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The Road to Perfect Life

The Road to Perfect Life

Ajisaka – The Principle rule of life

As a pre-requisite to the road to perfect life, a human-being is obliged to accomplish three things:

1.    Praying to God almighty with total devotion
2.    Mix with good people only.
3.    Do a decent work.

There are four kinds of prayers/sembahyang:

1.    Sembahyang Cilik – a small prayer

A prayer prays only in case of necessity. For instance by slametan, a ceremonial meal attended by neighbors or gives some offerings.

2.    Sembahyang Tulus – a sincere prayer

It must be done everyday, at night or daytime. It should be better to do it at the same regular hour. Before praying, some parts of the body which are easily get dirty, have to be washed by water, such as feet, hands, face. In case of necessity, take a bath is better. A prayer has to be said while taking a bath: “Lord, please bless me to clean my body and soul, so my prayer is sincere”.

Then say your pray in a clean place. It can be said in whatever language, the most important, it has to be said sincereley, whole-heartedly. The translation from Javanese:

a.    I come to you Gusti (Lord), I respect you solemnly.
b.    Night and day, I always request your protection, Gusti.
c.    I am grateful of all comfort you have given me.
d.    I request you to forgive all my mistakes.
e.    I request your blessing to open my logical reasoning.
f.    Rahayu, rahayu, rahayu*

As wished by Gusti.
Rahayu: Rah means literately blood, here means life ; Ayu means beautiful, good. In a broader sense, it means be good and safe. Usually in a traditional Javanese gathering a speaker should say ‘ Rahayu” to the audience as an opening and closing greeting,. It’s a wish of good and safe life for the audience and also for the speaker.

3.    Sembahyang Gede – a big prayer

It must be done after mid night. Some one who has a very important or big wish to God.
a.    He/she has to prepare jiwo rogo (the soul and body), so his/her prayer whould be granted by   all-loving God. He/she must be accustomed to practice ‘Sembahyang Tulus’.
b.    He/she has to take a bath, thoroughly clean her/his hair/shampooing it/7 times.
c.    Take a flower bath. (put some flowers in the bath-tub, mix them with water). The favorite flowers used:

–    Roses, melati (yasmines) and cananga, or
–    Yasmires, canangas and magnolia.

d.    24 hours fasting, eat nothing, the best is to stay awake during fasting.

At least, he/she only eat white rice and drink water or only eat some fruits and drink water (no sugar, no salt).

Ask Lord’s blessing and say your prayer sincerely in your own clear (not too long) words.

4.    Sembahyang Wutuh – a complete prayer

A prayer said by somebody who has reached reality (kasunyatan), the harmonious relation between servant and master. Everything is clear, no more secret in this life.

The above is the road to perfect life in according to the spiritual teaching of Aji Saka, the principle rule of life. Aji means king or ruler; saka means pillars of Javanese house, in broader sense it means the principle rule of life.

So, Aji saka, the ruler of Medang Kamulan, ( a place where people worship the Creator who has created the beginning of life). An ancient kingdom of Java, the inventor of Javanese letters ‘Hanacaraka’ or Denta Wiyanjana is not an Indian prince. It was meant to indicate a local belief which was existed in Java almost 2000 years ago.

What’s explained here, is seen from the point of view of true knowledge. The truth, the reality. Probably it should differ with the contents of stories circulated in society. As it has been told previously, that you should be really careful to make the right conclusion when you read or hear the stories of our ancestors. There are plenty of symbolic meanings you need to use your sixth sense or if you are not able yet, do not be ashamed to consult a piyayi sepuh (an old wise man) to decode the symbols. But you should know, that a Javanese piyayi sepuh does not like to argue, if you come to him/her, by defending your own argumentation, he/she won’t argue, his/her low-profile or refined character would have no heart to displease you. So you have to understand this specific situation. You are requested “to be a Javanese” before you make an audience with a Javanese piyayi sepuh.

A piyayi sepuh, he/she should know the level of your Knowledge (in spiritualism). It is not advisable to boast your self. Be polite and sincere. Spiritualism is not for discussions. According to true knowledge (kawruh sejati) or reality (kasunyatan) Gusti/Lord should reveals True Kawruh. To his creatures anytime Gusti considers it necessary.

In the earth, the wise human-beings should see several divine revelations. One does not contradict with the other, it is made to remember the human-beings of their Gusti and they have to behave properly and sincerely as a sign of respect and worship to Gusti. Someone who has reached true knowledge is a person who sees reality in life. He/she sees only the truth. Several Javanese piyayi sepuh who see this secret, tell us the real meaning of Ajisaka teaching connected with Hanacaraka letters.

Although this noble teaching was originated in Java but it is a universal teaching, meaning it can be practiced by everybody. Probably you should ask: If the spiritual teaching is divine, why on earth, there are various teachings? Yes, because the spreading of the teaching was conducted only from mouth to mouth, from one person to another. It was in very sample manner.

You should know that Java also means a clever/wise person. A person who dedicates his life and respect sincerely to Gusti, is always protacted by Gusti. No wonder that many places in Java have strong natural/magical power. It’s a divine gift.

The essence of Aji saka, teaching:

  1. Aji saka is Gusti
  2. 2 servants of Aji saka, Dora (bad manner) and Sembodo (good manner) are human-beings, the creature of Gusti, who have good and bad manners.
  3. Java – a person who dedicates his life and respect sincerely to Gusti, is always protected by Gusti
  4. Pusoko – heirloom. It is a sacred words, if it is writen it should be a holy book.

The revelation of Holy Book is solely decided by Gusti. Aji saka, before leaving to Java told his 2 servants to take care of the pusoko, no one except him is allowed to take this pusoko. The symbolic meaning of Dentawiyanjana (the 20 letters)

Hancaraka: There are envoys (a couple – a man & a woman from God the Creator)
Datasawala: They should do everything upon his instruction.
Padajayanya: Both are the winners with equal status, they live in harmony caring each other.
Magabatanga: They completely serve the will of God. Their souls and bodies to God (Sumarah)

This symbolizing the beginning of the existence of human life, everything was so holy. Things begin to change when additional letters of I, e, u, o etc were introduced. Those letters are named “sandangan” (clothes) in Javanese.

The children became adults, they start feeling the pleasure touch of skin to skin (sexual relationship). The wrong – doings, cheating, pretending, lust, greediness, cruelty which bring sickness and calamity are becoming common practice. Many people are only developing rough feeling of five-senses through eyes, nose, mouth, ears and skin. They forget the pure life, so the light of life becomes blur, not clear. The human beings live in a place where there is cold and hot weather, there are sadness and happiness. In order to prevent further sins and calamity, the Rule of life (Paugeraning urip) was introduced. So that people should remember his Creator and behave accordingly. Among other thing was the Rule of Marriage, family responsibility, human relations etc.

A man has to pray to God, that’s mean that he has to worship God and that he has to command the five-senses.

A man has to do fasting sometimes, it’s God’s order, that’s mean that he has to control the five-senses.

The desire of the five-senses must be aimed to do only positive things for the man himself and other people.

The ‘sandangan’ (clothes) of Dentawiyanjana are depicting evil temptation.

It should be easier for a man seeking life purification if he could throw away the ‘sandangan’ that is to say to be free from evil temptation. The Javanese terminology for this philosophy is ‘Ngracut-Busono’ (ngracut= to take-off; busono= clothes).

Note: in the writing-book, the Javanese letters are written under the lines (not above) from left to right. Symbolizing that Javanese people is low profile people.

To work is a duty
A human-being needs a lot of thing in his/her life. The most important are 3 things: 1. Clothes, 2. Food, 3. House. If an adult person does not supply his/her own need, it’s against his/her duty. It’s a noble duty from Gusti. Although a work is a duty, but it must be a decent work. Only a decent work is appreciated by Gusti.

The result of the work must be good for the worker and other people. This is noble! According to Aji saka work law, all works have to be accomplished with the basic of Gotong royong, mutual cooperation. It means man and woman is equal, so are old and young, master and servant, owner and workers.

The reward of work must be accepted by each individual happily. All parties have to agree with the reward. Negotiation and agreement are important. Everybody has to work, to do his/her duty to cover his/her need and to help others. If everybody knows his/her duty, then a human-being has to only accomplish his/her duty in this life. An ideal society of adil and makmur (just and prosperous), tata tentrem kerta raharja (order, peace, safety and prosperity) should be achieved. Do not ever think to be envy to those who become rich, you just work, it is your duty.

According to Ajisaka’s knowledge, the basic of the family consists of: 1. Father 2. Mother 3. Children. They have equal right. The father and the mother are obliged to take care of the children and the children are aware that they are taken care by their parents.

There is no parent who does not love their children, except those who are not normal. The care of the rule is to love each other. There is no different between loving family members with loving another people. In reality, there is no human-being who can produce a baby. The baby is due to the wish and creation of Gusti. Through its destined way, the mother and the father. Taking care of the children for parent is a duty. But if the parent do not take care properly, they would received punishment from Gusti. It is normal if everyone wishes to be close to Gusti, to know where Gusti is. Those who know Gusti should tell other people. If you are looking for Gusti, you have to practise sembahyang gede, at least.

Relation between woman and man

Woman and man, they have equal right, because both of them are from the same source, Gusti. In the Dentawiyanjana twenty letters, you can read da, ta, sa, wa, la that’s mean both parties (the woman and the man) have agreed to build a relation, the love is the wish of both parties. It is impossible merely from one party. It is clear that love relation is decided by a man and a woman not by their parents!

The romantic illustration in Dentawiyanjana are as the following:

  1. Ha, na, ca, ra, ka.
    They are two persons, love each other, a woman and a man.
  2. Da, ta, sa, wa, la
    They have reached agreement and prepared to make love.
  3. Pa, dha, ja, ya, nya.
    They make amourous relation warm and passionately.
  4. Ma, ga, ba, tha, nga.
    They have made love, they are exhausted but the feeling of pleasure remains (it is considered as a rough pleasure; a real pleasure is reached only during a big prayer/sembahyang gede or a complete prayer (sembahyang wutuh or samadi)

The couple should live in harmony, they should have a good conduct in the family relation. The duty of the parents are to support the marriage. The parents should take part actively in the preparation and wedding ceremony. The most important requirements for wedding ceremony are:

  1. Between a woman and a man
  2. Both sides agree.
  3. It is perfect, if the marriage is fully supported by the parents of both sides.

The parents are key witnesses. The married couple are not a brother and a sister. Incest is not allowed, that’s why some witnesses besides the parents are needed. In the old time, there was no low for divorce. It does not mean there was no divorce. Divorce happened due to:

  1. The death of a husband or a wife
  2. One of them could not function sexually.
  3. Or any other reason.

Usually if a husband and a wife should divorce, an advice from a specialist or marriage counsillor is needed. In the ancient time there was no written agreement of marriage, as a sign of official marriage was the existance of Gagar Mayang (kembar Mayang) a special kind of bouquet contains a lot of symbolic advices. If they have a child/children, she/he or they should be able to give to their parent a happiness, it is considereed an outer side (lahir) happiness. (see the concept of lahir and batin (inner side) in article: exposing the universe, point 48)

Taking care of children
The children, the father and mother, they have to do their duty in life. You should remember a proverb saying: “You have to love each other”. It is difficult for somebody to practise the above advice i.e. to love somebody else. To solve this problem, a creature called human-being is created. The status of the human-being is child/children, who are close and cared by the father and the mother. Now, there is no problem to practise the proverb for those who have children, they could love other people. For those who have no children, could they love other people? Having children or not, there is no reason to be incapable to love others!

Weaning a child
What is the meaning of weaning in reality? An exist human-being, he was previously scheduled to exist from non-existance. From non existance to an exist human-being is the first weaning from Gusti.

Only Gusti knows the plan of a human-being existance, created by Gusti thru a pregnancy. A fetus/baby in mother’s womb, is the symbol of Dewata Cengkar, a king of Medang Kamulan in the legend of Ajisaka. Dewatacengkar was a king who liked to eat fresh human flesh. A fetus/ baby who is inside mother’s womb, is entirely dependant to the mother, he/she consume the essence of food directly from the mother thru his/her navel.

A human habit as Dewatacengkar begins as a fetus/baby in mother’s womb until age of 20 years old. All her/his need was prepared by the parents. It is a parent, duty. After the age of 21, a man/ a woman has to take care of him/her self.

There are 4 kinds of weaning in the world:

  1. First weaning, when the baby was nearly born.
  2. Second weaning, baby to 18-20 months old.
  3. Last weaning, from 21 years old until his/her return to Gusti.

Nyidam/ the beginning of pregnancy.
In the beginning of pregnancy, the would be mother sometimes feels uncomfortably. That is the secret of nyidam, she is imformed she bears secret from Gusti. She may ask or wishes many things. The fetus must be taken care wisely by the parent other wise he/she become a less noble person. The parent have to do a lot of prayers to Gusti for the safety and nobility of the new human-being.

Mitoni/Tingkeban/the ceremony of seventh month pregnancy
It is a traditional ceremony or a prayer requesting Gusti to protect the safety of the baby, to bless the new human-being to be born safely and to live in nobility. For detail, kindly click article of Mitoni – A ritual for 7th mouth of pregnancy)

Jagong Bayi/ a prayer for the newly born baby
The parent have to organize a jagong bayi celebration. When a baby is born, in the evening, the parent should invite some neighbors, friends, families to make a gathering with propose to request safety and blessing from Gusti.

The prayer should ask the nobility of his/her life. It is a reminder, that in fact the newly baby belonged to Gusti. The parents only take care of the newly born human-being. Gusti is requested to recognize the existance of Gusti’s new son or daughter. So she/he should live in nobility. Don’t you remember that the only one who has authority to create a new life is only Gusti?

Slametan (ceremonial meal) and Sajen (offerings)

In ancient time, slametan and sajen were the means of communication with Gusti, to unify our wish with Gusti. But today, regretfully some people use these tools to make offerings to spirits who are not entitled to receive. For the real purpose of slametan and sajen, it should be better to consult with a specialist, mastering true knowledge.
So the wish of the people who do slametan and sajen, should be blessed by Gusti. As you already know, that main important thing of Ajisaka revelation are: 1. Prayer 2. Relation with people 3. Work. Ajisaka is also connected with Javanese house, the four pillars in the middle of pendapa (open hall) called Saka Guru means Ajisaka is Guru. To whom? To all people!

Ajisaka’s revelation descended almost 2000 years ago, needed to be explained again today. The prayers are still valid and good. In the village cleansing ceremony for instance, besides slametan, the villagers could have another activity for the benefit of everybody, such as social activities to improve the village condition, performing traditional art and culture etc.

The understanding of Ajisaka’s revelation is not dogmatic. It is not only valid in Java and for the Javanese. It is universal. The way a western scientist discovered penicillin, a powerful ,medicine was also a blessing from Gusti for a human-being who has worked hard to help other people. He had a noble goal, he was determined in his wish. As if by chance, Gusti granted his wish. A human-being should receive devine revelation, due to his/her noble conduct.

The lesson and the exercise

As long as a human-being lives, he/she needs to learn and to do exercises. There is no boundary, no limit, from birth to death. In the ancient time, kids were trained physically mostly by mothers then fathers. At that time, many people learned spiritual or psychological things. Psychological exercises are closely related and influenced strongly the body. A wrong exercise is dangerous, for instance: A spiritual exercise to make another people to suffer (such as black magic: santet and tenung)

Gusti only orders the human-beings to do good conducts, avoiding bad deeds. Gusti has everything, a human-being could request anything from Gusti. It is necessary to have a good and strong request.

What if you make a bad request? It might be granted, but when the time comes, you have to pay back. You are adviced not to ask a bad request. Your duty as a human-being is to do good things, to behave properly and to do prayers regularly and sincerely. You should receive true comfort. Sembahyang gede (a big prayer) is also an exercise. Instead of doing nothing, you could go for a walk for 24 hours, no sleep, no food, no word (to rest from time to time is OK). If you make a strong determined exercise, you should receive a reward from Gusti.

The four elements

Consist of the fire, the wind, the water and the land. There are very important. The world of mankind exists due to these four elements. You should not stop, to know the 4 elements, you have to use these 4 elements for the noble life of mankind and yourself. You have to do exercises. Do it until you reach your sacred goal. You have to do it several times, probably a lot, only one exercise is not sufficient. At least you have to do regularly the big prayer.

The Wayang (leather-puppet) figures

The figures of Javanese wayang who are closely related to the belief of Gusti are: Betara Guru, Semar and Togog. Betara Guru, his domain is Jonggring Salaka, the king of gods. He rules the top of the world, under Sanghyang Wenang. His kid name was Sanghyang Manik Maya, the son of Sanghyang Tunggal. He was created from the white part of an egg, thrown by his father.

Semar (or Nayantaka), the loyal servant of a noble satria (knight, warrior, a good person), his domain is in the village of Klampisireng or Karang Kedhempel. All the satrias served by Semar became noble satrias at the end. Semar in the wayang episode is always accompanied by Gareng, Petruk and Bagong.

Togog (or Tejomantri) always served the giants or Buta, the bad figures.
He is always accompanied by Bilung or Sarawita. Guru, Semar and Togog are the sons of Sanghyang Tunggal. Sanghyang Tunggal had a son in the form of an egg. He threw the egg. It was broken into three parts. The shell of the egg felt into beak of a bird doing asceticism for quite a long time. The bird wished to be a human-being. After swallowing the shell of the egg, he became a human-being, his name is Togog. The yolk of the egg became Semar and the white part became Guru.

According to Kejawen, this story has symbolic meaning, with Javanese belief. Togog is a human-being under the influence of outer physical body. The outer brain, as a human-being when he was born, he was influenced by ability from outside. It is from dirty power, is an equilibrium of clean power. Semar, he brings the ability given by Gusti. Since a baby, a human-being grows, he keeps his ability. It is a noble heritage.

Betara Guru. The symbol of a human-being who has ability from additional learning, after a human-being is aware. A lesson has a very significant influence. If the ability/knowledge learned by human-being is the symbol of Tagog, he/she should be a person with bad conduct.
On the country, if someone is learning the ability/knowledge of Semar, the knowledge of Gusti, he/she should be a noble person.

Last but not least, kindly accept a sincere Javanese greetings from the writer: Rahayu, Rahayu, Rahayu.

Sumber: joglosemar.co.id

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