May 28, 2006

Kanahrego's bird and keyholder Pics
Labuhan Cermony in Kinahrejo, Cangkringan

This labuhan (an offering to the God of Mount Merapi) ceremony is conducted on the 30th day of the Javanese month of Rajab. It is a series of birthday party of
Sri Sultan Hamengku Buwono X.

The procession starts at 08.00 with the sending of the offering materials from Yogyakarta palace to Depok sub-district head’s office. From here the materials are then sent to Cangkringan sub-district and finally given to the key master of Mount Merapi. They stay overnight in the key master’s house to be prayed by him. The materials to be devoted to the god are sinjang cangkiang, sinjang kawung komplang, semekan gadung melati, semekang gadung, semekan bangun tolak, kampuh poleng ciut, dhestal doromuluk, peningset udo rogo, selo, ratus, lisah klungah, artho, tindih, ses wangen.

The next morning at 03.00 am, the climax of the offering ceremony takes place when the materials are brought to Kendit of Mount Merapi by the key master who prays for welfare and safety.
Soon afterwards, he notifies the kraton, and brings with him angsal-angsal (gifts) containing sulfur, suket grinting, suket kolonjono, and other materials from Kendit of Mount Merapi, to prove that the offering has been successfully done.

The Labuhan Ceremony of Karaton Yogyakarta

Labuhan is from the word Labuh, means to throw away into. The Labuhan ceremony of Karaton Yogyakarta is a ritual offering meant to preserve a long sacred relation between the Sultan of Yogya as the direct descendant of Panembahan Senopati – the first Ruler of the second Mataram Kingdom and the Goddess of the South Sea, Kanjeng Ratu Kidul.

There are other Labuhan ceremonies conducted by Karaton of Yogyakarta in the same day at other sacred places: Mt. Merapi, Mt. Lawu. The offering in Dlepih, about 30 Km south-east of Wonogiri is organized every 8 year in the Javanese year of Dal only.

The Labuhan ritual by tradition is always held one day after the Sultan coronation or commemoration of Sultan’s coronation. The present Labuhan under Sri Sultan Hamengku Buwono X is held in the 30th of Javanese month of Rajab for the year 2000 in October 29th. Every year is organized Labuhan Alit (small Labuhan); the 8th year, Labuhan Ageng (great Labuhan) is held.

The Labuhan Ceremony in Parangkusumo

The offering in Parangkusumo to Kanjeng Ratu Kidul is considered as very important ritual for the Yogyakarta Karaton. She has promised to always protect Panembahan Senopati and his descendants and the Mataram Kingdom in time of difficulties. Upon the advice from his wise and spiritually powerful advisers, among other Ki Juru Mertani, Panembahan Senopati was meditating in Parangkusumo, on the beach of the South sea.

The strong meditation had caused a gara-gara (natural disorder), affecting "chaos" in the South Sea Kingdom. She came to the Great Ruler of Mataram by saying that all his wishes were granted by God the Almighty. More-over she vowed her promise sincerely. Thus the agreement had been made, according to the legend of Babad Tanah Jawi (The Legend of the land of Java).
The link between the Kings of Mataram with Kanjeng Ratu Kidul strengthens the legitimacy of the Sultans.

Kanjeng Ratu Kidul is believed to have a powerful and loyal Patih (First Minister) by the name of Nyai Roro Kidul. So the offerings are sent to Kanjeng Ratu Kidul called Pengajeng (leader) and to the Patih, called Penderek (follower).

In the morning the ceremony began under the court official (abdi dalem) in charge, accompanied by many court employees and a lot of people. The offerings are ready. The Jurukunci (gate-keeper) of Parangkusumo solemnly says: Please permit me, my lordly Ratu Kidul. I would like to present the Labuhan offerings for you from your Grandson, the Venerated Lordly Sultan Hamengku Buwono X of Ngayogyakarta Hadiningrat. Your grandson requests your blessing, his secured long life, his highly honored kingship, his secured country and people of Ngayogyakarta Hadiningrat.

The complete set of offerings have been thoroughly prepared in the Karaton of Yogyakarta and brought by the assigned court employees to Parangkusumo.

The Pengajeng offerings for Kanjeng Ratu Kidul, consist of:
2 cloths as lower garment with design of cinde sekar.
1 green breastcloth, Gadung design
1 brestcloth with motif bangun tulak (dark blue with white color in the middle).
1 orange bright red breastcloth
1 breastcloth of papasan mateng (dark blue with red in the middle)
1 breastcloth of gadung melati (green with white color in the middle)
1 breastcloth of dringin – yellow cotton with woven gold thread
1 cloth of cangkring motif
1 cup of perfume
1 cup of body lotion
1 packet of incense
1 bottle of fragrant incense
1 small bag containing ten red guilders
The Penderek offerings for Nyai Roro Kidul, consist of:
1 waistband of red cotton, woven with golden thread
1 breastcloth, dark-brown with yellow part in the middle
1 breastcloth-green with white part in the middle
1 breastcloth dringin, yellow with golden thread
1 cloth for lower garment of poleng design (checkered)
1 cloth of tuluh watu motif
1 waistband of bangun tulak motif, dark blue, white part in the middle
1 piece of white cotton
1 packet of incense
1 cup of perfume
1 cup of body lotion
1 bottle of fragrant incense
1 small bag containing 5 red guilders
2 packets of withered flowers
2 small boxes containing hairs and nails of the Sultan
2 wooden trays
1 pandanus mat, which has been used by the Sultan, or a piece of cloth used to protect royal heirlooms, and an umbrella which has been used by the Sultan.

After spelling some sacred mantras, the offerings are brought toward the sea-Segara Kidul. The situation is solemn and mystical. Slowly with full confidence, the court employees bravely walk deeper and deeper into the sea, ignoring the huge waves and strong ocean currents. All the offerings "taken up" immediately by the sea. They are floating, being played by the ocean waves. As the ritual is an open ceremony, on the shore, there are many onlookers not only local people but also travelers from other parts of the country as well as foreign tourists.

Some of the offerings are brought back by the waves to the shore. Some try hard to have some parts of the offerings, believing these offered items have invisible power for safety, a good health, better life etc.

The Labuhan Ceremony in Mt. Merapi

Mt. Merapi is another important sacred place for the Karaton (palace) of Yogyakarta. the magical axis of Yogyakarta are: The South sea in the south, The Karaton of Yogyakarta in the middle and Mt. Merapi in the north.(for detail of Mt. Merapi)

The spiritual rulers of Merapi have a strong traditional relation also to Panembahan Senopati, the first ruler of the second Mataram Kingdom. They promised to protect the safety of Mataram Kingdom and now to Ngayogyakarto Hadiningrat. To preserve the relation, Karaton Yogyakarta assigns a special employee as Jurukunci (gate keeper), stationed in the village of Kinahrejo, in the southern slope of the volcano.

The present Jurukunci is the native of Kinahrejo, his name is mBah (grand-father) Maridjan. His sole loyalty is only to the Sultan of Yogyakarta. A day after the commemoration of Sultan Hamengku Buwono X coronation, the Sultan’s messengers brought the necessary offerings to the house of mBah Maridjan, his name as court employee is Mas Ngabehi Suraksohargo.

The Ritual

The ritual is conducted as in accordance with the long years of inherited tradition. Usually, the ceremony is also attended by a lot of people, wishing to: ngalap berkah – to get a blessing from the Creator of the world. The biting cold temperature in the night in the slope of Merapi is not considered as serious obstacle. Even some people have been waiting the whole night in the place of ceremony which begin early in the morning.

The offerings are meant to honor Eyang Kanjeng Pangeran (The Lordly grand-father) Prince Sapujagad, a great respected leader of the founding-fathers of the second Mataram Kingdom.

Prince Anom Suryongalam; Eyang Kyai Udononggo and Nyai Udononggo and Kyai Juru Taman. Their domains are in several places in Merapi, respectively in the places locally known as: Turgo, Plawangan, Wukir Rinenggo, nearby Selogajah and Gua Rekso.

In the evening a proper preparation followed by a prayer were held in Kinahrejo. At around 4 o’clock in the morning, the procession moved to the place of Labuhan, it took 2,5 hours to reach Kendit. The offerings were carried by some court employees and some are carried by horses.

The items of the offerings are almost similar with the ones in the South Sea, among other important things are: several motifs of "nyamping", cloths for lower garment, destar, headresses, waistbands, "sumekan", breastcloths of several designs, perfume, body lation, incense and fragrant incense etc, a complete set of horse saddle and shoes are also in the list of Labuhan.

The morning
cool fresh air of the mountain created more solemn and magical situation of the ceremony.
At the end of the ceremony, some items were distributed to the participants.

The Labuhan Ceremony in Mt. Lawu

The second Mataram dynasty is the descendant from Majapahit Empire, which in the 15th century had governed the territoty of the present Indonesia. Before the fall of Majapahit, the last ruler of the Empire, King Brawijaya V went to Mt. Lawu and lived as an ascetic, accompanied by his loyal servants, Sabdopalon and Nayagenggong. In his last day, it is believed he was ‘moksa’ (goes to eternity and the body also vanished). Since that time, the name of Sunan Lawu is famous (the King who lives in Lawu).

The Sultans of Yogyakarta as the direct descendants of King Brawijaya are obliged to honor their ancestor in the form of Labuhan/offering in Mt. Lawu.(for detail of Mt. Lawu)

The court employees of Yogyakarta Karaton (palace) as Sultan Hamengku Buwono X’s messengers went to village of Nano in the slope of Mt. Lawu, bringing the offering. They met the village Head, who is also the Jurukunci (gate-keeper) of pesanggrahan (retreat house) Nano. In the evening a "selamatan" / pray was held together with the villagers. Then begin seven hours procession to the peak of the mountain in a place called Argo Dalem. There is a tradition rule that the boxes contained the offerings must be brought by 8 villagers of Nano as they have a very close spiritual relationship with the ruler of Mt. Lawu.

The offerings

The are devided to two groups respectively called:
The Kasepuhan (the leading elders) offerings, among other consists of:
1 cloth for lower garment with poleng (checkered) design
1 destar (head dress) with motif of bango tulak
1 waistband with purple red color
1 waistband, purple red, woven with golden thread.
The Penderek (followers) offerings, among other consists of:
1 cloth for lower garment with cangkring motif
1 cloth for lower garment with gadung motif
1 cloth for lower garment with teluh watu motif
1 breastcloth of dringin motif
1 breastcloth of songer motif
1 cup of perfume
1 of body lotion
1 packet of incense
1 packet of fragrant incense
old money
besides the above offerings a complete set of Sultan Hamengku Buwono X’s dress were also offered in Argo Dalem.

The ritual in Argo Dalem

The Sultan Hamengku Buwono X’s messengers at 5 o’clock in the morning began the ritual in Argo Dalem. Solemnly, they give the offerings to Eyang (gand-father) Lawu.

After the Labuhan ceremony, all the offerings were brought back to the house in Nano village, to be kept there for one year.

Joglosemar Online is grateful to: Mr. Mulyono for the photos and Mr. Suryanto Sastroatmodjo for additional information.
(Suryo S. Negoro)

1 comment:

Anonymous said...

(Serat Jongko Joyoboyo)

Pancen amenangi jaman edan,
sing ora edan ora kaduman.
Sing waras padha nggragas,
sing tani padha ditaleni.
Wong dora padha ura-ura.
Begjane sing eling lan waspada.
Ratu ora netepi janji,
musna prabawane lan kuwandane.
Akeh omah ing ndhuwur kuda.
Wong mangan wong,
kayu gilingan wesi padha doyan rinasa
enak kaya roti bolu.
Yen bakal nemoni jaman:
akeh janji ora ditetepi,
wong nrajang sumpahe dhewe.
Manungsa padha seneng tumindak ngalah
tan nindakake ukum Allah.
Bareng jahat diangkat-angkat,
bareng suci dibenci.
Akeh manungsa ngutamakake reyal,
lali sanak lali kadang.
Akeh bapa lali anak,
anak nladhung biyunge.
Sedulur padha cidra,
kulawarga padha curiga,
kanca dadi mungsuh,
manungsa lali asale.
Rukun ratu ora adil,
akeh pangkat sing jahat jahil.
Makarya sing apik manungsa padha isin.
Luwih utama ngapusi.
Kelakuan padha ganjil-ganjil.
Wegah makarya kapengin urip,
yen bengi padha ora bisa turu.
Wong dagang barange saya laris, bandhane ludhes.
Akeh wong mati kaliren ing sisihe pangan.
Akeh wong nyekel bandha uripe sangsara.
Sing edan bisa dandan.
Sing mbangkang bisa nggalang
omah gedhong magrong-magrong.
Wong waras kang adil uripe nggragas lan kapencil.
Sing ora bisa maling padha digething.
Sing pinter duraka padha dadi kanca.
Wong bener thenger-thenger,
wong salah bungah-bungah.
Akeh bandha muspra ora karuwan larine.
Akeh pangkat drajat padha minggat ora karuwan sababe.
Bumi saya suwe saya mungkret.
Bumi sekilan dipajegi.
Wong wadon nganggo panganggo lanang.
Iku tandhane kaya raja kang ngumbar hawa napsu,
ngumbar angkara murka,
nggedhekake duraka.
Wong apik ditampik,
wong jahat munggah pangkat.
Wong agung kesinggung,
wong ala pinuja-puja.
Wong wadon ilang kawanitane,
wong lanang ilang kaprawirane.
Akeh jago tanpa bojo.
Wanita padha ora setya,
laku sedheng bubrah jare gagah.
Akeh biyung adol anak,
akeh wanita adol awak.
Bojo ijol-ijolan jare jempolan.
Wong wadon nunggang jaran,
wong lanang numpang slendhang pelangi.
Randha loro, prawan saaga lima.
Akeh wong adol ngelmu.
Akeh wong ngaku-aku,
njaba putih njerone dhadhu.
Ngakune suci, sucine palsu.
Akeh bujuk.
Wektu iku dhandhang diunekake kuntul.
Wong salah dianggep bener,
pengkhianat nikmat,
durjana saya sampurna.
Wong lugu keblenggu,
wong mulya dikunjara,
sing curang garang,
sing jujur kojur.
Wong dagang keplanggrang,
wong judhi ndadi.
Akeh barang kharam,
akeh anak-anak kharam.
Prawan cilik padha nyidham.
Wanita nglanggar priya.
Isih bayi padha mbayi.
Sing priya padha ngasorake drajate dhewe.
Wong golek pangan kaya gabah den interi.
Sing klebat kliwat,
sing kasep keplesed.
Sing gedhe rame tanpa gawe,
sing cilik kecelik.
Sing anggak kalenggak.
Sing wedi padha mati,
nanging sing ngawur padha makmur,
sing ngati-ati sambate kepati-pati.
Cina olang-aling kepenthung
dibandhem blendhung,
melu Jawa sing padha eling.
Sing ora eling
padha milang-miling,
mloya-mlayu kaya maling,
Mangro tingal padha digething.
Eling, ayo mulih padha manjing.
Akeh wong ijir,
akeh wong cethil.
Sing eman-eman
ora kaduman,
sing kaduman
ora aman.
Selot-selote besuk
ngancik tutupe taun,
dewa mbrastha malaning rat,
bakal ana dewa
apangawak manungsa.
Apasuryan padha Bathara Kresna.
Awewatak Baladewa.
Agegaman trisula wedha.
Jinejer wolak-waliking jaman,
wong nyilih mbalekake,
wong utang mbayar.
Utang nyawa nyaur nyawa,
utang wirang nyaur wirang.
Akeh wong cinokot lemud mati.
Akeh swara aneh tanpa rupa.
Bala prewangan, makhluk alus padha baris,
padha rebut bebener garis.
Tan kasat mata tanpa rupa,
sing mandhegani putra Bathara Indra,
agegaman trisula wedha.
Momongane padha dadi nayakaning prang,
perange tanpa bala,
sekti mandraguna tanpa aji-aji.
Sadurunge teka ana tetenger lintang kemukus dawa ngaluk-aluk,
tumanja ana kidul sisih wetan bener, lawase pitung bengi.
Parak esuk banter,
ilange katut Bthara Surya,
jumedhul bebarengan karo sing wus mungkur.
Prihatine kawula kelantur-lantur.
Iku tandhane putra Bathara Indra wus katampa
lagi tumeka ing ngarcapada,
ambiyantu wong Jawa.
Dununge ana sikile redi Lawu sisih wetan.
Adhedukuh pindha Raden Gathutkaca,
arupa gupon dara tundha tiga.
Kaya manungsa asring angleledha,
apeparab Pangeraning Prang,
tan pakra anggone anyenyandhang,
nanging bisa nyembadani ruwet-rentenge wong sapirang-pirang.
Sing padha nyembah reca ndhaplang,
cina eling, Syeh-syeh pinaringan sabda gidrang-gidrang.
Putra kinasih swarga Sunan Lawu,
ya Kyai Brajamusthi,
ya Kresna,
ya Herumurti,
mumpuni sakehing laku,
nugel tanah Jawa kaping pindho.
Ngerehake sakabehing para jim,
setan, kumara, prewangan.
Para lelembut kabawah prentah
saeka praya kinen abebantu manungsa Jawa.
Padha asenjata trisula wedha,
kadherekake Sabdopalon Nayagenggong.
Pendhak Suro nguntapake kumara,
kumara kang wus katam nebus dosanira,
kaadhepake ngarsane kang Kuwasa.
Isih timur kaceluk wong tuwa,
pangiride Gathutkaca sayuta.
Idune idu geni, sabdane malati, sing bregudul mesthi mati.
Ora tuwa ora enom,
semono uga bayu wong ora ndayani.
Nyuwun apa bae mesthi sembada,
garise sabda ora gantalan dina.
Begja-begjane sing yakin
lan setya sabdanira.
Yen karsa sinuyutan wong satanah Jawa,
nanging pilih-pilih sapa waskitha pindha dewa.
Bisa nyumurupi laire embahira,
buyutira, canggahira, pindha lair bareng sadina.
Ora bisa diapusi
amarga bisa maca ati.
Wasis wegig waskitha
ngreti sadurunge winarah,
bisa priksa embah-embahira,
ngawuningani jaman tanah Jawa.
Ngreti garise siji-sijining umat,
tan kalepyan sumuruping gegaman.
Mula den udia satriya iki,
wus tan bapa tan bibi,
lola wus aputus wedha Jawa.
Mula ngendelake trisula wedha,
landhepe trisula :
pucuk arupa gegawe sirik agawe pepati utawa utang nyawa.
Sing tengah sirik agawe kapitunaning liyan,
sing pinggir tulak talak colong jupuk winaleran.
Sirik den wenehi ati melathi, bisa kasiku.
Senenge anyenyoba, aja kaina-ina.
Begja-begjane sing dipundhut,
ateges jantrane kaemong sira sabrayat.
Ingarsa begawan wong dudu pandhita.
Sinebut pandhita dudu dewa.
Sinebut dewa kaya manungsa,
kinen kaanggep manungsa sing seje daya.
Tan ana pitakonan binalekake,
tan ana jantra binalekake.
Kabeh kajarwakake nganti jlentreh
gawang-gawang terang ndrandang.
Aja gumun aja ngungun,
yaiku putrane Bathara Indra kang pambayun,
tur isih kuwasa nundhung setan.
Tumurune tirta brajamukti, pisah kaya ngundhuh.
Ya siji iki kang bisa njarwakake
utawa paring pituduh jangka kalaningsun.
Tan kena den apusi
amarga bisa manjing jroning ati.
Ana manungsa kaiden katemu,
uga ora ana jaman sing durung kalamangsane.
Aja serik aja gela
iku dudu waktunira,
ngangsua sumur ratu tanpa makutha.
Mula sing amenangi gek enggala den luru,
aja nganti jaman kandhas.
Madhepa den amarikelu.
Begja-begjane anak putu, iku dalan sing eling lan waspada,
ing jaman Kalabendu nyawa.
Aja nglarang dolan nglari wong apangawak dewa,
dewa apangawak manungsa.
Sapa sing ngalang-ngalangi bakal cures ludhes sabraja dlama kumara.
Aja kleru pandhita samudana, larinen pandhita asenjata trisula wedha.
Iku paringe dewa.
Ngluruge tanpa wadyabala.
Yen menang datan ngasorake liyan.
Para kawula padha suka-suka
amarga adiling Pangeran wus teka.
Ratune nyembah kawula, agegaman trisula wedha.
Para pandhita ya padha ngreja,
yaiku momongane Kaki sabdopalon sing wus adus wirang.

Keris Sangkelat dan Crubuk
Alkisah Sunan Kalijaga mendatangi sanggar Mpu Supa yang sedang sibuk membuat senjata. Mpu Supa adalah suami dari Dewi Rasawulan, adik Sunan Kalijaga. Sunan Kalijaga meminta tolong untuk dibuatkan keris coten-sembelih (pegangan lebai untuk menyembelih kambing). Lalu oleh beliau diberikan calon besi yang ukurannya sebesar biji asam jawa.

Mengetahui besarnya calon besi tersebut, Empu Supa sedikit terkejut. Ia berkata "Sunan, besi ini bobotnya berat sekali, tak seimbang dengan besar wujudnya. Akan tetapi apakah besi sebesar biji asam jawa ini cukup dibuat keris ?". Lalu Sunan Kalijaga berkata : "Nak, besi itu tidak hanya sebesar biji asam jawa tetapi besarnya seperti gunung". Karena ampuh perkataan Sunan Kalijaga, pada waktu itu juga besi menjelma sebesar gunung.

Hati empu Supa menjadi gugup, karena mengetahui bahwa Sunan Kalijaga memang benar-benar wali yang dikasihi oleh Pencipta Kehidupan, yang bebas mencipta apapun. Lantara itu, empu Supa berlutut dan takut. "Sunan, bila besi sebesar itu, saya tidak sanggup mengerjakan karena tidak dapat dijepit." Sunan Kalijaga berkata lagi "Nak sebenarnya besi itu besarnya hanyalah sebesar biji asam jawa saja. Pada saat itu juga besi kembali menjadi sebesar asam jawa lagi.

Ringkas cerita, besipun kemudian dikerjakan. Tidak lama, jadilah keris, kemudian diserahkan kepada Sunan Kalijaga. Akan tetapi anehnya begitu melihat bentuknya, seketika juga Sunan Kalijaga menjadi kaget, sampai beberapa saat tidak dapat berbicara karena kagum dan tersentuh perasaannya, karena hasil kejadian keris itu berbeda jauh sekali dengan yang dimaksudkan. Maksud semula untuk dijadikan pegangan lebai, ternyata yang dihasilkan keris Jawa (baca Nusantara) asli Majapahit, luk tiga belas bagus sekali serta indah warangka-nya, tetapi sepi dari sifat-sifat keislaman. Sebenarnya, begitu mengetahui keindahan keris, perasaan Sunan Kalijaga agak tersentuh, oleh karena itu mengamatinya sempai puas tidak bosan-bosannya. Kemudian ia berkata sambil tertawa, ”Nak, keris ini bagus sekali. Akan tetapi bila dipergunakan oleh santri tidaklah pantas. Keris ini pantas menjadi pegangan Raja yang menguasai Nusantara. Karena berwarna kemerahan, keris ini saya namakan dapur Sangkelat (artinya bersemu merah). Sekarang keris ini saya kembalikan, simpan ! Bagaimana akan kejadiannya nanti, saya sendiri tidak tahu. Selain Tuhan Yang Maha Esa yang menjelaskannya. Akan tetapi sekarang saya minta dibuatkan keris lagi yang patut digunakan oleh santri.

Empu Supa diberi lagi besi yang ukurannya sebesar kemiri. Setelah dikerjakan, jadilah sebilah keris mirip pedang suduk (seperti golok atau belati). Begitu mengetahui wujud keris yang dihasilkan sunan Kalijaga sangat senang hatinya. Dapur keris itu disebut Crubuk.

2. MEMELUK AGAMA ISLAM............... walau dicintai orang ISLAM
3. HANYA MENIKAH DENGAN BULE.............................

Ada 2 peristiwa besar dlm sejarah Indonesia... . dan itu berHUBUNGAN
dgn Chinese:
1. Keruntuhan MAJAPAHIT... . akibat pengaruh PUTRI CAMPA.
2. PEristiwa G 30 S PKI....... Chinese " ditendang".. ......... ...
WESTERN..... . but not come from MAYORITAS... .. harus
MINORiTAS... ....
KERIS KYAI SENGKELAT yang asli ditelan BUMI..... dan HANYA BISA
"SABDOPALOn. ...... yang berasal dari kaum MINORITAS... ... semua
PARANORMAL boleh "GR" dan berebutan... .. tapi SANG MAHA KUASA.....
WASIT TERBAIk..... ....
............ ...AMitabha. .....Om Santi.... Santi.... Puji
Tuhan.... !!!!
( amblesnya Pulau Jawa karena kutukan Momongan Sabdopalon )