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 air suci mengada; duduk dan lahir dari rahim bumi. “Sumur/bandhung”, sebagai salah satu rupa sumber air suci, memralambangkan seorang “rara” atau “p(e)rawan” hayu rupa yang secara paradoks memiliki ciri dan watak “rasêksi” (raksasa wanita). Keberadaan dan kehayurupaan “sumur/bandhung” di era purwa telah “nyawiji” (menyatu) dalam “impèn” (mimpi) manusia penjelajah dan pengoloni dunia. Ia, seorang ksatria dunia, mendapat “sasmita” (pratanda; pencerahan) dari langit tentang keberadaan “sumur/bandhung” nan hayu; yang air-suci-abadinya (“tirta-amarta/toya gêsang/banyu-urip”) mampu menumbuhkan keselamatan, kelestarian, kedirgahayuan, kemakmuran, dan kemuliaan di muka bumi. Berlatar Têmbang Mijil, ia berkehendak “saba” (datang) ke sana meskipun sangat jauh letaknya, “pêtêng” (gelap), serta “gawat-kliwat” (penuh bahaya). Dalam pengembaraannya manusia penjelajah-pengoloni membawa serta ilmu pengetahuan dan teknologi yang dimiliki (“golèk banyu apêpikulan warih”). Setelah menemukan “sumur/bandhung” yang tergambar dalam “impèné”/mimpinya, manusia penjelajah-pengoloni bertemu dengan penunggu/penduduk “sumur-bandhung”; pemimpinnya; rupa/wujudnya “nagaraja” atau “nagaraksasa”. Sang Nagaraja/Nagaraksasa memiliki keluhuran dan kebijaksanaan. Ia seorang “bhujangga”; pendeta; brahmana. Mereka berdua berhadapan, berlawanan. Manusia-penjelajah-ksatria versus naga-raksasa-penduduk-bhujangga.
Berlatar Têmbang Durma, keduanya berperang; “rêbut unggul”; saling mengungguli, mengalahkan. Dengan ilmu pengetahuan dan teknologi yang dimilikinya, manusia penjelajahpengoloni mampu menaklukkan “nagaraja/nagaraksasa”. Ia berhasil menduduki “sumur/bandhung”. Kebhujanggaan, kependetaan, kebrahmanaan Sang Nagaraja/Nagaraksasa “manjing” (menyatu) dengan manusia penjelajah-pengoloni. Ia kemudian melaksanakan “pernikahan agung” dengan seorang penduduk; seorang “rara” atau “p(e)rawan” atau “wanita” di sana; di beberapa mitos purwa disebutkan sebagai putri “sang nagaraja/nagaraksasa” sendiri. Ia bertransformasi dari seorang ksatria penjelajah-pengoloni menjadi seorang “bhujangga”; “pendeta”; “brahmana”; seorang penduduk yang telah mampu menapaki “tundhajala” (undak-undakan air) hingga memiliki keluhuran dan kebijaksanaan. Ia sungguh memeroleh “tirta-amarta/toya gêsang/banyu-urip” (air suci keabadian). Kelak kemudian hari, ia menjelma menjadi “sumur sinaba”: sumber air suci kehidupan; sumber ilmu pengetahuan dan kebijaksanaan yang petilasannya “disabani” (didatangi) periodik oleh para penjelajah-pengoloni dari berbagai penjuru negeri untuk “nimba banyu” (menimba-air; menimba-ilmu-kebijaksanaan-spiritualitas).
“Sumur” atau “bandhung”, yang sejajar dengan istilah “wèll” atau “source”; secara morfologis bermakna papan “mungguh” (duduk) bagi “tirta” atau “karti” (nama Jawa untuk air yang mengada di dalam “sumur/bandhung”; “tirta”/”karti” adalah penduduk “sumur/bandhung”) karena “mijil” (keluar; lahir) dari lubang-rahim bumi. “Sumur” atau “bandhung” lazim ditemukan dan atau dibangun oleh “cikal-bakal” atau leluhur “mulabuka” dusun-desa di area yang “kabanyon” atau “njombor” atau “ngrawan” (berair), di morfologi bumi yang disebut “lêdhokan” (lembah; cekungan), di dekat sebuah “wana/utan” (hutan) atau petilasan keramat alamiah yang kaya “wrêksa-wrêksan” (beragam vegetasi). Di Gunungkidul, “sumur” atau “bandhung” (sumur besar) banyak ditemukan/dibangun di Zona Ledhoksari atau Zona Tengah (sebagian Ponjong, Karangmaja, sebagian Sêmanu, sebagian Sêmin, sebagian Ngawèn, Wanasari, sebagian Nglipar, sebagian Gêdhangsari, sebagian Pathuk, Playên, sebagian Paliyan); secara geografis berdekatan dengan Nadi Oya yang mengular-memanjang dari Pegunungan Gajah Mungkur Purwa ke “suwangan/muwara” (muara) di tepi Jalanadhi Kidul (Samudera Selatan; pralambang “sumur/bandhung” maha raya); sedikit dijumpai di Zona Gunung Batur Utara lebih lagi di Zona Gunung Sewu dan Gunung Batur Selatan.
Purwa masa lain: “cikal-bakal” atau leluhur mulabuka dusun-desa di Gunungkidul melakukan aksi-suci “lêlana tapa brata tèki-tèki” (berkelana menempa dan mencari jati diri) dan “golèk banyu bening” (mencari ilmu pengetahuan dan kebijaksanaan). Laku-sucinya terhenti di sebuah “bandhung” atau “sumur gêdhé” (sumur besar) yang dijaga oleh “wrêksan gung” (pohon-pohon besar) seperti Wunut/Bunut, Waringin/Beringin, Wulu/bulu, Elo/Lo,… dan lainnya, di tepi sebuah nadi/kali. Usai bertapa, ia melaksanakan “babad dusun-desa”: mendirikan bangunan “omah” (rumah), mengembangkan pertanian, berumah tangga dengan ‘wanita lokal’ di sana, menjalin relasi “mad sinamadan” (saling menjaga-mengawasi) dan “mong-kinêmongan” (saling mengasuh) dengan “sumur/bandhung” (sumber air suci) dan “wrêksa-wrêksan” (pepohonan) yang melindunginya. Di waktu kemudian sang “cikal-bakal” (leluhur mula) “manjing ajur-ajèr” (manunggal) dengan “sumur/bandhung”, menjadi “smarabumi” atau “pamongbumi” (roh penjaga bumi); roh/spiritnya menduduki “sumur/bandhung” sebagai salah satu pusat orientasi kosmos keluarga dusun-desa (“pancêr”).
Pada purwa masa seperti itu, “sumur/bandhung” merupakan titik pusat orientasi kosmik keluarga dusun-desa baik material maupun nonmaterial. “Sumur/bandhung” adalah papan profan-harian; keluarga dusun-desa hampir setiap hari “saba” (mengunjungi) “sumur/bandhung”; mengambil air untuk mencukupi kebutuhan rumah tangga; sekaligus sebagai papan suci-sakral; papan “kramat” (keramat) dimana leluhur dusun-desa pernah menemukan sumber air kehidupan dan menyatu dengannya. Di waktu-waktu selanjutnya para keturunan keluarga dusun-desa melaksanakan “mulat sarira” (introspeksi diri) dan “têpa sarira” (menghormati liyan) dengan cara: “ngrêksa” (menjaga), “mêmulé” (mengingat), dan “mundhi” (memuliakan) laku hidup leluhur dusun-desa mereka yang telah “nyawiji” (menyatu) dengan “sumur/bandhung” itu. Di waktu sakral-periodik tertentu seperi Rasul(an) atau Nyadran “sumur/bandhung” kembali “disaba” (disambangi), dibuatkan “mong-mong” (sarana doa-keselamatan) berupa “buwangan” atau “panjang-ilang” (anyaman daun kelapa berisi olahan makanan harian rumah tangga), sebagai sarana komunikasi-religi dengan anima (semangat) “sumur/bandhung” dan leluhur “mulabuka” beserta hal-hal yang melekatinya. Ketika akan membangun sebuah sumur, para keluarga melaksanakan upacara “bêdhah bumi”; memasangi tatanan batu persegi (“giring”) sebagai “batur” (fondamen); mengambili airnya untuk mencukupi kebutuhan rumah tangga, olah makanan, atau “husada” (pengobatan) demi lestarinya kehidupan mereka esok hari. Kala mengadakan hajat “éwuh” (pernikahan, supitan, syukuran, dll.), keluarga dusun-desa melaksanan ritus “opèk banyu” (mengambil air) dari “sumur/bandhung” yang akan digunakan untuk “olah-olah” (masak-memasak). Olahan masakan nantinya ditempatkan di “panjang ilang”; sebuah wadah dari anyaman daun kelapa muda berisi olahan makanan harian. Jika ada keluarga yang abai terhadap “sumur/bandhung”, bahkan mengganggu-merusaknya, akan menanggung “siku dhêndha” (pembayaran setimpal), “alangan” (halangan), atau “cilaka” (celaka); sebagai buah “pakarti” (hasil perbuatannya); (air “sumur/bandhung” disebut “banyu karti”). Kriya yang dilakukan oleh para anggota keluarga seperti ini diumpamakan. dengan “timba nggoleki sumur”: anak-cucu menimba air (ilmu pengetahuan kebijaksanaan) ke “sumur/bandhung” (leluhur mulabuka dan sumber air kehidupannya).
Suasana purwa yang demikian merupakan gambaran kerukunan hidup “bebrayan agung” (pergaulan raya) antara manusia dengan leluhurnya, serta antara manusia dengan “titah” (makhluk) lain terutama sumber air (“sasamaning dumadi”), demi meraih keselamatan, kebahagiaan, dan kemakmuran.
Nut kalakoning jaman (mengikuti gelinding zaman), ketika populasi manusia meningkat tajam dan para keluarga ‘harus’ menginternalisasi ‘kemajuan’ dan ‘teknologi baru’ dalam hidup keseharian balé griya (rumah tangga) mereka, pembangunan perumahan dan perluasan area pertanian, serta membanjirnya “perusahaan air minum” dan “penyedia air minum dan sanitasi berbasis masyarakat”, suasana harmonis itu berangsur memudar. “Sumur/bandhung” banyak yang ditinggalkan. Sumur-sumur di sekitar rumah tangga mangkrak, karena ditinggal transmigrasi atau urbanisasi, atau pemiliknya meninggal dunia sementara anak-cucunya tinggal di kota. Ada sumur yang digempur, ada yang ditimbun. Ada sumur yang dibiarkan tak terpakai begitu saja sehingga tampak “rungkut” (penuh semak) dan “singub” (menakutkan). Sumur-sumur tak “disaba” (disambangi), apalagi “dirêsiki” (dibersihkan). Sumur-sumur tak lagi memiliki daya hidup; sumur-sumur bukan muda-rupa lagi; bukan seorang rara cantik/lituhayu seperti purwa masa. “Wrêksa-wrêksan” (pepohonan) di sekitarnya menua kemudian “jungkar” (ambruk) dan mati, atau sengaja dirobohkan oleh para keluarga karena mengganggu produksi pertanian. Sumur-sumur telah menjadi “kawak” (tua). “Sat” (kering) airnya. Sumur Kawak (sumur tua) sedang dalam kondisi “ngrasêksa/ngrasêksi” (memburuk rupa). Para anak dilarang bermain di dekat “sumur kawak” (sumur tua) karena bisa membahayakan dirinya. Yang “manggon” (duduk) di sana adalah makhluk halus buruk rupa. Hendaknya para anggota keluarga berhati-hati.
Sebenarnya para keluarga tetap “saba” (menyambangi) “sumur kawak” (sumur tua), hanya saja bukan untuk “opèk banyu” (mengambil air) atau “golèk ngèlmu” (mencari ilmu pengetahuan dan kebijaksanaan), namun untuk membuang “uwuh” (sampah): plastik wadah produk pertanian dan makanan, beling kaca, jarum, besi, kain,….dan sebagainya. Jika pun ada sumur yang kondisi “tirta-nya” (air sumurnya) masih bagus, keluarga manusia berlabel “tirtatirtaan” (pengoloni sumber air dari luar wilayah) tetap “saba” (datang) ke sana melulu untuk “menduduki” dan mengomodifikasi (air) sumur tanpa disertai aksi rehabilitasi agar lestari. Dalam hal ini, “sumur/bandhung” disambangi oleh sebagian keluarga manusia karena ‘nilai ekonomi’ yang melekat padanya, dan tentu saja menggiurkan untuk “dieksploitasi”. “Sumur/bandhung” (sumur dan sumur besar) akhirnya “triwikrama” (berubah bentuk meraksasa); ia kini berupa “bandhung bandawasa” (sumur yang memiliki sifat keraksasaan dan kekuatan besar); ia berhasil mempersunting “rara jonggrang” (putri raseksi nan hayu rupa); memangsanya: keindahan “sumur/bandhung” purwa masa.
Tampaknya, mimpi-bersama manusia purwa masa tentang “sumur/bandhung” (berupa penokohan “rara”/perawan raseksi yang hayu) paradoks kosok-bali dengan mimpi manusia masa kini tentangnya. Paradoksi keindahan berlawanan-berpasangan dengan kerusakan; kebrahmanaan (kebijaksanaan) dengan keraksasaan (kerakusan). Keduanya bertempur di medan dialog abadi. Keduanya hendak meraih “tirta-amarta”, “toya gêsang”, “banyu-urip” (air suci kehidupan) dalam makna dan tujuannya masing-masing. “Tirta” atau “banyukarti” yang mengada di dalamnya merupakan “kaca praksana” atau “kaca bênggala” (cermin diri) bagi keluarga manusia yang mengaksesnya: yang manakah aku?
Barangkali sampai kapanpun, “sumur/bandhung” (sumber air) dimana konsep-konsep “tirtaamarta/toya gêsang/banyu-urip” itu “mungguh” (mengada) akan selalu “sinaba”: disambangi oleh keluarga manusia, dengan laku profan maupun sakral, dalam rangka “refreshing”, “recharging”, menjelajah-menjajah, kreasi-rekreasi, unifikasi-reunifikasi, “nyawiji lan banyu” (manunggal dengan air), “amèk tirta wêning tirta pêrwitasari” (mencari-memiliki kemurnian ilmu pengetahuan-kebijaksanaan dan air suci kehidupan), atau lainnya.“Sumur sinaba” (sumur-sumur yang [kembali] didatangi manusia) merupakan “marga” (jalan) baginya untuk menemukan-merasukkan “jalatundha”: undak-undakan hakekat air material non-material.
Pada suatu nol-waktu, berlatar Tembang Maskumambang, para keluarga “bêbêrsik” (membersihkan) “sumur/bandhung” dari kotoran, “ngurasi” (menguras airnya), “ndandani” (memperbaiki), serta “nanduri wrêksa-wrêksan pangikêting banyu” (menanami pepohonan pengikat air) di sekitarnya, sebagai bentuk “pakarti” (aksi; kerja; kriya) agar lubang/rahim Bumi berkenan melahirkan “winih tirta” (benih air sumur) kembali.
Siapa tahu, dengan “bêrsik sumur/bandhung bêrsik dhiri” (membersihkan sumur/sumber air dan membersihkan diri), keluarga manusia masa kini mampu mengurangi kerusakan dan kematian sumur-sumur (sumber air) meskipun sedikit, serta masih bisa merasakan suasana “amarta” atau “amêrta” bukan dalam arti “tidak [akan] mati”, namun kehidupan yang lebih panjang lebih lestari lagi.
Dirga-hayu!
A “sumur” or “bandhung” is the physical and sacred locus where holy water emerges—resting and birthed directly from the earth’s womb. As an archetypal water sanctuary, the “sumur/bandhung” embodies a paradoxical entity: a “rara” or “p(e)rawan” (fair maiden) who simultaneously carries the fierce traits and temper of a “rasêksi” (giantess). In the primordial era, the presence and beauty of this wellspring became deeply woven into the “impèn” (visions and dreams) of early human explorers and colonizers. Guided by Têmbang Mijil, an earthly knight received a heavenly “sasmita” (omen; intuitive sign) revealing this hidden sanctuary whose life-giving, eternal water (“tirta-amarta/toya gêsang/banyu-urip”) could cultivate well-being, longevity, prosperity, and cosmic order across the land. Driven by this sign, he resolved to “saba” (journey) toward it despite the vast distance, the pervasive “pêtêng” (darkness), and the treacherous terrain (“gawat-kliwat”). Throughout his passage, he bore his accumulated craft and intellect—seeking the spring while carrying water upon his shoulders (“golèk banyu apêpikulan warih”). Reaching the wellspring seen in his vision, he confronted the guardian spirit of the “sumur-bandhung”: its ruler, manifested as a “nagaraja” or “nagaraksasa”. Far from a mere beast, the Nagaraja/Nagaraksasa possessed profound wisdom and dignity—a true “bhujangga” (sage-scholar) and priest-brahmin. The stage was set: explorer-knight against indigenous serpent-sage (naga-raksasa-penduduk-bhujangga).
Set to the martial rhythm of Têmbang Durma, the two clashed in fierce contest (“rêbut unggul”), each striving to outmatch and overcome the other. Leveraging his knowledge and technique, the explorer-colonizer managed to subdue the “nagaraja/nagaraksasa” and claim dominion over the “sumur/bandhung”. Yet this victory was an integration rather than simple destruction: the sagehood, priesthood, and spiritual authority of the Nagaraja/Nagaraksasa entered and unified with him (“manjing”). He then entered into a “grand marriage” with an indigenous woman—a local “rara” or “p(e)rawan” (maiden), identified in older lore as the daughter of the serpent-king himself. Through this union, the worldly warrior transformed into a “bhujangga” (sage-priest), an integrated settler who successfully climbed the spiritual tiers of water (“tundhajala”) to attain moral nobility and insight. Having truly secured the “tirta-amarta/toya gêsang/banyu-urip” (elixir of enduring life), he ultimately evolved into a “sumur sinaba”—a living fountain of wisdom and sacred life. In subsequent generations, his ancestral sanctuary was continually “disabani” (sought out as a pilgrimage site) by travelers across the land seeking to draw water and harvest wisdom (“nimba banyu”).
A “sumur” or “bandhung”—analogous to a “well” or “source”—morphologically designates the space where “tirta” or “karti” (the indigenous Javanese term for water dwelling within the well, personified as its native inhabitant) comes to settle (“mungguh”), having emerged (“mijil”) directly from the subterranean womb. Historically, these wells were founded and established by the “cikal-bakal” (pioneering ancestors) or “mulabuka” (village founders) across wetlands and aquifers (“kabanyon”, “njombor”, or “ngrawan”), set within low-lying basins (“lêdhokan”), bordering a “wana/utan” (forest) or sacred grove rich in native flora (“wrêksa-wrêksan”). Across Gunungkidul, these great wells (“bandhung”) concentrated primarily in Zona Ledhoksari or the Central Zone (covering parts of Ponjong, Karangmaja, Sêmanu, Sêmin, Ngawèn, Wanasari, Nglipar, Gêdhangsari, Pathuk, Playên, and Paliyan). Geographically, they trace the serpentine path of Nadi Oya as it runs from Pegunungan Gajah Mungkur Purwa down to its estuary (“suwangan/muwara”) at Jalanadhi Kidul—the great southern sea that serves as the ultimate macrocosmic wellspring. By contrast, such sites are scarcely found in Zona Gunung Batur Utara, and even rarer across Zona Gunung Sewu and Gunung Batur Selatan.
In another historical-mythic epoch, the “cikal-bakal” of Gunungkidul embarked on solitary ascetic journeys to forge their spiritual identity (“lêlana tapa brata tèki-tèki”) and pursue pure understanding (“golèk banyu bening”). Their spiritual wanderings culminated at a “bandhung” or “sumur gêdhé” (great spring-well) guarded by towering ancestral trees (“wrêksan gung”)—such as the Wunut/Bunut, Waringin/Beringin, Wulu/bulu, and Elo/Lo—flanking a riverbank. Emerging from meditation, the founder cleared the land (“babad dusun-desa”): erecting homesteads (“omah”), cultivating farmland, wedding a local woman, and establishing an ethic of reciprocal guardianship (“mad sinamadan”) and mutual care (“mong-kinêmongan”) with the sacred wellspring and its canopy of trees (“wrêksa-wrêksan”). Over time, this founder dissolved seamlessly (“manjing ajur-ajèr”) into the well itself, becoming an earth guardian (“smarabumi” or “pamongbumi”). His departed spirit permanently inhabited the “sumur/bandhung”, anchoring it as a primary cosmic center (“pancêr”) for the village community.
In this cosmological framework, the “sumur/bandhung” operated as the dual axis of village life. On a profane level, families visited (“saba”) the well daily to draw household water; on a sacred level, it remained a hallowed sanctuary (“kramat”) where their forebears first encountered the water of life and merged with it. Descendants maintained this bond through self-reflection (“mulat sarira”) and mutual reverence (“têpa sarira”): protecting (“ngrêksa”), memorializing (“mêmulé”), and honoring (“mundhi”) the ancestral legacy entwined with the spring. During communal rites such as Rasul(an) or Nyadran, villagers returned to the site to present offerings (“mong-mong”) in woven coconut containers (“buwangan” or “panjang-ilang”) containing cooked domestic food—a physical medium of communion with the well’s animating spirit (anima) and the founding ancestors. When digging a new well, communities conducted the “bêdhah bumi” (earth-breaking) rite, laying squared stone tiers (“giring”) as a structural base (“batur”), then drawing its water for daily sustenance, cooking, or traditional medicine (“husada”). During major life milestones (“éwuh”—such as weddings, circumcisions, and communal feasts), families observed the “opèk banyu” ritual, drawing consecrated water to prepare feast foods placed in “panjang ilang”. Disregarding, exploiting, or desecrating the well invited inevitable retribution (“siku dhêndha”), misfortune (“alangan”), or calamity (“cilaka”) as the natural consequence of one’s actions (“pakarti”—noting that well water is termed “banyu karti”). This dynamic reflected the traditional adage of the vessel seeking the well (“timba nggoleki sumur”): younger generations turning back to the ancestral source for sustenance, moral insight, and wisdom.
This social-ecological milieu mirrored the communal harmony of “bebrayan agung” (the greater social-cosmic order), binding humans to their ancestors and to other living entities (“titah” or “sasamaning dumadi”), particularly water sources, in pursuit of shared well-being and balance.
With the shifting tides of modernization (nut kalakoning jaman), this balance unraveled. Rapid population growth compelled households to adopt ‘progress’ and ‘modern infrastructure’ into their domestic spaces. Housing developments expanded, agricultural lands were cleared, and state-run “drinking water enterprises” and “community-managed water and sanitation schemes” spread widely. As a consequence, many a “sumur/bandhung” fell into neglect. Neighborhood wells were abandoned as families relocated through urban migration or transmigration, or when elderly owners passed away without heirs to tend the homestead. Some wells were smashed; others filled with rubble. Many were left derelict, choked by overgrown underbrush (“rungkut”) and acquiring an aura of gloom and dread (“singub”). The community stopped visiting (“disaba”) and maintaining (“dirêsiki”) them. Deprived of communal attention, the wells lost their vitality; they ceased to resemble the fair young maiden (rara lituhayu) of ancient memory. Surrounding guardian trees (“wrêksa-wrêksan”) withered and fell (“jungkar”), or were intentionally felled by farmers who saw them as impediments to crop yields. The wells aged into dereliction (“kawak”), their water tables drying up (“sat”). In this neglected state, the ancient well (Sumur Kawak) took on a grotesque, monstrous demeanor (“ngrasêksa/ngrasêksi”). Children were warned to stay away, cautioned that the site was now home to unsettling spirits.
People still visited (“saba”) these old wells, but no longer to fetch water (“opèk banyu”) or cultivate wisdom (“golèk ngèlmu”). Instead, the dry shafts became trash pits for domestic waste (“uwuh”): agricultural plastic, food wrappers, broken glass, needles, scrap iron, and discarded fabrics. Even where springs retained clean water (“tirta”), outside commercial exploiters labeled “tirta-tirtaan” arrived only to occupy and monetize the water without investing in its ecological renewal. Stripped of sacredness, the “sumur/bandhung” was reduced to an extractive commodity. The well then underwent a monstrous enlargement (“triwikrama”), taking on the aggressive force of Bandhung Bandawasa to forcefully claim and consume Rara Jonggrang—swallowing the primordial beauty of the ancient spring.
The shared mythological vision of early humanity—which personified the spring as an untamed yet beautiful maiden-giantess—now stands in stark, tragic opposition to contemporary reality. Sacred wisdom (kêbrahmanaan) has given way to predatory greed (kêraksasaan), locked in an ongoing dialectic as both seek the water of life (“tirta-amarta/toya gêsang/banyu-urip”) under conflicting definitions. The water (“tirta” or “banyukarti”) that remains acts as an unyielding mirror (“kaca praksana” or “kaca bênggala”), forcing modern society to confront its reflection: which role do we embody?
Across eras, the “sumur/bandhung” holding the ideal of life-giving water remains a place to be visited (“sinaba”). Whether driven by mundane needs for rest, recreation, and resource extraction, or by spiritual desires for ecological renewal, oneness with water (“nyawiji lan banyu”), and the pursuit of untainted wisdom (“amèk tirta wêning tirta pêrwitasari”), these wells (“sumur sinaba”) still offer a gateway (“marga”) to explore the physical and metaphysical dimensions of water (“jalatundha”).
At a restorative juncture, guided by the reflective tone of Tembang Maskumambang, communities return to clean (“bêbêrsik”) the “sumur/bandhung”, drain its silt (“ngurasi”), repair its masonry (“ndandani”), and plant water-retaining trees (“nanduri wrêksa-wrêksan pangikêting banyu”) along its perimeter. This conscious labor (“pakarti”) aims to coax the earth’s womb into generating life-giving water (“winih tirta”) once again.
Through this reciprocal act of physical and spiritual restoration—cleansing the well to cleanse oneself (“bêrsik sumur/bandhung bêrsik dhiri”)—contemporary society may yet stem the quiet death of these sacred waters, reclaiming a taste of “amarta” not as literal physical immortality, but as a deeper, more enduring ecological resilience.
Dirga-hayu!
Paseduluran Nandur Banyu
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Sumur Sinaba | Sirin Farid Stevy & Pasêduluran Nandur Banyu | ArtJog 2026
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