting lungguh land covering 4000 work of art across the areas of Keduwang, Nglaroh, Matesih, Wiroko, Haribaya, Honggobayan, Sembuyan, Gunung Kidul, Kedu, and Pajang to the north and south.

 After the agreement to adopt all the provisions stated in this treaty, the Dutch and the Kasultanan Yogyakarta officially recognized the existence of Praja Mangkunegaran whose central Government is in the South of the Pepe River or, more oftenly referred to Pura Mangkunegaran led by a Prince with the aristrocracy title of Kangjeng Gusti Pangeran Adipati Arya Mangkoenagoro. This marked the definite rule of the Mangkunegaran kingdom.

About Raden Mas Said

Raden Mas Said was born in the Kartasura palace on 17th April 1725. His father was the Kangjeng Pangeran Arya Mangkoenagara Kangjeng and his mother was Raden Ayu Wulan, the daughter of Prince Balitar. His father was known as an intelligent prince owing to his in-depth knowledge of Javanese literature and traditions. He was seen to be of worthy stand to replace the throne of his father, the King Amangkurat IV.

But the thick political atmosphere did not provide any comfort in the Keraton Kartasura for the prince. Since his brother ascended to the throne with the title of Pakubuwana II, Raden Mas Said was regarded as an obstacle; a thorn in the flesh for the inner circle of the king's royal mother, Gusti Kangjeng Ratu Ageng and Patih Danureja. They plotted a defamation plot resulting in his subsequent exile to Ceylon then shoved to Kaapstad.

Since the disposal of his father, Raden Mas Said and his two younger brothers Raden Mas Ambia and Raden Mas Sabar lived a despondent life. In addition they were also abandoned by their mother. The three children live in a state of poverty and were excluded from King’s court life. The future no longer radiated a picture of aristocracy for a king's son. But as fate has it, it is through this suffering and hardship Raden Mas Said was able to fully understand the common people.  He and his brothers found solace in the sincere friendship of Raden Sutawijaya and Raden Suradiwangsa.

At the tender age of 14 Pakubuwana II, Raden Mas Said was appointed as ‘Manteri Gandek’ (a health advisor) with the title of Raden Mas Gandek Ngabehi Suryakusuma by acquiring the ‘lungguh’ (sitting) land of 50 works of art. When an exodus of the Chinese population from Batavia to Kartasura expanded in 1740 a popular resistance movement rose challenge the VOC power in Kartasura. It is this confrontation that won over Raden Mas Said sympathy of the people’s battle. By this time, the rebels who were led by Mas Garendi had already occupied the Palace.

The condition of the palace which was un-safe and fearing for the safety of his siblings, Raden Mas Said decided to leave the palace followed by his friends Raden Sutawijaya and Raden Suradiwangsa. At the suggestion of Raden Suradiwangsa, Raden Mas Said was encouraged to go to Nglaroh, Raden Suradiwangsa’s area of sovereignty in 1741. In the boundaries of Nglaroh, Raden Mas Said with his brothers and followers increased their military skills in preparation for a war against the Dutch.

It is during this time frame in Nglaroh that Raden Mas Said’s own charisma began to shine. He grew to become the leader in the struggle against the Dutch. As a leader of the cause for justice he coronate Raden Sutawijaya as the war General, and gave him the title of Raden Ngabehi Rangga Panambang. While Raden Suradiwangsa was appointed Governor with the given title of Kyai Kudanawarsa. The year was 1741 as Raden Mas Said advanced the resistance to the VOC for the remaining 16 years.

 The first war periode (1741-1742) was in partnership with the Sunan Kuning of Randu Lawang. The second war periode went on for nine years (1743-1752) together with Pangeran Mangkubumi. The third war periode was for five years (1752-1757) Raden Mas Said fought alone against the VOC, Sultan Hamengku Buwana I and Pakubuwana III. During the years of war, constantly moving battle fields, in exhaustion Raden Mas Said was always accompanied by his grandmother Raden Ajeng Sumanarsa, his two wives (Kangjeng Ratu Bendara and Mas Ayu Matah Ati), his sons and loyal followers. They were all accustomed to living on the back of their horses, up and through the mountains and the valleys, living smartly in order to stay alive.

Their unity which has always been successfully maintained due to the TIJI-TIBEH spirit. Raden Mas Said steadfastness in persevering the fight eventually succeeded in forcing a political agreement with Pakubuwana III in Salatiga that underlie the formation of the Mangkunegaran government.

About Rubiyah

In her childhood Rubiyah was just an ordinary village girl. She was born in the Matah village. Her father was Kyai Kasan Nuriman, a village cleric who had the nickname Bisman. In a time where life gave priority to spiritual values Kyai Kasan Nuriman was known to regard highly of ascetic values or behaving piously, as well as seeing the supernatural.

This ability to see the supernatural is felt when he discovered something unusual in a Rubiyah, when she was about nine years. On a Tuesday ‘Kliwon’ evening, Kyai Kazan Nuriman saw a burning light on the head of Rubiyah who was sleeping. Surprised he tried to rub his daughter’s head head. Strangely, Rubiyah’s head does not feel hot. Not long after he saw another light emitting from other parts of her body.

As a Javanese this phenomenon is perceived as a Divine signal that demands him to be more pious and reach out more towards God, in order to reach acceptance to the will of the Almighty. Persistence of this desire is manifested in a behavior of not sleeping every Tuesday Kliwon. Without realizing it this habit has been performed until Rubiyah was 14 years old. Apparently Rubiyah’s life changed since that age.

In this relation, the puppet stage in Nglaroh became the conductors of change. Nglaroh is an area within the realm of Raden Mas Said when he helped Sunan Kuning against the Dutch, he attained the title of Pangeran Prangwedana. Returning to Nglaroh he always organized entertainment for his soldiers and the local residents in the form of a dance performance and ‘wayang kulit’ puppet show.

The ‘wayang kulit’ puppet show has always been a favorite of with the community, including the young ladies in the village. When the show went on until late at night, many of these young girls fell asleep around the puppet stage. When Pangeran Prangwedana was looking around the stage he was surprised to see a glow of light emitted from the body of a girl who was sleeping.

His ability to read the signals of this girl’s exceptionality compelled Pangeran Prangwedana to cutout a part of fabric this girl wore. The next day he sent his manservant to find the owner of this cut cloth and found that her name was Rubiyah. Prangwedana was very taken to Rubiyah. He then went to Kyai Kasan Nuriman to propose so that this young girl would become his wife.

Since becoming a wife of Prince Prangwedana, Rubiyah’s name was changed to Raden Ayu Matah Ati. Her devotion to stand by her husband’s side and her role as a Warrior Princess makes Matah Ati the main inspiration of Prangwedana’s battles. With her marriage to Prangwedana she gave birth to two children named Kangjeng Pangeran Arya Prabu Amijaya and Raden Ayu Sombra.

As a warrior princess Matah Ati fights to uphold the Mangkunegaran government. She then received the title of Bendara Raden Ayu Mangkoenagara Sepuh. As a mother how happy she would have been if she had the opportunity to watch her child’s or grandchild’s success. But fate decided otherwise. She did not live to see her grandson Raden Mas Slamet be appointed as Kangjeng Gusti Pangeran Adipati Arya Prangwedana II. In 1787 she passed away, surpassing her husband. She was buried in her native origin, Nglaroh.

Historical Facts are written by:
Sudharmono S.U, Professor, Literature and Art Faculty Sebelas Maret University Surakarta
Drs. Susanto, M. Hum, Professor, Jurusan Sejarah, Literature Faculty Sebelas Maret University Surakarta.