SUMUR
SINABA
Sirin Farid Stevy &
Pasêduluran Nandur Banyu
(1)
MIJIL
Laras Pélog Pathêt Barang
(1)
MIJIL
Laras Pélog Pathêt Barang
Sumur-bandhung wijil wiwi bumi,
lêmah lêkok cêplong,
prawawana brangta (u)lat arumé,
nyasmitani tusing tirta suci,
hayu angrasêksi,
(s)wanitaning wadu.
Purwakandha Bandawasa nami,
adoh papan panggon,
milang kori (a)mèk sumur-bandhungé,
ngangsu banyu pêpikulan warih,
numimbani karti,
andayani makmur.
Mulê-mundhi cakal bakal kawit,
babad désa ingong,
nymarabumi manjing Sumur Gêdhé,
Rasul Nyadran samya dènmong-mongi,
putra wayah sami,
timba mara sumur.
Wus awêtu ranu jêro(n) bumi,
kinêdhukan (kah)yun wong,
winangunan watu gêgiringé,
têmah lirip tirta tinimbani,
ila luwur nguni,
sumadhiya sumur.
Panjang-ilang kang umungguh prigi,
kisi pangan pawon,
among-mongi wrêksan lan banyuné,
sinamadan asah asuh asih,
nêpa sarirani,
abêbrayan agung.
Warang wuruk wawrat wayi mami,
mas ngambang ing batos,
tumurunên jêjala tundhané,
aprangarêp nagaraja yêkti,
anyumur gumuling,
sumimpên pan ngèlmu.
Sinabanên sumur-bandhung nèki,
abêbêrsik bolot,
sida sari jaba lan jêroné,
mbanyu bêning klawan mbanyu urip,
urmati lêluri,
sumbêrira iku.
Sumur dan bandhung muncul sebagai rupa bumi,
cekungan tanah yang berlubang,
wajah hutan perawan yang memendarkan cinta kasih,
melambangkan turunan air sumur yang suci,
(antara) sangat indah dan menakutkan,
(itulah) kemurnian keringat/darah wanita.
Purwa cerita: ada manusia yang berkekuatan,
jauh asalnya,
(ia) menjelajah, mencari sumur ilmu pengetahuan,
mengambil air (ilmu) membawa bekal air (teknik),
(ingin) menimba air sumur (kemurnian ilmu) itu,
(untuk) menciptakan kemakmuran.
Mengingat dan memuliakan leluhur mulabuka,
(ketika) membuka desa kami di awal waktu,
menjaga bumi dan menyatu dengan Sumur Gêdhé,
kala Rasul dan Nyadran dibuatkan selamatan,
para anak-cucu,
ibarat timba (wadah) mendatangi sumur (leluhur)
Telah keluar air dari dalam tanah,
(karena) digali oleh kehendak manusia,
dipasangilah batu sebagai pembatas/fondasinya,
akhirnya mudah kala menimba air sumur (ilmu),
ajaran leluhur zaman dulu yang harus dilaksanakan:
menjaga sumur (sumber ilmu).
Panjang-ilang yang duduk di sumur,
berisi makanan yang diolah di dapur,
mendoakan keselamatan bagi pepohonan dan airnya,
saling mengawasi mengasah mengasuh mengasihi,
bertepa-slira,
melaksanakan pergaulan agung antar sesama hidup.
Ajaran luhur yang dikandung sumur-sumur kami ini,
(bagai) emas mengambang dalam batin,
turunilah undak-undakan air (tingkatan ilmu),
beradu-muka dengan raja naga (bujangga),
begitu dalam ilmunya susah diperkirakan,
(padanya) tersimpan pengetahuan dan kebijaksanaan.
Sambangilah sumur-sumur itu,
membersihkan kotorannya,
hingga jadi tampak indah lahir dan batinnya,
mencitrakan kemurnian dan pencerahan,
(maka) hormati dan lestarikan,
sumber airmu (sumber ilmumu) itu.
The well and the bandhung emerge as features of the earth,
a hollow in the soil,
the face of a virgin forest radiating tenderness and love,
symbolizing the sacred flow of wellspring water,
poised between breathtaking beauty and quiet terror,
(it is) the purity of a woman’s sweat and blood.
Honoring the founding ancestors,
who first opened our village,
guarding the land as one with the Great Well,
when Rasul and Nyadran were blessed in ceremony,
their descendants,
like buckets, they come to the ancestral well.
Water sprang from the earth,
drawn forth by human will,
stones were set as its bounds and foundation,
thus the well’s water (wisdom) could be drawn with ease,
an ancestral teaching to uphold:
guard the well (the source of knowledge).
Panjang-Ilang sits by the well,
filled with food prepared in the kitchen,
praying for the safety of trees and waters,
watching, sharpening, nurturing, and loving,
living with mutual respect,
fulfilling the noble fellowship of all beings.
The noble teachings held within our wells,
like gold afloat in the soul,
descend the water steps (stages of knowledge),
face to face with the Dragon King (the seer),
their depth is beyond measure,
holding knowledge and wisdom within.
Visit those wells,
and cleanse them of their impurities,
until beauty appears within and without,
reflecting purity and enlightenment,
therefore, honor and preserve
that source of your water (that source of your knowledge).
Pratala jêmblong nganti tapis ing dhasaring bumi. Jêroné kliwat ukur uga pêtêng ndhêdhêt tan ana sunar kang arsa mêmadhangi. Kaprah têtêmbungané yèn ana kléyang tiba swarané bisa ngumandhang nggumandhul kaya cêluk-cêluk. Sênadyan sarwa-sarwi gawé giris parandéné ing riku dadi papan têtèki Pêndhita ingkêng awujud Sarparaja. Ri Sang Sarparaja nampa praptaning titah ingkêng pinuju kayungyun marang babaring Tirtasuci Sapta Prêtala.
“Dhuh, Pênêmbahan, kula sampun dumugi ing pundi-pundi papan, anggèn kula njajah désa amung angupadi jimat slamêt lan mulyaning gêsang. Punapa ing papan riki wèntên, Panêmbahan?”
“Nggèr, yèn sira ngupaya jimat mula lakumu ing papan iki klêbu kêblasuk, mêrga ora ana kang aran jimat ing papan iki. Jroning dhasar pratala anané mung banyu.”
“Nanging nyatanipun kula dipuntuntun déning Gusti Kang Akarya Jagad dumugi wèntên ing papan riki. Kula kintên tirta ingkang Panjênêngan kuwaosi mênika ingkêng dipunwêstani jimat.”
“Yèn arêp sira arani jimat ya mangsa bodhoa! Kuwi karêpmu. Mêrga pancèn wiwit jaman purwa Tirta Suci Sapta Prêtala diupadi déning titahing Gusti iya kanggo sêsuci, kanggo manêmbah, kanggo sarana usada lan kabèh sarana jroning urip.”
“Nun inggih mêkatên.”
“Yèn titahing Gusti bisa ngrambahi gêdhé-gêdhéné nyrawungi Tirta Suci Sapta Prêtala, takkira pancèn isa dadi jimat; jimat sing kok-karêpaké; jimat slamêt lan mulyaning urip.”
“Nun inggih, kula pundhi Sang Adi Panêmbahan.”
“Tirta Suci Sapta Prêtala ibarat nugraha, bisa dipara dadi pirang-pirang wilangan, ing antarané: banyu kodrat, banyu mangkurat, banyu pêrwita, banyu idi putih, banyu situganda, banyu hèr jênjêm, banyu ratu, banyu cumbu, lan banyu wali panutup. Iku kabèh klêbu daya kasiat utawa kasêktèning banyu. Mula, mulyakna ananing Tirta Suci Sapta Prêtala iki! Muga bisa dadi jimat kêslamêtan lan mulyaning uripmu!”
Pratala berlubang hingga tembus di dasar bumi. Di dalamnya sangat dalam dan gelap gulita, tidak ada sinar yang hendak menerangi. Menurut kebiasaan ungkapan, jika ada sesuatu jatuh, suaranya dapat bergema dan menggantung seperti seruan-seruan. Walaupun semuanya menimbulkan rasa gentar, di sana menjadi tempat bertapa Pêndhita yang berwujud Sarparaja. Ri Sang Sarparaja menerima kedatangan titah yang sedang tertarik kepada babaran Tirta Suci Sapta Prêtala.
‘Wah, Panêmbahan, saya sudah sampai di banyak tempat. Saya berkeliling desa hanya untuk mencari jimat keselamatan dan kemuliaan hidup. Apakah di tempat ini ada, Panêmbahan?’
‘Nak, jika kamu mencari jimat, maka langkahmu di tempat ini telah keliru, karena tidak ada yang bernama jimat di tempat ini. Di dasar pratala, yang ada hanya air.’
‘Tetapi kenyataannya saya dituntun oleh Gusti Kang Akarya Jagad sampai ke tempat ini. Saya mengira tirta yang Anda kuasai itulah yang disebut jimat.’
‘Jika kamu hendak menyebutnya jimat, terserah kamu. Itu kehendakmu. Sebab memang sejak zaman purba, Tirta Suci Sapta Prêtala dicari oleh makhluk ciptaan Gusti untuk penyucian diri, untuk menyembah, untuk sarana pengobatan, dan untuk segala sarana dalam hidup.’
‘Ya, demikian.’
‘Jika makhluk ciptaan Gusti dapat menjangkau besarnya Tirta Suci Sapta Prêtala, menurutku memang bisa menjadi jimat; jimat yang kamu kehendaki; jimat keselamatan dan kemuliaan hidup.’
‘Baik, saya hormati sabda Anda, Sang Adi Panêmbahan.’
‘Tirta Suci Sapta Prêtala ibarat anugerah, dapat dibagi menjadi beberapa jenis, antara lain: banyu kodrat, banyu mangkurat, banyu pêrwita, banyu idi putih, banyu situganda, banyu hèr jênjêm, banyu ratu, banyu cumbu, dan banyu wali panutup. Semua itu termasuk daya kasiat atau kesaktian air. Maka, muliakanlah keberadaan Tirta Suci Sapta Prêtala ini. Semoga bisa menjadi jimat keselamatan dan kemuliaan hidupmu.
The Pratala opens downward into the depths of the earth. Its interior is immeasurably deep and shrouded in utter darkness, with no light willing to illuminate it. It is commonly said that if something falls into it, the sound will echo and linger, as though voices were calling out from within. Though everything about it inspires dread, it is there that a Pêndhita in the form of Sarparaja dwells in meditation. There, the noble Sarparaja received the arrival of a created being who had come seeking the revelation of the Sacred Water of Sapta Prêtala.
“Panêmbahan, I have traveled to many places. I have wandered from village to village in search of a talisman of safety and the glory of life. Might such a thing be found here, Panêmbahan?”
“My child, if it is a talisman you seek, then your path has led you astray, for there is nothing here that may be called a talisman. In the depths of the Pratala, there is only water.”
“Yet in truth, I was guided by Gusti Kang Akarya Jagad to this place. I believed that the sacred water under your care was what people call a talisman.”
“If you wish to call it a talisman, that is your choice. Such is your will. For since ancient times, the Sacred Water of Sapta Prêtala has been sought by the creations of Gusti for purification, for worship, for healing, and for every need within life.”
“Yes, I understand.”
“If the creations of Gusti are able to reach the greatness of the Sacred Water of Sapta Prêtala, then I believe it may indeed become a talisman; the talisman you seek; a talisman of safety and the glory of life.”
“Very well. I honor your words, Sang Adi Panêmbahan.”
“The Sacred Water of Sapta Prêtala is like a divine blessing. It may be divided into several forms, among them: banyu kodrat, banyu mangkurat, banyu pêrwita, banyu idi putih, banyu situganda, banyu hèr jênjêm, banyu ratu, banyu cumbu, and banyu wali panutup. All of these are manifestations of the virtues and sacred powers of water. Therefore, honor the existence of this Sacred Water of Sapta Prêtala. May it become a talisman of safety and the glory of your life.
(2)
DURMA
Laras Pélog Pathêt Barang
(2)
DURMA
Laras Pélog Pathêt Barang
Sinamadan pra wangsa mbrayani gustha,
timba marani gusthi,
prapta kang durmuka,
ngrabasa pun guskara,
ambêngak goraning dhiri,
nétra makara,
raganya rumêngwani.
Lir (ta)ga wana angêrèh wêninging tirta,
(su)mur jimbun tan udani,
cumêmplung lumaha,
asat toya tan hana,
kumêlêm kabêna haswi,
cinorèng nala,
tan wurung turun mêrti.
Wungukala asaba pomahan wana,
(Su)Mur Kawak tinêmoni,
kêbak sarwa santya,
plastik gombal lan kaca,
cêmung sèng kalawan bêling,
bisa nyilaka,
pra putra-putri sami.
Ditya-dityi nilêm niwas tirtamarta,
langgana nggêgilani,
mbandhung mbandawasa,
njonggrang sundhul akasa,
surastra rumêmpa siti,
nggandapralaya,
ananjrah muwah nagri.
Pamongtirta pipit pêsên marang sira,
tustusên banyukarti,
saba sumurira,
bêrsikên kadhing kala,
téjaning tirta nggêbyari,
akarya kêbak,
piwulang bibit kawit.
Têtulanên sira anglampahi krama,
sumur sumbêring ngèlmi,
mangun balé griya,
tirta pinangka japa,
mong-mongên kang banyu bening,
slamêt raharja,
nggènnya bêbrayan sami.
Saling mengawasi; keluarga bergaul dengan sumur,
menimba air (ilmu) pada sumur,
(kemudian) datang makhluk bermuka jahat,
menguasai-merusak sumber air kehidupan,
meneriakkan keagungan dirinya sendiri,
matanya menyalakan api,
tubuhnya melipatgandakan diri.
Bagai hewan liar/hutan hendak meraih beningnya air (keadaan) sumur tua tak tampak,
terperosok ke dasarnya (kedalamannya),
kering tak ada airnya (ilmu-kebijaksanaannya),
tenggelam terbanjiri sampah,
tercoreng hati,
akan tiba kematian (sumur/ilmu) itu.
Dalam kondisi sadar menyambangi pekarangan,
sumur tua tertemui,
penuh aneka sampah,
plastik, kain, dan kaca,
kaleng dan beling,
(semua itu) bisa mencelakai,
anak-anak semua.
Para raksasa menenggelamkan-membunuh air suci,
tubuhnya amat menakutkan,
menguasai sumber air dengan kekuatan (besar)-nya,
tinggi menyentuh langit,
senjata-utamanya merusak tanah,
berbau kematian,
menyebar ke segala penjuru negeri.
Roh Air Sumur menitipkan pesan kepadamu,
turunkanlah (kembali) air sumur,
sambangilah sumur-sumurmu,
bersihkanlah (walau) kadang-kadang,
(sehingga) sorot air sumur berkilauan,
menjadikannya penuh,
ajaran leluhur mula (kembali).
Berilah tolak bala dalam menyatu dengan lingkungan,
sumur itu sumber ilmu,
kala membangun rumah tangga dengannya,
air sumur (ilmu) adalah doa-mantra,
rawatlah kebeningannya (kemurniannya),
(maka) memeroleh keselamatan dan kemakmuran,
(dalam) pergaulan sesama makhluk.
Watching over one another; families with the well,
drawing water (wisdom) from the well,
then came a creature with an evil face,
seizing and ruining the source of life’s water,
proclaiming its own greatness,
its eyes burning with fire,
its body multiplying itself.
In awareness, one enters the yard,
and finds an old well,
filled with every kind of rubbish,
plastic, cloth, and glass,
cans and broken shards,
all of these may cause harm,
to every child.
The Spirit of the Well-Water entrusts a message to you:
bring back the water of the well,
visit your wells,
cleanse them from time to time,
so the water’s gleam may shine,
making the well full once more,
and the ancestral teachings return.
Pratala jêmblong nganti tapis ing dhasaring bumi. Jêroné kliwat ukur uga pêtêng ndhêdhêt tan ana sunar kang arsa mêmadhangi. Kaprah têtêmbungané yèn ana kléyang tiba swarané bisa ngumandhang nggumandhul kaya cêluk-cêluk. Sênadyan sarwa-sarwi gawé giris parandéné ing riku dadi papan têtèki Pêndhita ingkêng awujud Sarparaja. Ri Sang Sarparaja nampa praptaning titah ingkêng pinuju kayungyun marang babaring Tirtasuci Sapta Prêtala.
“Dhuh, Pênêmbahan, kula sampun dumugi ing pundi-pundi papan, anggèn kula njajah désa amung angupadi jimat slamêt lan mulyaning gêsang. Punapa ing papan riki wèntên, Panêmbahan?”
“Nggèr, yèn sira ngupaya jimat mula lakumu ing papan iki klêbu kêblasuk, mêrga ora ana kang aran jimat ing papan iki. Jroning dhasar pratala anané mung banyu.”
“Nanging nyatanipun kula dipuntuntun déning Gusti Kang Akarya Jagad dumugi wèntên ing papan riki. Kula kintên tirta ingkang Panjênêngan kuwaosi mênika ingkêng dipunwêstani jimat.”
“Yèn arêp sira arani jimat ya mangsa bodhoa! Kuwi karêpmu. Mêrga pancèn wiwit jaman purwa Tirta Suci Sapta Prêtala diupadi déning titahing Gusti iya kanggo sêsuci, kanggo manêmbah, kanggo sarana usada lan kabèh sarana jroning urip.”
“Nun inggih mêkatên.”
“Yèn titahing Gusti bisa ngrambahi gêdhé-gêdhéné nyrawungi Tirta Suci Sapta Prêtala, takkira pancèn isa dadi jimat; jimat sing kok-karêpaké; jimat slamêt lan mulyaning urip.”
“Nun inggih, kula pundhi Sang Adi Panêmbahan.”
“Tirta Suci Sapta Prêtala ibarat nugraha, bisa dipara dadi pirang-pirang wilangan, ing antarané: banyu kodrat, banyu mangkurat, banyu pêrwita, banyu idi putih, banyu situganda, banyu hèr jênjêm, banyu ratu, banyu cumbu, lan banyu wali panutup. Iku kabèh klêbu daya kasiat utawa kasêktèning banyu. Mula, mulyakna ananing Tirta Suci Sapta Prêtala iki! Muga bisa dadi jimat kêslamêtan lan mulyaning uripmu!”
Pratala berlubang hingga tembus di dasar bumi. Di dalamnya sangat dalam dan gelap gulita, tidak ada sinar yang hendak menerangi. Menurut kebiasaan ungkapan, jika ada sesuatu jatuh, suaranya dapat bergema dan menggantung seperti seruan-seruan. Walaupun semuanya menimbulkan rasa gentar, di sana menjadi tempat bertapa Pêndhita yang berwujud Sarparaja. Ri Sang Sarparaja menerima kedatangan titah yang sedang tertarik kepada babaran Tirta Suci Sapta Prêtala.
‘Wah, Panêmbahan, saya sudah sampai di banyak tempat. Saya berkeliling desa hanya untuk mencari jimat keselamatan dan kemuliaan hidup. Apakah di tempat ini ada, Panêmbahan?’
‘Nak, jika kamu mencari jimat, maka langkahmu di tempat ini telah keliru, karena tidak ada yang bernama jimat di tempat ini. Di dasar pratala, yang ada hanya air.’
‘Tetapi kenyataannya saya dituntun oleh Gusti Kang Akarya Jagad sampai ke tempat ini. Saya mengira tirta yang Anda kuasai itulah yang disebut jimat.’
‘Jika kamu hendak menyebutnya jimat, terserah kamu. Itu kehendakmu. Sebab memang sejak zaman purba, Tirta Suci Sapta Prêtala dicari oleh makhluk ciptaan Gusti untuk penyucian diri, untuk menyembah, untuk sarana pengobatan, dan untuk segala sarana dalam hidup.’
‘Ya, demikian.’
‘Jika makhluk ciptaan Gusti dapat menjangkau besarnya Tirta Suci Sapta Prêtala, menurutku memang bisa menjadi jimat; jimat yang kamu kehendaki; jimat keselamatan dan kemuliaan hidup.’
‘Baik, saya hormati sabda Anda, Sang Adi Panêmbahan.’
‘Tirta Suci Sapta Prêtala ibarat anugerah, dapat dibagi menjadi beberapa jenis, antara lain: banyu kodrat, banyu mangkurat, banyu pêrwita, banyu idi putih, banyu situganda, banyu hèr jênjêm, banyu ratu, banyu cumbu, dan banyu wali panutup. Semua itu termasuk daya kasiat atau kesaktian air. Maka, muliakanlah keberadaan Tirta Suci Sapta Prêtala ini. Semoga bisa menjadi jimat keselamatan dan kemuliaan hidupmu.
The Pratala opens downward into the depths of the earth. Its interior is immeasurably deep and shrouded in utter darkness, with no light willing to illuminate it. It is commonly said that if something falls into it, the sound will echo and linger, as though voices were calling out from within. Though everything about it inspires dread, it is there that a Pêndhita in the form of Sarparaja dwells in meditation. There, the noble Sarparaja received the arrival of a created being who had come seeking the revelation of the Sacred Water of Sapta Prêtala.
“Panêmbahan, I have traveled to many places. I have wandered from village to village in search of a talisman of safety and the glory of life. Might such a thing be found here, Panêmbahan?”
“My child, if it is a talisman you seek, then your path has led you astray, for there is nothing here that may be called a talisman. In the depths of the Pratala, there is only water.”
“Yet in truth, I was guided by Gusti Kang Akarya Jagad to this place. I believed that the sacred water under your care was what people call a talisman.”
“If you wish to call it a talisman, that is your choice. Such is your will. For since ancient times, the Sacred Water of Sapta Prêtala has been sought by the creations of Gusti for purification, for worship, for healing, and for every need within life.”
“Yes, I understand.”
“If the creations of Gusti are able to reach the greatness of the Sacred Water of Sapta Prêtala, then I believe it may indeed become a talisman; the talisman you seek; a talisman of safety and the glory of life.”
“Very well. I honor your words, Sang Adi Panêmbahan.”
“The Sacred Water of Sapta Prêtala is like a divine blessing. It may be divided into several forms, among them: banyu kodrat, banyu mangkurat, banyu pêrwita, banyu idi putih, banyu situganda, banyu hèr jênjêm, banyu ratu, banyu cumbu, and banyu wali panutup. All of these are manifestations of the virtues and sacred powers of water. Therefore, honor the existence of this Sacred Water of Sapta Prêtala. May it become a talisman of safety and the glory of your life.
(3)
MASKU-
MAMBANG
Laras Pélog Pathêt Nêm
(3)
MASKU-
MAMBANG
Laras Pélog Pathêt Nêm
Maskumambang tirtamarta anèng bumi,
banyu panguripan,
tumrap para titah sami,
mila jantraning pracandha.
Mangsa labuh pra wangsa anawur wiji,
kailènan toya,
tanêm-tuwuh wohé ndadi,
mahanani kêrta harja.
Sumur Bandhung cakal-bakalira nguni,
lêdhokan buntala,
anjombor ambanyu ili,
tatya-tumêrêh trah tirta.
Banyukarti campuhé wadi lan mani,
têmpuk kêkumpulan,
lingga magut ing mur yêkti,
sarat turun tirtamarta.
Rinêksanan wrêksa-wrêksan manca warni,
arga (h)ulunira,
kandhut kumambang garbini,
mêtwa tanta tutukira.
Mulanira (a)na janma mara pangasih,
mangun baturira,
mapasang rakiting giring,
tinimbanan dadi gampang.
(U)Lah kridhané si janma mungguh parigi,
laku tarak brata,
umijil andanawarih,
titah kang amaratapa.
Dhasar nyata banyu bandhung unggul sêkti,
katundhung lêlara,
sokur bisa kapêjahi,
badan brêgas bali waras.
Sêsumuran dènnya paringira nami,
papané angangswa,
mungguhé kang tirta sari,
sumber banyu têpi wana.
Kulawarga saba sumur sabên ari,
nggéndhong klênthing kumba,
mikul banyu mawot mulih,
amêmasak olah-olah.
(Su)Mur sinaba pangilon praksananing prik,
umulat sarira,
ing wêninging tirta yêkti,
tiningalan tan prabéda.
Sura dira lêbur déning pangastuti,
wipalaning kridha,
ingwasuh dènira karti,
kang durmuka bakal sirna.
Laksana emas mengambang air suci di bumi,
air kehidupan,
bagi semua yang ada,
maka seperti inilah laku alam
Masa tanam para keluarga menanam biji,
dialiri air,
(jika) tanaman-tumbuhan lebat buahnya,
menandakan kemakmuran.
Sumur Bandhung (Sumur Besar) sejarahnya dulu,
cekungan bumi,
yang berair,
lahirlah keturunan tirta (air sumur).
Air sumur perkawinan air bumi dan air langit,
berperang berkumpul,
kelelakian manunggal dengan keperempuanan,
syarat turunnya air suci/hidup.
(Sumur) Dijaga beragam pohon besar,
gunung kepalanya,
mengambang dikandung perut bumi,
(kemudian) keluar lewat mulutnya.
Pada mulanya ada manusia mendatangi sumur,
membangun fondamen/fondasi,
memasang konstruksi giring/balok batu,
(air/ilmu) ditimba jadi mudah.
Tindakan si manusia menduduki sumur,
berlaku tapa mematikan raga,
(hingga) mengeluarkan air kasih,
(menjadi) makhluk terpilih.
Sungguh nyata air sumur unggul sakti,
penyakit diusir,
lebih lagi bisa dimatikan,
badan segar kembali sehat.
Sumur-sumur pemberian namanya,
papan mengambil air,
(yakni) papan duduk air lestari,
sumber air di tepi hutan.
(Dulu) para keluarga datang ke sumur setiap hari,
menggendong wadah “klenthing”,
memikul air membawanya pulang,
(untuk) memasak/olah makanan-minuman.
Sumur tersambangi itu kaca benggala (bagi) si diri,
(jika) memperhatikan (dengan) seksama pada diri,
di bening air sumur sesungguhnya,
(akan) terlihat tiada beda.
Keraksasaan diri akan sirna oleh kelembutan,
buah kerja,
dibersihkan oleh air sumur (ilmu-kebijaksanaan),
(maka) keburukan akan hilang.
Like gold afloat upon the sacred waters of earth,
the water of life,
for all that exists,
such is the way of nature.
At planting time, families sow their seeds,
watered by flowing water,
when plants and trees bear abundant fruit,
it is a sign of prosperity.
Well-water is the marriage of earth-water and sky-water,
meeting in struggle and gathering,
the masculine united with the feminine,
the condition for sacred living water to descend.
Guarded by many great trees,
the mountain as its head,
floating within the womb of the earth,
then emerging through its mouth.
In the beginning, people came to the well,
laying its foundation,
setting stone beams in place,
so its water (wisdom) could be drawn with ease.
Truly, the well’s water is powerful and sacred,
driving away illness,
even putting it to an end,
the body refreshed and healthy again.
Families once came to the well each day,
carrying their klenthing vessels,
bearing water home upon their shoulders,
for preparing food and drink.
The well one visits is a mirror of the self,
if one looks closely within,
in the clear water of the well,
no difference will be seen.
The giantness within oneself fades through gentleness,
through the fruits of one’s labor,
cleansed by the well’s water (wisdom),
thus all wickedness disappears.
Pratala jêmblong nganti tapis ing dhasaring bumi. Jêroné kliwat ukur uga pêtêng ndhêdhêt tan ana sunar kang arsa mêmadhangi. Kaprah têtêmbungané yèn ana kléyang tiba swarané bisa ngumandhang nggumandhul kaya cêluk-cêluk. Sênadyan sarwa-sarwi gawé giris parandéné ing riku dadi papan têtèki Pêndhita ingkêng awujud Sarparaja. Ri Sang Sarparaja nampa praptaning titah ingkêng pinuju kayungyun marang babaring Tirtasuci Sapta Prêtala.
“Dhuh, Pênêmbahan, kula sampun dumugi ing pundi-pundi papan, anggèn kula njajah désa amung angupadi jimat slamêt lan mulyaning gêsang. Punapa ing papan riki wèntên, Panêmbahan?”
“Nggèr, yèn sira ngupaya jimat mula lakumu ing papan iki klêbu kêblasuk, mêrga ora ana kang aran jimat ing papan iki. Jroning dhasar pratala anané mung banyu.”
“Nanging nyatanipun kula dipuntuntun déning Gusti Kang Akarya Jagad dumugi wèntên ing papan riki. Kula kintên tirta ingkang Panjênêngan kuwaosi mênika ingkêng dipunwêstani jimat.”
“Yèn arêp sira arani jimat ya mangsa bodhoa! Kuwi karêpmu. Mêrga pancèn wiwit jaman purwa Tirta Suci Sapta Prêtala diupadi déning titahing Gusti iya kanggo sêsuci, kanggo manêmbah, kanggo sarana usada lan kabèh sarana jroning urip.”
“Nun inggih mêkatên.”
“Yèn titahing Gusti bisa ngrambahi gêdhé-gêdhéné nyrawungi Tirta Suci Sapta Prêtala, takkira pancèn isa dadi jimat; jimat sing kok-karêpaké; jimat slamêt lan mulyaning urip.”
“Nun inggih, kula pundhi Sang Adi Panêmbahan.”
“Tirta Suci Sapta Prêtala ibarat nugraha, bisa dipara dadi pirang-pirang wilangan, ing antarané: banyu kodrat, banyu mangkurat, banyu pêrwita, banyu idi putih, banyu situganda, banyu hèr jênjêm, banyu ratu, banyu cumbu, lan banyu wali panutup. Iku kabèh klêbu daya kasiat utawa kasêktèning banyu. Mula, mulyakna ananing Tirta Suci Sapta Prêtala iki! Muga bisa dadi jimat kêslamêtan lan mulyaning uripmu!”
Pratala berlubang hingga tembus di dasar bumi. Di dalamnya sangat dalam dan gelap gulita, tidak ada sinar yang hendak menerangi. Menurut kebiasaan ungkapan, jika ada sesuatu jatuh, suaranya dapat bergema dan menggantung seperti seruan-seruan. Walaupun semuanya menimbulkan rasa gentar, di sana menjadi tempat bertapa Pêndhita yang berwujud Sarparaja. Ri Sang Sarparaja menerima kedatangan titah yang sedang tertarik kepada babaran Tirta Suci Sapta Prêtala.
‘Wah, Panêmbahan, saya sudah sampai di banyak tempat. Saya berkeliling desa hanya untuk mencari jimat keselamatan dan kemuliaan hidup. Apakah di tempat ini ada, Panêmbahan?’
‘Nak, jika kamu mencari jimat, maka langkahmu di tempat ini telah keliru, karena tidak ada yang bernama jimat di tempat ini. Di dasar pratala, yang ada hanya air.’
‘Tetapi kenyataannya saya dituntun oleh Gusti Kang Akarya Jagad sampai ke tempat ini. Saya mengira tirta yang Anda kuasai itulah yang disebut jimat.’
‘Jika kamu hendak menyebutnya jimat, terserah kamu. Itu kehendakmu. Sebab memang sejak zaman purba, Tirta Suci Sapta Prêtala dicari oleh makhluk ciptaan Gusti untuk penyucian diri, untuk menyembah, untuk sarana pengobatan, dan untuk segala sarana dalam hidup.’
‘Ya, demikian.’
‘Jika makhluk ciptaan Gusti dapat menjangkau besarnya Tirta Suci Sapta Prêtala, menurutku memang bisa menjadi jimat; jimat yang kamu kehendaki; jimat keselamatan dan kemuliaan hidup.’
‘Baik, saya hormati sabda Anda, Sang Adi Panêmbahan.’
‘Tirta Suci Sapta Prêtala ibarat anugerah, dapat dibagi menjadi beberapa jenis, antara lain: banyu kodrat, banyu mangkurat, banyu pêrwita, banyu idi putih, banyu situganda, banyu hèr jênjêm, banyu ratu, banyu cumbu, dan banyu wali panutup. Semua itu termasuk daya kasiat atau kesaktian air. Maka, muliakanlah keberadaan Tirta Suci Sapta Prêtala ini. Semoga bisa menjadi jimat keselamatan dan kemuliaan hidupmu.
The Pratala opens downward into the depths of the earth. Its interior is immeasurably deep and shrouded in utter darkness, with no light willing to illuminate it. It is commonly said that if something falls into it, the sound will echo and linger, as though voices were calling out from within. Though everything about it inspires dread, it is there that a Pêndhita in the form of Sarparaja dwells in meditation. There, the noble Sarparaja received the arrival of a created being who had come seeking the revelation of the Sacred Water of Sapta Prêtala.
“Panêmbahan, I have traveled to many places. I have wandered from village to village in search of a talisman of safety and the glory of life. Might such a thing be found here, Panêmbahan?”
“My child, if it is a talisman you seek, then your path has led you astray, for there is nothing here that may be called a talisman. In the depths of the Pratala, there is only water.”
“Yet in truth, I was guided by Gusti Kang Akarya Jagad to this place. I believed that the sacred water under your care was what people call a talisman.”
“If you wish to call it a talisman, that is your choice. Such is your will. For since ancient times, the Sacred Water of Sapta Prêtala has been sought by the creations of Gusti for purification, for worship, for healing, and for every need within life.”
“Yes, I understand.”
“If the creations of Gusti are able to reach the greatness of the Sacred Water of Sapta Prêtala, then I believe it may indeed become a talisman; the talisman you seek; a talisman of safety and the glory of life.”
“Very well. I honor your words, Sang Adi Panêmbahan.”
“The Sacred Water of Sapta Prêtala is like a divine blessing. It may be divided into several forms, among them: banyu kodrat, banyu mangkurat, banyu pêrwita, banyu idi putih, banyu situganda, banyu hèr jênjêm, banyu ratu, banyu cumbu, and banyu wali panutup. All of these are manifestations of the virtues and sacred powers of water. Therefore, honor the existence of this Sacred Water of Sapta Prêtala. May it become a talisman of safety and the glory of your life.
Sumur Sinaba
Sirin Farid Stevy dan Pasêduluran Nandur Banyu
“Sumur” atau “bandhung” adalah papan dimana “tirta-amarta/toya gêsang/banyu-urip” mengada; lahir dari rahim bumi. Di purwamasa ia dipralambangkan seorang “rara” atau “p(e)rawan” hayurupa berwatak “rasêksi”. Dalam “impèn” manusia penjelajah-pengoloni, “sumur/bandhung” merupakan sumber ilmu pengetahuan dan kebijaksanaan yang hendak dimanunggali. Kala “saba” ke sana untuk “golèk banyu bêning”, manusia berjumpa dengan “nagaraja/nagaraksasa”, bertarung “rêbut unggul”, lalu “manjing” dengan kebhujanggaan-kebrahmanaannya; menjelma “sumur sinaba”: sumber ilmu, kebijaksanaan, dan spiritualitas.
Di Gunungkidul “sumur/bandhung” biasa muncul di kawasan “lêdhokan”, berdekatan dengan “wana” dan “wrêksa-wrêksan”. Ia menjadi pusat orientasi kosmos keluarga dusun-desa. Leluhur “mulabuka” dusun-desa melakoni “golèk banyu bening” ke sana, membangun “bêbrayan agung” dan religi “mad sinamadan”, “mong-kinêmongan”, serta “manjing ajur-ajèr” dengan sumur/bandhung sebagai “smarabumi” atau “pamongbumi”.
Keseharian, “sumur/bandhung” adalah papan profan sekaligus sakral. Ia “disaba” untuk diambil airnya (“diopèk banyuné”). Ia menjadi ruang “mulat sarira” serta “mêmulé” leluhur saat ritual Rasul(an), Nyadran, atau Éwuh. Hubungan mereka dalam kerangka “bebrayan agung sasamaning dumadi” (pergaulan raya sesama makhluk).
Kemajuan teknologi, perubahan pola hidup, dan eksploitasi sumber air mendesak sumur-sumur menjadi “kawak” (tua), “rungkut-singub” (kotor-menakutkan), ditinggalkan, bahkan menjadi pembuangan “uwuh”. Paradoks pun muncul: kebhujanggaan-kebrahmanaan berhadapan dengan keraksasaan, kelestarian berhadapan dengan kerusakan.
Sumur-bandhung menjelma “kaca praksana”/”kaca bênggala” bagi (watak) manusia.
Pada suatu nol-waktu, melalui laku “bêbêrsik” sumur serta menanam “wrêksa-wrêksan pangikêting banyu”, manusia mencoba merawat sumur-bandhung agar “mau” melahirkan “winih tirta” kembali. Siapa tahu, dengan “bêrsik sumur/bandhung bêrsik dhiri”, manusia masih dapat merasakan “amêrta”: kehidupan yang lebih panjang dan lestari.
Dirga-hayu!
A sumur or bandhung is the place where tirta-amarta, toya gêsang, and banyu-urip (the sacred waters of life) come into being, born from the womb of the earth. In the purwa age, it was symbolized as a rara or maiden of hayurupa (beautiful form) who paradoxically possessed the nature of a rasêksi. Within the dreams (impèn) of explorer-settlers, the sumur/bandhung appeared as a source of knowledge and wisdom to be united with. In their saba (journey) to seek banyu bêning (clear water; knowledge and wisdom), they encountered the nagaraja/nagaraksasa, entered into a rêbut unggul (contest of supremacy), and ultimately manjing (became one) with its bhujangga– and brahmana-hood, transforming into a sumur sinaba: a source of knowledge, wisdom, and spirituality.
In Gunungkidul, sumur/bandhung commonly emerges within lêdhokan landscapes (valleys and depressions), near wana (forests) and wrêksa-wrêksan (trees and vegetation). It serves as a cosmic center of orientation for village communities. The mulabuka ancestors (founders of settlements) undertook golèk banyu bening (the search for clear water, knowledge, and wisdom), cultivating a bebrayan agung (great fellowship) and the relational ethics of mad sinamadan, mong-kinêmongan, and manjing ajur-ajèr with the sumur/bandhung, eventually becoming smarabumi or pamongbumi (guardian spirits of the land).
In everyday life, the sumur/bandhung is both a profane and a sacred place. It is disaba (visited) so that its water may be drawn (opèk banyu). It becomes a space for mulat sarira (self-reflection) and for honoring ancestors (mêmulé) during rituals such as Rasul(an), Nyadran, and Éwuh. These relationships exist within the framework of bebrayan agung sasamaning dumadi: the great fellowship among all beings.
Technological progress, changing ways of life, and the exploitation of water sources have gradually pushed many wells into becoming kawak (old), rungkut-singub (overgrown and foreboding), abandoned, or even transformed into places for dumping uwuh (waste). A paradox emerges: kebhujanggaan and kebrahmanaan (wisdom and nobility) stand opposed to keraksasaan (greed and monstrousness); sustainability stands opposed to destruction.
The sumur/bandhung thus becomes a kaca praksana or kaca bênggala (mirror of the self), reflecting the character of humanity itself.
At a certain zero-time, through the practice of bêbêrsik (cleansing) the sumur/bandhung and planting wrêksa-wrêksan pangikêting banyu (water-binding trees), human beings attempt to care for the well so that it may once again give birth to winih tirta (seeds of water). Perhaps, through bêrsik sumur/bandhung bêrsik dhiri (cleansing the well, cleansing oneself), humanity may still experience amêrta: a longer, more enduring, and more sustainable life.
Dirga-hayu!
Paseduluran Nandur Banyu
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Sumur Sinaba | Sirin Farid Stevy & Pasêduluran Nandur Banyu | ArtJog 2026