Sri Aji Palaka Naur Sesangi Prèmbon - PDF

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Sri Aji Palaka Naur Sesangi Prèmbon Aŋĕlĕpuŋ pinireŋ wadana, Susuluh kaŋ mĕdal eñjiŋ, Sumalimuŋ salin Pura, Lamun durus akaron sih. (A)Walatuŋ amarapit, Kutaŋ tiŋgal

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Sri Aji Palaka Naur Sesangi Prèmbon Aŋĕlĕpuŋ pinireŋ wadana, Susuluh kaŋ mĕdal eñjiŋ, Sumalimuŋ salin Pura, Lamun durus akaron sih. (A)Walatuŋ amarapit, Kutaŋ tiŋgal jīwan iŋsun. Toya berjinauhan, Pasar aguŋ riŋ Batawi, Caŋguŋ-caŋguŋ, Katĕmun sapaleredan. 1 Bèh! Déwa Ratu Agung! Atur pangakùaman titiang mantuké ring para semeton sané sampun lèdang ngarauhin. Dumadakja maka sami mangguhang karahajengan. Iraga maka Umat Hindu satata ngastiti mangdénéja maka sami rauhing keluarga ngamangguhang karahajengan. 1 Many of the words in this song are obscure. The version translated above is from Déwa Madé Sayang. The song is complicated by using popular rather than classical kawi. So it presents problems to textual scholars and highlights the discrepancy between formal written textual use of kawi and popular usage. Out of interest, I compare the accounts of two other scholars: Professor Ben Arps and the local kawi expert in Tengahpadang, I Wayan Arka. The latter described it as a sesandar used as a pangajum and, interestingly, said that he had little difficulty in glossing it (ngartiang). His reading indicates the freedom with which Balinese approach such sources. Words generally recognized as Sanskrit or Old Javanese are in bold and follow the usual spelling conventions, which reflect the use of the Javanese-Balinese alphabet not the Roman. Underlined words are Indonesian. Double underlined words are theatrical expressions. Abbreviations Skt. = Sanskrit O.J. = Old Javanese usually as found in dictionaries like Zoetmulder. Aŋĕlĕpuŋ pinireŋ wadana susuluh Pura Lamun durus akaron sih (A)Walatuŋamarapit kutang tiŋgal jīwan iŋsun berjinauhan sapaleredan Soft. From lepung (Balinese lempung, flour) soft as flour from nira nireŋ, plus prefix pi- as pantantur Refined from dana acc. Wy. Arka a curious derivation panerangan or cahaya (radiance) Court (Puri) I shall not be content before we are one. Wy. Arka accepted Ben Arps s view that this made sense as, but stressed that this did not necessarily imply sexual intercourse, but treated smara as love in a potentially non-sexual sense. bounded/encompassed by his protection (lit: = enclosed by rattan bonds). thrown (away), left (behind). Pramanan titiang Wy. Arka said was Skt. as if very far away, but he also accepted the view of Ben Arps that jawah - rain, so jinawahan rained upon, but said it was dew damuh or light rain (riris). as in a lightning flash (caleredan) Wy. Arka had originally argued it was katemu marèrod but accepted Arps s reading. Original Text of The Prince of Nusa s Vow (Sings) (WIJIL enters) Napité anggèn jalaran ritatkala karya? Ngiring sareng-sareng ngaturang pangubakti nunas pasuwècan ring Ida Sang Hyang Parama Wisèsa. 2 Sabinaniŋ punika iraga hidup di jagaté ngemban sané mawasta seni budaya. Aduh, Aratu! Banget pinunas titiang ring semeton sareng sami, ngiringja pelihara ngulatiang pisan ritatkala wènten sasolahan unènunènké, prasida maka sami ngiring mangdaja kasenian druwéné tetep hidup. Napi anggèn pokok? Napi anggèn jalaran mangda sakadi asapuniki? Sampun lédang kènten, nah, ngawèntenang tatontonan. Naler Ida Dané arsa nonton niki sampun mawasta becik, riantukan yèn ten iraga jagi ngajiang melihara kesenianné sira malih jagi aturin? Mawinan kadi mangkin rauh tamu-tamu, rauh toris-toris, sakèng dura nagara. Napi gumanti rereha? Boyaké saŋkaniŋ kasenian Ida Dané, ketrampilan Ida Dané, wicaksana wikan makarya sahananiŋ barang seni. Awinan raris rauh toris-torisé - niki napi sampun rauh sareng kalih. Welcome. Good afternoon, thank you. I hope you glad see here. Nawang duang katih kangguwang masih apang ada panyambat sara. Men, jani anaké uli di luar negeri demen mabalih, iraga lantes acuh tidak acuh, apang ten asapunika. Yèn nyak sampun sapuniki bèh bangga lega manah titiang matur ring para semeton, boya asapunika. Dumadakja kawĕkas mangda sida kapelihara ngancan mangda ngamecikan. Prèt sinunggèk, walang kèkèk angeteplèk, Teka ia I Kadèk negakin sapèda simplèk, Terus ngamaling bèbèk, laut ia maklètèk slekèk-slekèk. Lèn jagaté di Nusa sapamadegan Ida Batara Ida Déwagung, sugra tabé pakulun sané mabisèka Sri Aji Palaka. Bèh, suba terkenal gumi Nusané, apa ané terkenalsawirèh guminé kering, sakéwala ané jani sapamadegan Ida teka lèn masalin guminé. Yèning pidan sing sida baan mamula punyan-punyan kayu; jani suba madan nyak gadang gumin Nusané. Disamping ento kemajuan anak-anak suba pada samangat nuntut ilmu, mawanan prasida sekolah-sekolah di Nusa suba pada sambrag di désadésa. Mawinan jani makejang suba pada duweg, ento ngaranayang I Dèwèk rasa bangga lega idepé mamarekan di tanah Nusané. Tut! Tut! Tut! Tut! Wijil! Rain beli! Men, men, men! Icang rain beli, icang! Men, men. Kènkèn? Iwasin! Apa ané nyandang lakar sedekang apa? Kawibawan puriné di tanah Nusa. 2 Divinity in Bali is often specified by different aspects. I Gusti Bagus Sugriwa, for instance, who lists twenty-four aspects, treats Sang Hyang Parama Wiçesa as individuated spirit which is still pure and devoid of properties (nirguõa). It is represented as Parama-Śiwa, -Brahmā, -Wiùõu or -Buddha according to different teachings (1960a: 38). Original Text of The Prince of Nusa s Vow Lèn-lèn rasané, beli, sahananiŋ apa adané dini, ané ada di Nusa. Mara ada beli ngayah mai, suwéca Ida Sang Hyang Widi Wasa. Seger beli ngayah mai? Sakéwala sakala niskala. Ngudiang sakala... (niskala)? Listriké padem! Bèh! Ené ciri sakala niskala. Tawang cai maksudné? Men, men? Anak enu dalam rangka Hari Raya Nyepi. 3 Amati geni, kèto anaké! Jani matianga listriké. Dugas Nyepié hidup, kèto! Mara mati listriké. Sesuwunan Beli icang, Ida Déwagung, apa adané, panyenengé dini, suba paling. Dija, men, nyilih strongkèng? Yèn sing nyilih strongkèng, sing nyidang masolah solah-solahané. Sasolahan alitalit, bèh! Déwa Ratu! Mara, mara makebiah cang mai suba ojoga tekèn kopiné. Apa? Mara makebiah, prèmboné mai, kopiné masuk sik panabuhé. Ené suba, artiné suba anut ento. Tingalin Beli, lèn. Apa? Ané selem. Ais! Kèwala bisa ngorang; dogèn jabané panabuh lengkap. Ngopi malu Gus. Nai eda ngimud, geres-geres, jeg kètuwangé! Biasa diarep anak luh lek. Suba dogèn nyak joh dadua masuk. Ené eda ento runguanga jani sih pamekas pidabdab sasuwunan beli icang Déwagung Sri Aji Palaka ané malu. Aduh beli, biin Ida nangis biin Ida marika mariki kabèré-bèré. Baan kèweh pikayunan Idané, Tut. Aduh! Déwa Ratu! Men! Men! Beli cai lantas ngiring kemu mai nunas ica. Aduh! Kènkèn kadèn sungkan kayun Ida. Yèn warsang kudang warsa kadèn, kasuksĕkĕl sajroniŋ ring aŋga śarīran Ida? Tut! Men! Men! Men! 3 Anak here is not person as it commonly is in Balinese, but this, which is part of the idiolect of Badung, the kingdom of which Dènpasar is the capital. Significantly, during the performance, anak is quite often person during the early part of the performance, but switches to become this almost exclusively when the wife of Sri Aji Palaka, Luh Wedani, comes on stage. It seems that this is largely because the man playing her rôle, I Midep, is from Badung and actors playing the servants adapt their speech accordingly. Rather than plaster the text with endless footnotes each time, it should be clear from the translation which sense is intended. Original Text of The Prince of Nusa s Vow Sing nyala(h)ang anak maraga Prabu Nyakra Werdi. Sing lantes maduwé perti santana? Lantes ngambil aturan I Bandésa Nusa, Jero Mekel Wardani, kadèn suba. 4 Duang dasa tiban sing maduwé peruta. Kènkèn? kènkèn? Peruta kènkèn? Perut, apa oranga mara? Maduwé putra. Enu cenik. Bèh! Déwa Ratu, kènkèn ia riwĕkas guminé di Nusa, yèn sing ada anak cenik nganyelediyin nyènja lakar narima kaagungan gelah? Déwa Ratu! 5 Kangen beli cai ring panyungkan kayun Ida Batara Déwagung. Telah puraé di Nusa. Telah palinggihé di Nusa rastitiang Ida. 6 Sakancan ané madan tenget. Aduh! Anak mula sing dadi kelidin suka duka lara patiné 7 anak mula hidup manusa. Jalanja masih gébrasang apang nyak ingkupa 8 tekèn penariné apang eda kenyel panabuhé. Nah. Jalan gébrasang! Tut! Gébrasang! Nah! Tut, Tut! Uwuh? Wuh? Wuh? Wah! Nah! Ajedoh. 9 Kènkèn ento? Ajedoh. Sing ada, sing. Apa sing ada? Jaja ulija? Jaja uli kènkèn? Sing ada jaja godoh dini. Dija ngalih? Di Nusa dija ngalih godoh? Kangguwang jaja uli? Jalema belogan tekèn sekolah TK. 10 Ajedoh! Eda cai joh. Uh! Kènkèn jawabané ento? Duran doh. 4 Kadèn suba is used in Badung, whereas it is ené suba according to conventions in Tengahpadang. 5 n.b. in daily speech the exclamation (Déwa Ratu, Good Lord!) should come at the beginning of the statement, in dance at the end. 6 Ngarastitiang in the high of ngayumin, which connotes here not just praying, but ensuring proper upkeep and performance of ceremonies at the temples as well. cf. O.J. sthiti continuence in being, settled rule, fixed order, stability, inasthityakĕn to make lasting. 7 These last four words are also Sanskrit and Old Javanese as well as Balinese. O.J. lara pain (psychic of physical); affliction, ache, grief, heartache omits the idea of danger in Balinese. 8 Ingkup = saling asah, saling asoh, see below. 9 The commentators said that this was also kawi, cf. O.J. doh being far away. 10 Taman Kanak-Kanak, kindergarten. Original Text of The Prince of Nusa s Vow Bèh! Tunian ngorain kèto sing aluh. Duran doh. Masemetonan mai, ngajak sasuwunané nunas ica dini di Duur Bingin, sing kèto? Tut! Uwuh! Duran doh. Yéé! Kènkèn ené? Bah! Suba duran doh buin pelih. Damaré mati kanti ento. Sajan ngalih nyama. Kènkèn ento? Jalema padingehang! Suba dingeh cang. Sebelum ada pertanyaan dilarang menjawab. Uh! Nah jani. Nah! Kalau menjawab... Men? Men? Men? Nilai dikurangi seratus. Bèh! Cara cerdas cermat. Tut! Uwuh! Ajedoh. Duran doh, duran doh, doh duran. Dabdabang. Ah! Dabdabang. Apa? Dabdabang. Uh! Masa óewek. Bengong cang tekèn wikan panabuhé. Ento mara amoné dogèn suba, marérèn, amatja kenyel limané jabané. Apang sing nyalahang. Mara tekedé dini. Ratu Cokorda, nunas sugra, 11 akuda parekan légongé? Abedik tuwah akutus. Bèh! Déwa Ratu! Uling jam siaé mabebed inih sakit awaké. Ené, Nah! Nguda kèto! Demen atiné, tawang Beli ené? Sing. Mara amoné suba marérèn panabuhé. Uh! kèto, dadi kèto? Ené suba pinaka Ida Dané para panabuh suba wikan tekèn koda. Uh! Mara amoné suba marèrèn? Marèrèn? Ené suba nunggalang, apa adané Rwa Bhineda, purusa pradana. 12 Uh! Mawanan marérèné sawirèh suba ngaresep? Ah! Ené maka bukti Persatuan dan Kesatuan. Patut. Mawinan buka jani... Ento suba. 11 Lugra permission, approval cf. Skt. & O.J. anugraha favour, kindness, grant. 12 cf. Skt. & O.J. puruùa man, male ; pradhāna primary germ, original source of the material universe. Original Text of The Prince of Nusa s Vow Swadharmaniŋ agama lan Swadharmaniŋ nagara. Nyènja pidabdab Ida Déwagung, Sri Aji Palaka, di tanah Nusa agamané kènkèn. Ento anak patut kapalajahin kalimbakang di masyarakat. Dasar iraga maagama abesik ada tattwa, disubané ada tattwa sing masih ia mapikenoh. Ada lantes tata susila laksanang nyen tattwané totoa. 13 Kondèn masih genep. Tondèn masih adung, apang nyak ada seni, ada ané madan buin abesik ané madan upacara. Nah! Apa ento artiné upa? Apa artiné? Upa ané madan iraga maekin bayu, cara ané madan jalan bina paksa bina paksi. Jalané malènang, tetujon iraga ngarastitiang Ida Sang Hyang Widi. Uh! Mawinan ada yadnya. Ené suba agamané di Nusa. Bengongan icang beli tekèn apa adané, pikamkam, Ida Déwagung. Yadnya wit saŋkaniŋ Tri Rĕõa. Utangé ané tatelu ento. Tatelu ento. Rena wit saŋkaniŋ asung, mawinan sing dadi lepas, anak suba Tri Hita Karaõa. Ané tatelu ento patut adung. Patut adung. Apa luwiré? Tri Parhyaŋan: puraé rastitiang apang melah. 14 Sawirèh iraga nunas pasuwècan Ida Sang Hyang Embang. 15 Eda sebet maturan asebit. Sari amongkèn kadèn suba bakat tunas? 16 Mawanan paling maluna baktiné ring Ida Sang Hyang Embang, patut ento ingetang. Nah! Parhyaŋan abesik. Palĕmahan ené jagat rayané tongos umah iraga hidup. 17 Paumahan iraga apang nyak ia masih adung. 18 Buin abesik lantes. Ada Paŋwoŋan, 19 I Manusa, ia ngelahang apang dadi ia Tat twam asi beli icang apang... Aduh! Aduh! Kènkèn ené? 13 The word order reads more clearly as tata susila nyen laksanang, a moral code in order to achieve this in practice. 14 O.J. Parhyaŋan sanctuary where a god is worshipped. 15 Ida Sang Hyang Embang is one of the common appellations of Ida Sang Hyang Widi Wasa. 16 According to the commentators, here sari (often glossed as essence, but perhaps better as goodness ) is clearly sarining merta = merta sustenance. On problems in interpreting these particular terms, see Hobart 1987: Palĕmahan = ground (round the house). If raya were Balinese, it would be a synonym of tongadi pretty decrepit, badly quarters broken down, as of an old pavilion desperately in need of repair. Here it was considered to be raya great, big. However jagattraya is Skt. and O.J. for the three worlds. 18 Here asin was given as a synonym of adung. 19 Whether paŋwoŋan is proper Old Javanese, as both commentators and Déwa Madé Sayang maintained is unclear. Zoetmulder gives simply pawoŋan attendants but cf. kawwaŋan birth, form of existence (man, animal etc.), position assigned by birth, natural disposition. Original Text of The Prince of Nusa s Vow Apang eda kasèp, asané yèn amoné buat, apa adané, pidabdab Ida Déwagung, sasuwunan beli cang. Lakar ngètangang buat yadnya agamané. 20 Matur. Matur. Jalan pendak Ida. Ainggih Aratu! Aratu Déwagung, sasuwunan titiang, Palungguh Cokor I Déwa. Maka mūrdhaniŋrat ring jagat Nusané, boya sapunika? 21 Patut. Mangda wènten iring titiang tunasang titiang babaosan. Durus. SRI AJI PALAKA: Eda surud mayadnya punia. Satyam éwam jayaté. 22 (Sri Aji Palaka sings to begin with from behind the curtain) Mamitang lugra titiang parekan tambet. Hidup di Nusa anak mulana katos. Aa! Tunasang. Baos, aŋgan Palungguh I Ratu mūrdhaniŋ jagat wayah. 23 Paman, yadiastun suba peteng buka jani, galah makita masih mabligbagan agama, mapan hidup saŋkaniŋ agama. Sawirèh hidupé mula akelèpan tatit. 24 Mula. Apang sing nyen pracuma, malajah apang melah. Sing kèto tunasang? Sangkané, Palungguh Cokor I Déwa, titiang manusa ten dados surud mayadnya madana punia? Madana punia. Apa, men, suksemané punika? Kija suksemané? Ring sira patutné? Patut! Patut! Asapunika pinunas parekan druwéné, Déwagung. SRI AJI PALAKA: Ngastawa Ida Sang Hyang Widi. 25 Paman! Paman! Paman! Kènkèn? Kènkèn? Apa eda nyen paman salah ulat. Apang eda nyen paman ningeh ané tuara. 26 Ené-ené yadnyané ané baosang acé. 27 Apang eda nyen paman 20 Ketut Sutatemaja maintained that lakar to be about to here should be understood as sampun, had already. It is often unclear during the play, quite what is supposed to have transpired and what is yet to come. 21 Mūrdhaniŋrat rule the inhabited (visible) world. 22 The commentators thought this to be very wayah, old, mature, wise. They glossed it as truth/goodness shall triumph. It seems in fact to be archipelago sanskrit, which Wayan Sadiya immediately gave as: truth is supreme in the end. Déwa Madé Sayang, who actually spoke the lines, said that it was an expression which he used for ensuring the victory of truth Aŋga is body, makāŋga to have the body of. It is a polite way of addressing a king. The commentators were unclear whether it involves self-abasement, as in addressing the foot cokor of a noble personage (e.g. in cokor I Déwa, foot of the God) or has the sense of incarnate in. 2. wayah here, they considered, did not refer to jagat, so old country, but for a long time. 24 Akelèpan tatit is a brief flash/bolt of lightning. 25 Ngastawa is praise, worship ; cf. O.J. Aŋgastawa to praise. 26 Tuara-tuara is nonsense, idle speech, often negative statements or excuses for not doing something, arguments against something. 27 Acé is the term in Arja and Prèmbon with which royal figures refer to themselves. So also is gelah. Original Text of The Prince of Nusa s Vow suwud, sing nyen ada lèn, patuh cara raosé tunian, ring Ida Sang Hyang Parama Kawi. 28 Pamucuk baktiné ring Ida Sang Hyang Parama Kawi. Tiyos ring punika, ring sira patuté malih? Patut. Madana mayadnya punia? Indayang baosang. Mangda sampunang empak luwirèh. Durus. Durus. SRI AJI PALAKA: Kala Buta Pitra puja. Men! Men! Men! Mara beli nunasang. Aratu Déwagung, tios ring Sang Hyang Widi, ring sira malih yadnyané? Nyèn ento? Paman. Buta Kala. Manusa patut masih gaènang yadnya. Kadèn 29 mara ené dugasé Buda Kliwon Paang? Ada Pañca Wali Krama. Ento pinaka tingkatan kala ento. Bacakan yadnya. Yadnya kala. Ané katur tekèn? Satondèn madéwa yadnya. Déwayadnya Batara Turun Kabèh nyanggra kawĕrdian 30 jagat. Patut. Patut. Ainggih. SRI AJI PALAKA: Pang da ia miruda gumi. 31 Aduh! Déwa Ratu. Tawang ci? Men? Apa mawanan anaké ngaturang yadnya? Tekèn Sang Buta Kala. Pamekas yadnya. Men! Apang singja, buta kalané, apang sing ia I Buta Kala ngrabéda. 32 Apang sing ngusak-asik. Uh! Apang nyak ia ngalih tongos. Apang nyak ia enteg jagaté. Mawinan baang ia lelaban. Beneh. Laba ané madan babayaan. Kala ané madan kekuatan. 33 Bayah kekuatané ané anggo di awaké Pañcamahābhūta. Niki wiakti, ten simpang. SRI AJI PALAKA: Sakalané kala aŋerti. Sakala niskala sujati. 28 Ida Sang Hyang Parama Kawi is another aspect or appellation for Divinity. According to Sugriwa, It is Divinity as the creator or planner of the good or bad which happens to humans and other living beings (1960a: 15). 29 According to local usage in Tengahpadang, this should be (tu)sing not, here isn t it the case that. 30 Skt. & O.J. wçddhi prosperity, increase. 31 Ni Murdi, who played Sri Aji Palaka thought miruda was from the kawi ruda; cf. O.J. rinuddha disturb. 32 cf. O.J. bhineda disunite, split by discord. 33 Kekuatan here seems to be bayu, energy. Original Text of The Prince of Nusa s Vow Inggih! Madaging. Paman. Paman. Yèn paman mayadnya niskala, yèn sing sakalané malu, sing nyidang nyen mayadnya. Yadnya niskala, dana punia ené anggo malu. Kèrtiané anggo malu. SRI AJI PALAKA: Jagaté mangda rahayu. Déwa Ratu! Déwa Ratu! Men, Men! Mawanan makèrti sakala niskala, mula dharmaniŋ Saŋ Aŋawa Rat. 34 Mula. Patut ngarastitiang, apangja guminé nemu ané madan rahayu. Ené mula alih. Yèn cara jani, kènkènja Sang Pemimpin ngutsahayang apang nyidayang masyarakaté adil kalawan makmur. 35 Manut swadarmané. Madaging, madaging. SRI AJI PALAKA: Para bāhudaõóa, taõóa mantri, puŋgawa. 36 Yah! Paman. Paman. Yèn lakar mayadnya, apa buin diguminé gedé pamekas di Bali, sing nyen dadi raosang dogèn; patut laksanang baan ané madan kèrti. Laksanang baan ané madan manusa pada. Mawanan patut sasahang... Tekèn Sang Taõóa Mantri. Rakryana Patih. 37 Beneh. Apang pada jani niwakang gaéné ento. Dingelah gaéné apang ngelah iraga śikùa. Apang ngelah iraga sakti désa kala patra. 38 Patra. SRI AJI PALAKA: Saŋ Putus sareng miletin. 39 Patut. Patut. (Sings) Sang suta sida nyarengin. 40 SRI AJI PALAKA: (Inaudible) Men. Kènkèn ento? Paman. Yèn mayadnya, telu ané madan kabaos Tri MaŋgalaniŋYajña cf. O.J. aŋgawani to lead (troups etc.), to be in command. The commentators glossed this as Balinese ngisiang, mamerintah to control or command. 35 Ngutsahayang is theatrical elaboration of u(t)saha effort, exertion ; cf. O.J. aŋutsāha to exert oneself for. 36 The commentators considered this to be special theatrical language and wayah, old, as well. Interestingly their rendition is quite close to Zoetmulder s: bāhudaõóa guard, protection ; taõóa a category of dignitaries or officials... It seems, however, that it does not always point to a militar
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