Oý Awighnamastu namasidhaý. Sang tabe ya nama úiwaya, ndi awighnà, ndi nama úidhaý, wruha sira ring awighnàmastu, yan sira wruh, wnang siràngangge uúaddha iki, yan sira tan wruhà ring awighnamastu, haywa ta sira langgana ring akûara iki, iki úiwa linggà ngaran, pawarahira sang sinuhun, anugrahà sira ring sang màwak gurwa, Oý, ngaran úarira, awi, ngaran akûara, ghnà, ngaran palinggih, mastu, ngaran hulu, nama, ngaran panugrahan, úi, ngaran surya, dhaý, ngaran candra. Ikà wruhakna ring palinggihira sang sinuhun, tan hanà sirà manggih sangkala sùkåta, mangkana pawarahira sang sinuhun ring kuna-kuna. Iti uttamaning kandhà, uúaddha sari, duknya mijil saking ðalêm, iki ujarnya, (h)yang, pramakawi, mangka-
Bahasa Indonesia (Indonesian Language)
Semoga tidak menemui rintangan. Mohon maaf kepada Dewa Siwa. Apakah disebut awighnà, apakah yang disebut nama úidhaý, sebaiknya kau mengetahui makna awighnàmastu . Jika kau paham, kau boleh menggunakan ilmu ini untuk mengobati. Jika kau tidak paham makna awighnàmastu, janganlah kau berani melecehkan ilmu ini. Ilmu ini dinamakan Siwalingga, firman Tuhan yang dianugrahkan kepada para guru dunia. Oý maksudnya úarira (badan), awi maksudnya aksara (huruf), ghnà artinya tempat bersemayam, mastu artinya kepala, nama maksudnya anugrah, úi maksudnya matahari; dhaý maksudnya bulan. Itulah yang patut dipahami tentang tempat bersemayam Dewa. Kau tidak akan menemukan bencana. Demikianlah firman Dewa pada zaman dulu. Ini merupakan ilmu rahasia, Usada Sari. Ketika diturunkan di Pura Dalem, ini adalah sabda Hyang Pramakawi. "Begitu
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May God keep the hindrance away. May Lord Siwa grant forgiveness. What is meant by awighnà, what is meant by nama úidhaý, you should know the meaning of awighnàmastu. If you do, you may use this knowledge to heal. If you do not understand the meaning of awighnàmastu, do not insult this knowledge. This knowledge is called Siwalingga, the words of God given to worldly teachers. Oý means úarira (body), awi means aksara (letter), ghnà means dwelling, mastu means head, nama means a gift, úi means sun, dhaý means moon Those are the things that must be understood about the dwelling of God You will not face calamity. Those were the words of God a long time ago. This is a secret knowledge of Usada Sari. When it was revealed in Pura Dalem, it was the words of Hyang Pramakawi. "So
ne dahat tà pragata sira, sarêng kakalih, lah warahà mangke, mangda ingsun kapiwruha, mangka ujar sang Budhakecapi, ring sang kalih, dadya masawur sang klimoúaddha, kalih sang bhuddha klimoúaddhi, iki ingsun saking lêmah sùrat, kalih tunggal deúa, mangkana pukulun, iki kalih mangaran sang klimoúaddha mwang sang klimoúaddhi, dadya mojar sang Budhakecapi, yah ingsun ataña ri sira, maka rwang sànak, ingsun mirêngwakên hortta, sang mangaran sang klimoúaddha mwang sang klimoúaddhi, kasub kalumbrah sikêt tur atatêngêr pascat nguúaddhanin, estu mangkana rêko, glis màtùr sang kalih, kawula jati mangkana, ingsun harêp tàûiûyan sarêng kalih têgwa ri sira, yan pukulun sih kumasih
Bahasa Indonesia (Indonesian Language)
amat tergesa-gesa kalian berdua, cepatlah katakan sekarang, agar aku tahu!" Demikian kata sang Budhakecapi kepada mereka berdua. Selanjutnya, sang Klimosadha menjawab bersama sang Klimosadhi: "Kami berasal dari Lemah Surat, kami sedesa. Kami ini bernama sang Klimosadha dan sang Klimosadhi!" Lalu sang Budhakecapi berkata: "Baiklah, aku bertanya kepada kalian berdua, aku mendengar berita tentang orang yang bernama sang Klimosadha dan sang Klimosadhi, terkenal ahli dalam meramal dan mengobati, konon demikian!" Mereka berdua segera menjawab: "Hamba memang begitu, (tetapi) hamba berdua ingin berguru kepada Tuan, jika Tuan berbelas kasih
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in haste you are, tell me quickly what is it, let me know!" That was what Budhakecapi said to both of them. Then, Klimosadha and Klimosadhi answered: "We come from Lemah Tulis, we come from the same village. We are Klimosadha and Klimosadhi". And then Budhakecapi said:"Fine, I will say something. I have heard about people named Klimosadha and Klimosadhi who are well-known of their ability on predicting and healing, so to say". Both of them answered: Those are ourselves. But we would like to be your students, and if you have mercy
anugrahà ring kawula kalih, ikang kawula angaturana urip satuwuk ring sira, nànghing kawula dawêg sinampurà, marmmaning mangkana, olih sira maka ngaran sang Budhakecapi, ri kalanya angwangun brata smadhi, maha pagêh dirgghayuúa, tur putusing ajñaóà siddhi, trus têkeng sapþapatala, trus tkeng akaúa, pangasthawanira sang bùddha kcapi, wus mangkana, mangke tumurun bhàþara úiwà, maring cungkub kahyangan, matmu ring hyang nini maring ðalêm, wus katmu sira, iti ling bhàþara úiwà, ih sira sang nini ðalêm, ingsun kinen sira mangke, tumurun maring setra pangêsêngan, sira hyang nini wnang nglabahakna, sapangasthawanira sang bùddha kcapi, pagêh ring brata smadhi, wnang hyang nini anglabahanà, sapaminta sihira, lwi-
Bahasa Indonesia (Indonesian Language)
memberi anugrah kepada hamba berdua, hamba menyerahkan nyawa seumur hidup kepada Tuan, tetapi maafkanlah. Apakah sebabnya (hamba ingin berguru)? Karena Tuan yang bernama sang Budhakecapi, melakukan semadi, amat tekun dan teguh, sepanjang umur, serta telah sempurna dalam batin, doa pujianmu sang Budhakecapi menembus ke tujuh lapisan bumi, menembus ke angkasa". Selanjutnya, Bhatara Siwa turun menuju Kahyangan Cungkub, bertemu dengan Hyang Nini di Pura Dalem. Setelah beliau bertemu, beginilah sabda Bhatara Siwa: "Wahai sang Nini Dalem, aku menitahkanmu sekarang, turun menuju kuburan tempat pembakaran jenasah, kau Hyang Nini berhak memberkahi segala doa sang Budhakecapi, yang sangat tekun bersemadi. Kau Hyang Nini berhak mengabulkan segala permintaannya,
English
to fulfill our desire, we would like to offer you our souls and lives. Forgive us. The reasons why we would like to be your students are because you have diligently meditated as long as you live, and you are also spiritually perfect, your prayers have already penetrated the seven layers of earth and the sky." And then, Lord Siwa descended to Kahyangan Cungkub to meet Hyang Nini in Pura Dalem. After he met her, Lord Siwa said:"Nini Dalem, I order you now to go down to the graveyard, to the place of cremation. You, Hyang Nini have the right to grant all the wishes of Budhakecapi who has already diligently meditated. You, Hyang Nini, has the right to fulfill all his wishes,
ring ajñàóa siddhi, apan sang bùddha kcapi dahating pagêh ring brata smadhi, mangke umatùr hyang nini, ring bhàþara úiwà, yan samangkana ling bhàþara, kawula tumuta ring pawarah bhàþara, mangke umara tumurun maring setra pangêsêngan, mangke bhàþara úiwà umêsat ring úiwàbwanà. Mangke cinaritanên hyang nini ðalêm, ðatang ring deúa setra pangêsêngan, harêpe hyang nini, anglabahin sang bhùddha kcapi, apan trus inugrahan ring bhàþara úiwà, dadya wus prapta, mangke ring unggwan sang bhùddha kcapi, anglungsur brata smadhi, glis ta sang bhùddha kcapi, angatùr sêmbah, mangke dadya mojar bhàþari hyang nini, uduh pwa kita sira sang bhùddha kcapi, huwus lawas pwa kita ingke-
Bahasa Indonesia (Indonesian Language)
segala kesempurnaan batin, sebab sang Budhakecapi sangat tekun bersemadi!" Lalu Hyang Nini berkata kepada Bhatara Siwa: "Jika itu perintah Bhatara, hamba menuruti titah Bhatara, sekarang hamba turun menuju kuburan tempat pembakaran mayat!" Kemudian Bhatara Siwa melesat menuju alam Siwa. Kini dikisahkan Hyang Nini Dalem datang ke kuburan tempat pembakaran mayat. Maksud Hyang Nini adalah memberikan berkah kepada sang Budhakecapi, karena telah direstui oleh Bhatara Siwa. Dengan cepat tiba di tempat sang Budhakecapi melakukan semadi. Segera sang Budhakecapi menghormat. Lalu Bhatari Hyang Nini berkata: "Wahai kau sang Budhakecapi, cukup lama kau berada di
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all the spiritual perfect ness, because Budhakecapi has diligently meditated". And then Hyang Nini said to Lord Siwa: "If that is your order, my Lord, I will go down right now to the place of cremation in the graveyard." Then Lord Siwa went back to the world of Siwa. Then, it was said that Hyang Nini Dalem came to the place of cremation in the graveyard to fulfill what Budhakecapi wished on the permission of Lord Siwa. She quickly arrived at the place where Budhakecapi did his meditation. Budhakecapi saluted to her and then Hyang Nini said:"Budhakecapi, you have been
ne, dumunung sira ring pangêsêngan, angapa pwa sira pangwidintà, apa ta mintà sihira ring bhàþara, aris umatur sang bhùddha kcapi, ih pukulun hyang nini, pangasthawaning kawula, kawulàmintà sih, mangda wruha ring bwanàgung mwang bwanàlit, panugrahan ring bhàþari, aminta ajñaóa siddhi úakti, lamakane ingsun tan kasoran ring ya pasasamaning kabeh, malih satitahing wong wruh ring katatwaning lara, kawula mangda wruh ring katatwaning upas, ctik racun, mwang tiwang moro, deûþi tluh tarañjana, mwang katatwaning pamala-pamali, mwah sahananing wiûya mandi, malih katatwaning pati urip, mwah ring siddhining úakti ngucap, ika paminta sih ingsun maring bhàþari nini, dadya mojar sira hyang nini, uduh kaki sang bhùddha-
Bahasa Indonesia (Indonesian Language)
sini, bermalam di tempat pembakaran mayat, apakah yang kau harapkan? Apakah yang kau minta kepada Bhatara?" Lalu sang Budhakecapi menjawab: "Daulat Paduka Hyang Nini, doa harapan hamba adalah hamba memohon belas kasih Bhatara agar hamba paham hakikat makrokosmos dan mikrokosmos. Semoga Paduka Bhatari berkenan menganugrahkan kekuatan batin yang sempurna supaya hamba tidak terkalahkan oleh semua pesaing hamba, dan juga segala tatacara orang dalam memahami asal-usul penyakit, supaya hamba memahami hakikat bisa, racun, dan penyakit tiwang moro, ilmu desti teluh taranjana, serta hakikat pamala-pamali, dan segala ajian ampuh, demikian pula hakikat hidup dan mati, serta hakikat kekuatan sabda, itulah permintaan hamba kepadamu Bhatari Nini!" Kemudian Hyang Nini berkata: "Wahai sang Buddha-
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here staying over nights in this place of cremation for long, what is it that you want? What do you want to ask for from the Lord?" Budhakecapi answered:" Forgive me, Hyang Nini, my wishes are that I can ask for the mercy from my Lord to be able to understand about the essence of macrocosms and microcosms. I wish that you could give me the perfect inner power to make me undefeatable by my competitors, and I would also like to be able to understand the causes of diseases, to understand the essence of poisons and the disease of tiwang moro, the disease of desti teluh taranjana, and the essence of pamala-pamali, and all the invulnerable charms, the essence of life and death, the essence of words of God. Those are what I wish to have, Hyang Nini" And then Hyang Nini said: "Budhakecapi,
kcapi, ingsun maweha mangke ri sira, ah mangke sang bhùddha kcapi, lah lwarana lidahta, ingsun harêp rinajah lidahtà, mantra, Oý nama úiwaya.
Bahasa Indonesia (Indonesian Language)
kecapi, sekarang aku akan memberimu anugrah, baiklah, cepatlah julurkan lidahmu keluar, aku mau me-rajah * lidahmu dengan mantera Oý nama úiwaya. Satu persatu mulai dengan Oý, na untuk hidungmu, ma untuk mulutmu, úi untuk matamu, wa untuk tubuhmu, ya untuk telingamu. Demikian pula makna Sanghyang Omkara, seperti windu, nadha, ardhacandra yang berada dalam tubuh, yang dinamakan asal mula Sanghyang Candra Raditya. Yang berada di mata kanan adalah Sanghyang Raditya, yang berada di mata kiri adalah Sanghyang Candra. Wahai sang Budhakecapi semoga kau paham tentang tatacara mencapai moksa karena lidahmu telah dirasuki kekuatan tulisan gaib, yang merupakan anugrahku, Hyang Nini Dalem, kepadamu! Inilah yang dinamakan tempat Sanghyang Omkara Sumungsang yakni di pangkal lidah-hidung,
me-rajah * Artinya memberi tulisan atau gambar-gambar gaib yang dapat menimbulkan kekuatan magis.
English
I will now give you a gift. Stick out your tongue, I will do the rajah of the charm of Oý nama úiwaya on it ( rajah = to write and draw the magic letters and pictures that can create the magic power). One by one started with Oý, na is for your nose, ma is for your mouth, úi is for your eyes, wa is for your body, ya is for your ears. I will also tell you the meaning of Sanghyang Omkara like windu, nadha, ardhacandra which exist in the body. Sanghyang Omkara is called the origin of Sanghyang Candra Raditya. Sanghyang Raditya is in the right eye, Sanghyang Candra is in the left eye. Budhakecapi, I hope you understand about the way of achieving moksa because now you tongue has the magic power, which is my gift to you. The back of the tongue-nose is the place of Sanghyang Omkara Sumungsang which looks like
tika muktya, iti pahuman sanghyang úaraúwati, ring lidah, awa, iti pinaka paúupati ajñaóa, ngaran, uttama dahat, haywa cawuh tan siddhi palanya, ithi pahuman paúupati, oý lêp rêý, ngagwa wrêý, papare, ngaran, dewataning bayu pramaóa, ithi dunungan sanghyang saraúwati, ithi maka rajah ilat sang bhùddha kcapi, poma, 3, iki lingganing akûara, mantra, oý sanghyang kedêp ring bungkahing lidahtà, sanghyang mandiswara ring pucuking lidahtà, sanghyang mandimaóik ring lenging lidahtà, sanghyang nagarêúi maring otot lidahtà, sanghyang maóik haûþagióa maring kuliting lidahtà, dewatanira bhàþara úiwà, maka urip ida hyang brahmà wiûóu iúwarà, swarggan ida ring ati, ring ampru ring pupusuh,
Bahasa Indonesia (Indonesian Language)
batu manikam, tempat pertemuan Sanghyang Saraswati, di lidah. Ini merupakan pemberi kekuatan gaib kepada batin, sangat utama, jangan sembrono, kau tidak akan berhasil (jika sembarangan). Inilah mantera kumpulan sumber kekuatan: Oý lêp rêý, ngagwa wrêý, papare, ngaran, dewataning bayu pramaóa. Inilah menjadi persemayaman Sanghyang Saraswati, sebagai tulisan ajaib di lidah sang Budhakecapi, dan inilah doa untuk tempat aksaranya, yakni Oý Sanghyang Kedêp di pangkal lidahmu, Sanghyang Mandiswara di ujung lidahmu, Sanghyang Mandimanik di tengah lidahmu, Sanghyang Nagaresi di dalam otot lidahmu, Sanghyang Manikastagina di kulit lidahmu, dewanya adalah Bhatara Siwa, sebagai pemberi kekuatan hidup adalah Hyang Brahma Wisnu Iswara, sorganya adalah di hati, di empedu, di jantung,
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a precious stone, while the meeting place of Sanghyang Saraswati is on the tongue. Sanghyang Omkara Sumungsang is the provider of the magic power to the inner body, he is very important, do not be careless because if you are careless you will not succeed.. The charm of the collection of the power sources which is: Oý lêp rêý, ngagwa wrêý, papare, ngaran, dewataning bayu pramaóa, is now written on Budhakecapi's tongue which also becomes the dwelling of Sanghyang Saraswati . The charm of Oý Sanghyang Kedêp is now written at the back part of your tongue, Sanghyang Mandiswara at the tip of your tongue. Sanghyang Mandimanik in the middle part of your tongue, Sanghyang Nagaresi in the muscle of your tongue, Sanghyang Manikastagina in the skin of your tongue, the Lord is Lord Siwa, Brahma, Wisnu. Iswara are the providers of life, the dwelling of Hyang Brahma is in the liver, the dwelling of Hyang Wisnu is in gall and the dwelling of Hyang Iswara is in the heart
iti glar ida sanghyang tigga, Ang ring ati, Ung ring ampru, Mang ring pupusuh, iki kengötakna sanghyang tryakûara, mantra, Oý Ang Mang, iki maka uttamanya, haywa cawuh, angrêgêp ajñàóa siddhi, poma, wastu sira sang bhùddha kcapi wruh sira ring nithi akûara sari, mwah pitêgêsing sanghyang pañcakûara, ne munggwing bwana, iki kaglaranya, iki wijàkûaranya, pa, iki ta elingakna sang bhùddha kcapi, wastu sira wruha, enak pwa sira ingkene, ingsun harêp amangsula, maring cungkub kahyangan, dadya aglis sang bhùddha kcapi angaturang sêmbah, maring hyang bhàþari nini, mangke ta oý niràtma, ring kaóþa, atyatma, brumadhya, niskalàtma, paningnar, úunyatma, úingmùrddhi, bwanà hyang apagêh, ngaran. Wus mêsata hyang nini,
Bahasa Indonesia (Indonesian Language)
inilah persebaran tempat beliau Sanghyang Tiga, yakni Ang di hati, Ung di empedu, Mang di jantung. Inilah ajian Sanghyang Triaksara yang patut diingat, manteranya Oý Ang Mang. Ajian ini sangat utama, jangan sembrono, memusatkan kekuatan batin, semoga kau sang Budhakecapi dapat memahami ajian Nitiaksara Sari, serta hakikat arti Sanghyang Pancaksara yang berada di alam, yang mana tempatnya, yang mana pula lambang aksara sucinya, inilah yang harus kau ingat wahai sang Budhakecapi, semoga kau paham, tinggalah kau di sini, aku akan pulang kembali menuju Kahyangan Cungkub!" Lalu segera sang Budhakecapi menghormat kepada Hyang Bhatari Nini, dengan mantera: Oý niratma ditempatkan di leher, atyatma di antara kedua alis, niskalatma di pusat telapak tangan, sunyatma di pusat kepala, alam dewata yang kokoh. Setelah Hyang Nini terbang melesat,
English
Those are the places of Sanghyang Tiga, that is Ang in the liver, Ung in the gall, Mang in the heart and the charm of Sanghyang Triaksara that must be remembered is Oý Ang Mang. This is a prominent charm, do not be careless. Concentrate your inner power and I hope you will be able to understand the charm of Nitiaksara Sari, as well as the truthful meaning of Sanghyang Pancaksara which exists on the universe, where the place is and which is the symbol of the holy letter. Budhakecapi those are the things that you must remember. Stay here, I am going back to Kahyangan Cungkub.". Budhakecapi saluted to Hyang Bhatari Nini, saying the charm of: "Oý Niratma which is placed on the neck, atyatma which is placed between the eyebrows, niskalatma which is placed on the center of the palm, sunyatma on the center of the head. Those are the eternal world of God". Then, Hyang Nini flew away
[nini] maring cungkub kahyangan, hnêngakna samangkana. Mwah ginanti carita, cinarita sang mapwe bhùddha kcapi, antyanta kasub kalumbrah kajanepriya, mahàpagêh kukuhing sandi úakti, wruh tur siddhi ngucap, sapratitahing baûa basita, wruh ring sàûþawà siddhi, alungguh ring pangêsêngan, dahating pagêh juga, sang bhùddha kcapi, hnêngakna samangkana sira sang bhùddha kcapi. Mangke hana ginanti carita, hana balyan roro laki-laki, maka ngaran sang klimoúaddha, mwang sang klimoúaddhi, tunggal deúa, maring lêmah tulis umahnya, kamantyan kasub sandi úakti, ngùúaddhanin, tur twara taen kasoran ring sarwwa lara, mwang ta sang klimoúaddhi, twara taen kasoran, upas ctik racun, nànghing a-
Bahasa Indonesia (Indonesian Language)
menuju Kanghyangan Cungkub. Ceritanya dihentikan sebentar. Cerita berganti, dikisahkan sang Budhakecapi, sangat terkenal ke seluruh masyarakat, sangat kuat dan sempurna, pandai dan ampuh dalam berucap, segala ragam bahasa, mahir dalam doa pemujaan, bertempat tinggal di kuburan, sangat tekun, demikianlah kisah sang Budhakecapi dihentikan dulu. Kini cerita berganti, adalah dua dukun laki-laki, bernama sang Klimosadha dan sang Klimosadhi, tinggal di satu desa, yakni Lemah Tulis. Mereka sangat terkenal sakti, mahir mengobati, dan tidak pernah terkalahkan oleh segala jenis penyakit, dan sang Klimosadi tidak pernah terkalahkan oleh bisa dan obat racun, tetapi
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to Kahyangan Cungkub. The story stopped here and was changed into the story of Budhakecapi who was famous all over the society for his strength and perfect ness, for his goodness and invulnerability at speaking in various languages, for his goodness at praying , for his living in a graveyard and for his diligence. Up to this point, the story was changed again to the story of two healing men whose name were Klimosadha and Klimosadhi. They lived in the same village called Lemah Tulis. They were famous for their ability in healing, they had never been defeated by any kinds of diseases and Klimosadhi had never been defeated by any kinds of poisons, but
na paka tunanya, tan awruh ring patngêran gring, sakewala sandi kukuh thêr makrêngin, ngrêdana sang agring ne ngringin, sahika kawicakûaóanya, ngaran, hnêngakna sira sang klimoúaddha. Mangke cinarita hana wong lara, mangaran úrì haûþaka, dahating pakewêh pwa sira lara ika, aptinya twah ngulati sang klimoúaddha, dadyana wong angrêtening wong lara, rawuh ring umah sang klimoúaddha, wahu prapta sang ngulati balyan, ring umahe sang klimoúaddha, dadya glis sira mojar, sang klimoúaddha, ih sira saking êndi, sangkane datang, hana ring kene, dadya ta mojar sang ngulati balyan, ingsun angundang sira, marmmane apapanggih ring sira, ingsun dawêgang aminta hurip, mangda enak pwa sira trêûóa ring ingsun,
Bahasa Indonesia (Indonesian Language)
ada kekurangannya, ia tidak tahu mendeteksi (meramal) penyakit, hanya berpegang teguh pada keyakinan dan memaksakan, mencari orang sakit dan yang menyakiti, hanya sebegitu saja kepandaiannya. Dihentikan dulu kisah sang Klimosadha. Kini diceritakan ada orang sakit bernama Sri Hastaka. Ia sangat menderita kesusahan, maksudnya hanya mencari sang Klimosadha. Kemudian ia datang ke rumah sang Klimosadha. Baru saja ia tiba di rumah sang Klimosadha, dengan cepat sang Klimosadha menyapa: "Wahai, Tuan dari mana? Apa maksud kedatanganmu ke mari?" Si pencari dukun menyahut: "Hamba mengundang Tuan, maksud hamba menemui Tuan adalah hamba memohon keselamatan, semoga Tuan berbelas kasihan kepada hamba,
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both of them lacked of the ability to detect disease; they just held on their faith, pushed their own faith to their patients and were only able to find the sick and the one who caused the sickness. The story of Klimosadha stopped here. Then, it was said that there was a sick man named Sri Hastaka. He suffered a lot and his only intention was to find Klimosadha. And then he sent someone to Klimosadha's house. Soon after he arrived, Klimosadha asked him: " Sir, where are you from and what is your intention of coming here?” The one who was looking for the healer said: "My reason of my coming to see you is to ask for mercy. I would like to invite you
mangdane sira lunghà rumah ingsun, lamakane sira waspadha ring kakang ingsun, nandang lara, mangke mojar sang klimoúaddha, ingsun anut ri sira, tan cinarita, rawuh ring umahe sang adrêwe lara, ndatan lingên sang klimoúaddha twin ngawaspadha, tur angambêlin ring sor mwah ring luhur, saprêtingkahing wong lara, den tatasa juga, wus mangkana, dadya alungguh sang klimoúaddha, mangke mojar sang angundang balyan, inggih ingsun misangiha sira, yan katkaning hurip kakang ingsun, ingsun tan awdi ring upah, mwah ring patùting sasantun, yen pacang pjah angapa tngêr ewêh, mangke mojar sang klimoúaddha, yen ingsun angambêlin, wong lara kayeki nora pjah, haywa sira sungsut, lah enaka juga, angulati pacang tamba inum, mwang lan wêdak, mwang sêmbar,
Bahasa Indonesia (Indonesian Language)
semoga Tuan berkenan datang ke rumah hamba, untuk memeriksa kakak hamba, yang menderita penyakit!" Sang Klimosadha berkata: "Aku menuruti permintaanmu!" Tidak diceritakan (panjang lebar), ia telah tiba di rumah si pasien. Sang Klimosadha tanpa sepatah katapun memperhatikan dengan saksama si pasien, serta memegang tubuh bagian bawah dan bagian atas si pasien, segala kondisi si pasien juga diperhatikan dengan saksama. Setelah itu, lalu sang Klimosadha duduk. Kini si pencari dukun tadi bertanya: "Baiklah, hamba berkaul kepadamu, jika nyawa kakakku bisa diselamatkan, hamba tidak takut memberi upah dan hadiah yang sepantasnya. Jika ia akan mati, dimanakah kesulitan mendeteksinya?" Sang Klimosadha menjawab: "Menurutku, jika aku memegangnya, orang ini tidak akan mati, janganlah kau sedih, tenangkanlah hatimu, carilah ramuan obat minum dan ramuan bedak serta ramuan untuk obat semburan!"
English
I hope you are willing to come to my house to examine my sick brother". Klimosadha said: "I can fulfill your wish". Without telling about the journey, it was said that they arrived in the patient's house. Without saying a word, Klimosadha examined the patient carefully, and touched the upper and the lower parts of the patient's body. The condition of the patient was also carefully examined. As soon as Klimosadha sat down, the one who was looking for the healer asked: "I would like to vow for my brother safety. If you can safe my brother, I am willing to give you proper payment and proper gift. If he should die, what is the difficulty of detecting his disease?” Klimosadha answered: "To me, if I hold him, he would not die. Don't be sad, keep calm and go, look for the drinking, smearing and spouting concoction!”
ikang ngulati den aglis, ring dangu-dangu sring ingsun angundurang lara kayeki, nora ping ro ingsun anibakang punang tamba, sapisan waras juga, ya gampang hulun kayeki, dadyàglis prapta wong angulati punang tambà, tur aglis ratêng, laris sang klimoúaddha akaryya tambà, wus anginum tambà mwah mawdak lan masêmbar, laris sang klimoúaddha alungguh, yanàwarasa, akweh wong tinùt abhawa raûa, dadya tan eling sang klimoúaddha, angambêlin jiwaning wong lara, mangke dadya mawtu pjah, dahat kaherangan sang klimoúaddha, sahananing wong irika sami kapêóðêm ring smu citta, apan wahu wus anginum tambà, mwang mawdak lan masêmbar, mawastu pjah, dening sang klimoúaddha, ujare tan hana pacang pjah, wong lara ika, mangke mawastu pjah, dahat kahe-
Bahasa Indonesia (Indonesian Language)
Orang yang disuruh mencari ramuan segera berangkat. "Dulu, aku sering menyembuhkan penyakit semacam ini, tidak pernah sampai dua kali aku memberikan-nya obat, hanya sekali saja sudah sembuh, sangat mudah aku menangani penyakit seperti ini!" Orang yang disuruh mencari bahan obat segera datang, serta dengan cepat pula telah matang. Lalu sang Klimosadha segera meracik obat. Setelah memberi obat minum, bedak, dan obat semburan, sang Klimosadha duduk. Jika bisa sembuh, tentu banyak orang akan merasa ikut berbahagia. Tiba-tiba saja sang Klimosadha lupa memeriksa nyawa si pasien, sehingga si pasien pun mati. Sang Klimosadha sangat malu. Semua orang yang berada di
English
The one who was asked to look for the concoction left. Klimosadha said: "I used to heal this kind of disease quite often. I only gave the medicine once, never twice, and the patient was cured. This kind of disease is very easy for me to cure!” The one who was sent to look for the concoction came back and cook the medicine right away. Klimosadha mixed the ingredients of the medicine and after giving the drinking, smearing and spouting concoction he sat down. If the patient could be cure, everybody must feel happy. However Klimosadha suddenly forgot to check on the soul of the patient so that the patient dies. Klimosadha was very embarrassed, everybody looked at him suspiciously because the patient died right after Klimosadha gave him the medicine. Also, Klimosadha said that the patient would not die, but now he died.
rang-herang sang klimoúaddha, ring swacitanira, dadya ta murang-murang mawangsul maring umahnya, srawuha ring umah, tan enak sira amangan anginum, sira rahina wngi, dahating kaherang-herang sang klimoúaddha, mangke hnêngakna sira sang klimoúaddha. Mangke cinarita sang klimoúaddhi, kawuwus kasub anguúaddhanin, saprêtingkahing wong kneng upas lara, cinaritani úri dhani wong wadon, nànghing wayah tuwuh nira, dadya katiban lara baya, dahat ning kewêh amrêtenin lara mangkana, rawuh ring umahe sang klimoúaddhi, yah nini saking êndi ta sira, angapa marmmaning prapta sira, sumahur sang (ng)undang balyan, ingsun minta sih hurip, ingsun angrêtening wong lara, yan sira tumulusàsih ring ingsun, lah pamantuka ring
Bahasa Indonesia (Indonesian Language)
Sang Klimosadha sangat malu dalam hatinya, akhirnya ia pergi tanpa pamit menuju rumahnya. Setelah tiba di rumahnya, ia tidak enak makan dan minum, siang malam, sang Klimosadha sangat malu. Cerita sang Klimosadha dihentikan sejenak. Kini dikisahkan sang Klimosadhi, termashur dalam mengobati pasien yang terserang bisa dan racun. Diceritakan seorang wanita bernama Sridhani, yang sudah berusia cukup tua, tertimpa penyakit kronis, sangat sukar menangani penyakitnya. Si pencari dukun datang ke rumah sang Klimosadhi. "Wahai Ibu, darimana asalmu? Apa maksud kedatanganmu ke mari?" Si pencari dukun itu menjawab: "Hamba minta tolong, hamba menangani orang sakit. Jika Tuan berbelas kasih kepadaku, sudilah Tuan datang ke
English
Klimosadha was very embarrased so that he left without saying a word. At home, night and day, he did not feel like eating nor drinking because of his embarrassment. The story of Klimosadha stopped to be changed by the story of Klimosadhi who was famous of his ability to cure the one who was attacked by poison. It was said that there was an old woman whose name was Sridhani. She suiffered from a chronic disease and the disease was very difficult to cure. The one who was sent to look for a healer came to Klimosadhi's house and Klimosadhi asked her: " Mam, where are you from and what is your intention of coming here?” The lady said: " Sir, I am asking you to help me to cure someone who is sick. Have mercy on me and I beg you to come
umah ingsun mangda sira wruha ring wong lara, mojar sang klimoúadhi, yan samangkana ingsun anut maring sira, wus rawuh ring umahe wong lara, dadya ya angwaspada ri sang agring, ring sang klimoûadhi, tur ginambêlan ring sor ring luhur, wus mangkana dadya mojar sang klimoûadhi, yatiki aran wong kna gring kawiûyan, iki ya kna ctik raratusan, sapisan enak angluwarang gring kayeki, sring ingsun angundurang gring kayeki, nora ping ro, sapisan waras, ya gampang tulungane wong lara kayeki, wong angrêtenin sang lara, dadya gupuh akaryya sasantun, sang klimoûadhi laris amantra akaryya panawar, mwang wdak tur puput saha wdak, mwang sêmbar, wus mangkana laris sang klimoûadhi anginang sdah, tur amasmahin sang lara, tur mangundang
Bahasa Indonesia (Indonesian Language)
rumahku, agar Tuan mengetahui si pasien!" Sang Klimosadhi menjawab: "Jika begitu, aku menurutimu!" Setelah datang di rumah si pasien, lalu sang Klimosadha memeriksa si pasien, dipegangnya bagian bawah dan bagian atas tubuh si pasien. Setelah itu, lalu sang Klimosadhi berkata: "Ini orang sakit terserang racun, ia terkena racun yang diracik orang. Sekali saja, sangat gampang menyembuhkan penyakit ini. Aku sering menyembuhkan penyakit seperti ini. Tidak usah dua kali, cukup sekali saja sudah sembuh, sangat mudah menolong orang sakit semacam ini!" Orang yang punya pasien bergegas membuat sesajen hadiah. Lalu sang Klimosadhi merapalkan mantera untuk membuat obat, bedak, dan obat semburan. Setelah itu, lalu sang Klimosadhi mengunyah daun sirih, dan memberikan sepahnya kepada si pasien, serta menyandangnya.
English
to my house to have a look at the patient."Klimosadhi said: "If it is so, I will come with you". In the patient's house, Klimosadhi examined the patient, touched her upper and lower parts of her body, then he said: " This person has a disease caused by poison which was made by someone. It is very easy to cure it; I often cured disease like this before. Once is enough, never twice, then this woman will be cured. It is very easy to help patient like this". The one who had the patient hurriedly made an offering for a gift. And then, Klimosadhi said the charm to make the drinking, smearing and spouting concoction, chew the betel leaf and gave the dregs to the patient while he was holding her.
wus mangkana, wong lara dadya ta wtu paling, tan eling ring raga maka ptêng, mwang tangkah mangadêldêl, ring pahlêd-lêdan, kadi plampêt, dadya mojar ta sang angundang balyan, yah dadya sahiki ikang lara, mangke apa wnang inganti punang tamba, ingsun dawêgang minta hurip, mangda glis waras ipah ingsun, ingsun tanàwdi ring upah, mwah ring sasantun, laris sang klimoûadhi gumanti kang tamba, wus rinangsuk kang tamba, laris sang lara kantun tan meling ring ragga, tan kawasa ngajêngang, tur ya raris cakêt, dadya sang klimoûadhi glis ngawtuwang mantra, hana ring úiwàdwara, mwang ring karóna, kapitlas manahnya sang klimoûadhi, angrêgêp tur amuûþi añuku tunggal, wong lara ika dadya tan meling-meling ring ragga, dadya mojar sang klimoûa-
Bahasa Indonesia (Indonesian Language)
Setelah itu, tiba-tiba si pasien pusing, tidak sadarkan diri hingga malam hari, dan dadanya sesak, kerongkongannya seperti tersumbat!" Si pencari dukun berkata: "Mengapa bisa begini? Lalu apa yang dapat dilakukan, apakah obatnya perlu diganti? Hamba minta tolong dengan sangat agar ipar hamba ini bisa sembuh. Hamba tidak takut kepada upah, maupun hadiah!" Lalu sang Klimosadhi mengganti obat. Setelah obat itu diminum, tetap saja si pasien pusing tidak sadarkan diri, tidak bisa makan, lalu akut. Kemudian dengan cepat sang Klimosadhi mengeluarkan mantera, melalui ubun-ubun, telinga, hingga sang Klimosadhi kehabisan akal, memusatkan batin bersemadi bertumpu satu kaki. Si pasien semakin tidak sadarkan diri. Lalu sang Klimosadhi berkata:
English
As he finished giving the medicine, the patient got a headache, went unconscious up to the night, and it was hard for her to breath as if she had a lump in her throat. The lady who picked him up asked: " Why does this happen? What can be done? Is it necessary to change the medicine? Please cure my sister-in-law, I am not afraid of paying nor giving gift!” Klimosadhi changed the medicine but the patient was still unconscious, unable to eat and finally she turned into critical. Hurriedly, Klimosadhi said his charms through his crown, ears, until Klimosadhi did not know anymore what to do. He tried to meditate, standing on one leg, but the patient was getting worse. And then, Klimosadhi said:
dhi, ah yan samangkana wong lara, ingsun asalah angwiûadhanin, dadya amwit sang klimoûadhi, dadi kaherang-herang sira, awangsul, wus rawuh ring umahe, dadya ta mêtwakên ajñaóanya sang klimoûadhi, aptinya asiûyan ring sang klimoûaddha, tumulya lungha, glis rawuh sang klimoûadhi ring umahe sang klimoúaddha, wahu rawuh raris mojar sang klimoúaddha, uduh yayi sang klimoûadhi, sira wawu prapta mareng umah, angapa ugi gawenya yayi, mojar sang klimoûadhi, kaaptyan ingsun aguru ring kaka, mojar sang klimoúaddha, angapa pwa yayi arêp agurwa ring kakang, yan mangkana yayi, tan harêp ta sira tan olih ri ingsun, kakang tar harêp asisyanin, karaóaning mangkana, lah waraha yayi, mojar sang klimoûa-
Bahasa Indonesia (Indonesian Language)
"Ah, jika demikian keadaan si pasien, aku yang salah memberi obat!" Tiba-tiba sang Klimosadhi pergi, ia sangat merasa malu, bertolak pulang. Setelah tiba di rumahnya, muncul niat sang Klimosadhi, bermaksud berguru kepada sang Klimosadha. Segera sang Klimosadhi pergi ke rumah sang Klimosadha. Begitu ia tiba, sang Klimosadha menyapanya: "Wahai adikku, sang Klimosadhi, selamat datang di rumahku, apakah maksud kedatanganmu, adikku?" Sang Klimosadhi menjawab: "Aku bermaksud berguru kepadamu, kakak!" Sang Klimosadha berkata: "Mengapa kau ingin berguru kepadaku? Jika begitu, adikku, kau tidak akan mendapat apa-apa. Kakak juga tidak ingin mengangkat murid. Apa sebabnya, katakanlah, wahai adikku!" Sang Klimosa-
English
"If this is the condition of the patient, I was wrong in giving the medicine". Klimosadhi left abruptly home because he was very embarrased. When he arrived home, suddenly an idea to be a student of Klimosadha came into his mind. Without delay, he went to Klimosadha's house and Klimosadha greeted him soon after he arrived there: "My brother Klimosadhi, welcome to my home. What brings you here?” Klimosadhi answered: " I want to be your student, brother". Klimosadha said: " Brother, why do you want to be my student? You will get nothing besides; I don't want to have a student. What is it, brother? Tell me!”
dhi, sahiki wit ingsun, ingsun anambanin wong wadon, maka ngarani úri dhani, ika ta kna lara baya, irika ingsun kasor, dahat ingsun kaherangan, ika marmmanìngsun harêp agugurwan ring kakang, yan mangkana tan olih sira ring ingsun, kakang apti asiûyan, karaning samangkana, kakang anambanin wong lara, maka ngaran úri haûþakà, lanang wong lara ika, irika kakang kasor, ngaran, mojar sang klimoûadhi, yan samangkana, lah ageyàbratàsamadhi, ingsun anut ring kaka, yen kakang olih pangaûþawa, ingsun aminta sih ri kakang, yen ingsun olih pangaûþawàn, ingsun aweh ring sira, samangkana sakeðêp ingsun, dadya mojar sang klimoúaddha, yan samangkana ewêh ta yayi,
Bahasa Indonesia (Indonesian Language)
dhi menjawab: "Beginilah asal mulanya. Aku mengobati seorang wanita, yang bernama Sridhani. Ia terserang penyakit kronis. Di situlah aku kalah, aku sangat malu, itulah sebabnya aku hendak berguru kepada kakak!" "Jika begitu, kau sia-sia saja, kakak juga ingin berguru, sebabnya adalah kakak mengobati orang sakit bernama Sri Hastaka, seorang lelaki, di situ kakak kalah!" Sang Klimosadhi berkata: "Jika begitu, marilah kita melakukan semadi, aku menurutimu, jika kakak mendapat wahyu, aku minta tolong kepadamu, jika aku mendapat wahyu, aku akan menolongmu, demikianlah maksudku!" Lalu sang Klimosadha berkata: "Jika begitu, sulit rasanya, adikku.
English
Klimosadhi answered: "This is the story. I tried to cure a woman whose name was Sridhani. A chrocic disease attacked her. I could not cure her and I was very embarrased, and that is why I want to be your student". Klimosadha said: " If that is the case, it is no use. I also want to find a teacher because I also failed in curing someone named Sri Hastaka.". Klimosadhi said: " If it is so, let us do the meditation. I'll go with you. If you get the vision from God, I will ask for you help. However, if I get the vision, I will help you. That is my intention." And then Klimosadha said: "That seems very difficult, brother.
yan sira tinut ring kakang, lah paparêng lawan ìngsun, ingsun asisyan ring sang bhùddha kcapi, apan sang bhùddha kcapi olih wara nugraha ring hyang nini, mojar sang klimoûadhi, yan samangkana, lah ageya ingsun tinut ring kakang, dadya aglis lumampah, umara ring setra pangêsêngan, wus datang ring unggwane sang bhùddha kcapi, dadya kadulur sang klimoûadhi, kalih sang klimoúaddha, olih bhùddha kcapi, uduh pwa yayi wong roro, angapa pwa ya datang ring kene, dahata pragata sira, sarêng kakalih, lah waraha mangke, mangda ingsun kapiwruha, glis ta mojar sang bhùddha kcapi, ring sang kalih, dadya mojar sang klimoúaddha kalih sang klimoûadhi, iki ingsun saking lêmah surat, kalih tunggal desa, mangka-
Bahasa Indonesia (Indonesian Language)
Jika kau setuju denganku, marilah bersama-sama denganku, aku ingin berguru kepada sang Budhakecapi, sebab sang Budhakecapi mendapat anugrah dari Hyang Nini!" Sang Klimosadhi menyahut: "Jika begitu, baiklah, aku setuju denganmu, kakak!" Akhirnya, segera mereka berangkat menuju kuburan tempat pembakaran mayat. Setelah tiba di tempat sang Budhakecapi, lalu mereka berdua disapa oleh sang Budhakecapi: "Wahai Tuan berdua, apa maksud Tuan datang ke mari, begitu tergesa-gesa, berdua, silakan katakan agar aku mengetahui!" Sang Klimosadha dan sang Klimosadhi menjawab: "Hamba ini berasal dari Lemah Tulis, hamba sedesa, demi-
English
If you agree, let us go together. I want to be the student of Budhakecapi who got a gift from Hyang Nini!” Klimosadhi answered: " I agree with you, brother". Finally, both of them went to the graveyard and when they arrived there, Budhakecapi welcomed them: " Sir, what is your intention of hastily coming here. Tell me and let me know". Klimosadhi answered: "Both of us come from the same village, the
na pukulun, iki kalih maka ngaran sang klimoúaddha mwang sang klimoûadhi, dadya mojar sang bhùddha kcapi, yah ingsun ataña ri sira maka rwang sanak, ingsun angrêngwa wrêtta, sane maharan sang klimoúaddha kalih sang klimoûadhi, kasub kalumbrah nguúadanin, estu mangkana, glis matùr sang kalih, kawula jati samangkana, ingsun harêp agugurwan têgwa ri sira, yan siràsung lugrahàsih ring kawula kalih, angaturakên hurip salêbaning kahyun, ring sira pukulun, nànghing kawula dawêg sinampura, yah yayi sarêng kalih huwus sira wruha, apàngdani kdêh agugurwan ring ingsun, lah warahaknà didine ingsun wruha, màtùr sang klimoúaddha, marmmanira kêdwa aminta agugurwan, saolihe ingsun anguúada-
Bahasa Indonesia (Indonesian Language)
kianlah Tuan, hamba berdua bernama sang Klimosadha dan sang Klimosadhi!" Lalu sang Budhakecapi berkata: "Baiklah, aku ingin bertanya kepada kalian berdua, aku mendengar berita orang yang bernama sang Klimosadha dan sang Klimosadhi, terkenal mahir dalam pengobatan, begitulah konon!" Segera mereka berdua menjawab: "Hamba memang begitu, (namun) hamba ingin berguru kepada Tuan, jika Tuan berkenan kepada hamba berdua, hamba menyerahkan diri sepenuhnya kepada Tuan, disertai dengan permohonan maaf hamba!" "Wahai, adikku berdua, agar aku dapat mengetahuimu, apa sebabnya kau ingin berguru kepadaku? Katakanlah dengan sejujurnya kepadaku agar aku paham!" Sang Klimosadha menjawab: "Sebabnya hamba berniat keras berguru karena hamba pernah mengobati
English
We are Klimosadha and Klimosadhi". Then, Budhakecapi said: " I have heard about those of Klimosadha and Klimosadhi who are good at healing." Both of them answered: "Those are ourselves, but we want to be your students. If you do not mind, forgive me for saying that we will fully offer you ourselves!” "My dear brothers, tell me what your reason is for wanting to be my students. I want to know." Klimosadha answered: "I really want to be your student because once when I tried to cure
nin, patik rahadyan wus kasor dening gring, manira sarêng kalih, ika liwating herang-herang twas manira, sàduk manira kasoran, wus ingsun anibakang punang tamba, sêmbar wdak, tamba inum, wusiràhyas punang tamba, dadya wong lara ika wastu pjah prêmangke, punika lêwih kaherang-herang twas manira pukulun, dadya mojar sang bhùddha kcapi, tur icca ngêlkêl, uduh sang klimoúaddha mwang sang klimoûadhi, yan samangkana, huwusiràkneng pawastu, dening sanghyang mantra siddhi, kalih ring sanghyang bhatùr kamulan, mwah ta ri sanghyang kami tuwuh, apan ida maraga sanghyang atmà, sarêng sanghyang bayu pramaóà, ika ta mastu ring sira, apan wong pajañjyan pacang pjah, sira angusadanin, apa-
Bahasa Indonesia (Indonesian Language)
dan hamba dikalahkan oleh suatu penyakit, hamba berdua sangat merasa malu ketika hamba dikalahkan. Setelah hamba memberi obat, bedak, dan obat semburan, tiba-tiba si pasien meninggal seketika, itulah sebabnya hamba sangat malu!" Sang Budhakecapi berkata sambil tertawa terkekeh-kekeh: "Wahai sang Klimosadha dan sang Klimosadhi, jika begitu, kau telah terkena kutukan ajian Sanghyang Mantra Sidhi, dan Sanghyang Batur Kamulan, serta Sanghyang Kami Tuwuh, karena beliau berwujud Sanghyang Atma dan Sanghyang Bayu Pramana, itulah yang mengutukmu, karena orang itu sudah saatnya harus mati, lalu kau mengobatinya. Kare-
English
someone, I failed. I felt embarrassed at that time. After I gave the drinking, smearing and spouting medicine, suddenly the patient died. That is the reason why I felt embarrassed!’ Having heard what Klimosadha said, Budhakecapi burst into laughter and said: "If that is what happened, both of you have already had the curse of the charms of Sanghyang Mantra Sidhi, Sanghyang Batur Kamulan and Sanghyang Kami Tuwuh because they are the form of Sanghyang Atma and Sanghyang Bayu Pramana. Those people were supposed to die, and then you cured them.
n sira angandêgang patinya, salah sira sangùúadhanin, aja sira samangkana. Malih yayi yan hana angundang sira, olih anibakang tamba, ping 2, ping 3, ping 4, ping 5, sira akaryya tamba ring wong sawiji, talêr tanàlutur lara ika, tumulya sira salah nguúadanin, aja samangkana, yen samangkana dudu ya balyan, ika pwa malyan jinah mwah bras, ngaran, yan samangkana dahating mawigna, dening sanghyang rinêgêp, dadya mojar sang klimoúaddha, mwah sang klimoûadhi, inggih yan sapunika kawula nuhun pukulun, angaturakên jiwwà sadera ngrehà, kalih manira andà sanmatan, mangde manira wruhà sama kadi hyang, agya mojar sang bhùddha kcapi, ih sang klimoúaddha, kalih sang klimoûadhi, sira twi aguru waktra ri-
Bahasa Indonesia (Indonesian Language)
na kau menunda kematiannya, kau salah menanganinya, jangan kau begitu lagi. Dan lagi, adikku, jika ada orang mengundangmu, dengan memberikan obat dua, tiga, empat, lima kali kau membuat obat untuk satu orang, penyakit orang itu juga tidak berkurang, lalu kau salah memberi obat, jangan begitu, jika seperti itu, itu bukan dukun namanya, itu namanya dukun demi uang dan beras. Itu sangat dikutuk oleh dewa yang dipuja!" Sang Klimosadha dan sang Klimosadhi berkata: "Baiklah, jika demikian, hamba akan menyerahkan diri, sekehendak Tuan memerintah hamba, dan lagi hamba memohon belas kasih, agar hamba pandai sama seperti Tuan!" Segera sang Budhakecapi menjawab: "Wahai sang Klimosadha dan sang Klimosadhi, kau benar-benar ingin melakukan aguru
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You tried to delay their death and you treated them wrongly. Do not do it again. And again, next time when someone asks you to cure people, after giving one patient medicine for twice, three, four, five times, yet the sick does not recover, then you find out that you give the patient the wrong medicine, you are not a true healer, but you are healing for the sake of money and rice. You are cursed by the God you worship!” Klimosadha and Klimosadhi said: "We will give ourselves up to you and once again we beg for mercy so that we can be as good as you are!” Soon Budhakecapi answered: " Klimosadha and Klimosadhi, do you really want to do
ng ingsun, nulya màtùr sang klimoúaddha, inggih kaya ngapa wwang aguru waktra, kawula durung wruha, ngaran, mojar sang bhùddha kcapi, ih ingkene, kastaweng wong aguru waktra, ngaran, atêgwakên manah sira, ngintyakên sarwwa tatwa uttama lêwih, mwang tingkahing katha taru gsêng, mwang uttamaning wijàkûara, ika ta huwus rinêgêp, asung linugraha i kasisyan, samangkana tingkahing wonge aguru waktrà, huwusira pinastu, olih sang ginawe guru, yen sang guru anmu kewêh, olih duûþa dùrjjana, sang rumawak ûisya wnang angtohang hurip, mwah kawkas-wêkasan anak, yan atêgwa guru waktra, ngaran, wkasan ring sama padha mati, atmànya sinarêngan dumadhi, karaóaning hana wong lêkad kêmbar,
Bahasa Indonesia (Indonesian Language)
waktra kepadaku?" Lalu sang Klimosadha berkata: "Oh, seperti apakah yang dimaksud aguru waktra? Hamba belum paham!" Sang Budhakecapi berkata: "Beginilah, yang dimaksud aguru waktra. Kuatkanlah batinmu dalam mendalami segala ajian utama, serta hakikat ajian Taru Geseng, dan juga keutamaan aksara suci, itulah didalami dengan saksama, diberikan kepada murid-murid, demikianlah perihal orang menjalani aguru waktra. Kau tidak lagi dikutuk oleh guru. Jika gurumu menemui kesulitan disebabkan oleh orang jahat, seorang murid pantas mempertaruh-kan nyawa, hingga ke anak-cucunya. Jika kau teguh menjalankan ajaran aguru waktra, kelak jika kalian pada mati, arwahmu akan menjelma bersama, sehingga ada istilah orang lahir kembar,
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aguru waktra to me?". Then Klimosadha asked: "What is meant by aguru waktra? I do not understand!” Budhakecapi answered: "What is meant by aguru waktra is that you have to strengthen your inner power in understanding all the prominent charms, in understanding the essence of the charm of Taru Geseng, and in understanding the prominence of the holy letters. Those are the things that are given to the students and must be carefully understood by those who do aguru waktra. Your teacher does not again curse you. If your teacher has trouble caused by evil people, a student including his descendants must be willing to sacrifice their lives to help the teacher. If you are strong enough to do the teaching of aguru waktra, later when you die, your souls will have reincarnation together and that is why there are twin either of similar sexes or
miwah kati juru, samangkana katatwanya, sami padha matmu hala-hayu, dadya girang nulwi màtùr sang kalih, yan sapunika tingkahing aguru, kawula suka satuwuk, nànghing yan suka buddhi, suka kawulàngatùrang jiwwa sapisan, mangkana hatùr sang kalih, mangke kawula paparêng samangkana, mojar sang bhùddha kcapi, yan samangkana sarêng kalih ingsun maka ginawe guru waktrà, wastu sira samangkana, poma, 3, sira sang klimoúaddha mwang sang klimoûadhi, mangke ingsun angwarahin sira, lamakane kami wruha, anghing rêngên den pasti, sapawarah ingsun, anugraha ri sira, yan sirànguúaddhanin, aja ta sira gêmba-gêmba, aja ta sira katunan angrêgêping angganing wong lara, tur angawaspaddha, maring swa-
Bahasa Indonesia (Indonesian Language)
atau buncing, demikian asal-usulnya, sama-sama menemui kebaikan dan keburukan!" Dengan senang hati mereka berdua berkata: "Jika demikian perihal berguru, hamba senang seumur hidup, namun jika berkenan, hamba sekalian menyerahkan nyawa!" Demikian perkataan mereka berdua. "Hamba berdua ikut seperti itu!" Sang Budhakecapi berkata: "Jika begitu, aku buatkan upacara aguru waktra untuk kalian berdua, semoga kau berhasil! Wahai Sang Klimosadha dan sang Klimosadhi, kini aku memberikan ajaran kepadamu supaya kalian paham, tetapi dengarkanlah dengan baik segala petuahku, yang aku anugrahkan kepadamu. Jika kau mengobati orang, janganlah kalian lemah, jangan tidak memeriksa keadaan tubuh si pasien, dan harus tetap waspada terhadap
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different sexes. That is it, both will have goodness and badness together!” Happily, both Klimosadha and Klimosadhi said: "If that is the condition of learning, I will be happy for all my life and if you do not mind, we also would like to give up our souls. Both of us agree with the condition!” Budhakecapi said: " If you agree, I will make the offering of aguru waktra for both of you. I hope you will succeed. Klimosadha and Klimosadhi. I will teach you to make you understand the knowledge. But before that, listen to what I am going to say to you. If you cure someone, do not be weak, you must examine the condition of the patient and keep aware
candra ning wong lara, apang sinah mangatih, apan irika katon wawayanganya, irika kantên brahmà wiûóu mahiswara, gringe panês tis dumalada, mwang pacang mati lan hurip, irika tatasang wawayanganya, yan sira huwus wruha, tan kna kasoran sirànguúaddhanin, yan katon pajañjyan pacang pjah, haywa sira anguúaddhanin, yan sira kapitrêûóa ring wong lara ika, yan sira nibakang tamba, haywa sira amantrà, yan tan samangkana, salah sira dening sanghyang mantrà, apan wang lara pajañjyan praya pjah, sira asih angwiúaddhanin, ngaran, mojar sang klimoúaddha mwang sang klimoûadhi, inggih kadya ngapa wonge pacang pjah, malih sane pacang hurip, ika kawula durung wruha, malih ne angadakên gring, mkadi pamur-
Bahasa Indonesia (Indonesian Language)
sinar mata si pasien, supaya jelas menyatu, sebab di sanalah tampak bayangannya, di sana tampak Brahma Wisnu Mahiswara, penyakit panas, dingin, hangat, atau gejala hidup dan mati, di sanalah diperhatikan bayangannya. Jika kau telah memahaminya, kau tidak bisa dikalahkan dalam pengobatan. Jika tampak tanda-tanda ajal tiba, janganlah kau melakukan pengobatan. Jika kau merasa kasihan kepada pasien itu, dan jika kau memberinya obat, janganlah disertai rapalan mantera. Jika tidak demikian, kau akan dikutuk oleh Sanghyang Mantra, sebab ajal si pasien memang sudah tiba saatnya dan kau tetap melakukan pengobatan. Sang Klimosadha dan sang Klimosadhi berkata: "Baiklah, bagaimana tanda-tanda orang akan mati atau yang akan hidup. Hal itu hamba belum mengetahui. Dan lagi, apakah yang dapat menimbulkan penyakit, ataupun yang dapat
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of the gleam of his eyes because through the gleam you can see clearly the shadows of Brahma, Wisnu, Mahiswara, who are the symbols of the hot, cold, warm diseases or the symptoms of life and death. You must see the shadows in the gleam of the eyes. If you understand it, you cannot be defeated in healing. If there is a symptom of death, do not cure him. If you feel sorry for him, and if you want to give medicine, give it without the charm. If you give it with the charm, Sanghyang Mantra will curse you because you still do the healing when you know that the patient is supposed to die. Klimosadha and Klimosadhi said: "Could you tell me the symptoms of a dying man or the one who is going to live. I don't know about it. Also, what causes diseases or what
nnaning lara kabeh, marmmane wentên kang lara panas, kalih jampi ikà waraha ugi den ajati, lamakane kawula wruha, mojar sang bhùddha kcapi, sahiki katatwa nikang lara, marmmaning hana gring panês bêha jampi, ne maka dasar bwanàgung, mwang bwanàlit, ida sanghyang tigga maka dasare, lwire, bràhma, wiûóu, iswara, ngaran, iddha maraga balyan, iddha maraga gring, ngaran, asing maraga ida dadi gring, asing maraga alitan ika kagringan, iddha sanghyang tigga maraga hala-hayu, haneng saràt, yan palinggih ida sanghyang tigga, pùrwwa, dakûióa, uttara, yan ring bwanàlit, bhàþara iswara ring pupusuh, Mang, swaranya, ika maka dasar swara madhu, putih warónanya, iddha nga-
Bahasa Indonesia (Indonesian Language)
membasmi segala penyakit? Demikian pula mengapa ada penyakit panas dan hangat itu, beritahulah hamba dengan sebenarnya agar hamba paham!" Sang Buddha-kecapi menjawab: "Beginilah asal-usul penyakit itu. Asal mula adanya penyakit panas membara itu adalah bersumber pada makrokosmos dan mikrokosmos, Sanghyang Tiga sumbernya, yaitu Brahma, Wisnu, Iswara namanya. Beliau bisa menjadi dukun dan juga bisa menjadi penyakit. Yang lebih besar akan menjadi sumber penyakit dan yang lebih kecil akan menjadi sasaran penyakit. Sanghyang Tiga berwujud baik dan buruk berada di dunia. Adapun tempat suci beliau adalah timur, selatan, utara. Jika di dalam mikrokosmos (tubuh manusia), Bhatara Iswara berada di jantung, dengan sabda Mang, sebagai dasar suara manis, warnanya putih, beliau
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eliminates all diseases? Why are there the hot, cold and warm diseases? Tell me truthfully so that I understand!” Budhakecapi answered: "This is the origin of the disease. The sources of hot diseases are the macrocosmos and microcosmos. The source is Sanghyang Tiga namely Brahma, Wisnu, Siwa. They could be the healers as well as diseases. The bigger will be the source of disease while the smaller becomes the target of the disease. In the world, Sanghyang Tiga takes the forms of good and bad. Their holy directions are east, south and north. In the microcosmos (the human body) Lord Iswara is in the heart with the utterance Mang as the foundation of sweet sound, the colour is white.
mùrttyang sanghyang sandi úakti wiûeúa. Bhàþara bràhma ring ati, Ang, swaranya, ida ngamùrttyang pangan kukuh panglaóðêping úakti, abang warónanya. Bhàþara wiûóu ring ampru, Ung, swaranya, irêng rupanya, iddha maka dasar ambêk bhayu pramaóa wiúeûa, iki kengêtakna, ida dadi gring, ida dadi balyan, ngaran, ida maraga samangkana, karaóa gringe samangkana, tatiga, balyan tatiga juga, apan ida pagurwan balyan, mwah pagurwan bhagàwane sami, pagurwan i bhùttha kala dngên, mwang pamala pamali, tumbal sapulung, tuju tiwang moro, deûþi tluh tarañjana, pitra mwang dewa, ida saling sisyanin, karaóa hana sanghyang kawiswara japa, kasidyan ida sanghyang mañcongol, duk kalugrahànguúadanin, kang tri bwanà, pamiúra-
Bahasa Indonesia (Indonesian Language)
menimbulkan Sanghyang Sandisakti wisesa. Bhatara Brahma berada di hati, sabdanya Ang, beliau menciptakan makanan abadi yang menajamkan kekuatan, warnanya merah. Bhatara Wisnu di empedu, sabdanya Ung, rupanya hitam. Beliau menjadi sumber kekuatan nafas, inilah yang harus diingat, ia menimbulkan penyakit, ia pula menjadi dukun, beliaulah yang berwujud demikian sehingga penyakit itu ada tiga macam, begitu pula penawarnya ada tidak jenis, beliau merupakan guru para dukun dan semua pendeta, sebagai guru para Bhuta Kala Dengen, Pamala-pamali, tumbal, tuju, tiwang moro, desti, teluh, taranjana, roh, dewa. Beliau silih berganti menjadi guru. Oleh karena itu, adalah Sanghyang
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Lord Iswara creates Sanghyang Sandisakti Wisesa. Lord Brahma is in the liver the utterance is Ang. He creates the eternal food, which sharpens the power the color is red. Lord Wisnu is in the gall, the utterance is Ung, the colour is black. He is the source of the breathing power. These are the things that must be remembered. Sanghyang Tiga creates diseases but they are the healers as well. They take the form of diseases so that there are three kinds of diseases and so are the cures. There three kinds of cure. They are the teachers of healers and all the priests as the teachers of Bhuta kala Dengen, Pamala-pamali, tumbal tuju, tiwang moro, desti, teluh taranjana, spirits and gods. The became teacher one after another. It was Sanghyang
yan ida sang úri bhagàwan åûi kuóða, ring para jana kabeh, ngaran, maka asung úakti nira, sanghyang prajapatthi úakti mùrtti, ta saking mayà kakwatanira, bhàþara úiwàyogi, maring catùr winaûa kramà, lwirnya bhagàwan mrêcukuóða wijaya, bhagàwan mrêdhu, bhagàwan wrêhaspati, bhagàwan mrêcu kuóða, bhagàwan kasyapa, bhagàwan mpu úiwàgaóðu, bhagàwan mpu praðah, sami ida ring akûara warighà, abaûmà suci lakûaóa waluyà, ngaran, palinggihan ida ring sandi kabeh, ika ta mayoga kabeh, mangadakên gring, yan ring uúaddha karaóa akweh punang tamba ika, dadi mamùrtti kabeh, maring bwanàgung mwang bwanàlit, karaóa makweh padadyanya, witnya tamba tatiga, lara gring tatiga, wus mamùrtti dadi akweh, ngaran, hana triwikrama mulya,
Bahasa Indonesia (Indonesian Language)
beliau adalah Sri Bhagawan Resi Kunda, dikenal di seluruh masyarakat. Sebagai pemberi kekuatannya adalah Sanghyang Prajapati dari alam Maya, Bhatara Siwayogi yang berada di Catur Winasakrama, Bhagawan Mrecukunda Wijaya, Bhagawan Mredu, Bhagawan Wrehaspati, Bhagawan Mrecukunda, Bhagawan Kasyapa, Bhagawan Mpu Siwagandu, Bhagawan Mpu Pradah. Beliau sekalian berada dalam Wariga, memasang bhasma (sebagai tanda sekte) dan berperilaku suci, tempat persemayaman beliau ada di seluruh persandian, di sanalah beliau beryoga, menimbulkan penyakit. Karena itu, dalam pengobatan ada banyak obat, sebagai perwujudannya dalam mikrokosmos dan makrokosmos, sehingga banyak perwujudannya, asal mulanya obat hanya tiga, sumber penyakit juga ada tiga, tetapi setelah berubah wujud menjadi banyak. Adalah tiga perwujudan mulia
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His friend was Sri Bhagawan Resi Kunda, well known in all societies and the supporters were Sanghyang Prajapati from unseen world, Lord Siwayogi who is in Catur Winasakrama, Bhagawan Mrecukunda Wijaya, Bhagawan Mredu, Bhagawan Wrehaspati, Bhagawan Mrecukunda, Bhagawan Kasyapa, Bhagawan Mpu Siwagandu, Bhagawan Mpu Pradah. All of them were in Wariga, put on bhasma (the marker of sect), performed holy behaviour; their dwellings were in all the joints of the body, where they did the yoga to create diseases. So many forms of diseases were created as well as so many cures in the macrocosms and microcosms. Originally there were only three kinds of the sources of diseases but after changing the form, they turned to be many. There were three noble forms
ngaran, sanghyang tiga juga, kraóa patmunya mulya, uttama ring ðalêm, ika ta rêgêpên juga, den sawiji juga, ngaran, yen wusnya matunggal, saking panugrahan sanghyang mañcongol, ika ta wayaning aûþawà, salwiring mauttama mulya, yan sira wus wruha, anunggalakên, wruh pwa sira ring pùrwwa ning lara kabeh, wruh pwa ya ring pùrwwa ning hana ling tambà, wruh pwa sira ring pùrwwaning hana balyan, mwah maka pùrwwa ning hana gring, mwah makadi katatwa ning akûara, mwah katatwa ning baûa basità, mwah daúanàma, tatwa baûa pluta, ngaran, waneh panugrahan gring, ngaran, tan lyan bhagàwan mrêcukuóða, nunas lugraha ring bhàþara wiûóu, ngaran, maka sisyane ika kala bhùtha dngên, hana gring ñêm trus, bhàþara bràhma maka tamba gring waras, mwah bhàgawan mpu úiwàga-
Bahasa Indonesia (Indonesian Language)
namanya, itupun Sanghyang Tiga juga, pertemuannya mulia, utama di dalam diri, itulah patut dipuja dalam kemanunggalan. Jika telah menunggal berkat wahyu Sanghyang Mancongol, itulah penampakan doa pemujaan, segala yang mulia, jika kau paham menunggalkannya, kau akan tahu asal-usul penyakit, kau akan paham asal-usul obat, kau akan tahu asal-usul adanya dukun, asal-usul adanya penyakit, dan hakikat aksara suci, serta hakikat asal-usul bahasa, sepuluh jenis sinonimi, dan hakikat bahasa pluta.
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named Sanghyang Tiga. Their unity in the body is noble and it is the unity that must be worshipped. If the three have been united due to the vision of Sanghyang Mancongol, the form of the charm and everything which is noble reveal and if you know how to unite them, you will know the origin of medicine, you will know the origin of healers, the origin of diseases, the essence of holy letters, the essence of the origin of languages, ten kinds of synonymy and the essence of pluta language. There is also panugrahan gring, which is actually a kind of chronic disease of cold. Bhagawan Mrecukunda, who has a student called Kala Bhuta Dengen, who asked a gift from Bhatara Wisnu so that the disease comes into being, caused this. Lord Brahma becomes the medicine to heal. Bhagawan Mpu Siwagandu
óðu, hanugraha gring, kalugrahin antuk bhàþara bràhma, makasisyane ki larùng, hana gring panês trus, ngaran, ida bhàþara wiûóu maka tamba glis waras, yan bhagàwan kasyapa anugraha gring, kalugrahin ring bhàþara iswara, maka sisyane ki bhùtha brañjeng ring swamaóà, hana gring sbahà jampi, ngaran, ida sanghyang tiga maka tambà, kang lara panês ñêm, sbahà jampi, punang tambà, angêt tis, dumlada, arane kang tamba, mwah lara samangkana, katatwanya tunggal tambane tkeng tatwan gringe, tamba dadi gring, gring dadi tamba, lwirnya api yeh angin, ngaran, ika sanghyang tiga, salih silih jiwwa, sidi kramanya, marmmaning hana tatiga, ngaran, kang lara panês ñêm , sbahà jampi, punang tamba, angêt tis dumlada, arane tamba mwang la-
Bahasa Indonesia (Indonesian Language)
diberikan penyakit, dianugrahi oleh Bhatara Brahma, dengan murid adalah Ki Larung, maka timbullan penyakit panas menahun. Bhatara Wisnu sebagai obat penawarnya sehingga cepat sembuh. Jika Bhagawan Kasyapa membuat penyakit, dianugrahi oleh Bhatara Iswara, sebagai muridnya adalah Ki Bhuta Branjeng di Swamana, maka timbullah penyakit panas dalam. Sanghyang Tiga sebagai obat penawar untuk penyakit panas, dingin, sedang. Adapun jenis obat itu adalah panas, dingin, sedang. Begitu pula nama obat dan jenis penyakit itu. Asal mula obat dan penyakit itu satu, obat bisa menjadi bibit penyakit, bibit penyakit bisa menjadi obat, yakni api, air, angin. Itulah dinamakan Sanghyang Tiga, silih berganti jiwa, sangat ampuh keberadaannya, sehingga timbul tiga jenis penyakit yaitu panas, dingin, sedang. Demikian pula jenis obat penawarnya ada yang panas, dingin, sedang. Begitulah sebutan obat dan
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who has a student called Ki larung, created a disease, gifted by Lord Brahma, then the hot chronic diseases came into being. The cure is Lord Wisnu. Bhagawan Kasyapa created the bowel disease by using the gift given by Lord Iswara. He has a student named Ki Bhuta Branjeng of Swamana. Sanghyang Tiga are the cures for the hot, cold and warm diseases and the name of the cures are also the medicine for the diseases of hot, cold and warm. The origin of those medicines and cures was one. Medicine can be disease and disease can also be medicine. What are meant by this are fire, water and wind and those three are called Sanghyang Tiga, each of them comes one after another, they are very powerful so that they can create those three kinds of diseases as well as the cures. That is about the origin of cure and
ra, angapa kang lanang miwah wadon, kang kdhi. Pidarthanya kayeki, kang panês ika lanang, ngaran, gring ñêm wadon, ngaran, lara sbaha jampi kdhi, ngaran, gringe panês drêûþinira bhàþara bràhma, gringe hñêm drêûþinira bhàþara wiûóu, gringe sbaha jampi drêûþinira bhàþara iswara, ngaran, samangkana yayi, elingakna wara nugrahan ingsun, malih mojar sang klimoúaddha mwang sang klimoûadhi, malih maniràminta sih mareng pukulun, lah warahakna, sane wnang anggen manêmpur pamùrttinida sanghyang tiga, mojar sang bhùddha kcapi, yeh yayi kayeki katatwanya, tgêsing balyane maúarira tunggal, maharan sang tigaswari, ida bhàþara úiwà, saddhàúiwà, pramaúiwà, sanghyang úiwà, mamilugraha ring bhàþara iswara, sanghyang saddhàúiwà, mamilugraha ring bhà-
Bahasa Indonesia (Indonesian Language)
penyakit itu. Mengapa juga disebut laki, perempuan, dan banci? Asal mulanya seperti ini. Penyakit panas adalah laki-laki. Penyakit dingin adalah perempuan. Penyakit sedang adalah banci. Penyakit panas merupakan sihiran Bhatara Brahma. Penyakit dingin merupakan sihiran Bhatara Wisnu. Penyakit sedang merupakan sihiran Bhatara Iswara. Demikianlah adikku, ingatlah dengan baik nasihatku ini!" Sang Klimosadha dan sang Klimosadhi berkata lagi: "Hamba memohon belas kasih Tuanku lagi, beri tahulah hamba, apa yang dapat dipakai penawar untuk perwujudan Sanghyang Tiga!" Sang Budhakecapi menjawab: "Beginilah hakikatnya, adikku. Yang disebut dukun itu adalah satu yakni Sanghyang Tigaswari. Beliau adalah Bhatara Siwa, Sadhasiwa, dan Paramasiwa. Sanghyang Siwa memberi anugrah kepada Bhatara Iswara. Sanghyang Sadhasiwa memberi anugrah kepada
English
disease. Why are there man, woman and transvestite? The hot disease is man, the cold disease is woman and the warm disease is transvestite. Hot disease is the creation of Lord Brahma, cold disease is the creation of Lord Wisnu and the warm disease is the creation of Lord Iswara. That is all brothers, remember all my advices." Klimosadha and Klimosadhi again said: "I beg for your mercy. Please, tell me what is it that can be used to stop the transformation of Sanghyang Tiga into diseases?" Budhakecapi answered: "The essence is as follows, brothers. The one who is called a healer is only one that is Sanghyang Tigaswari, He is Lord Siwa, Sadhasiwa and Paramasiwa. Sanghyang Siwa gave a gift to Lord Iswara. Sanghyang Sadhasiwa gave a gift to
þara wiûóu, sanghyang pramaúiwà mamilugraha ring bhàþara bràhma, sami kalugrahàngadakên gring, ring catùr bwanà, mwang angadakên tamba, salwiring punang tambà, marmmaning hana gring panês tis, sbahà jampi, apan bhàþara bràhma malinggà ring akûara sanghà, bhàþara wiûóu malingga ring plênggêngira sanghyang oýkara mula, bhàþara iswara malingga ring patikêlaning gêóþa pinara pitu, sami sanghyang tiga wus karêgêp, dening bhàþara úiwà, pramaúiwà, sama mungguh ring bwanàgung, mwang bwanàlit, kayeki lingganya, ngaran, sanghyang akûara sanghà, kayeki, Oý, Sang, Bang, Ing, Nang, Mang, Úing, Wang, Yang. Palingganing sanghyang Oýkara mula, kayeki, ngaran, Ang, Oý, Mang, Ung pinggalà, Mang, sumsumna, dadya madhya, Ang, nabi tngên, iki kuthanya, lwirnya, bràhma wi-
Bahasa Indonesia (Indonesian Language)
Bhatara Wisnu. Sanghyang Paramasiwa memberi anugrah kepada Bhatara Brahma. Semua diberikan anugrah untuk menimbulkan penyakit di keempat dunia dan juga mengadakan obat, segala jenis obat. Penyebab timbulnya jenis penyakit panas, dingin, sedang karena Bhatara Brahma bersemayam di aksara sanga (sembilan aksara suci di dalam tubuh manusia), Bhatara Wisnu bersemayam di celah Sanghyang Omkara Mula, Bhatara Iswara bersemayam di lepitan Genta Pinara Pitu. Ketiga wujud Sanghyang Tiga dipuja oleh Bhatara Siwa, (Sadasiwa), Paramasiwa, sama-sama bersemayam di alam makrokosmos dan mikrokosmos. Inilah tempat per-semayamannya, yang dinamakan Sanghyang Aksara Sanga, yakni Oý, Sang, Bang, Ing, Nang, Mang, Úing, Wang, Yang. Sanghyang Omkara Mula terdiri atas Ang Ung Mang. Ung adalah pinggala *, Mang adalah sumsum belakang, di bagian tengah dada. Ang adalah pusar bagian kanan. Inilah istana bagi Brahma
Pinggala * Pembuluh khusus dalam tubuh (tiga pipa pembuluh di sebelah kanan) yang menurut filsafat Yoga adalah bagian utama dari nafas dan udara.
English
Lord Wisnu. Sanghyang Paramasiwa gave a gift to Lord Brahma. All were gifted to create diseases in the four layers of worlds as well as providing cures, any kinds of cures. The cause of the hot, cold and warm diseases is the sitting of Lord Brahma on the aksara sanga (nine holy letters in the human body), the sitting of Lord Wisnu on the gap of Omkara mula and the sitting of Lord Iswara on the fold of Genta pinara pitu. The three forms of Sanghyang Tiga who are worshipped by Lord Siwa, Sadasiwa and Paramasiwa, sit together in macrocosms and microcosms. The dwelling is called Sanghyang Aksara Sanga, which are Oý, Sang, Bang, Ing, Nang, Mang, Úing, Wang, Yang. Sanghyang Omkara mula consists of Ang Ung Mang. Ung is pinggala (three special blood vessels on the right which are, accoding to Yoga, the primary part of breath and air), Mang is the spinal cord, in the middle part of the chest and Ang is the right part of the navel, the palace for Lord Brahma, Wisnu, Iswara.
ûóu iswara, hyang úiwà, saddhàúiwà, pramaúiwà, iki palinggan ida, patikêlaning gêóþa pinara pitu, kayeki, ngaran, lwire, Ang Oý bhùwebrörà; ngêp-ngêp, samangkana iki lingganya yayi, kawruhakna de nira, ika ta upakara sahi, karaóa mabrêsih ñaluk brata tapa, ika ne uttama tmên, ya ring rahina wngi satunggun huripe, ida sami maraga siddhi sandi úaktine, pagêh trus maring bwanà, ngaran, ida bhàþara bràhma maraga pangan, ida bhàþara wiûóu maraga maka pakukuh bayu, ngaran, ida bhàþara iswara maka huriping tribwanà, yan sira ingasrenin tamba, ida sanghyang tiga rêgêpang den paûþi, den tunggalakna dadya sawiji, titahnya tur nunggalang, larasang bayune mtu,
Bahasa Indonesia (Indonesian Language)
Wisnu, Iswara. Hyang Siwa, Sadasiwa, Paramasiwa, tempat persemayaman beliau adalah di lepitan Genta Pinara Pitu, yang terdiri atas Ang Oý bhùwebrörà; ngêp-ngêp. Begitulah tempat persemayaman beliau, adikku, yang harus kau ketahui. Itu harus diupacarai setiap hari sehingga bersih dalam menjalankan ibadat puasa, itu sangat utama, baik siang maupun malam hari, selama hidup, beliau merupakan kekuatan gaib yang sangat ampuh, abadi dalam alam semesta. Bhatara Brahma berwujud makanan, Bhatara Wisnu berwujud sumber nafas, Bhatara Iswara merupakan jiwa ketiga dunia. Jika kau memberi kekuatan gaib pada obat, Sanghyang Tiga itu harus dipuja dengan penuh keyakinan, tunggalkan menjadi satu. Caranya menunggalkan adalah satukan nafas yang keluar,
English
The dwelling of Hyang Siwa, Sadasiwa, Paramasiwa is in the fold of Genta Pinara Pitu consisting of Ang Oý bhùwebrörà ngêp-ngêp. Those are the dwellings that you must know, my brothers. All of them must have day-by-day ritual ceremony so that those places are clean when we do the fasting. Cleaning those places day and night in all of our lives is very important because they will provide the powerful magic power, which is eternal in this universe. Lord Brahma takes the form of food, Lord Wisnu takes the form of the source of breath, Lord Iswara is the soul of the three worlds. If you give the magic power in a medicine, you have to worship Sanghyang Tiga with all your faith, unite them into one. The way of uniting them is putting together into one the outward breath,
larasang panahà sira, wus sira den aris paûþi, aja obah, haywa pati rêngê-rêngênin, wus samangkana laris àmtu sanghyang mantra, yan mêtu sanghyang tiga iki raûanin, yanya mtu, mwah tingkahnya nunggalang, ngaran, sanghyang tungtunging úunya, maring tungtunging sùryya candra, malih matêmwang tungtunging irung, wus mangkana sira, irika mtu sanghyang tiga, patngêran idane mtu, kumðut pukuh irung sira, tur kumur panon sira kalih, lêsu raûa tan pajiwa, angganya kabeh, mangkana pamijilan ida sanghyang tiga, apan ida wus matinggal ring bwanàlit, amargga sarêng sanghyang mantra, mwah maring siddhi guóa, sanghyang komara keðêp mwah sanghyang komara siddhi, sanghyang tan hana komara tuntun, sanghyang komara tunggal, ngaran, mantra, lwire ida sang
Bahasa Indonesia (Indonesian Language)
pusatkan pikiran padanya, jika kau telah yakin, jangan goyah, jangan mendengar suara apapun, setelah itu, keluarkan Sanghyang Mantra. Jika Sanghyang Tiga keluar, rasakanlah. Cara mengeluarkan beliau dan tatacara menunggalkannya adalah Dewa di ujung kekosongan, dipertemukan di ujung penglihatan, kemudian ditunggalkan lagi di ujung hidung. Setelah itu, Sanghyang Tiga akan muncul. Tanda-tanda kemunculannya adalah ada kedutan di pangkal hidungmu, dan pandanganmu menjadi kabur, seluruh tubuh terasa lemah tanpa tenaga, demikianlah tanda-tanda kemunculan Sanghyang Tiga, sebab beliau telah pergi dari tubuh (mikrokosmos), berjalan bersama dengan Sanghyang Mantra pada kekuatan gaib. Dan lagi pujalah Sanghyang Komara dan Sanghyang Komara sidhi, Sanghyang Tan Hana Komara dituntun menuju Sanghyang Komara tunggal. Sabda suci beliau
English
concentrate on them, if you already have your faith, firmed and not listen to anything, utter Sanghyang Mantra. Feel when Sanghyang Tiga come out. The way to make them out and unite them is the god at the end of emptiness, are met at the end of the sight and then they are united at the tip of the nose. After that Sanghyang Tiga will come out. The sign of their coming out is the twitch on the pole of the nose, your vision becomes blurred, all your body is weak, and that is so because Sanghyang Tiga already leave the body (microcosms), walking with Sanghyang Mantra in the magic power. And then you have to worship Sanghyang Komara, Sanghyang Komara Sidhi and Sanghyang Tan Hana Komara to be led to Sanghyang Komara Tunggal. The holy words of
hyang tiga: Ang bràhma amargga ring irung tngên, Ung wiûóu amargga rì irung kiwà, Mang iswara amargga ring tungtunging irung tngah, ngaran, sarêng prêwatêk dewatthàn dawa sanghà, wijàkûaranya: Oý Sa Ba Ta A I Na Ma Úi Wa Ya, tlas. Malih pawijilan ida bhàþara guru, tur mijil saking bwanàgung, mwang bwanàlit, ngaran, ne maharan ati putih, lwirnya ati, ngaran, ajñaóanta, putih, ngaran, panrusanya, yen panunggalang, ngaran, ati putih, truse tkeng hwê-hwêr ing tinghalira, kayeki swaranya: Oý Ung, ithi uttama dahat, aja wera, iki panglanggênging sanghyang urip. Iki ngaran rwa bhineda ne ring jro, yaning bwanà ring sor, maka pukuhing ati abang, iki rwa bhineddha ring jaba, ngaran, pasurupaning pati urip, iki wijàkûaranya, ngaran, Ang Ah, 3, ika
Bahasa Indonesia (Indonesian Language)
Sanghyang Tiga: Ang adalah Brahma, berjalan di lobang hidung bagian kanan. Ung adalah Wisnu, berjalan di lobang hidung sebelah kiri. Mang adalah Iswara, berjalan di ujung hidung bagian tengah, bersama-sama kesembilan dewa. Sabda sucinya adalah Oý Sa Ba Ta A I Na Ma Úi Wa Ya, tlas.
English
Sanghyang Tiga : Ang is Brahma, walking in the right nostril, Ung is Wisnu, walking in the left nostril, Mang is Iswara, walking at the middle tip of the nose with the nine gods. The holy utterances are Oý Sa Ba Ta A I Na Ma Úi Wa Ya, tlas. There is also another appearance of Bhatara Guru, appearing from macrocosms (the universe) and microcosms (human body). In this case Bhatara Guru is called hati putih. Hati means your spirit putih means the break through. So, hati putih means penetrate into the circle of your sight and the magic utterances are Oý Ung. Hati putih is a secret charm does not be careless. This charm is the guard of soul and it is also called rwabhineda (the dualism of power) in the body. If rwabhineda exists in universe, the place is in the lower part, if it exists in the human body it becomes the pole of hati merah. Rwabhineda out side of the body is the immersion of life-death. The holy utterances are Ang Ah (say them three times). It is
ne mtu ka wióðun tinghale kalih, ngaran, yen sira wus pagêh trusing pangrêgêp, ngaran, ida dadi yeh panon, elingakna duk ring jro ning bwana, ika dahating lêtuh. Mwah hana elingakna, ri kàlanira angrêgêp yoga mantra, ngaran, ika rêgêp tuntun bhàþara guru, tðunang ida uli di wióðu tinghale, patitis pamarggan idane, maring juring-juringin irung, yan ya wus mangkana yayi, lyêpakna ajñananta, mwang lurusakna den pasti, yan wus aris raûanña manunggal, ika ngaran sakumpulan palyat, mwah patêmwan iðêpe, ngaran, ya waluya samangkana, irika turun watêking ndewa sanghàne, margganya tumurun ring pucuk wióðu tinghale, iki swaranya, A, 3, umingsêra sira, ngaran, ika maka ngaran swaranyan sanghyang
Bahasa Indonesia (Indonesian Language)
yang muncul ke pusat kedua mata. Jika kau tekun dalam beryoga, beliau akan berubah wujud menjadi air mata. Ingatlah ketika beliau masih berada di alam, itu sangat kotor. Dan lagi yang harus diingat ketika kau beryoga adalah pujalah dan tuntunlah Bhatara Guru, turunkan beliau dari pusat mata, arahkan dengan tepat perjalanan beliau menuju lekuk-lekuk hidung. Jika sudah seperti itu, adikku, pusatkan batinmu dan luruskan dengan penuh keyakinan. Jika telah tenang rasanya menunggal, itulah dinamakan sekumpulan pandangan dan merupakan titik temu batin. Jika sudah demikian, maka di
English
The hati putih, which appears in the center of both the eyes. If you do the yoga diligently, hati putih will take the form of tears. Remember, when hati putih is in the universe, it is profane and also remember that when you are doing the yoga, worship Bhatara Guru; lead him from the center of the eyes to the dents of the nose. After reaching this step, concentrate your spirit, my brothers, and straighten it up with all your faith. If you can feel the calmness of being united, that is meant by the unity of sight and it is the meeting point of your spirit, which is the place where the nine gods descend, and the way of descending is through the end of the center of the sight. The holy utterance is A (say it three times), and they will descend. That is called the words of Sanghyang
amrêthà, ngaran, ika mrêthane hning tan patalêtuh, ika elingakna sapakon sira sanghyang amrêtha mantrà, yan sdêking lalana, agnaha bhàþara raûà, mwah agagoñjakan, mwah ri sdêk amêtwakên mantra mwah yoga, mawastu ya mdal sanghyang amrêthà, mwah tan pasangkanya, yan sampun kawas denira, glis ametana, bhasmàkna ring slaning lalaþà, yan têpêt pagêh denira, mawuwuh kasidyanira, ngaran, mwah hayuning kawiúeûan, ngaran, waluya kukuhing sandi, apan malih mantuk maring angganira, añusup maring unggwanira, haywa wera, haywa cawuh, yan sira langgana maring pawarah nugrahan ingsun, wastu sira pjah, sinuduking wong edan, wastu sira dinalih hala, ring wong sasamanta, poma, 3. Yayi sang klimoúaddha, mwang sang klimoûadhi, aja sira lali
Bahasa Indonesia (Indonesian Language)
Amreta. Itulah air suci kehidupan tanpa kotoran. Ingatlah dengan baik segala perintah Sanghyang Amreta mantra, jika sedang berkelana, sebagai tempat para dewa bertemu rasa, dan bersenda gurau, demikian pula ketika mengucapkan mantera dan yoga sehingga Sanghyang Amreta muncul, secara tiba-tiba. Jika telah tampak jelas olehmu, cepatlah diambil, pasanglah sebagai bhasma di antara kedua alis. Jika tepat dan teguh olehmu melakukan, keampuhannya menjadi luar biasa, demikian pula kesucian kekuatannya, bagaikan keteguhan yang ampuh, sebab lagi berpulang kembali ke dalam tubuhmu, menyusup di tempatnya, jangan sembrono, jangan diobral, jika kau durhaka terhadap anugrahku ini, semoga kau mati, ditusuk orang gila, semoga kau dituduh penjahat oleh sesamamu. Adikku sang Klimosadha dan sang Klimosadhi, janganlah kalian lupa
English
Amreta. It is the holy water for life without waste. If you are travelling, do remember all the words of Sanghyang Amreta mantra as the place where the gods meet to chat, to have fun. When suddenly Sanghyang Amreta appears while you are uttering the charm and doing the yoga, take it quickly as it clearly appears and put it on as bhasma, between your eyebrows. If you do it firmly, the power will be incredible as well as the holiness of the power, because the power goes back to your body, penetrate into its place. Be careful, do not use it unnecessarily too much. If you are sinful to my gift, I wish that you will be stabbed to death by an insane, I wish that you will be accused a criminal by people. My brothers, Klimosadha and Klimosadhi, do not forget,
engêtakna, agung pangrêbedanya, apan iki dahating mauttama tmên, apan arang wong wruha ring pasuk wêtu iki, nànghing akweh wong wruhakên ring akûara kayeki, jatinya sakala niskala, noràna wong wruhà ring waya jatinya, dadya ta mojar sang klimoûadhi, malih aminta kawula ri katatwaning hyang, karaóaning sanghyang tiga kasisyanin, dening kì bhùtha kala dngên, mwah ta pamala-pamali, mwah ta sahananing gring, kadyangapa ta siddhi kramanya, ika ta warahana malih, mojar ta sang bhùddha kcapi, ih yayi, hana katatwanya malih, hana maka pùrwwaning balyan, ngaran, hana tambà, ngaran, hana maka pùrwwaning gring, hana ta lara sahiki katatwanya, duk ingsun atapa, pwa pagêh ingsun abrata smadhi, hana angasungin i-
Bahasa Indonesia (Indonesian Language)
ingatlah, sangat besar bahayanya, sebab ini sangat rahasia, karena jarang orang paham tentang hakikat keluar-masuk ajian ini, memang banyak orang tahu ajaran seperti ini, hakikat yang nyata tak nyata, namun tidak ada orang yang tahu tentang keadaan yang sejati!" Lalu sang Klimosadhi bertanya: "Hamba memohon kembali penjelasan tentang hakikat dewa, mengapa Sanghyang Tiga dijadikan guru oleh Ki Bhuta Kala Dengen, dan para Pamala-Pamali, serta segala penyakit, bagaimana bisa demikian? Hal itulah mohon dijelaskan lagi!" Sang Budhakecapi menjawab: "Wahai adikku, beginilah asal-usulnya. Adapun awal mula adanya dukun, adanya obat, dan juga awal mula adanya penyakit, serta asal-usul penderitaan, beginilah sebab-musababnya. Ketika aku bertapa, dengan sangat tekun dan kokoh, aku bersemadi, ada yang memberikan anugrah
English
that this charm is very dangerous, very secret, only a few people understand about the essence of the going in and out of this charm. It is true that many people know about this kind of teaching, the essence of real and unreal, but no one knows about the truthful reality!” And then Klimosadhi asked: "Could I have the explanation about the essence of god, why did Ki Butha Kala Dengen, all Pamala-Pamali, and all the diseases make Sanghyang Tiga the teachers to them, how could it be? Please, explain in once more!" Budhakecapi answered: "My brothers, this is the story of the origin of healers, medicines, diseases and suffers. When I was meditating firmly and diligently, I was given a gift,
ngsun, asnanganà olih hyang nini maring ðalêm, hyang nini maka ngaran bhàþari dùrgà, ika ta malingga ring anggan ingsun, alungguh pwa sira ring jroning dalêming úarìra, bañcingah ida bhàþari dùrggà, ring abangan lambene luhur, ring bten cunguhe, yan karêgêp ring sor manggawe gring, yen patasang kaslaning lalatane patêmwang ring bhàþara guru, ngaran, ida maraga balyan, malih hana pitêgês warah hyang nini, hana tatwa ya, ah jah tasmat, umungguh ring bwanàlit, sùkûmaning uúaddhasari, ngaran, balyan wadon ring sikûikan, anglukat gring panês, malih hana balyan lanang, unggwanta ring balung, maharan i dukuh úakti, angalwarana salwiring ñêm, malih hana balyan samraóà, wruha umungguh ring úiwà-
Bahasa Indonesia (Indonesian Language)
kepadaku, yakni diberi wahyu oleh Hyang Nini Dalem, Hyang Nini yang dinamakan Bhatari Durga, dialah yang bersemayam di dalam diriku, beliau bersemayam di bagian dalam dari dalam tubuhku. Pelataran istana Bhatari Durga adalah di lekukan bibir atas, di bawah hidung, jika dipuja di bawah akan menimbulkan penyakit, jika diarahkan ke sela-sela alis dan dipertemukan dengan Bhatara Guru, beliau akan menjadi dukun. Ada lagi petuah Hyang Nini, adalah ajian sangat rahasia, berada di mikrokosmos (dalam tubuh manusia), dinamakan ajian Usadhasari, tentang dukun wanita yang berada di bawah pusar, meruwat jenis penyakit panas, dan ada pula dukun laki-laki, berada di tulang, bernama I Dukuh Sakti, menyembuhkan segala jenis penyakit dingin.
English
Hyang Nini Dalem, who also has the name of Bhatari Durga, gave me a vision. She is the one who dwells in my body, in the inner part of my body. The front yard of her palace is the upper dent of the upper lip, under the nose. If she is worshipped downwards, she will create disease, if the worship is done upward, to the place between the eyebrows and is met with Bhatara Guru, she will be a healer. Another thing, said by Hyang Nini, was that there is a secret charm in the microcosms (human body) called Usadhasari, about a woman healer under the navel who cures the kinds of hot diseases, and a man healer, in the bone, called I Dukuh Sakti who cures all kinds of cold diseases. There is also the healer for any kinds of diseases.
dwara, wnang sahananing lara kabeh, maka ngaran hyang sangkul putih, wnang anambanin lara kabeh, hyang tiga padha kasisyanin, ida bhàþara bràhma angadakang gringe kabeh, kasisyanin olih i bhùtha kala dngên, mwang pamala-pamali, mwah ki bhùtha setan, i bhùtha êjim, i bhùtha licin, i bhùtha kakawah, i bhùtha sliwah, i bhùtha ari-ari, i bhùtha rùdhira, i bhùtha êmba-êmba, ika mayoga sami, mangadakang salwiring gring, saking payogan bhàþara bràhma, marmmaning hana lara kabeh, ring jagat ikang janma. Dadya mayoga ta bhàþara wiûóu, ngawijilang punang tamba, mijil saking sanghyang sùkûma dhana wiúeûa, saking ungsilan, pita warnnan ida, bhàþara wiûóu iki swaran ida, Ung Ung,
Bahasa Indonesia (Indonesian Language)
ubun, dapat menyembuhkan segala jenis penyakit, ia bernama Hyang Sangkul Putih, bisa mengobati segala penyakit, Hyang Tiga pada menjadi gurunya. Bhatara Brahma mengadakan semua penyakit, dijadikan guru oleh Bhuta Kala Dengen, Pamala-pamali, Ki Bhuta Setan, I Bhuta Jin, I Bhuta Licin, I Bhuta Kakawah, I Bhuta Sliwah, I Bhuta Ari-ari, I Bhuta Rudira, I Bhuta Emba-emba, mereka semua beryoga menciptakan berbagai penyakit, berkat yoga Bhatara Brahma sehingga muncul berbagai penyakit di dunia manusia. Lalu Bhatara Wisnu beryoga menciptakan obat, muncul dari Sanghyang Suksmadhana wisesa, dari ginjal, warnanya kuning, dan inilah sabda suci Wisnu: Ung Ung
English
His place is in the crown of the head; capable of curing any kinds of diseases and his name is Hyang Sangkul Putih. His teacher is Hyang Tiga. Lord Brahma, the creator of all diseases is made a teacher by Bhuta kala Dengen, Pamala-Pamali, Ki Bhuta Setan, I Bhuta Jin, I Bhuta Licin, I Bhuta Kakawah, I Bhuta Sliwah, I Bhuta Ari-Ari, I Bhuta Rudira, I Bhuta Emba-Emba. All of them do the yoga to create disease and with the help of Lord Brahma, the diseases appear in the human world. Then, Lord Wisnu do the yoga, creating the medicines which appears from Sanghyang Suksmadhana wisesa, who appears from the kidney, the color is yellow and the holy utterance of Wisnu are : Ung Ung
bata, úiwan ida sanghyang dhùradha angga, ngaran, mijil ida saking pagantunganing ati, sùkûma dhana wiúeûa, warnnan ida tan patalêtêh, ngaran, swaran ida, Rang, ngaran, sanghyang sùkûma dharmmà wiúeûa, mijil ida saking tlênging pupusuh, ngaran, iki swaran ida, Oý, warnnan ida dahat lêwih, kadi damar tan pakukus, ngaran, ika sami sarêng ring payogan bhàþara wiûóu, ngamijilang sarwwa tambà sami. Malih sane dadi gring, iki katatwanya, mwah sane wnang mapagut, ngaran, yan sang bhùtha dngên anggringin, hyang nini úiwàgotra anambanin, waras. Yan ì larung masang guóa, hyang mpu úiwàgaóðu, wnang anambanin, glis waras. Yan ì lêndya apasang guóa, hyang wiûóu pañjaraý makaryya tamba glis waras. Yan i jaran guyang anggringin, hyang jala úangkara anambanin,
Bahasa Indonesia (Indonesian Language)
bata, sebagai junjungan Sanghyang Durada Angga, yang muncul dari penggantungan hati, gaib dan sangat sakti, warnanya jernih tanpa kotoran, sabda sucinya: Rang. Sanghyang Suksma dharma wisesa muncul dari dalam jantung, sabda sucinya: Oý, rupanya sangat indah, bagaikan lampu minyak tanpa asap, mereka sekalian ikut beryoga bersama Bhatara Wisnu, menciptakan segala obat.
English
bata, as the Lord was Sanghyang Durada Angga, coming out from the string of the liver, he is mysterious and very powerful, the color is clear without dirt, the holy utterance is: Rang. Sanghyang Suksma dharma wisesa appears from the heart, the holy utterance is Oý, the appearance is very beautiful as if a lantern without smoke. All of them join the yoga of Lord Wisnu, creating any kinds of medicines. There is something else which turns to be diseases. The origin of the diseases and the cures is as follows. If Bhuta Dengen makes the disease, Hyang Nini Siwagotra has the job to cure it. If I Larung makes a black magic, Hyang Mpu Siwagandu has the right to cure it and the patient will for sure get well soon. If I Lendia sets the black magic, Hyang Wisnu Panjaram creates the cure to make the patient soon healed. If I Jaran Guyang makes a disease, Hyang Jala Sangkara gives the cure,
glis waras. Yan i wêkûirûa amasang guóa, i cambra brag anambanin glis waras. Yan i lêndi amasang guóa, hyang pangakan bêhà makaryya tamba glis waras. Yan i miûawadhana amasang guóa, hyang bràhmaóa lare makaryya tamba glis waras. Yan i rangdheng jirah apasang guóa, hyang mpu praðah makaryya tamba glis waras. Salwiring guóa papasangan amilara, ida hyang mpu bhawula makaryya tamba glis waras. Salwiring guóa panglandêping úakti, payogan ida bhàþara bràhma, maka sisyane kì bhùtha dngên, ngaran, karwatana daúa malane, olih bhàþara wiûóu japa sari, ngaran, samangkana yayi, aja gêmba-gêmba, haywa lali, kengêtakna, poma, 3. Uðuh yayi sang klimoúaddha mwang sang klimoûadhi, wusi mitutur ri sira, mangke ingsun atañe ri
Bahasa Indonesia (Indonesian Language)
lekas sembuh. Jika I Weksirsa memasang guna-guna, I Cambra Brag mengobati dan lekas sembuh. Jika I Lendi memasang guna-guna, Hyang Pangakan Beha menciptakan obat, lekas sembuh. Jika I Rangdeng Jirah memasang guna-guna, Hyang Mpu Pradah mengadakan obat, lekas sembuh. Segala jenis penyakit akibat guna-guna, Hyang Mpu Bawula mengadakan obat untuknya, lekas sembuh. Segala jenis guna-guna yang amat tajam dan ampuh, sebagai hasil yoga Bhatara Brahma, dengan murid-muridnya adalah Ki Bhuta Dengen, dan kesepuluh jenis kotoran yang ditimbulkannya dapat diruwat oleh ajian Bhatara Wisnu Japasari, namanya. Demikian adikku, jangan lalai, jangan lupa, ingatlah. Wahai adikku sang Klimosadha dan sang Klimosadhi, setelah aku memberi petuah kepadamu, kini aku bertanya kepada-
English
the patient gets recovered. If I Weksirsa makes black magic, I Cambra Bragcures it and the patient soon recovered. If I Lendi makes black magic, Hyang Pangakan Beha creates the medicine the patient will recover. If I Rangdeng Jirah makes a black magic, Hyang Mpu Pradah provides the medicine the patient will recover. Hyang Mpu Bawula brings medicines for any kinds of black magic. Using the charm called Bhatara Wisnu Japasari can cure all-powerful black magic, created by the yoga of Brahma and his student, Kala Dengen with the ten kinds of dirt. That is it, my brothers, do not be careless, and do not forget. After I told you all this, now I want to ask a question
sira, sira olih nguúaddhanin, duking dangu-dangu, kadyangapa prêtingkahing ring sasantun agung alit, kadyangapa kàlapane sira, ring sasantune, ika warahakna den jati, lamakane ingsun wruha, sarjjawa ature sang klimoúaddha, kalih sang klimoûadhi, nggih sahiki titah manira duking dangu-dangu, ri wus patik pukulun akaryya tamba, alakûa gênging sasantun ika, pitung tali kàlap de kawula, pukulun, yan pitung tali gênging sasantun, dwang tali kàlap de kawula, pukulun, yaning spa satus gênging sasantun, limangatus kàlap de kawula, samangkana olihing kawula dangu-dangu. Mojar sang bhùddha kcapi, yan samangkana sira tan kneng pawastu olih sang pusêh dakûióa, mwah
Bahasa Indonesia (Indonesian Language)
mu. Kalian telah melakukan pengobatan sejak dulu kala, bagaimana tatacara dan aturanmu dalam menentukan besar-kecilnya uang persembahan? Bagaimana caramu menerima uang persembahan itu? Jelaskanlah hal itu dengan sebenarnya, agar aku mengetahui!" Dengan lembut sang Klimosadha dan sang Klimosadhi menjawab: "Baiklah Tuan, beginilah tatacara hamba sejak dulu. Setelah hamba selesai memberikan pengobatan, uang persembahan sebesar sepuluh ribu, hanya tujuh ribu hamba ambil. Jika uang persembahan itu sebesar tujuh ribu, hamba minta dua ribu saja. Jika uang persembahan itu sebesar seribu, hanya
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to you. You have been healing since a long time ago. How did you decide your way of determining the amount of the payment? How did you receive the payment? Tell me truthfully! Softly, Klimosadha and Klimosadhi answered: " Sir, this is how we did it. After curing, I took seven thousands out of ten thousands of the payment. If the amount was seven thousands, I took only two thousands. If the payment was one thousand, I would take only five hundreds. That was what I used to do.” If that is so, you are not cursed by Sang Puseh Daksina, and
ring bhagàwan rêûi cintya, ngaran, nini pañênêng, sanghyang pùra dakûióa, ngaran, ida madrêwe kang sasantun, salwiring dakûióa, sanghyang dakûióa madrêwenang, ida maka dewanya, marmmaning sahananing balyane úakti rusak, tan pakarwan lakunya, manguntang-anting tiwas tur krahang, ika dahating mawigna ri angganta juga, mangke sira anguúaddhanin, haywa samangkana, apan pangrubedanya ring úantana, tan têtêsing pangan kinumnya, boros bosor, tkaning suri-suri, hala dahat, tkaning patinya, anmu samangkana, yan sane pàtùt kàlap bungkahang, ne ngawêtwang rare jro wtêng, mwang yan añadak punang bling, ika wnang kàlap bungkah maka sami, mwah yan hana mamayah sasangin anake gring, tken balyane, wnang mêpah tiga, sampun sira wuse ñakûyang ring sang
Bahasa Indonesia (Indonesian Language)
oleh Bhagawan Resi Cintya, Nini Panyeneng, Sanghyang Pura Daksina, beliaulah yang mempunyai hak terhadap uang persembahan itu, segala hadiah, Sanghyang Daksina memilikinya, sebab beliau adalah dewanya. Oleh karena itu semua dukun sakti bisa hancur, perilakunya tidak menentu, terlunta-lunta menjadi fakir miskin, hal itu sangat berbahaya bagi dirimu juga, sekarang kalian menjadi dukun, janganlah berbuat demikian, sebab bahayanya bisa menimpa keturunan, tidak hemat dalam makan dan minum, boros sekali, sangat lalai, amat buruk, ketika ajalnya tiba akan menemukan kesengsaraan. Uang persembahan yang patut kau ambil semua adalah yang dipersembahkan oleh orang melahirkan, dan oleh orang keguguran. Persembahan semacam itu boleh kau ambil semuanya. Dan jika ada orang membayar kaul kepadamu, (uang persembahannya) patut dibagi tiga, setelah kau selesai menyaksikan (mempersembahkan) kepada
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by Bhagawan Resi Cintya, Nini Panyeneng, Sanghyang PuraDaksina, who actually have the right to the payment and all the presents. Sanghyang Daksina owns it because he is the god. Healers can be destroyed, their behaviors are not certain, they can turn to be very poor if they treat the payment wrongly. It is also very dangerous if you disobey the rule. Now, you are healers, do not ignore the rule because your descendants can be endangered, wasteful in food and drink, careless, and when you die you will suffer. The money that can be taken as a whole is the money from the one giving birth, from the one having abortion. Such payment is your own as a whole. If someone pay for a vow, the money must be divided into three when you finished offering it to
hyang widhi, ne dwang bagi yayi, ne abagi pisukayang ring sane pcak tambanin, lamakane yayi sdêng kahundang ring wonge lara, yaning siràngawas wonging alara, aja sira pati sambat-sambatin, aja pati dalih-dalihin, agawe sira kagugu olih sang matpêtin, tan wnang samangkana yayi, sanghyang ajñana siddhi juga wnang ingayap, haywa sira pati rêngên-rêngênin, apa kraóa mangkana, yaning wong lara olih pitara, yayi ujare anambat olih dewa, sang pitara manêmah mangwastunin sira, apan ring dewa úunya, sinampura, apan tan hana ring dewa milara, yayi anambat saking dewa, ika karaning samangkana, malih yaning olih dewa amilara, yayi ujare anambat lara
Bahasa Indonesia (Indonesian Language)
Sanghyang Widhi. Yang dua bagian untukmu, dan yang sebagian lagi diberikan dengan iklas kepada yang diobati agar kau pantas diundang oleh si pasien. Jika kau memeriksa orang sakit, janganlah kau mendalih, jangan menuduh sembarangan, berbuatlah kau supaya dipercaya oleh pasien, kau tidak boleh sembarangan, Sanghyang Adnyana Sidhi patut dipuja, jangan suka mendengar sembarangan, mengapa demikian? Jika ada orang sakit disebabkan leluhur, lalu kau katakan oleh dewa, leluhur itu akan mengutukmu, sebab di kedewaan itu sepi (kosong), maaf, sebab tidak ada dewa yang menyakiti, kau lalu mengatakan dari dewa. Itulah sebabnya. Dan jika sakit itu disebabkan dewa, lalu kau katakan penyakit
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Sanghyang Widhi. Two-third is for you and the one-third must be willingly given to the one you cured so that you have the right to be invited by the patient. If you are examining a sick person, do not find an excuse, do not carelessly make accusation, Sanghyang Adnyana Sidhi is worth worshipping, do not listen anything which is not worth listening. Why is it so? If the ancestors cause the sickness of someone yet you say that gods cause it, the ancestors will curse you because the dwelling of gods is empty, forgive me for saying, that no god will hurt people. If the disease is caused by gods, and you say that it is caused by
ne saking pitara, sang pitara mwah dewa manêmah mwah mangwastunin sira, apan manêðuh mwang mamanggih, samangkana yayi, malih karananing dewane amilara, apan hana punaginya durung tinawuran, marmmaning mamignanin ikang lara, pamiswayan ida mangda glis waras tinawuran, marmmaning ikang balyan katmah kapastu, apan iwang panalihe, iki panmah bhàþara mwah pamastun dewa, iki rêngàkna den tyakûa, wastu sang balyan patine mangêmasin ujar, yan tan samangkana, wastu sira kadalih hala, olih sakadangnya, poma, 3. Dadya mojar sang klimoûadhi, mwang sang klimoúaddha, mangke warahakna larane kabeh, mangda kawula wruhà, larane sane mamùrtyang, mwang pamùrttin pitara, mwang ne pamùrttin bhutha,
Bahasa Indonesia (Indonesian Language)
itu dari leluhur, leluhur dan dewa itu akan mengutukmu, karena kau menuduh-nya. Demikianlah adikku.
English
the ancestors, both the ancestors and gods will curse you because you make wrong accusation. That is it, my brothers. There is also the reason why gods hurt people. It can be because the vow has not paid, so that it creates disease. The way out is the vow must be paid. There are a lot of healers being cursed because of making wrong accusation. This is called the curse of ancestors and the curse of gods. You have to remember this. Finally, there are healers who die because they say something wrong or they may be accused criminals by other people!" And then Klimosadhi and Klimosadha said:" Now, explain to me all diseases so that I can understand any kinds of diseases, caused by both ancestors and Bhuta,
mwah sane pacang pjah, mwah sane pacang mahurip, ika warahana den jati, dadya mojar sang bhùddha kcapi, ih sang klimoúaddha mwang sang klimoûadhi, mangke ingsun amituduh ring sira, nah rêngên-rêngênên den jati, ingêtakna ring ajñananta, haywa lali, haywa pido, sahiki pitêgêsing gringe, sane pacang pjah, mwah sane pacang mahurip, sahiki tatasakna, maring aswacandranya wong agring, apan irika katon wawayanganya, sane panês mwang sane êñêm, mwah sane sbahà jampi, mwang gagarapanya, awasakna den pasti, yan katon sambrah sakdap bayunya ring soca, malih awasên ring anak-anakannya karo, yan katon molah anak-anakannya kalih, tur êndihan sùryyane mapacdang mapakumur, yan sahika walu-
Bahasa Indonesia (Indonesian Language)
serta tanda orang akan mati, dan hidup (sembuh), itulah jelaskan kepada hamba!" Sang Bhudakecapi menjawab: "Wahai sang Klimosadha dan sang Klimosadhi, sekarang aku menjelaskan kepadamu, dengarkanlah baik-baik, ingatlah dalam pikiranmu, jangan lupa, jangan lalai, beginilah hakikat penyakit itu. Orang yang akan mati dan yang akan sembuh, beginilah cara memeriksanya, yakni memeriksa dengan saksama tatapan mata si pasien, sebab di sanalah tampak bayangannya, yang panas maupun yang dingin, ataupun yang sedang, serta tanda-tandanya, awasilah dengan baik, jika tampak tenaganya memencar dalam sekejap di matanya, awasilah pula dalam anak-anakan kedua matanya. Jjika tampak kedua anak-anakan matanya bergerak, dan sinar matanya kadangkala terang kadangkala keruh, nah jika persis seperti
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the signs of the dying person and the one who is going to recover. Please explain all those things to us!" Budhakecapi answered: "Klimosadha and Klimosadhi, I will explain those things to you. Listen carefully, keep it in your mind, do not forget, do not be careless, and the following is the essence of the diseases. For the dying and the cured, this is how to examine them. Examine carefully the eyes of the patient because the signs will be shown there, either for the hot, cold and warm diseases. Watch them carefully, if the power in the eyes spreads in a wink, watch also the pupils of the eyes. If they move and the gleam of the eyes is sometimes clear and sometimes unclear,
ya, ika patngêran wong pacang pjah, ngawit dina tkanya lara, swenya solas dina, ngaran, pjah juga wong ika, apa karaóaning mangkana, apan sanghyang komara gaóa, sanghyang komara keðêp, sami wus matinggal, ika karaning ya pjah, haywànguûadanin, yeki wit gring ika, hana rah mati sadidik, magnah ring angkupaning paparu, nànghing magantung tan pacantelan, malih hana gni kinaputan dening bañu êmis, nànghing magnah ring ðalêming songing papuswan, malih daginge putih kacampuhan dening sang nubhatta, irika ta osah daginge putih, apan kacampuran dening gnine mùrub, irika sahananing bañune gumulak makrên, êñat rahe mati tur kasusupan daging awake kabeh, dadi otote sami layu, dadi muluke sami êñat , madi-
Bahasa Indonesia (Indonesian Language)
itu, itu tanda orang akan mati, pada hari dia mulai terkena penyakit, lamanya dua belas hari, orang itu akan mati. Mengapa demikian? Sebab Sanghyang Komaragana, Sanghyang Komarakedep telah pergi. Itulah sebabnya ia mati. Janganlah kau melakukan pengobatan. Beginilah asal mula penyakit itu.
English
the person will die, twelve days after the patient got the sickness. Why is it so? Because Sanghyang Komaragana and Sanghyang Komarakedep have gone and that is why the patient dies. Do not try to cure the patient. The origin of the disease is as follows. There a little congealed blood in the membrane wrapping the lungs, but the blood is loosened. And then, in the hole of the heart, there is hot air wrapped by water with the odor of fish, and again, there is white flesh mixed with aglow heat by sang Nubatha so that the flesh becomes hot, and there all the water boils, the blood dries up and congeals, then the congealed blood goes to all the flesh in the body, resulting in the weakness of the muscles, all the fat dries up,
dih-didih, ika malwab mareng tangkah, mangêndêl mareng pahlêd-lêdan, ika karaning gringe mangletek, manglêmpuyêng manglayung matmahan layu kuru, wus kasêpsêp olih dayuh, irika dadya malwang mwah smutan, mwah babyulan, apan sami kayogahin sang bhanù bhùddha, sarêngin gni kinulêsan, payoganya maring babatukan, ngaran, iki úabdanya, mantra, ih dwel, akweh, 3. Malih hana yayi, mitngêre gringe swe, apan ya kumur patngêranya, kayeki titahnya mitngêrin, sira amangan sdah rumuhun, wus dêkdêk haywa ngutang hidu bangnya, laris pêswang adême, raris mantranin sêpah ika, wusnya mamantrà, wong lara ika kon mangan adême, wus pangana, laris tunden mêhêsang hidu bangnya, irika pdasang pêsun idu bangnya, yan bêcik pêhêsnya
Bahasa Indonesia (Indonesian Language)
didih, hingga ke dada, mengental di kerongkongan, itulah sebabnya penyakit itu melemaskan, membuat kepala pusing, sempoyongan, sehingga tubuh menjadi kurus, telah disusupi oleh hawa dingin, lalu menjadi gerah dan semutan, pegal-pegal, karena semua ditunggui oleh sang Banyu Budha, disertai oleh panas membara, tempat bercokolnya adalah di bawah kerongkongan, inilah sabda sucinya: Ih dwel, akweh (ucapkan 3 kali).
English
boils up to the chest, and thickens in the throat. That is the cause why disease can make people weak, get headache, totter, the body becomes thin because it is penetrated by cold air, then it becomes stiflingly hot and numb, stiff because all of the body is watched over by Banyu Budha, carrying the aglow heat along. The place of Banyu Budha is under the throat and the holy utterance is Ih dwel, akweh (utter for three times). There are other ways of predicting chronic diseases and they are as follows. Chew the betel leaf and do not spit your red saliva. Take out the chewed leaf and utter the charm on it. After uttering the charm, ask the patient to eat the chewed leaf. After he has it. Ask him to spit his red saliva. Watch carefully for his saliva. If his saliva
umêtu, wênang tulungin, yan ya sêbuh pêhêse pêsu, ika patêngêran pacang pêjah, haywa nguûadanin, yan pêsu latêk daki idu bangnya, ika têngêran pacang pêjah prêmangke, haywa nguûadanin, yan sira muhuk kneng pwastu sira olih sanghyang mantra siddhi, ngaran, iti mantran adême, mantra, Oý sang dora kala, sang dora kali, inêbang babahan raûanña, sanghyang urip, sanghyang prêmaóa, sanghyang katimang, tan palawan, sun atakon pati uripe syanu, lah ta poma siràngurahana, poma, 3. Malih yan hana gring baya, mtu pringêtnya sada drês ring karóna, tur kraûa ñangkêt, ngaran, ika sanghyang bayu wus matinggal, pêjah mangke wong mangkana, tan kawnang ya tulung. Mwah yan wong agring, yan katon makuku-
Bahasa Indonesia (Indonesian Language)
keluar dengan baik, orang itu boleh ditolong. Jika ludah yang keluar itu kotor, itulah tanda orang itu akan mati, jangan melakukan pengobatan. Jika ada endapan kotor pada ludahnya, itu pertanda orang akan mati seketika, jangan melakukan pengobatan. Jika kau melanggar, kau akan terkena kutukan oleh Sanghyang Mantera Sidhi. Inilah mantera sepah: Oý sang dora kala, sang dora kali, inêbang babahan raûanña, sanghyang urip, sanghyang prêmaóa, sanghyang katimang, tan palawan, sun atakon pati uripe syanu, lah ta poma siràngurahana, poma (ucapkan tiga kali). Jika ada penyakit berbahaya, yang gejalanya ada keringat keluar deras dari telinganya, dan sedikit lengket. Itu pertanda Sanghyang Bayu telah pergi. Orang itu akan mati, tidak bisa ditolong.
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is clean, you can help him, but if it is dirty, that is the sign that he is going to die, do not cure him. If there is sediment of dirt in his saliva, that is the sign that the person will die immediately, do not do the healing. If you ignore it, Sanghyang Mantra Sidhi will curse you. This is the charm of the chewed leaf: Oý sang dora kala, sang dora kali, inêbang babahan raûanña, sanghyang urip, sanghyang prêmaóa, sanghyang katimang, tan palawan, sun atakon pati uripe syanu, lah ta poma siràngurahana, poma (utter it three times). If there is a dangerous disease, the symptoms are as follows. A bit sticky sweat comes out fast from the ears of the patient and that is the sign that Sanghyang Bayu has gone. The patient will die he cannot be helped. There is another one. If there is
s ring wunwunannya, ngaran, ika kukus ambara, ngaran, patngah pati lawan uripnya, 7 dina watês gring ika pjah, yan sira tan pjah pitung dina, wnang wiúadanin, yan samangkana gringnya, bhàþara iswara mahyun mapagêh urip, bhàþara úiwà mahyun maharis, ika ta karaning mdal kukus ambara, ngaran. Malih yan hana gring kabaya-baya, sahananing tamba tan hana mangan, tur kadalon gringnya, dadyanya gring ika mangêntêl, yen samangkana gringnya, lah gêgêmên karónanya kalih, yan karaûa kaku karónanya kalih, ngaran, yan waluya mangkana, patinya patlahan wong mangkanà, apan sang prêmaóa, sanghyang ajñana siddhi wus matinggal. Malih yan wong lara, wusnya ibah mwanya, mwah
Bahasa Indonesia (Indonesian Language)
asap di ubun-ubunnya, itu dinamakan asap langit, jeda waktu hidup dan matinya adalah tujuh hari. Jika tidak mati dalam tempo tujuh hari, boleh diberikan pengobatan. Jika seperti itu penyakitnya, Bhatara Iswara menginginkannya supaya tetap hidup, Bhatara Siwa menaruh kasih sayang kepadanya, itulah sebabnya muncul asap langit (kukus ambara). Dan lagi jika ada penyakit berbahaya, segala jenis obat tidak ada yang mempan, dan penyakitnya telah lanjut, sehingga penyakitnya menjadi kronis, caranya adalah peganglah kedua telinganya, jika kedua telinganya terasa kaku, dan persis seperti itu, orang itu akan mati perlahan-lahan, sebab Sang Pramana dan Sanghyang Adnyana Sidhi telah pergi. Jika ada orang sakit, mukanya berlainan sebelah, dan
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smoke on the crown of the patient which is called the smoke of the sky (kukus ambara), the interval between his life and death is seven days. If the patient does not die in seven days, it means that he can be cured. If the disease is like that, Lord Iswara wants him to stay alive and Lord Siwa cares about the patient and that is why the smoke of the sky (kukus ambara) appears. If there is another dangerous disease to which all the medicine cannot cure the patient, the disease has become chronic, the way of detecting it is as follows. Hold the ears of the patient and if they are stiff, the person will die slowly because Sang Pramana and Sanghyang Adnyana Sidhi have left. If there is a sick person whose half face is different from the other half,
cangkêmnya mêngà, sanghyang atma wus tinggal, ngaran, pjah wwang mangkana, apan sanghyang atma amargganing atma, ngaran. Malih yan wwang lara swe tur sada rahat laranya, ngaran, clêkên pliyokanya, yan tan karaûa ñêh, sanghyang bayu wus matinggal, ngaran, pjah wwang mangkana tan wnang tulungin. Malih yan wong lara baya, gêgêmên gidatnya, bênêrin slagan alisnya, yan ya êñcêd irika, malih dlêngên jarijinya, yan ya layu kincêh ring kuñcitnya, nora kanti rong dina, pjah wong ika, apan sanghyang manon wus matinggal, haywa anguúadanin. Malih lara baya, gêgêmên tangan sukunya, yan lara bayunya gêgêm ring angganya, yaning kêbus mrapah tkeng hulunya, bayu ring irung kalih ya kbus, pjah wong ika, apan sanghyang bayu
Bahasa Indonesia (Indonesian Language)
mulutnya menganga, (tanda) Sanghyang Atma telah pergi. Orang itu akan mati, sebab Sanghyang Atma pergi melalui jiwa. Dan jika orang sakit menahun serta sangat kronis, tekanlah lambungnya, jika ia tidak merasa geli, (tanda) Sanghyang Bayu telah pergi. Orang itu akan mati, tidak bisa ditolong. Jika ada orang sakit berbahaya, peganglah dahinya, tepat di antara kedua alisnya, jika di sana ada bagian yang melorot, perhatikanlah pula jari-jarinya, jika lemas dan kaku di ujung-ujungnya, tidak sampai dua hari, orang itu akan mati, sebab Sanghyang Manon telah pergi, jangan melakukan pengobatan.
English
the mouth is agape, that is the sign that Sanghyang Atma has gone. The patient will die because Sanghyang Atma has left through the spirit. If someone suffers from long and chronic disease, press the stomach and if the patient does not feel ticklish, that is the sign that Sanghyang Bayu has gone and the patient will die, he cannot be helped. If there is someone suffering from a dangerous disease, press his forehead, exactly between the eyebrows. If there is something going down there and if you watch the fingers, they are supple and stiff at the tips, before two days the patient will die because Sanghyang Manon has gone, do not cure the patient. For another dangerous disease, hold the hands and feet of the patient and if they are powerless, hold the body. If the body up to the heads are stiflingly hot, the flow of his breath is hot, the person will die because Sanghyang Bayu
maka dasarnya wus matinggal, mwang sanghyang manon lumaris, haywa nguúadanin. Malih wong agring, yan hênhana katon mtu ri jroni ðalêm, pjah wong mangkana, apan sanghyang sakula sahadewa, mwang sanghyang jiwwa, wus pjah ring ðalêm, haywànguûadanin. Malih yan hana wwang agring, sami rumbang bayunya, irika ta sira kepwan manêngêrin, lah gêgêmên dadanya, mwang tangan sukunya, yaning singsal bayuning dhada ngramang, ne ring tangan suku sami yàjwal, ngaran, pjah sadina wong ika, apan sanghyang ajñana wus mur ring ðalêm prêmaóa, haywànguûadanin. Malih yan hana wong lara, katon slagan alisnya karêm, sàja tan pateja, dakûióañane
Bahasa Indonesia (Indonesian Language)
sebagai sumber tenaganya telah pergi, dan Sanghyang Manon telah pergi, jangan melakukan pengobatan. Ada lagi orang sakit, jika ada endapan kental di dalam tubuhnya, orang itu akan mati, sebab Sanghyang Sakula Sahadewa dan Sanghyang Jiwa telah mati di dalam, jangan melakukan pengobatan. Dan lagi, jika ada orang sakit, getaran tenaganya tidak merata, di situlah kau sulit menebaknya, peganglah dadanya, tangan dan kakinya. Jika getaran tenaganya berbeda, di dadanya bergetar lemas, di tangan dan kakinya berbeda, orang itu akan mati dalam sehari, sebab Sanghyang Adnyana telah pergi dari dalam nafas, jangan melakukan pengobatan. Dan lagi jika ada orang sakit, tampak di celah alisnya pucat, tiada cerah, telinga
English
as the source of energy, has gone, as well as Sanghyang Manon. Do not cure the patient. If in the body of a sick person there is thickening sediment, the patient will die because Sanghyang Sakula Sahadewa and Sanghyang Jiwa have died inside. Do not cure the patient. If there is an uneven vibration in the body of a sick person, you will find difficulty in detecting the disease. Hold the chest, hands and feet. If the vibration in those places is different one to another, a weak vibration on the chest is different from the vibration on the hands and feet; the patient will die within a day because Sanghyang Adnyana has left the breath. Do not do the healing. If there is a sick person, the area between the eyebrows is pale, not bright, the ears
ne wong agring, ya kraûa masriyang, tur nya klêtêg-klêtug maring jro karónanya, pjah patlahan wong ika, apan sanghyang mandiúwara wus matinggal, haywànguûadanin. Malih yan hana wong agring yan kaswen laranya, malenlenan tur maganti-ganti, ngaran, maka wnang sira mañclêk song karónanya, olih tujuh makakalih, yan karaûa tan pabayu tur spi, ngaran, tan kanti ptang dina uripnya, ajànguûadanin, yaning kawaúa magrêdêh ring karónanya wnang tulung, apan sanghyang prêmaóa wus spi ring ðalêm. Malih yan hana wong lara, katon palyatnya butbutan, tur kulit socanya sami pisêng, tur katon jujul raûanya, yan tuhu mtu bayunya ngrambat, malih tlapakan sukunya sami panês, ika bayu urang-aringgokan, ngaran, ring pcakupa-
Bahasa Indonesia (Indonesian Language)
si pasien terasa berdengung, dan ada detakan di dalam telinganya, orang itu akan mati pelan-pelan, sebab Sanghyang Mandiswara telah pergi, jangan melakukan pengobatan.
English
of the patient are buzzing, there are beats in the ears, the patient will slowly die because Sanghyang Mandiswara has gone, do not do the healing. For someone who is suffering from a long and chronic disease, which comes and goes you can press the hole of the ears using your forefingers. If you feel that there is no power and emptiness, the person will die in less than four days do not do the healing. If you feel that there is some power spreading in the ears, the patient can be helped. Moreover, in the sick person, the vision looks dull, the eyelids are shrinked and in piles and if it is true that there is power vibration spreading out from the body, the sole of the feet are hot, that is the power which is called Urang-aringgokan,
ning papusuhan, mwang ring paparu, ring babwahan, ngaran, ika sami layu êtuh tan patoya, mwah tan pagêtih, ngaran, kagêsêng olih sang gêgêóðutha, ngaran, iki úabdanya angêsêng, Ah, 3, Ih, 2, ak akweyà, dwê, 3, samangkana yayi, haywànguûadanin. Malih yan hana wong lara, tansah pluh ring kalonganya, dewek, tur sarêng kulak sirahnya bêsêg tur ñangkêt, sukunya raûa tan pabayu, tur ya lêsu lempor, malih ring socanya angêmu waspa, tur putih socanya masawang gading, yaning waluya samangkana, wong ika pajanjyan pacang pjah, yapwan kari mahurip, swenya sahulan, masih juga ya pjah, yadyapin nêm úaúih waras ya, kewalya amukti amangan anginum, nànghing tan kawaûa anambat gawe, dahat sêngka ta tulunga-
Bahasa Indonesia (Indonesian Language)
jantung, dan di paru-paru, di buah pinggang, di
English
in the fold of the heart, and lungs, kidney and there, all of them dry up without water, without blood, burned by sang Gegenduta. Its name, its recital, which is Ah, ah, ah, Ih, ih, ak akwehya, dwe, dwe, dwe, could burn; such it is, sir, that, therefore, do not conduct any healing treatment. Moreover, if there is a sick person with his nape always sweaty and his body and head skin wet and sticky, and his legs powerless and weak, and his eyes constantly shedding tears with the white parts turning yellowish in color if such is the case, the person will soon die, and if he can survive at all, that is only for one month, the rest is jut for the anticipation of death; or even if he can survive for the next six months, that is just for eating and drinking, not for conducting any activities, and therefore little help can be given to
n wong agring ika, ika kawruhakna, apang yayi pasti, apan ida sanghyang tunggal, wus spi ring ðalêm, sahika wit katatwane gring ika, kring hatinya, ika barah siluman, ngaran, wnang tulung. Malih bayune manêngah mangêjêr, tur mêgat-mêgat, ika gring pacang tumbwan, gêtihe di jro wêtêng, ngaran, aja hima anguûadanin, atêngah pati uripnya. Mwah yan bayu glis mangêjêr tur manulang, dadhanya mwang tangan suku kraûa hêmbal, nànghing yan ya cêkehan, ika buh barah indra, ngaran, panadyanya gring ngrengreng tkek, lambyan mati, aja hima nulungin. Malih yan bayu lêmêt glês mangêjêr, mwah mangrambut, raganya sada kuru, ika dadi tiwang banta, lambyan pjah wwang ika. Yan bayunya glês mangêjêr, mangêñcêng ring bayu akas arang, angganya sada kuru, ika lara kna desti, ngaran, nêngah
Bahasa Indonesia (Indonesian Language)
orang sakit itu, itu hendaknya diketahui, agar Anda paham, karena sanghyang atma, sudah sulit bertahan di tubuh, demikian penyebab keadaan sakit itu, hatinya kering (mengeras), itu bernama barah siluman, bisa ditolong.
English
the sick person, and this must be realized so that you understand, because the soul has found it difficult to remain in the body, which becomes the origin of the sickness, which is called barah siluman signaled by the draught (hardening) of the liver which therefore needs help. Besides, there is also such a symptom as weakness, trembling, the severed power; this is but the signal that the person would soon get sick, and it is the blood in the stomach which is the cause, and therefore do not hesitate to give healing treatment; such sickness is liable in a middle-aged person. And then, if the power soon gets trembling with the breath running inconstant, and the chest and limbs painful accompanied by cough, that is the symptom of buh barah indra, as it is called, which will cause short-winded sickness; it is fatal, and therefore do not hesitate to give help. And then, if there is little energy, and the person is weak and trembling and tends to become powerless, and his body is rather thin; this will lead to the tiwang banta sickness, and the person suffering from this sickness seldom has a hope of recovery. If his power is little and he is trembling, rarely with big power, with his body rather thin, that is the symptom of being bewitched by black magic; and if such is the case, which is liable with
pati uripnya. Yan kêtug-kêtug tur glês sambê raûanya, pacang dadi gring kadadak, aja hima-hima, mangi tmahanya. Yan bayu agung sambêh mangêjêr, ika pacang dadi gring swe, tur ya swe baya, meh pjah wong gring mangkana, wnang tulung apang prikûa.Yen kulite masawang sêbuh tur bêngah, bayune glês mangêjêr, ika pacang dadi gring mokan ring jro wêtêng, glisang tulungin. Malih bayu agung lêmêt tur mangêjêr, ring angganya mraûa mrangbang, tur hatinya ibuk, ika bayu kasambêtan, ngaran, têngah pati uripnya. Yan bayunya sami amañca hura, kênêhnya mangrangsang mwang sukunya uyang, tur tan kawaúa pulês, ika gring kna acêp-acêpan deûþi, mwang kna sasawangan, ngaran, patinya kwat ngarêrês. Malih yan ya bayunya sambêh, tur nya kêbyah-kêbyah, ika gring pacang panadyan tiwang, sawar-
Bahasa Indonesia (Indonesian Language)
baya usianya. Jika terasa berdebar-debar sekujur tubuh, akan menjadi sakit mendadak, jangan ragu-ragu, berefek macam-macam. Bila tenaga besar sekujur tubuh gemetar, itu akan menjadi lama sakit, dan ia lama menderita, bisa menyebabkan meninggal orang sakit demikian, beri pertolongan agar pasti. Jika kulitnya pucat kebiru-biruan, tenaganya kecil gemetar, itu akan menjadi sakit mokan di dalam perut, cepat ditolong. Lagi tenaga besar lemas dan gemetar, pada tubuhnya terasa meriang, perasaannya gelisah, itu bernama bayu kasambetan, setengah baya usianya. Bila tenaganya lemah, pikirannya menerawang kakinya gelisah, dan tidak bisa tidur, itu sakit kena ilmu hitam yang dijalankan dengan cara pemusatan pikiran, dan kena sasawangan (rohnya diminta), meninggal dengan kondisi merosot secara perlahan. Lagi jika dia tenaganya lemah, disertai dengan rasa sakit menusuk-nusuk, itu sakit menimbulkan kejang, segala
English
a middle-aged person. If there is a sensation of pulse beat over the whole body, this is the symptom of the coming of a sudden unexpected sickness, and therefore do not be doubtful about that, a sickness with multifarious effects. If the power is great but the patient is trembling on the whole body, that is the symptom of a long lasting sickness, and the patient will suffer for a long time and liable to die, and therefore be sure to give help. If the skin grows pale and bluish, and the power becomes weak and trembling, this is the symptom of mokan illness in the stomach, and therefore please gives speedy help. And if the power is big but the person is weak and trembling, and his body temperature is rising while his feeling is restless, that is called the sickness of bayu kesambetan, liable with a middle-aged person. If the hands are weak, the thought flies and his legs are restless so that he cannot sleep, that is the signal of being bewitched, a sickness operated through mental concentration, with the effect that the patient is affected by sasawangan as it is called, (i.e. the patient's soul being requested), with the consequence of slow death through continuing decrease of health condition. And then, if the power is weak, with stabbing pain leading to the occurrence of cramp, i.e. all
ónaning tiwang, wnang tulungin apang pasti. Yan bayunya sami runtag, tur tangan sukunya anguyang, ika lara katêpuk têgah, ngaran, tur ya kna pamali, wnang tulung. Malih yan bayunya runtag, rehana bayu kumêl sadidik, kacampuran dening bayu ika, dadi ya matmahan magêsêng, dadi màwak api mùrub, ring bañu ika, sadaging wwate sami padha gêsêng, ika matmahan gring wiûya kamaraóan, ngaran, sang angawe gringe ika, maharan sang kàla úunya, wilis rupanya, hêbang socanya, kuning bêngah rambutnya, ring ðalêming lêmah pradeúanya, limpa ngaran lêmah prang, paúupati cakra sabwanà, ngaran, ika pangêsênganya sang kala úunya, mantra, ih yam matatgaran hastaning wijil tunggal, 3, Oý, ngdu, apsumêng, 3, tlas, tan hana amagut sang kàla úunya, yan hana manuûa wruh úakti, mwah pitara, i-
Bahasa Indonesia (Indonesian Language)
macam tiwang, dapat ditolong agar jelas. Bila tenaganya berdebar-debar, kaki dan tangannya gelisah, itu sakit katepuk tegah, namanya, dan ia kena pamali, dapat ditolong. Lagi jika tenaganya berdebar-debar, karena kondisi turun, tercampur oleh tenaga itu, menyebabkan menjadi terbakar, bisa berupa api menyala, pada air itu, semua isi otot menjadi terbakar, itu menjadi sakit wisya kamaranan, demikian, yang menciptakan sakit itu, bernama Sang Kala Sunya, hijau tua warnanya, merah matanya, rambutnya kuning keputih-putihan, tinggalnya di dalam tanah, limpa bagian yang diserang, pasupati cakra sabwana, demikian, itu alat memusnahkan Sang Kala Sunya, mantra, "Ih yam matatgaran hastaning wijil tunggal (diucapkan 3 kali), Oý, ngdu, apsumêng " (diucapkan 3 kali), selesai, Sang Kala Sunya tidak dapat menyerang, jika ada manusia pintar sakti , juga leluhur, i-
English
kinds of tiwang, this surely is in need of help. If there is a sensation of pulse beat within his power, both legs and hands are restless, that is then the symptom of katepuk tegah illness, as it is called; the patient is being affected by pamali, and this needs help. And then, if there is a sensation of pulse beat within his power, due to decreasing health condition, which is due in turn to the mixing of such power; this will cause a burning effect, as if by flames, ones occurring even in the water, all causing the burning of the muscle content, which leads to wisya kamaranan illness, and such is the case; Sang Kala Sunya is the designer (creator) of that sickness with his body dark green in color, his eyes red, his hair whitish yellow; he has his abode in the earth, the spleen being the part under its attack; pasupati cakra sabwana, as it is called, is the weapon that can eradicate Sang Kala Sunya, under such accompanying magic formula as Ih yam matatgaran hastaning wijil tunggal (3x), Oý, ngdu, apsumêng (3x), the end, Sang Kala Sunya can not do the attack; and if there is an intelligent person with magic power, and an ancestor as well,
ka asung anambanin, wong lara kocaping harêp, tan biûa ya hurip. Malih yan hana wong lara, katon putihing socanya gading trus, yan ring angganya mañalah pararaûanya, satata kapati-pati, pati uripnya masanding, aja hima manguûadanin, iki gring panês sumimpên, ngaran, panglaranya anguyuhakên rah, ring ati unggwan panês ika, panês trus ring hyang mahning, wus irika dadi gring, pacalang, hning agni, ngaran, tan kna tulung wong lara ika, tan wangde pacang pjah. Malih yan hana wong agring, bayunya akas, tur jagjaga, nànghing yanya dêkah tur grah angganya kabeh, yan samangkana, ika gring barah jampi maguman ring jro, ngaran, wnang tulungin apang pasti. Malih hana wong lara,
Bahasa Indonesia (Indonesian Language)
tu disuruh mengobati, orang yang sakit itu, tidak bisa hidup. Lagi jika ada orang sakit, kelihatan putih matanya selalu kuning, di dalam pikirannya selalu bimbang dan sedih, selalu, berputus asa, kematiannya sudah dekat, jangan ragu mengobati, ini menderita sakit panas, namanya, penyakit kencing darah, di dalam hati tempat panas itu, panas terus di sana, setelah di sana menjadi sakit, menyebar, bernama hning agni, tidak dapat ditolong orang sakit itu, akan menemui ajal. Lagi jika ada orang sakit, tenaganya besar, mendadak-dadak, tetapi jika ia batuk menjadikan seluruh tubuhnya merasa panas, jika demikian, itu sakit barah jampi bersarang di dalam, begitu, dapat ditolong agar paham. Lagi ada orang sakit,
English
request him to do the healing; or the sick person cannot survive. And then, if there is a sick person with the white parts of his eyes constantly looking yellow and his thought overcome by doubt and sadness, and he is always frustrated, it means that his death is close at hand, and therefore do not hesitate to give healing treatment; it is the signal that the patient is suffering from fever, his urine accompanied by bleeding, the liver being the location of the heat, which remains forever there, which then causes the sickness, which keeps spreading, a sickness called hning agni, with the patient unable to recover, and so he will die. And then, if there is a sick person with his power growing strong suddenly and unexpectedly, but with his body turning hot whenever he is coughing, this is the symptom of barah jampi illness, abiding inside and the victim therefore should be helped. And then, if there is a sick person,
yan langah-langah tur lêmêt bayunya, tur ya masawang bêlbêlan, ika lara pacang dêkah, ngaran, age ya tulungin, apang pasti. Malih yan bayunya mangrundah, angganya grah, ika gring ñêbêha ring kulit, panês ring kulit, wnang tulung. Mwah bayu mêgat-mêgat ya akas, tur ya mraûa mangêjêr, ngaran, ika barah ring dalêm, ngaran, wnang tulung. Mwah yan bayune glês manulang, tur sring putêk awaknya sami grah, bulun matanya madaging pêceh pagulanting, tur ya mrapah, sambêt olih dewa mwang pitra, ngaran, wnang tulungin apang prikûa. Malih yan bayu sami langah, mwang lumah, tur ya tka lwas, ika gring panadyan sula, lantas maniwang. Malih bayunya ring kulit gêlês, ring daging sami lara, ngaran, ika gring kna papêndêma-
Bahasa Indonesia (Indonesian Language)
jika sebentar-sebentar kumat dan lemas tenaganya, dan ia kelihatan agak sembab, itu pertanda akan batuk, demikian, segera ia ditolong, supaya paham. Lagi bila tenaganya berdebar-debar, tubuhnya panas, itu sakit nyebeha di kulit, panas pada kulit, dapat ditolong. Lagi tenaga besar terputus-putus, dan ia merasa gemetar, demikian, itu pertanda luka bernanah di dalam, dapat diobati. Lagi jika tenaganya kecil terengah-engah, dan sering murung tubuhnya gerah, bulu matanya penuh dengan tahi mata, dan ia meleleh, itu dimarah oleh dewa dan leluhur, dapat ditolong agar paham. Lagi jika tenaga jarang dan lemah, dan datang pergi, keadaan itu pertanda akan sakit perut melilit-lilit, kemudian pingsan. Lagi kelihatannya bertenaga lemah,di dalam terasa semua nyeri, bila demikian, itu sakit kena (sarana) ditanam.
English
with his sickness frequently recurring making his power weak and therefore the patient looks rather swollen, that is then the symptom of cough, and therefore should be immediately helped, mind this. And then, if there is a sensation of pulse beat within the power, with the body hot, that is the symptom of nyebaha sickness on the skin, with the heat felt on the skin, and this therefore should be helped. And then if the power is big but frequently gets interrupted, and the patient feels trembling, that is the symptom of the occurrence of suppurated wound inside, and this should be given healing treatment. And then, if his power is weak and the person is gasping and overcome with sadness, with his body growing high in temperature, and his eye lashes are full of mucus, which keeps melting, it is an indication that he is being scolded by god and ancestor, and the patient therefore should be helped. And if the patient rarely has power and is weak, with powerfulness and weakness alternately going and coming, that is an indication of a coming acute stomach ache, which tends to cause loss of consciousness. And then, while appearing physically weak, and all is painful inside, if such is the case, this is an indication of an illness of being bewitched (by magical medium being buried).
n. Malih yan bayu glês tur tarik, pakajêrjêr, ika lara panadyan buh ring jro wêtêng, wnang tulung den pasti. Malih yan bayu agung langah-langah, tur angantu-antu, ring tangan sukunya kuru tur yàjwal, ngaran, ika gring kna papêndêman mwah rarajahan, ngaran. Mwah yan bayu akas makumpul, tur krêng kêbyah-kêbyah, yan ring awak sami uyang, socanya sada sêbuh, padadyanika gring sasab, ngaran, haywa himànguúadanin. Malih yan bayu langah tur kras raûanya, yaning angganya sring lêsu raûanya, ikà gring padadyaning bdhaúa ring jro wêtêng, krêng dadi ngrêgês wêtênge gêde. Malih yan bayunya runtag, tur ya mañcahura, putihing matanya katon kuning, rawuhing kukunya sami kuning, ika gring pacang ngrengreng tkek, ngaran, pa-
Bahasa Indonesia (Indonesian Language)
Lagi jika tenaga sangat lemah, bergetar-getar, itu pertanda menderita perut bengkak di bagian dalam, dapat ditolong agar pasti. Lagi jika tenaganya sering merosot, dan terasa putus-putus, di tangan kakinya terasa lemah dan pucat, demikian, itu sakit terkena (sarana) yang ditanam berisi rajah, namanya. Bila tenaga terpusat, tapi sering terasa sakit menusuk-nusuk, bagian badan semua terasa gelisah, matanya agak merah kebiruan, itu pertanda sakit kena wabah, namanya, jangan ragu mengobati. Lagi jika tenaga terasa sangat lemah, jika badannya terasa sering lemas, itu sakit pertanda ada infeksi di dalam perut, sering menyebabkan perut menjadi besar. Lagi jika tenaganya berdebar-debar, dan menyebar, putih matanya kelihatan kuning, sampai kukunya semua kuning, itu pertanda akan menjadi sakit ngrengreng tkek namanya, ma-
English
And then, if the patient is physically very weak and trembling, that is the symptom of swollen stomach inside, and the victim therefore should be helped, for sure. And then, if the patient's power often declines and frequently gets interrupted, with the legs and hands weak and pale, if such is the case, it is an indication of a sickness of being affected by a medium bearing magical figures (dirajah) which is buried in the ground, as it is called. If the power is big and concentrated, often, however, accompanied by a stabbing pain so that all parts of the body grow restless, the eyes growing rather bluish red in color, that is then the symptom of being affected by epidemic, as it is called, and therefore do not hesitate to give healing treatment. And then, if the patient is physically very weak, with his body frequently growing helpless, that is an indication of getting infected in the stomach, frequently causing the stomach to get distended. And then, if there is a sensation of pulse beat in his power, and this feeling keeps spreading all over the body, with the white parts of the eyes looking yellow, as do all of the nails, that is the symptom of the occurrence of an illness called ngrengreng tkek, causing slow
tinya patlahan, ika gring kna tluh, ngaran, sêngka denya nulung gring ika, haywa himànguûadanin. Malih yan ring hulunàti mwang ring bawunya mangêjêr, tur nya tka lwas, awaknya raûa lêsu, ika gring kna dadyahan kuselo, wnang tulung den pasti. Malih yan bayunya glês mangêjêr, awaknya kraûa layu, ika gring selo kalikatan, ngaran, wnang tulung apang prikûa. Mwah yan awaknya lumah, isitnya ngêmu-ngêmu kukunya jwal, gring kna papêndêman, ngaran. Malih yan kukunya sami putih, ring tangan sukunya sami tan pabayu, tur ya krêng pulês lêplêp, ika gring kna sawangan, ngaran, tngah pati, uripnya, wnang tulung apang prikûa. Malih yan bibihnya kêmbang, mwah cunguhnya, mwah gidatnya sami ya pêluh, tur ya ñangkêt, sukunya lêsu, ika gring kasambut, ngaran, gri-
Bahasa Indonesia (Indonesian Language)
tinya perlahan, itu sakit kena sihir, demikian, sulit menolong/mengobati sakit itu, jangan ragu mengobati. Lagi bila pada hulu hati dan pundak gemetar, sebentar hilang sebentar kambuh, badannya terasa lesu, itu sakit terkena dadyahan kuselo, pasti bisa ditolong. Lagi jika tenaganya kecil gemetar, badannya terasa lemah, itu sakit selo kalikatan namanya, dapat ditolong agar hati-hati. Lagi jika badannya kurang bertenaga, gusinya pucat juga kukunya, sakit kena sarana yang ditanam, demikian. Lagi jika kukunya semua putih, pada tangan kakinya semua tidak bertenaga, dan ia sering tidur lelap, itu sakit terkena sawangan, namanya, setengah baya hidupnya, dapat ditolong agar paham. Lagi jika bibirnya pucat, juga hidungnya, dahinya semua berkeringat, dan lekat, kakinya lemas, itu sakit kasambut namanya, sa-
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death; it is the sickness due to being bewitched, as it is called, which is difficult to heal, but do not hesitate to give healing treatment. And then, if the hulu hati and shoulder are trembling, alternately appearing and disappearing, so that the patient feels fatigue, it is an indication of being affected by an illness called dadyahan kuselo; therefore, be sure to help. And then, if the power is small accompanied by trembling, and the body is weak, that is an indication of an illness called selo kalikatan, and this should be helped with care. And then, if the patient is physically powerless and his gum is pale, as are his nails, it is a symptom of being affected by a medium being buried, as it is called. And then, if all his nails are white, and both his legs and hands are powerless, while the patient frequently sleeps soundly, that is an indication of being affected by a sickness called sawangan, liable to a middle-aged victim, and surely should be helped. And then if the lips are pale, as is the nose, with the forehead sweaty all over and therefore sticky, with the legs weak, that is the symptom of an illness called kasambut, a sickness
nge samangkana, krêng mangapus balyan, ngaran, lambyan mati ngipi wong gring ika, elingakna yayi. Mwah yan kadalon ibah bunbunanya, bibih leteg, gidatnya bêsêg, palyatnya aparêk, ika gring kukus gunung, ngaran, ojah ring wngi tan kawaúa tulungin. Malih yan hana gring manguyang pêdêm bangunang, sagetnya angsêg-angsêg, sagetnya dohos-dohos, mapa ya spi, yen lêmah pulêsnya, ika gring wiûya mraóa, ngaran, lambyan mati wwang ika, aja hima-hima. Malih yan hana gtih masranting daging awaknya grah tur dingin, yan ring sukunya malwang, ika kadadyan gring dêkah, makelkelan, sêngka nguûadanin, krêng dadi ngrêgês. Malih yan hana gring sukunyà mêngu-mêngu, yan ring wêtêng pabênêhan lara mangramang, ngaran, ika gring ku-
Bahasa Indonesia (Indonesian Language)
kit yang demikian, sering mengelabui dukun, demikian, itu cendrung meninggal dalam keadaan tidur, ingatlah saudara. Lagi jika tidur lelap dan mimpinya tidak menyambung, bibir dingin, dahinya basah, daya pandangnya dekat, itu sakit kukus gunung namanya, kumat malam hari tidak dapat ditolong. Lagi bila ada sakit gelisah membangunkan tidur, tiba-tiba terengah-engah, tiba-tiba kencang, menjadi sepi, bila tidur siang, itu sakit kena racun, cendrung meninggal orang itu, jangan ragu-ragu. Lagi bila ada darah bertetesan tubuhnya kurus kering gerah dan dingin, jika pada kakinya keram, itu menjadi sakit batuk tidak henti-hentinya, sulit mengobati, sering mengakibatkan tenaga merosot dan kurus. Lagi bila ada sakit kakinya linu-linu, jika di perut disertai agak panas, demikian, itu sakit ku-
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frequently deceiving the shaman, with the patient tending to die during sleep, and so, please mind this. And then, if in a sound sleep various disconnected dreams occur, in which the lips turn cold, with the forehead wet and the eye sight turning short, this is the symptom of the sickness called kukus gunung, that kind of sickness that cannot be helped when relapsing during night time. And then, when an illness with restlessness keeps the patient awake from his sleep, and suddenly makes him gasp, and all of a sudden the gasp is in high speed and then suddenly slows down when having a nap during day time, it is an indication that the person gets poisoned, and in that case tends to get dead, and therefore do not hesitate to help. And then if bleeding, with the body very thin, and temperature alternately growing high and low, with a cramp on the legs, this is the symptom of a continuing (unsolvable) cough, difficult to heal, frequently causing a degradation of energy and turning the body thin. And then, if there is a sickness causing a rheumatic pain in the legs accompanied by the rising of temperature in the stomach, this therefore is the symptom of a sickness called
kukurunging baddha, ngaran, tngah pati uripnya, aja kurang prêyatna. Mwang mojar sang klimoúaddha, mwang sang klimoûadhi, inggih malih titiang nunas kaswecanan, mangda patik wruh ring gringe panês trus, mwah gringe sane hñêm trus, ika kawula mangda wruha, mojar sang bhùddha kcapi, ih yayi, yeki paritêgêsnya, yan wong lara katon socanya gading, tur anak-anakanya kuning, mwah pakadepdep, ika gring panês trus, ngaran, yan ya sêbuh putih socanya, tur nya lêsu bênêhan, anging amangan anginum sira enak satata, ika gring ñêm trus, ngaran, anging yan iwang ban anguúadanin, dadi sula lantas maniwang. Malih yan pêluh anak-anakanya socanya, tur palyatnya sada kuru, ring lambe kê-
Bahasa Indonesia (Indonesian Language)
kurunging baddha, namanya, setengah baya umurnya, hendaknya selalu waspada. Kembali bersabda Sang Kalimosaddha, dan Sang Kalimosadhi, baiklah lagi hamba mohon perkenan/anugrah, agar hamba tahu tentang sakit panas yang terus-menerus/lama, begitu pula tentang sakit dingin berkepanjangan, itu agar hamba ketahui, bersabda Sang Bhûdhakecapi, hai saudara, begini sesungguhnya /keberadaannya, jika orang yang sakit kelihatan matanya sampai anakan matanya kuning, dan berkedip-kedip, itu lama menderita panas, namanya, jika putih matanya merah kebiruan, dan ia sangat kepayahan, tapi selalu mau makan dan minum, itu sakit dingin yang berkepanjangan, namanya, tapi jika salah mengobati, menjadi sakit perut yang melilit-lilit kemudian sampai pingsan. Lagi jika lemah/ pudar anak-anakan matanya, dan pandangannya agak lemah, pada bibir kelihatan pu-
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kukurunging baddha, liable in a middle-aged victim, and so beware of this. Now again speaks Sang Kalimosaddha and Sang Kalimosaddhi, so let me plead for an approval/grace so that I can be knowledgeable of the nature of such a lengthy/continuing fever, and of coldness alike, so that I may come to know it, for which so speaks Sang Bhudhakecapi; hi sir, the truth is that if the retinas of a sick person turn yellow and keep winking, that is the symptom of suffering from lengthy fever; and if the white parts of his eyes turn bluish red, and he alone is so fatigue, but keeps wanting to eat and drink, that is the symptom of lengthy coldness, and mistreatment of it tends to turn it into acute stomach ache liable of causing loss of consciousness. And then, if the retinas grow faded/weak, with eye sight growing rather weak too, while the lips appear
mbang, ika gring hêñêm, ngaran. Malih yan katon sira socanya putih, ring lambenya sada kêtip, anging hnu enak amangan anginum, ngaran, ika gring ñalah para, yan ring daging sami hêñêm, yan ring wwate sami panês. Malih yan lambenya sêbuh, isitnyàmêngu-mêngu, ika gring asrêp kayangan, ngaran, ring madhya sami panês, malêman. Mwah yan bulun awake sami katon jring, kulit awaknya abwah-bwah, tansah mangdo rarajakan, ika panês kawalunan, ngaran, ring wêtêng sami panês, wwate ring suku sami hêñêm, gring ika mangan mantungtung yawi. Malih yan hana wong lupàlayu, gêgêmên angganya kabeh, yan adrês raûanya tur pakabêrbêr, ika gring panês kawalunan, ring daging sami panês, mwah ring wwate ring kulite
Bahasa Indonesia (Indonesian Language)
cat, itu sakit dingin, namanya. Lagi jika ia kelihatan matanya putih, pada bibir agak kering, tapi masih mau makan dan minum, demikian, itu gering ñalah para (sakit serba tanggung), jika pada daging semua dingin, di dalam otot semua panas. Lagi bila bibirnya merah ke hitaman, gusinya terasa sakit, itu sakit mual terus-menerus, namanya, di dalam semua panas, buntu. Bila bulu tubuhnya semua kelihatan/kejur, kulit badannya seperti bintik-bintik, tidak tahan menahannya, itu panas terbungkus, demikian, di dalam perut semua panas, urat pada kaki semua dingin, sakit itu berbahaya mendapat gangguan dari luar. Lagi jika ada orang lumpuh/sulit berjalan, terasa berat badannya, bila keras rasanya dan berdebar-debar, itu sakit panas terkurung, pada daging semua panas, pada urat di bagian kulit
English
pale, it is the symptom of coldness. And then if the eye balls look white and the lips rather dry, but still there is appetite for food and drink, this is the symptom of an illness not easily named, with the flesh cold all over but the muscles, on the contrary, high in temperature. And then if the lips are blackish (dark) red with a feeling of pain in the gum, that is the symptom of a continuing nausea (queasy), as it is called, with everything in high temperature inside and getting deadlocked. If the hair of the body all looks stiff-standing with spots on the skin making the patient unable to bear it, it is then the symptom of a concealed fever, as it is called, with anything high in temperature in the stomach, while all muscles cold in the legs, and it therefore is a dangerous sickness sensitive of external stimuli (disturbances). And then if the person gets limp (unable to walk) with the body seeming very heavy to bear, and in that case it causes a sensation of pulse beat, that is then the symptom of concealed fever, with the flesh high in temperature all over, and the muscles of the skin
sami ngêñêm, pamêtun bayunya maring panglêd-lêdan sami runtag, ngaran, ika gring kulyang, ngaran, yan ring bayu lêmêt, mtu bayune ring tangan pakabêrbêr, ring angganya sami lêmêt, bayune ring panglêdlêdan sami runtag, ika gring asrêp, ngaran, tiwang delêp gring ika, krêng pjah di paturon, aja gêmba-gêmbànguûadanin. Malih yan hana wong lara, bañunya kuning, bayunya ring irung sami ya drês tur panês raûanya, tangan sukunya mtu bayu pakabêtbêt raûanya, ika panês gumulung, ngaran, yan iwang ta tulungan dadi udan angurak-arik. Malih yan hana wong agring, yan bayune ring irung mtu yàris, yan ring jarijin tangan panês, yan ring suku hêñêm, ika gring mangapus patinya, tan kahuninga saget mati, aja hima-hima. Malih yan runtag di irung, mtu ya panês ring bawu, ika
Bahasa Indonesia (Indonesian Language)
semua menjadi dingin, bila bernafas pada tenggorokannya semua berdebar-debar, demikian, itu sakit kulyang namanya, jika pada tenaga lemas, keluar tenaganya pada tangan berdebar-debar, di tubuh semua lemas, tenaganya pada tenggorokan semua berdebar, itu sakit asrep (mual-mual), namanya, sakit itu kejang di dalam, sering meninggal di tempat tidur, jangan ragu-ragu mengobati. Lagi bila ada orang sakit, air kencingnya kuning, nafasnya di hidung semua kencang dan terasa panas, tangan kakinya mengeluarkan tenaga terasa berdenyut sakit, itu panes gumulung, namanya, jika salah pertolongan menyebabkan nafas terdesak ke atas. Lagi jika ada orang menderita sakit, jika nafas di hidung keluar tersendat, jika pada jari tangan panas, pada siku dingin, itu sakit memperdaya hidupnya, tidak diketahui tiba-tiba meninggal, jangan ragu-ragu. Lagi bila berdebar-debar di hidung, menyebabkan panas di pundak, itu
English
growing cold all over; if when breathing a sensation of pulse beat is felt in the throat (larynx), it is then the symptom of sickness known as kulyang; if the power is weak, being discharged, and a sensation of pulse beat is felt on the hands, while the body weak, the power in the throat all with a sensation of pulse beat, that is then the symptom of asrep sickness, with cramps seizing inside, often causing death in bed, and therefore do not hesitate to give healing treatment. And then, if there is a sick person with his urine yellow in color and his breath in the nose running fast and hot, with his hands and legs releasing power and beating with pain, that is the symptom of panas gemulung illness, and mistreatment of it can cause upward pressing of the breath. And then, if there is a sick person with his breath choked up in the nose and his fingers hot and his elbows cold, such sickness deceives his life, and an unexpected sudden death could occur; and so, do not be doubtful about that. And then, if there is a sensation of pulse beat in the nose causing the rising of temperature on the shoulders, that is
gring panês pasulwan, ngaran, trus panês gring ika. Iki hana malih yayi, gringe iwang tatulungan, ngaran, yan bayu mtu ring irung panês kras, dlêngên ring kukunya sami, yan katon biru kukunya kabeh, tur kulit jarijinya sami kisut, ika panês urang-aring, ngaran, yan ya iwang denyànulung, ring paturon irika ta yayi angucap ring wonge lara, tur tunden bangun, inangakna wong lara, yan tan paguru tastra ujarnya, tur ya salah surup sada gawung mwang gora, malih pêdasang tingkahnya alungguh, yan pageñjong-geñjong tingkahnya alungguh, haywànguûadanin, apan sanghyang mrêtyujiwà, wus matinggal ring ðalêm, apa kraóa mangkana, ika mangaran gring kukurung babatta, ne ngadakang gringe ika, maharan sang dharmma maling,
Bahasa Indonesia (Indonesian Language)
sakit panas pasulwan, namanya, sakit panas itu tidak henti-hentinya. Ini ada lagi saudara, sakit salah pertolongan, demikian, jika udara di hidung keluar sangat panas, perhatikan pada kukunya semua, bila kelihatan biru semua kukunya, pula kulit jarinya semua kisut, itu panas urang-aring namanya, bila ia salah pertolongan, di sana di tempat tidur saudara berkata kepada orang sakit itu, dan menyuruh bangun, tengadah orang sakit, jika kata-katanya ngawur, dan kacau balau suaranya agak gawung dan berat, lagi perhatikan geraknya saat duduk, bila duduknya kehilangan keseimbangan, jangan diobati, karena Sang Hyang Mretyujiwa, telah pergi dari dalam, apa sebabnya demikian, itu bernama sakit kukurung babatta, yang memunculkan sakit itu, bernama Sang Dharmma Maling,
English
the symptom of pasulwan fever, as it is called, which is going on uninterrupted. And there is another sickness, sir, caused by mistreatment; when the air coming out of the nose is very hot, look then at all of his nails, and when they all look blue with the skin of his fingers wrinkled all over, that is then the symptom of urang-aring sickness, and mistreatment of it, such as addressing the patient on the bed and asking him to get up (wake up), after which then the patient lies on his back with his words unclearly uttered and his voice disordered and heavy, please pay attention to his sitting position, and when it proves out of balance, do not give treatment because the god Sang Hyang Mretyujiwa has departed from inside, the cause of which is the sickness called kukurung babatta, a sickness designed by Sang Dharmma,
ngaran, hana bayu kablêt, tur ñusup ring daging dewek, malih hana rah mati marupa kuning, magênah ring ðalêming usus maling, kayeki tingkah gring ika yana ring ðalêm, yan ring rahina magênah ring ðalêming pasarean, yan ring wêngi sêðêng aturu, magênah ring ðalêming kêtug talu, wus samangkana dadi maharan sang bayu maling, ya malih masalin pagênahan, manadi ta bayu maling, magênah ya ring lobat hatine, irika ta sira mamùrtti, ngaran, mùrub mangrêdêk, marmmaning amêtu rahe hêñug, munggah masusupan ring pahlêd-hlêdan, mwang ring songing irung, mwah ring song karónane, ika marmmaning magêbyug puyêng, saragnya tur srêt, ngaran, ne dadi gring samangkana, mwang ne ngawe gringe sang dharmma maling, ngaran, karaóeka maring pada maran ika, ika ta umahnya sang dharmma maling, ru-
Bahasa Indonesia (Indonesian Language)
demikian, ada angin terhalang, kemudian menyusup dalam daging dalam tubuh, juga ada darah mati warnanya kuning, bertempat di dalam usus bersembunyi, demikian keberadaan sakit itu bila berada di dalam, jika siang hari bertempat di tengah pembaringan, jika malam hari sedang tidur, bertempat di dalam ketug talu (hulu hati), setelah demikian bernama Sang bayu maling, ia lagi berganti tempat, menjadilah angin maling, bertempat di rongga-rongga hatinya, di sanalah ia berubah wujud, demikian, menyala-nyala, mengakibatakan mengeluarkan darah kotor, naik menyusup ke dalam tenggorokan, ke lubang hidung, dan ke lubang telinga, itu menyebabkan pusing tersungkur, suara parau dan seret, demikian, yang menjadikan sakit demikian, dan yang membuat sakit Sang Dharma Maling, namanya, karena itu tempatnya sama-sama berhimpitan, itulah rumahnya Sang Dharmma Maling, wu-
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as it is called, characterized by the blocking of the air, which then penetrates into the flesh all over the body, with congealed blood yellow in color found hidden in the intestine; such are the symptoms from inside, at day time tending to occur when lying on bed and at night while sleeping; it is located at ketug talu (hulu hati), at which location it is called Sang Bayu Maling, and then it changes place with its name subsequently changing into Angin Maling staying at this time at cavities there in the liver, the place where it transforms its appearance, flaming and, therefore, causing the discharging of contaminated blood, penetrating upward into the throat and then into the nostrils and the earlobes, causing in turn an acute headache, with the voice turning hoarse and dry; and such being the symptoms, Sang Dharma Maling is then its designer, as it is called, located close together, that is the home of Sang Dharma Maling, its
panya sliwah ring giginya gadang, socanya putih trus, rambutnya abang, agung angganya, angkara ambêknya, paúupatinya gni pañcakûara, ngaran, ika anggonya ngêsêng jagatnya kabeh, marmmaning laranya tan kawaúa tambanin, ngaran, iki pangrêgêpnya sangawe gring, mantra, Oý bhwanwudyanà, Oý úuddha ya namah úiwàya, pêt. Malih yan hana wong gring lêsu swe, gêgêmên angganya kabeh, yenya kêbus bayunya, malih yan ring suku têngên angrambut, ne ring suku kiwa sami yàjwal, tur nya sring sêmutan, bayune ring awak kêras tur pajlêjêh, ika gring panês panuñcak, ngaran, lara ika sajabaning lara kabeh, mwah sajroning carmma lara kabeh, unggwanika panês nyane, nora têka jaba hinang, ngaran, sahanan wwate lara sami layu, rawuhing sumsum tulang gi-
Bahasa Indonesia (Indonesian Language)
judnya sliwah (tidak karuan) giginya hijau, matanya semua berwarna putih, rambutnya merah, tubuhnya tinggi, tingkah lakunya biadab, memiliki kekuatan gaib gni pancaksara, namanya, itu yang dipakai membakar semua sasarannya, menyebabkan sakitnya tidak dapat diobati, demikian, ini pemusatan pikirannya yang membuat sakit, mantra Oý bhwanwudyanà, Oý úuddha ya namah úiwàya, pêt. Lagi bila ada orang sakit lemas berkepanjangan, semua tubuhnya terasa berat, jika tenaganya panas, lagi jika pada kaki kanan terasa keram, pada kaki kiri semua terasa panas, dan sering kesemutan, tenaga pada badan terasa kuat dan seperti kaget, itu sakit panas panuncak, namanya, sakit itu lain dari semua sakit, juga semua kulit menjadi sakit, panas itu bertempat di sana, bila tidak kambuh baru terasa enteng, demikian, semua urat sakit dan lemas, sampai ke sumsum tulang be-
English
form is sliwah (unidentified), with green teeth, and the eyes all white, the hair red, with tall body and savage behavior, in possession of magic power called gni pancaksara, which is used to burn all its targets (victims), causing the sickness to be incurable, being designed by the method of spiritual concentration (meditation) followed by the recital of the mantra magic formula Oý bhwanwudyanà, Oý úuddha ya namah úiwàya, pêt. And then, if there is a sick person constantly weak, making the body seem heavy, and if his power is hot, and if he gets a cramp on his right leg while the left leg is hot all over, and often with a cramp, and the power seems strong and startling in the body, that is then the symptom of a sickness called panuncak fever, different from other illness, all skin feeling painful, it being the location of the heat, only when not relapsing does an easy feeling get restored, and such is the case, all muscles painful and weak with the heat penetrating into the spinal
hinge padha ya gêsêng, kukusnya sami padhànusup ring daging, ngaran, uling dina patuhun gêlême, swenya pitung dina pjah wong ika, ika ngaran gring tiwang kuluru, dadya tan ùninga ring pjahnya, tingkah gring ika kuru tur sêmutan, mwah ya malwang-lwang, ngaran, nànghing ya enak amangan anginum, mwah ya aturu tsan hanakà, ngaran, larisnya aduluk dalon, mwastu ya dadi ngipi, ipyanya madyus makramas, mawastra pþak tur masêkar sarwwa harum, ditu katêkaning atmanya ban sawangkês wangke, matmu ring panês panuñcak, sarêng ring saranduning dewek, laris ipyanya munggah ring pêdati, lungha amurang-murang, ngaran, ika wwang lara wastu ya pjah angipi. Malih yan hana wong lara, sukêh tulung, yan wong lara tansah manangis, irika awas tangisnya, yan ya sada gora, tur agung sada
Bahasa Indonesia (Indonesian Language)
lakang semua panas, asapnya semua menyusup di daging, demikian, sakit itu mulai dari hari (kelahiran) yang sama, lamanya tujuh hari meninggal orang itu, itu bernama sakit tiwang kuluru, tidak dapat dipastikan meninggalnya, keadaan sakit itu penderita lemas dan kesemutan, juga ia sering keram, demikian, tapi ia makan dan minum normal, lagi bila tidur sering enak, demikian, kemudian sampai kenyenyakan, sampai menjadi mimpi panjang, mimpi mandi dan keramas, pakai kain putih dan bersunting bunga serba harum, saat itu rohnya semakin jauh dari tubuh, bertemu dengan panas penuncak, meliputi seluruh tubuhnya, kemudian mimpinya menaiki kereta, pergi jauh tidak menentu, demikian, orang sakit itu kemudian meninggal saat tidur (mimpi). Lagi bila ada orang sakit sukar ditolong, jika menangis terus menerus, diperhatikan tangisnya, bila agak berat, dan keras agak
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cord, and the smoke/favor all penetrating into the flesh, and such it is that it starts at the same day (as the day of the birth), lasting for seven days before the death of the patient; the illness is called tiwang kuluru, with death effect unpredictable, the patient suffering from weakness and cramp, the cramps high in frequency, and so it is, but the consumption of food and drink is normal; and when sleeping the sleep is sound to the extent of allowing the occurrence of lengthy dreams, such dreams as ones of taking a bath and hair wash, of wearing white cloth and fragrant flowers, which is the time when the soul gets far apart from the body, meeting on the way with panuncak fever, liable to occur all over the body, and the dream of going in a carriage with faraway and uncertain destination, making the patient die in sleep (dream). And then, if there is a patient with incurable sickness, constantly weeping, then please look at such weeping, and if it is rather heavy and hard and rather
gawung, yan tan paguru tangisnya, tngah pati huripnya, elingakna ring dinane turunanya lara, twah 10 dina pjah ya, yan tan pjah malih anti, 30 dina, yanora ya pjah wnang uúaddhanin, lara ika maharan upata wulangkà, ne dadi gringe, maharan ipuûya putih, bacine ngudha, mahawor bacine mati, mawaróna rupanya, anghing suba dêkdêk, ika mlêkêtik akikit, tumiba ring otot maling, ngaran, ika matmu ring bañu panês, wusnya matmu malih asalin pagnahan, magnah ring ðalêming mrokohon, marmmaning glis amaribeddha, ri sdêknya adyus sada kaswen, irika hêñag tur macampuh bacine putih ring bañu wedang, wus matmu maharan ipuriûya, mahahis, sawatara wilangnya, 7 dina, irika masalin pagnahan, ma-
Bahasa Indonesia (Indonesian Language)
gawung, jika tidak menentu tangisnya, setengah baya usianya, hendaknya ingat hari mulai sakitnya, hanya sepuluh hari ia meninggal, jika tidak meninggal sampai, 30 hari, ia tidak akan meninggal dapat diobati, sakit itu bernama upata wulangka, yang menyebabkan sakit itu, bernama I Pusya Putih, beraknya mentah (encer), bercampur berak kental, berwarna-warni, tetapi sudah hancur, itu terpental sedikit, mengenai otot maling, demikian, itu bertemu dengan air panas, setelah bercampur lagi berganti tempat, bertempat di dalam bercampur, menyebabkan cepat mengganggu, bila sedang mandi agak lama, saat itu hancur dan bercampur berak yang putih dengan air panas, setelah bercampur bernama I Purisya, bersembunyi, lamanya kira-kira, 7 hari, di sana berganti tempat, ber-
English
heavy, if it is uncertain, and the person is middle-aged, please learn the day the sickness began, it takes only ten days to die, and if surviving until 30days it is an indication that he will not die, and therefore he can be healed; it is called upata wulangka illness, whose creator is called I Pusya Putih, its feces (excrement) is raw (fluid) mixed with solid feces, colorful, but already shattered (dissolved), a bit of which gets flung away, touching the maling muscle, then coming into contact with hot water; and after mixing it changes place, remaining inside and getting mixed, capable of causing immediate disturbances; during rather long bathing it becomes dissolved and the white feces getting mixed with hot water, after which the mixture is called I Purisya, remaining hidden, for about 7 days, and then changing place moving
magnah ring undahaning manah, wus irika malih masalin pagnahan, magnah ya ring suku kalih, nànghing ri sdêking aturu kadalon, masalining suku, wus mangkana rawuh bhàþara bràhma, ida mariyoganin, dadya amurtti agung, matmahan wiûya bràhmàgni, makuóða sami panugrahan sang bhùddhatwa, maring ðalêm ing tlaga, irêng trus rupanya, kuning trus socanya, abang trus rambutnya, paúupatinya bhajra gni, maka pangêsênganing bwana, iki payoganya, mantra, Ang, 2, Ah, Hah, hêkwa, 2, hryungh, rêgraóna, 3, tlas. Sane wnang mapagut maharan puh danawa bhùddhane, umahnya ring ðalêming inêban marujung, ngaran, biru trus rupanya, putih trus socanya, irêng rambutnya, paúupatinya triúula, ngaran, ikànggen mapagut payoganya sang bhùddhatwa,
Bahasa Indonesia (Indonesian Language)
tempat di dalam pikiran setelah di sana lagi berganti tempat, ia bertempat pada kedua kaki, tapi pada saat tidur lama, bersilang kaki, setelah demikian datang Bhatara Brahma, beliau memberi kekuatan, menyebabkan menjadi besar, menjadi racun brahmagni, berkumpul semua merupakan anugrah sang Bhûddhatwa, berada di dalam kolam, rupanya selalu hitam, matanya selalu kuning, rambutnya selalu merah, kekuatan gaibnya berupa bhajra gni, dapat menjadi pembakar jagat, ini pemusatan pikirannya, mantra, Ang (diucapakan 2 kali), Ah, Hah, hêkwa, (diucapakan 2 kali), hryungh, , rêgraóna (diucapakan 3 kali), selesai, yang dapat menandingi bernama Puh Danawa Bhûddane, rumahnya di dalam batang merambat yang berbelit, demikian, rupanya selalu biru, matanya selalu putih, hitam rambutnya, kekuatan gaibnya trisula, demikian, itu yang dipakai menandingi kekuatan sang Bhûddhatwa,
English
on to the thought, and from there moving on to the legs, and during long sleep, cross-legged, comes Bhatara Brahma, blessing it with power, making it grow big, into a brahmagni poison, all together constituting the blessing of Sang Bhuddhatwa, located in the pond, always black in countenance, with the eyes always yellow, and the hair always red, with its magic power in the form of bhajra gni, capable of becoming world burner, with its asceticism, magic formula running Ang ang, Ah, Hah, hêkwa hêkwa hêkwa, hryungh, rêgraóna rêgraóna rêgraóna the end. Its match is called Puh Danawa Bhuddane, its abode being in the coiling creeping plants, and so it is always blue in countenance with the eyes always white and hair black, with its magical power in the form of trisula, such it is, capable of being used to counter the power of Sang Bhuddhatwa, as it is
ngaran, úadananya, úarana, woh blingbing buluh, 11, bêsik, dagingin isinrong, pet bangkête, we madun ñawan, ujare sang mpu danawa bhoddhane anggen anikûanin tambane, inum, mantra, Oý Ong krayàwalikna, poma tkakna pudraya, 3. Malih larane maharan jampi panês gagêntun, yan katon putihing socanya gading trus, tur lambening socanya kàwas kisut, malih waspadayang bayunya, yan tan pabayu irungnya kalih, padhaning mtu bayuning alon, malih ginambêl tanganya karo, yan mêtu bayun tangane mahocakan, ika panês ring ðalêm ing paprangan, ngaran, panês tis ika pamùrttin bhàþara bràhma, ngaran, ida matmu ring bhàþara wiûóu, ngaran, maring pukuhing bhadawang óala, ngaran, dadi gsêng bwanane ring wióðubwanà, ika
Bahasa Indonesia (Indonesian Language)
namanya, dibantu dengan, sarana/pakai, buah belimbing buluh, 11 biji, campur dengan sindrong, ekstraknya, madu lebah, ucapan sang kaum Bhoddha dipakai mendoai obat itu, diminum, mantra, Oý Ong krayàwalikna, poma tkakna pudraya (diucapkan 3 kali). Lagi sakit yang bernama jampi panes gagentun, bila kelihatan putih matanya selalu agak kuning, dan bibir mata terlihat kisut, perhatikan nafasnya, bila kedua hidungnya tidak mengeluarkan udara, sama-sama keluar nafas sangat lemah, lagi pegang kedua tangannya, jika tenaga tangannya keluar berlebihan, itu panas di dalam pada paparangan, namanya, panas dingin itu perubahan wujud Bhatara Brahma, demikian, beliau bertemu dengan Bhatara Wisnu, demikian, pada pangkal tulang belakang, begitu, menjadi terbakar tubuh di bagian dalam, itu
English
called, supported with a medium of belimbing buluh fruit, 11 fruits, mixed with sindrong, its extract, and bee honey, with its magic formula from the Bhoddha for blessing of the medicine to be consumed (drunk) running Oý Ong krayàwalikna, poma tkakna pudraya. And then there is an illness called jampi panes gagentun signaled by the rather yellow color of the white parts of the eyes and the wrinkled edges of the eyelids; in that case, please notice the breath; if through the two nostrils no air passes, or if there is any it is really flowing very weakly; or hold his two hands, if the power discharges excessively, then that is the symptom of paparangan fever, as it is called, caused by the change in the form of Bhatara Brahma when meeting Bhatara Whisnu, at the lower end of the spine, causing the inside part of the body to get burnt, and that
kraóaning hana rah kumêl ring jro, rah ika sawatara wrat saketeng, gnahnya mañusup ring ðalêming ñjali don, malih hana ngaran bañu tlu, magnah ring inêban agung, irika ngaran wong lara mahwab mabangkês, ya matmahan tur makokohan, irika ya kablêt bayune layu sami, ring rahe kumêl, matmahan matmu ring i bañu tlu, malih matmu ring inêban agung, ngaran, wusnya macampuh, irika matmahan paling pati purugin, malih magnah ring dalêming paprangan, irika mandadi makukus, kukus ika panês jampi gagêntul, ngaran, bañu wedang matmahan bañu wlakang, ngaran, sahiki wnang mariúuddha, úarana, bangkêt tmu tis, untêng bawang matambus, santên kane, ring lunak tanêk, bêjêkin uyah, pet bangkêtnya malih prêsin sambuk klu-
Bahasa Indonesia (Indonesian Language)
sebabnya ada darah kotor di dalam, darah itu beratnya sekitar 1 kepeng, tempatnya bercampur pada tengah empedu, lagi ada bernama bañu tlu, bertempat di pernafasan luar, pada saat itu penderita menjadi menguap dan bersin, itu kemudian menjadi batuk, di sana ia tenaganya tertahan dan semua menjadi lemas, pada darah kotor, menyebabkan bercampur dengan i bañu tlu, kembali bercampur dengan udara luar, demikian, setelah bercampur, di sana menjadi sesat saling mempengaruhi, kembali lagi bertempat di dalam paprangan, di sana menimbulkan asap, asap itu berupa panes jampi gegentul, namanya, air panas menjadi air kering (haus), demikian, ini dapat untuk membersihkan, sarana, air perasan temu tis, inti bawang yang ditambus, santan yang kental, dengan asam yang telah dikukus, campur garam, ekstraknya itu diisi lagi dengan air perasan sabut kelong-
English
is why there is contaminated blood inside with the weight of about that of one Chinese coin; its location is mixed inside the bile (gall); and then there is an illness called banyu tlu, located outside the breathing passage, capable of causing the patient to yawn and sneeze, leading to cough, the stage at which its power gets restrained and all grow weak due to contaminated blood, causing it to get mixed with I Banyu Tlu, and further getting mixed with external breath; and then after getting mixed they are at lost and collide with/influence each other, then again taking location in the paprangan, where it produces smoke, which is but the sickness called panes jampi gagentul, in which hot water turns into dry water (thirst), so it is; and this can be cleansed by a medium consisting of juice of temu tis, core of grilled onion, thick coconut milk, and steamed asam, added with salt, of which the extract is filled with the juice of kelongkong
ngah ñuh hijo, iki yoganya, mantra, Oý limur-limur ringati, muwaras. Malih yan katon putihing socanya masêbêng wilis, idunya dlêk tur ñangkêt, arupa dkil, ikang panês magnah ring dalêming hati, ngaran, malih hana bañu wlêkang, ngaran, mwah magnah ring jroning carmma kabeh, irika smanya masangkêpan sarêng sami ring dalêming ati, ngaran, larane matmahan amatêk sami ring ati, ngaran, angganya grah tur langu, mwang liñun, marmmaning mamaribeda ring jro, ya i bhadawang nala amriyoga, ika angadakang gringe, kraóaning hana bañu sadidik, ngaran, sang bhadawang maumah ring witning rudhira, biru trus rupanya, abang trus socanya, paúupatinya daóðàgni, ikànggenyàngêsêng, iki yoganya, mantra, Ah,
Bahasa Indonesia (Indonesian Language)
kong jenis kelapa hijau, ini doanya, mantra, Oý limur-limur ringati, muwaras. Lagi bila kelihatan putih matanya agak biru, hidungnya berair dan lekat, mukanya kusam, panas itu bertempat di dalam hati, demikian, lagi ada air yang kurang, demikian, juga terjadi pada semua bagian kulit, di sana semua bercampur di dalam hati, begitu, sakitnya menjadi semua berpusat pada hati, demikian, badannya menjadi gerah dan sakit kepala, dan pusing, karenanya ada gangguan di dalam, ia I Bhadawang Nalayang menempati, itu membuat sakit, menyebabkan kekurangan cairan, demikian, sang bhadawang berumah pada sumber darah, rupanya selalu biru, matanya terus merah, memiliki kekuatan gaib dandagni, itu yang dipakai membakar, ini doanya, mantra, Ah,
English
green coconut fiber, with the accompanying mantra magic formula running as Oý limur-limur ringati, muwaras. And then if the white parts of the eyes look rather blue, and the nose keeps producing liquid and sticky, the face dirty, that therefore is an indication that the heat is in the liver; and besides there is a lack of water, in all parts of the skin, all get mixed there in the liver, so that the sickness becomes concentrated in the liver, and the body therefore grows high in temperature with an accompanying headache, an indication that there is an internal disturbance, caused by I Bhadawang Nala staying there, which is the origin of the sickness, causing the lack of liquid, and such it is that I Bhadawang Nala takes refuge at the source of blood, always blue in look, with the eyes red, having magical power called dandagni, which is used to burn, through the recital of such mantra magic formula as Ah,
2, lêp, 3. ûnanta ring hamar, ngaran. Mangkana yayi, malih sane wnang mamagut, payogane sang bhadawang nala, ngaran, hana ngaran sang jagatwa, ika wnang mamagut, sang jagatwa maumah ring dalêming igêl-igêlan, agung gadang awaknya, kuning trus socanya, paúupatinya haûþakoúala, ika wnang mamagut, iki sdananya, úarana, marêp carmmaning twi bang, carmmaning jwet putih, carmmaning bkul, spêt-spêt, adas majakane, katik cêngkeh, sadarana prês saring, aworin madun ñawan, wusàmantra, inumakna, mantra, Ah, 3, hamarkun, 2, rudrahe namo úiwa ya, waras, 3, siddhi rastu. Malih yan hana lara baya, bañunya kuning madidih, mwah bacinya maworan sakadi didih titisan, tangkahnya tansah kêbus, mangorob, ring pahlê-
Bahasa Indonesia (Indonesian Language)
(diucapkan 2 kali), lêp,(diucapkan 3 kali), snanta ring hamar, demikian. Demikian saudara, lagi yang mampu menandingi, gangguan sang Bhadawang Nala, itu, ada bernama sang Jagatwa, itu dapat melawan, sang Jagatwa bertempat di dalam igel-igelan, hijau besar tubuhnya, matanya selau kuning, memiliki kekuatan gaib hastakosala, itu yang dapat menandingi, ini perangkatnya, sarana, terutama kulit pohon turi merah, kulit pohon sekoi putih, kulit pohon bekul, sepet-sepet, adas majekeni, cengkeh, lumatkan peras saring, campur dengan madu lebah, sesudah dimantrai, minumkan, mantranya, Ah (diucapkan 3 kali), hamarkun (diucapkan 2 kali), rudrahe namo úiwa ya, waras (diucapkan 3 kali), siddhi rastu. Lagi bila ada sakit, air kencingnya kuning berbuih, juga beraknya bercampur seperti buih tajin, dadanya panas terus-menerus, sangat panas, pada teng-
English
ah, lêp lêp lêp snanta ring hamar, such it is. Then, sir, the agent having the capability to counter the disturbance of Sang Bhadawang Nala is Sang Jagatwa, as it is named, who stays in the igel-igelan, with green gigantic body, the eyes always yellow, in possession of magical power of hastakosala, which can do the counter attack, with its components comprising such medium as bark of red turi plant, bark of white sekoi plant, bark of bekul plant, spet-spet, adas majekeni, clove, all pulverized and filtered, and then mixed with bee honey, and fed to the patient after its being blessed through the recital of such mantra magic formula as Ah, Ah, Ah hamarkun hamarkun sudrahe nama siwa ya, waras waras waras, siddhi rastu. And then, if there is an illness causing the urine to be yellow in color with foam, and the feces mixed with foam like the milky liquid from cooked rice, and with the chest remaining constantly hot, very hot, with the
danya, marasa tuh aking mwah pahit, angganya mahambhu wangke, mwah êngkahnya mahambhu bacin, ika ta panês jati, mwah jampi, ngaran, apan sami ring jro panês malêman, ngaran, watêking bayu-bayune sami bañu wedang, ika ya mtu malwab kabeh madidih ring jro, dadi ika mawtu macampuh maring bacinya, irika makêpug têkêd ka papusuhane, bañu wedang ika matmahan manêldêl ka hulun hati, karaning wong ika tanàrêp amangan, salwiring panganya dadya anlu, tur ya skêl hati pakacuhcuh, mtu idunya padha dumelek, yan manginum toya tan karaûa enak, nànghing larane ring wtêng mangilut gêlês, tur ya tka lwas makliwêsan, ika katatwanya jampi pwak, ngaran, gring ika pamùrttin bhà-
Bahasa Indonesia (Indonesian Language)
gorokannya, terasa sangat kering dan pahit, tubuhnya berbau mayat, mulutnya berbau busuk, itulah panas keras, disertai sariawan, namanya, karena semua di dalam panas yang tertutup, demikian, segala tenaga semua berair panas, itu yang menyebabkan semua mendidih dan berbuih di dalam, jadi itu keluar bercampur ke dalam berak, di sana merembet sampai di jantung, air panas itu menekan-nekan ke hulu hati, karenanya orang itu tidak mau makan, segala yang dimakannya menjadikan ia mual, dan ia susah hati dan sering berludah, hidungnya juga keluar air, jika minum air tidak terasa enak, tapi sakit yang didalam perut melilit kecil, dan datang mereda kembali, itu keadaannya jampi pwak, namanya, sakit itu merupakan perlakuan dari Bha-
English
throat very dry and bitter, the body smelling like corpse, and the mouth smelling evil, that is the symptom of acute fever, with accompanying oral ulceration, as it is called; because all organs inside are hot and closed, so it is, all energies producing hot liquids, which is the origin of the occurrence of all boiling and foaming inside, which later come out and get mixed in the feces, penetrating even into the heart, with the hot water giving pressure to the "hulu hati" making the patient have no taste on food, the food being the cause of nausea; this is marked by his restlessness and frequent spitting, with his nostrils constantly producing liquid so that consumption of water brings no freshness, but causes acute pain instead, which occurs in the stomach, which soon disappears, and this all is the symptom of jampi pwak illness, as it is called, which is designed by Bhatara
þara bràhma, pamùrttin ida ring dasar kawah agunge, paúupatinya gnisara, marmmaning gsêng kang tribwana, ikànggenàngêsêng kabeh, iki pangrêgêp bhàþara bràhmane, mantra, Ang, 3, Aeh, Ah, Ak, 3, tlas. Iki wnang mamagut payogan bhàþara bràhmane, ngaran, ida bhàþara sambhu, ika wnang mapagut, biru rupanya, irêng rambutnya, putih trus socanya, ring inêban paturonya, paúupatinya triúula, sdananya, blingbing bsi sakawit, lunak mabêjêk uyah, ika sami panggang apang bêcik, donnyane sarêngang, mwah untêng kuñit, bawang adas, spêt-spêt, katumbah bolong, bras barak, wus ratêng, kaput dadyang absik, kla apang lêpah, wusnya ratêng malih prêsin antuk yeh klungah sambukne
Bahasa Indonesia (Indonesian Language)
tara Brahma, ciptaan beliau di dasar kawah (neraka) besar, kekuatan gaibnya gnisara, karena terbakarlah tribwana, itu yang dipakai membakar semua, ini pemusatan pikiran beliau Bhatara Brahma, mantra, Ang (diucapkan 3 kali), Aeh, Ah, Ak (diucapkan 3 kali), selesai. Ini yang dapat melawan kesaktian Bhatara Brahma, bernama, Ida Bhatara Sambu, itu dapat menandingi, rupanya biru, rambutnya hitam, matanya berwarna putih, di pintu tempat tinggalnya, kekuatan gaibnya trisula, bahannya, akar belimbing besi, asam di campur garam, itu semua dipanggang supaya bagus, daunnya disertakan, beserta inti kunyit, bawang, adas, sepet-sepet, ketumbar bolong, beras merah, setelah matang, bungkus jadikan satu, rebus sampai matang, setelah matang diisi lagi dengan air kelongkong yang sabutnya berwarna.
English
Brahma, deep down at the base of the great hell, with his magical power called gnisara, capable of burning the tribwana (the three worlds), which is used to burn any and all things, created through Bhatara Brahma's concentration (meditation) accompanied by the recital of such mantra magic formula as Ang Ang Ang, Aeh, Ah, Ak Ak Ak, the end. The agent capable of countering the magic power of Bhatara Brahma is Bhatara Sambu; he can do the counter, blue in complexion, with black hair and white eyes; and the door is his abode, with his magic healing power is trisula, made of such material as star fruit root, asam mixed with salt, all are well grilled, with its leaves included, added with core of kunyit, onion, adas, spet-spet, ketumbar bolong, red rice; and when already cooked, wrap them all into one, and then boil it well, after which kelongkong juice is added whose fiber is
gadang, iki yogan bhàþara sambhune, angge nikûanin tamba ika, mantra, Oý surating iwêh baturana awak ingsun, dahat tan alidah syaku, Oý Ong SA BA TA A I NA MA Úi WA YA, wara siddhi. Malih wwapnya, úarana, umbin paspasan, bawang tambus, ulig jatunin don kayu manis, bras bang. Malih maka tutuh irungnya, úarana, yeh bungsil matambus, bêjêkin untêng bawang, campuhin twak simbukan. Malih sêmbarne ring bawong mwang ring tangkahnya, úarana, kapanggya tis, matambus, jatunya bawang, ngudan isen. Malih sêmbar hulun harûa, úarana, carmma tingulun, inan kuñit warangan, katumbah, musi, sintok, jêbugarum, krawês, kulit jruk. Malih wdak sukunya, úarana, sarwwa angêt-angêt ànggen ngawêdakin. Malih
Bahasa Indonesia (Indonesian Language)
hijau, ini yoganya Bhatara Sambhu, yang dipakai menyucikan obat itu, mantra Oý surating iwêh baturana awak ingsun, dahat tan alidah syaku, Oý Ong SA BA TA A I NA MA Úi WA YA, wara siddhi. Lagi urapnya, sarana, umbi paspasan, bawang yang ditambus, pipis campur sedikit dengan daun kayu manis, beras merah. Lagi untuk tetes hidungnya, sarana, air mumbang yang ditambus, remasi dengan hati bawang, campur dengan air sadapan tumbuhan simbukan. Lagi sembar pada leher dan pada dadanya, sarana, temu tis, ditambus, inti bawang, lengkuas muda. Lagi sembar hulu hati, sarana, kulit pohon tingulun, inan kunyit yang tua, katumbar, musi, sintok, pala krawes, kulit jeruk. Lagi boreh kakinya, sarana, segala yang kandungan zatnya hangat dipakai borehnya. Lagi
English
green in color, and the accompanying mantra magic formula from Bhatara Sambu which is used to bless the medicine is Oý surating iwêh baturana awak ingsun, dahat tan alidah syaku, Oý Ong SA BA TA A I NA MA
hana ngaran lara, tuju bayu kawêwêgan, ngaran, sahiki patêngêrnya, yan katon ototing socanya gading trus, tkaning anakànaknya gading trus, yan ring cêmêngnya agatra rah, ngaran, ika panês ring kawat, ngaran, malih hana bayu kawêwêgan, ngaran, magnah ya ring soring padamaran, ngaran, karaóaning wong ika mtu agring, ri sdêking wong ika mawwab, mwang mawangkês, tur ya cêkutan, irika ta i bañu kawêwêgan matinggal maring padamaran, tiba dadi singsal gnahnya, dadya kacampwan unggwan bhàþara wiûóu, tur nya malwab mañusup sami ring wwate, sahananing daginge sami, layu kêmbang, nanging kayogahin gringe maharan sang kala sliwah, maumah ring dalêming titimbal, ngaran, sliwah angganya, plung ne ring romanya, kuning soca-
Bahasa Indonesia (Indonesian Language)
ada nama sakit, tuju bayu kawewegan namanya, begini tandanya/cirinya, jika tampak urat matanya selalu agak kuning, sampai anak-anakan matanya juga selalu agak kuning, jika pada hitamnya seperti ada darah, demikian, itu panas pada urat, namanya, lagi ada tenaga tersendat, namanya, ia bertempat di bawah padamaran, demikian, menyebabkan orang itu menjadi sakit, pada waktu orang itu menguap, dan bersin, dan ia cikutan, pada waktu itulah air yang terhalang lepas dari padamaran, jatuh menjadi tidak sesuai tempatnya, menjadi mencampuri tempat Bhatra Wisnu, dan menjadi kepenuhan menyusup semua pada urap, segala daging semua, layu pucat, yang menempati sakit itu bernama sang Kala Sliwah, bertempat tinggal di dalam titimbal, demikian, tubuhnya tidak harmonis/wajar, mukanya berwarna biru, matanya berwarna ku-.
English
there is an illness called tuju bayu kawewegan with such symptoms as follows: if the muscles of the eyes constantly look rather yellow, as are also the retinas, and if in the black parts of the eyes there seems to be blood, if such is the case, that is the symptom of fever at the muscle, as it is called; and then there is an illness called stagnant power, located below the padamaran, so it is, which is liable of causing sickness, and when the patient yawns and sneezes and hiccups, it is at that time that the water being blocked gets released from the padamaran, and falls dislocated, intervening therefore the location of Bhatara Wisnu, making it overfull, penetrating therefore into all the muscles and flesh, making the patient powerless and pale; the agent of the sickness is called Kala Sliwah, taking abode in the titimbal, as it is called, with his body disproportionate in shape, his face blue in color, his eyes
nya, paúupatinya bayu adrês, ngaran, matmahan layu dudus kang tribwana, iti payoganya sang kala sliwah, maring tatawingging lalamaran, ngaran, mantra, Ah, 2, Ih, Ah, kunkun mayungkun, draswahayah, ngaran, sahika sahananing lara, iki wnang manêmpur, hana ta maharan i sugyan, magnah ring dalêming kuthamaraóa, ngaran, dadu awaknya, kuning socanya, abang rambutnya, paúupatinya moúalàstrà, ikànggen mamagut, payogane i riwêh, iki sdananya, úarana, isen kapur, kapanggya tis, bwah tunggal, sami tambus apang lêpah, raris cakcak bangkête saring, jatunya sari lungid, majakane, kêcirin lêngis tanusan, iki yogan i sugyan angge nikûanin, sdana inume, mantra, Ah sudakun, limur ring hatimu waras, 3. Malih hana
Bahasa Indonesia (Indonesian Language)
ning, memiliki kekuatan gaib angin kencang, demikian, menjadikan tribwana itu layu kekeringan, ini pemusatan semedi sang Kala Sliwah, pada tatawingi lalamaran, demikian, mantra,Ah, (diucapkan 2 kali), Ih, Ah, kunkun mayungkun, draswahayah, begitu, itu semua penyakit, ini dapat memunahkan, ada yang bernama I Sugyan, bertempat di dalam kuthamarana, demikian, jingga warna tubuhnya, matanya kuning, rambutnya merah, kekuatan/senjata saktinya mosalastra, itu yang dipakai melawan, pemusatan semedi I Riweh, ini perangkatnya, sarana, lengkuas putih, temu tis, pinang bijian sebiji, semuanya ditambus sampai matang, kemudian digerus, ekstraknya disaring, inti sari lungid, majakane, campur sedikit dengan minyak kelapa kelentik, ini pemusatan yoga I Sugyan pakai menyucikan, perangkat jamu, mantra, Ah sudakun, limur ring hatimu waras (diucapkan 3 kali). Lagi ada
English
yellow, in possession of magic power in the form of storm; such it is, capable of making the tribwana overcome with draught, the meditation of Sang Kala Sliwah being the cause, done at tatawingin lalamaran, as it is called, with its accompanying mantra magic formula running Ah, ah, Ih, ah, kunkun mayungkun, draswahayah, which is all an illness of which the countering agent that can eradicate it is I Sugyan, as it is called, taking abode in the kutamarana, as it is called, with his body orange in color, his eyes yellow, his hair red, with his magic weapon called mosalastra, the countering agent achievable through meditation practiced by I Riweh, with its medium components comprising isen kapur, temu tis, a seed of pinang, all well grilled, after which it is crushed with its extract filtered, which is the essence of sari lungid, majakane, added into it a bit of coconut oil, by using the meditation of I Sugyan to bless (sanctify) it , with the accompanying mantra magic formula running Ah sudakun, limur ring hatimu waras (3x). And then, sir,
yayi, kawruhakna larane kna tiwang kumênduh, ngaran, yan putih socanya sada biru, tur lyatnya sada lêmpêr, ikàgring asrêp kurung, ngaran, hana bayu pramaóa ring dalêm, ring tlaga agung, wus muñcrat tur malwab, bañêh ika tur ñusup ring wwate kabeh, laranya amutêk hati mwang ngliñun, angganya kuru, sukunya huyang, ne ngadakang gringe, sang wangkawa arane, umahnya ring dalêming usus agung, ngaran, bhiru warónanya, abang socanya, kuning rambutnya, paúupatinya mokûala bayu, ikànggenya ngêsêng tribwanane, ika dadi gring tiwang kumênduh, ngaran, iki sdananya, mantra, Ih, U Ah kun tambanin, sajagat karum, haswa Ah, 3, tlas. Iki wnang manêmpur, maharan tunggan tunggal, sang wangkawane, nging maumah ring ktug tunggal, abang awaknya, putih trus socanya, bhiru rambutnya, paúu-
Bahasa Indonesia (Indonesian Language)
Saudara, agar diketahui sakitnya yang terkena tiwang kumenduh, demikian, bila putih matanya agak biru, dan pandangan matanya agak redup, itu sakit aserep kurung, namanya, ada tenaga dan jiwa di dalam, pada telaga besar, sehabis memancur dan panas, air yang bercampur darah itu kemudian menyusup ke semua urat, sakitnya hati menjadi keruh dan pusing, badan lemas, kakinya gelisah, yang membuat sakit, Sang Wangkawa namanya, bertempat di dalam usus besar, demikian, warnanya biru, matanya merah, kuning rambutnya, senjata gaibnya moksala bayu, itu yang dipakai membakar tribwana, itu menyebabkan sakit tiwang kumenduh, namanya, ini kelengkapannya, mantra, Ih, U Ah kun tambanin, sajagat karum, haswa Ah, (diucapkan 3 kali), selesai, ini yang dapat menandingi, bernama tunggan tunggal, Sang Wangkawe, tapi bertempat di ktug tunggal, merah matanya, matanya semua putih, rambutnya biru, kekuatan
English
in order to know the illness due to being affected by tiwang kumenduh, as it is called, such symptoms should be identified: if the white parts of the patient's eyes are rather blue, and his eye sight is rather dull (dreary), that is the symptom of an illness called aserep kurung; there is the power and soul inside, in a big pond, in which after springing in hot condition, the water being mixed with blood penetrates into all of the muscles, causing the liver to be dirty and a headache is therefore felt, in which the body is weak with the legs restless; the designer of the illness is called Sang Wangkawa, taking abode in the large intestine, so it is, blue in color, with his eyes red, his hair yellow; his magic weapon is moksala bayu, which is used to burn the tribwana, causing in turn the tiwang kumenduh illness, as it is called; its countering mantra magic formula is Ih, U ah kun tambanin, sajagat karum, haswa, ah, (3x), the end; this is what can counter it, which is called tunggan tunggal, Sang Wangkawe, who however takes abode at the ketug tunggal, with the eyes red, the eyes all white, the hair blue, and with his magic
patinya gni astrà, sdananya iki, úarana, babungkilan sami padha, 3, iris, paya puwuh sakamulan, carmman kacêmcêm buhu, jatunya isinrong wwe jruk, uyah aclêbingkah, inumakna, mantra, Oý mur hyang mur hyang lêý ngawaras, O÷, 3. Maka wdaknya, úarana, bangle, gamongan, kuñit, carmman tingulun, katumbah bolong, kulit tuwuk. Malih tingkahing bayu ngamrêmaóan, yan hana katon putihing socanya sêbuh, mwang bibihnya tkaning hilatnya, agung ambêkanya, paúupatinya sarabwana, ngaran, ikànggenàngêsêng tribwanane, ikànggenyànggringin, iki wnang mamagut, mangaran sang bheddha klarêm, maumah ring patundhakan agung, rakta awaknya, irêng socanya, bhiru rambutnya, paúupatinya bayu siddhi, iki sdana-
Bahasa Indonesia (Indonesian Language)
gaibnya panah api, perangkat ini, sarana, semua jenis umbian masing-masing 3 iris, segenggam paya puwuh, kulit luar pohon kacemcem, isi dengan isinrong air jeruk, garam secukupnya, diminumkan, mantra, , Oý mur hyang mur hyang lêý ngawaras, O÷ (diucapkan 3 kali). Bahan borehnya, sarana, bangle, lempuyang, kunir, kulit tingulun, ketumbar bolong, kulit tuwuk. Lagi ada keadaan tenaga yang ngamereman (tertidur), bila ada kelihatan putih matanya merah kehitaman, begitu juga bibir sampai lidahnya, napasnya besar, kekuatan gaibnya bernama sarabwana, itu yang dipakainya membakar tribwana (tiga dunia), itu yang dipakai menyakiti, ini yang dapat menandingi, bernama Sang Bheddha Klarem, bertempat tinggal di patundhakan besar, merah tubuhnya, hitam matanya, biru rambutnya, memiliki kekuatan gaib bayu siddhi (angin hebat), ini perangkat-
English
power in the form of arrow of fire (flame); this set of medium being made of various roots, each as many as 3 slices, a handful of paya puwuh with its small round fruits, the hard bark of kacemcem tree; this is to be added with isinrong, lemon juice, enough salt; this is to be fed to the patient, with the accompanying mantra magic formula running Oý mur hyang mur hyang lêý ngawaras, O÷, 3x. The material of the medicinal powder, i.e. its medium, includes bangle, gamongan, kunir, skin of tingulun, ketumbar bolong, and skin of tuwuk. And then, there is a condition of ngamereman (oversleeping), signaled by the white parts of the eyes growing blackish (dark) red, as are also the lips and tongue, with the breath running strong; its magic power is called sarabwana, which is used to burn the tribwana as well as to cause illness; the agent that can counter it is called Sang Beddha Klarem, taking abode at the large patundhakan, with his body red, his eyes black, his hair blue, having the magic power of bayu siddhi (tempest), for which the set of
nya, úarana, rwaning bahingin, kapanggya tis, sarilungid, wus ratêng, bangkête malih asabin candana, kêtelin yeh jruk, ujarne sang bheddha klarêm, tibanin tamba inume, mantra, Ah Ah, 3, Ah kunda nareúwari, Oý gni úiwaya, añupat lara rogane syanu, waras, 3. Malih kawruhakna larane asrêp waraóa, ngaran, syapa manadi gring, hana maharan danurenah, ngaran, umahnya ring tutud marus, lara ika maharan i asrêp warana, ngaran, yan katon socanya akas tur pajlantah, tkaning anakànakanya masawang gading, gêgêmên ring tangan kalih, tka mtu bayu mahocakan pakabêrbêr, angganya dlêk, mwang pringêtnya, tur ñangkêt riyaknya, ika gring asrêp wwaraóa, ngaran, ne ngawe gringe ngaran sang danurenah, umahnya ring tutud marus, matmahan sang bayu wlakang, u-
Bahasa Indonesia (Indonesian Language)
nya, sarana, daun beringin, temu tis, sarilungid, setelah matang, akstraknya diisi lagi dengan air gosokan cendana, tetesi air jeruk, doa Sang Bheddha Klarem, dipakai menyertai obat minumnya, mantra Ah Ah, (diucapkan 3 kali), Ah kunda nareswari, Om gni siwaya, anupat lara rogane syanu waras, (diucapkan 3 kali). Lagi hendaknya diketahui sakit yang bernama aserep warana, siapa yang membuat sakit, ada bernama danurenah, rumahnya di tutud marus, sakit itu bernama I aserep warana, bila kelihatan matanya memblalak dan uratnya membesar, sampai bagian hitamnya agak kuning, genggaman pada kedua tangannya, sampai keluar tenaga bergetaran, badannya basah, lagi keringat dan dahaknya lekat, itu sakit aserep warana, namanya, yang mewujudkan sakit bernama Sang Danurenah, berumah di tutud marus, menjadi sang bayu wlakang (udara terhambat), ru-
English
medium includes banyan tree leaf, temu tis, sarilungid; after getting cooked the extract is added with sandalwood-rubbed water and a few drops of lemon juice; the prayer of Sang Buddha Klarem is used to bless the medicine to be consumed with the accompanying mantra magic formula running Ah, ah, 3x, Ah kunda nareswari, Om gni siwaya, anupat lara rogane syanu, waras, 3x. And then, it should also be known that there is an illness called aserep warana; the designer of this sickness is called danurenah, its abode being in the tutud marus, with the sickness called I Aserep Warana, with its symptoms as follows: the eyes get wide opened, and the muscles grow larger, with the black parts of the eyes turning rather yellow; the hand grips are such that they produce trembling power, the body wet, the sweat and phlegm (sputum) sticky, that is therefore the symptom of asrep warana illness, as it is called, the designer of the sickness being Sang Danurenah, having abode at tutud marus, turning into Sang Bayu Wlakang (blocked air), his
mahnya ring dalêming ktug tunggal, bañu wlakang ika, nànghing gawenya twah nguña satuwuk, ngaran, ri sdêking wngi turu sirêp, irika ya mawtu gring sang danurenah, kacampwin ring i bañu wedang, macampuh ring dalêming tutud marus, wus macampuh malih kesah ring jajaringan, dadi ya gumulak tur ya latêk, panglaranya manglêmpuyêng majlimwan, mwang pajlêjêh ngêtor, langu mangliñun tur sênêb, ring tangan sukunya sami ya jwal tur smutan, manadi ya tiwang gagaóa, ngaran, iti wnang mapagut mwang nglabain, úarana, carmman buwu ne wayah, inan kuñit warangan, kapanggya tis, isen kapur, sami makikih, sampar wantu, majakane, kêtan gajih, asagêgêm, pinipis tibanin toya, ulêt apang ganting, bangkête saring, tahapakna, iki yoganya, mantra, Oý awêsa pàtapan, wastu-wastu wwara-
Bahasa Indonesia (Indonesian Language)
mahnya di dalam ktug tunggal, itu air terhambat, tapi memiliki sifat selalu berubah-ubah, demikian, pada saat malam sedang tidur, pada saat itu keluar sakit sang danurenah, bercampur dengan air panas, bercampur di dalam tutud marus, setelah bercampur pindah lagi ke dalam jajaringan, menjadilah keruh dan muncrat, menjadikan sakit kepala dan pusing, dan gemetar kedinginan, sakit kepala dan pusing serta mual, pada kaki tangannya semua terasa kaku dan kesemutan, kemudian menjadi sakit kejang gagana, namanya, ini dapat diatasi dan dibuatkan sesajen, sarana, kulit kayu buwu yang tua, mpu kunir, temu tis, lengkuas putih, semua di parut, sampar wantu (rempah-rempah), majakane, pulut agak bulat, segenggam, digerus isi air, diremas sampai pekat, ekstraknya disaring, diminum, ini pemusatan pikirannya, mantra, Om awesa patapan, wastu-wastu wwara-
English
abode being in the ktug tunggal, that is blocked water, with constantly changing characteristics, such it is; during sleep at night occurs the sickness of Sang Danurenah, mixed with hot water, getting mixed in the tulud marus, after which moving again into jajaringan, where it turns dirty and then springs, causing the occurrence of headache, with trembling coldness, pain in the head and nausea, with the legs and hands all overcome with stiffness and become numb, leading further to gagana cramp, as it is called; this can be healed by an offering, a medium, made of bark of old buwu tree, inan kunyit, temu tis, isen kapur (lengkuas whose color is whitish), all grated, sampar watu (spices), majakane, rather round pulut, a handful of it, crushed and added with water, squeezed until turning thick; its extract is filtered, and then consumed while concentrating the thought with the accompanying mantra magic formula running Om awesa patapan, wastu wastu wwara
hayu waras. Mwah maka wdaknya, úarana, inan ckuh, bras bang, we jruk. Malih susuk sirahnya, úarana, gamongan, kuñit, katumbah, candana, sami asab sarêng yeh juwuke, bungan jêpun. Malih sêmbar gidatnya, úarana, bras mês, gamongan, bungan jpun, untêng ckuh, katumbah musi, malih sêmbar hulun atinya, úarana, carmman tingulun, inan kuñit, jbugarum, katumbah sintok, brêkan sungsungan. Malih wong lara baya, yan katon socanya sbuh, rambutnya kraûa dmêk, isitnya mwang lambenya katon kêmbang tur lêpeg, bayune ring irung mtu adrês, apa kraóaning mangkana, apan bayune kablêt tur singsal, tiba macampuh ring bañu ktara, ika macampuh ring dalêming ungsilan, ika dadi bayu jajatah, wus mamurtti dadi gring, malih masalin
Bahasa Indonesia (Indonesian Language)
hayu waras Lagi untuk borehnya, sarana, kencur tua, beras merah, air jeruk. Lagi susuk kepalanya, sarana, lempuyang, kunir, ketumbar, air gosokan cendana yang bercampur air jeruk, bunga kamboja. Lagi sembar dahinya, sarana, beras yang telah direndam, lempuyang, bunga kamboja, kencur, ketumbar musi, lagi untuk sembar hulu hatinya, sarana, kulit pohon tingulun, inan kunyit, buah pala, ketumbar sintok, bagian terbawah atap alang-alang yang sudah lapuk. Lagi orang menderita bahaya, jika kelihatan matanya merah kebiruan, rambutnya terasa agak basah, apa sebabnya demikian, karena tenaganya tersendat dan berlawanan, jatuh bercampur dengan air ktara, itu bercampur di dalam limpa, itu menjadi tenaga jajatah, setelah berubah wujud menjadi penyakit, lagi berganti
English
hayu waras. And for its medicinal powder the medium includes old kencur, red rice, and lemon juice. As for his head susuk the medium includes lempuyang kunir, ketumbar, sandalwood rubbed water mixed with lemon juice, frangipani flower. And then sembar (spit) the forehead with such medium made of rice already soaked in the water, lempuyang, frangipani flower, kencur, ketumbar musi; and for the sembar on the hulu hati the medium is the bark of tingulun tree, inan kunyit, buah pala, ketumbar sintok, decayed bottom end of old thatched roof. And the patient is in danger if his eyes look bluish red, the hair feeling rather wet; why is it so? This is due to his restrained and opposing power (energy) getting mixed with ktara water, getting mixed in the spleen, generating the jajatah power; and after changing itself into an illness it again changes
pagnahan, magnah ring dalêming tatundakan, ngaran, irika mamurtti, matmahan kuta bañu makukus, bañu wedang ika tur latêk, ne mangaran sang tabhodha mangadakang gringe, ngaran, magnah ring dalêming ati maling, kuning rupanya, jnar socanya, abang awaknya, paúupatinya dandawa gni, ngaran, ikànggenyàngêsêng tribwanane, payoganya ring dalêming kukudung, iki sabdanya, mantra, Ah sna, 2, dwah lilinuka, ngaran, Oý kambe-kambe, 2, Ah astawa bhuta rumayas, 3, pcak wong ika duknya mabangkês buwung, tur mangêntut buwung, ika bayune sami kablêt tur ya sami pati susup-susupin, ngaran, sahika katatwanika, iki sane wnang manêmpur mangda glis waras, ne maharan sang gring grêóa tunggal, ngaran, ne maumah ring dalêming ungsilan,
Bahasa Indonesia (Indonesian Language)
tempat, bertempat di dalam pembuluh, demikian, disana berubah, menjadi air palsu berasap, air panas itu keruh, ini bernama Sang Tabhodha yang membuat sakit, demikian, bertempat di dalam hati maling, kuning warnanya, kuning keemasan matanya, tubuhnya merah, kekuatan gaibnya dandawa gni, begitu, itu yang dipakai membakar tribwana (tiga dunia), pemusatan pikirannya di dalam kukudung, ini ucapannya, mantra, Ah sna, (diucapkan 2 kali), dwah lilinuka, ngaran, Om kambe-kambe, (diucapkan 2 kali), Ah astawa bhuta rumayas, (diucapkan 3 kali)", awalnya orang itu ketika batal bersin, dan batal kentut, itu udaranya semua terkurung dan semua mencari-cari celah, demikian begitu asal mulanya, ini yang dapat melawan agar cepat sembuh, ini bernama Sang Gring Grena Tunggal, namanya, yang bertempat tinggal di dalam limpa,
English
place, now in the artery, so it is, changing at that location into false water producing smoke; the hot water is dirty (muddy), this is called Sang Tabhoda, the agent of the illness, so it is, having abode in the maling liver, yellow in color, with the eyes yellow like gold, the body red, with its magic power called Dandawa Gni, so it is, which is used to burn the tribwana (the three worlds); the concentration of thought (meditation) being done in the kukudung, with the accompanying mantra magic formula running Ah sna, 2x, dwah lilinuka, ngaran, Om kambe-kambe, 2x, Ah astawa bhuta rumayas, 3x; at the beginning when the patient cancels sneezing and breaking wind causing the wind to get blocked, which therefore keeps trying to find hole (gap), so it is at the beginning; the agent capable of countering it for speedy recovery is Sang Gring Grena Tunggal, as it is called, having abode in the spleen,
bañu kuning trus rupanya, bhiru rupaning rambut ika, wilis socanya, paúupatinya nàgàgnipraûþà, sdananya, úarana, kapanggya tis, rwan kapasilan, lunak mabêjêk uyah, tur matunu, bangkête dagingin santên kane, mwah prêsin sambuk klungah ñuh gadang, iki ujare sang grêóa tunggal, tibakang ring tamba inume, mantra, Oý pukulun ingsun amunah amupug, sahaneng tuju kabeh, ne manglaranin awak sarirane syanu, yan kita tuju tluh tarañjana, tuju desti, tuju hyang pitra kasasar, yan kita tuju manuûà, tuju bgah, tuju gantung, tuju kêñcêng, tuju delêp, tuju bêngang, tuju raûa, tuju bràhma, tuju bañu, tuju tuklês, tuju ngadêg, kabeh mundur kita tuju punah, mundur kita
Bahasa Indonesia (Indonesian Language)
selalu berupa air kuning, rambutnya itu berwarna biru, matanya berwarna hijau, kekuatan (senjata) gaibnya nagagniprasta, kelengkapannya, sarana, temu tis, daun benalu, asam diremas dengan garam, dan dipanggang, ekstraknya dicampur dengan santan kental, juga isi air perasan sabut klongkong kelapa hijau, ini ucapan Sang grena tunggal, isikan pada obat minumnya, mantra, Oý pukulun ingsun amunah amupug, sahaneng tuju kabeh, ne manglaranin awak sarirane syanu, yan kita tuju tluh tarañjana, tuju desti, tuju hyang pitra kasasar, yan kita tuju manuûà, tuju bgah, tuju gantung, tuju kêñcêng, tuju delêp, tuju bêngang, tuju raûa, tuju bràhma, tuju bañu, tuju tuklês, tuju ngadêg, kabeh mundur kita tuju punah, mundur kita
English
constantly in the form of yellow liquid, with his hair blue, his eyes green, with his magic power (weapon) of Nagagniprasta, with its medium components comprising temu tis, leaf of benalu, asam squeezed with salt and grilled; its extract mixed with thick coconut milk, also added with liquid obtained from pressing the fiber of green coconut, as stated by Sang Grena Tunggal, then put into the medicine to be consumed with the accompanying mantra magic formula running Oý pukulun ingsun amunah amupug, sahaneng tuju kabeh, ne manglaranin awak sarirane syanu, yan kita tuju tluh tarañjana, tuju desti, tuju hyang pitra kasasar, yan kita tuju manuûà, tuju bgah, tuju gantung, tuju kêñcêng, tuju delêp, tuju bêngang, tuju raûa, tuju bràhma, tuju bañu, tuju tuklês, tuju ngadêg, kabeh mundur kita tuju punah, mundur kita
saka kulon, mundur kita saka lor, mundur kita saka kidul, wastu kita tuju punah, 3. sing tka kita padha rêp sirêp, 3, siddhi mandi mantranku jêng. Malih hana lara ne tiba warang, ngaran, sane mamurtyang gringe ika, maharan sang guóa simpên, maumah ring dalêming gagêntun, ngaran, smar makawakanya, kuning socanya, abang rambutnya, paúupatinya gni dlêk, ikànggenyàngêsêng catur patalane, marmmaning gringe panês ring dalêm kabeh, nora katon ring jaba hinang, lêwih kras panês ika, iki yoganya, mantra, Ah, ak harikyuh, ngaran, swasta kamraóaswah hak, 2, iki wnang mamagut, payogane sang guóa simpên, ida bhàþara wiûóu wnang manêmpur, apan bhàþara wiûóu mapaúupati bañu kuddha-
Bahasa Indonesia (Indonesian Language)
saka kulon, mundur kita saka lor, mundur kita saka kidul, wastu kita tuju punah, (diucapkan 3 kali), Sing tka kita padha rep sirep, (diucapkan 3 kali), siddhi mandi mantranku jeng. Lagi ada sakit yang menyerang warang (retak), namanya, yang menyebabkan penyakit itu, bernama sang guna simpen, berumah di dalam gagentun, demikian, wujud tubuhnya seperti semar (panakawan pendek dan tambun), matanya kuning, rambutnya merah, kekuatan gaibnya gni dlek (api berkedip), itu yang dipakai membakar empat lapisan dunia, menyebabkan sakit itu semua panas di dalam, tidak tampak jelas di luar, sangat keras panas itu, ini pemusatan pikirannya, mantra, Ah, ak harikyuh, ngaran, swasta kamranaswah hak, (diucapkan 2 kali), ini dapat menandingi, pemusatan pikiran Sang Guna Simpen, beliau Bhatara Wisnu dapat melawan, karena Bhatara Wisnu memiliki kekuatan gaib (senjata) banyu kuddha-
English
saka kulon, mudur kita saka lor, mundur kita saka kidul, wastu kita tuju punah, 3x. sing tka kita padha rep sirep, 3x, siddhi mandi mantranku jeng. And then, there is another sickness attacking the warang (getting cracked), as it is called, the agent of the sickness is called Sang Guna Simpen, taking abode in the gagentun, so it is, having a look like Semar (short and fat servant), with his eyes yellow, his hair red, and his magic power called Gni Dlek (flickering flame); this is used to burn the four layers of the world, capable of causing all fevers inside, not showing any symptom outside, so high in temperature (heat), created through concentration of thought (meditation) with the accompanying mantra magic formula running Ah, ak arikyuh, ngaran, swasta kamranaswah hak, 2x; the agent capable of countering the thought concentration (meditation) of Sang Guna Simpen is Bhatara Wisnu because Bhatara Wisnu possesses a magic power (weapon) of Banyu Kuddha-
úramà, ngaran, payogan ida ring dalêming pagêgênyan, ngaran, iki sdananya, úarana, kapanggya tis, bawang tambus, lunak mabjêk uyah mapanggang, santên kane, bangkête malih prêsin sambuk klungah ñuh gadang, mantra, bang bang bammagawi, 3, trus ta ya ngatonin sabwanà, nànghing waras. Malih yan katon socanya agatra rah hurip, gêgêmên ring angganya, yaning kras tur drês bayunya, ika maharan bayu sisinom, ngaran, ika ne mangadakang gringe, maharan sang bangastuti, rakta warónanya, abang socanya, rakta rambutnya, paúupatinya dupa gni bajrà, payoganya di dasar kawah agunge, ikàngêsêng catur plakwane, ngaran, marmmaning pañakitnya panês ring jro kabeh, nora kna ring jaba mtu dlêk ring jaba, sahika elingakna, ne wnang manêmpur, ida sang
Bahasa Indonesia (Indonesian Language)
srama, namanya, tempat beliau beryoga di dalam pagegenyan (perapian), demikian, ini perangkatnya, sarana, temu tis, bawang ditambus, asam dilumatkan dengan garam, dipanggang, santan yang kental, ekstraknya diisi dengan air perasan sabut klongkong kelapa hijau, mantra, bang bang bammagawi, (diucapkan 3 kali), trus ta ya ngatonin sabwana, nanghing waras. Lagi bila kelihatan sepintas ada darah hidup pada matanya, keadaan tubuhnya, jika keras dan kencang nafasnya, itu bernama napas sisinom, demikian, itu yang menyebabkan penyakit itu, bernama Sang Bangastuti, berwarna merah, matanya merah, rambutnya merah, kekuatan dahsyatnya dupa gni bajra, tempat yoganya di dasar kawah (neraka) besar, itu yang dipakai membakar empat saluran, demikian, menyebabkan penyakit panas serada di dalam semua, tidak terasa (kena) di luar keluar air di luar, demikian hendaknya diingat, yang dapat melawan, beliau Sang
English
srana, as it is called, taking a location of meditation in the pagegenyan (fire place), so it is, with its set of components, its medium, comprising temu tis, grilled onion, asam squeezed with salt, grilled, thick coconut milk; the extract is filled with liquid obtained from pressing the fiber of green coconut with the accompanying mantra magic formula running bang bang bammagawi, 3x, trus ta ya, ngatonin sabwana, nanging waras. And again, if at a glance there seems to be fresh blood in the eyes, and with the breath running fast and hard, that is then the symptom of sisinom breath, as it is called; the agent of the sickness is called Sang Bangastuti, red in color, with his eyes red, his hair red, with his extraordinary power called Dupa Gni Bajra, having his meditation at the base of great hell; this is used to burn the four passages, so it is, which causes fever all inside, showing no symptom outside, but producing liquid outside; so, mind this; the agent capable of countering this is Sang
nàga úuluh, maumah ring dalêming padamaran, pañca warnóanya, paúupatinya, padma mrêtta, ngaran, iki sdananya, úarana, bangkêt isinrong, isin tingkih, campurin santên kane, mwah campurin candana sadidik, tahapakna, iki úabdhane sang nàgga suluh, mantra, pukulun sang kapiamunah tuju kabeh, tuju deûþi tluh tarañjana, tuju hyang, tuju manuûya, tuju tangsu, tuju pamali, tuju pitra, tuju bràhma, tuju tutkàla, tuju bañu, tuju mbal tut sulung, wastu kita sahananing tuju kabeh, punah mataswaha, waras, 3. Malih wong lara, yan katon socanya kasaputan kuning, tur êndihan suryyane pêpêsan kumur, yan ring angganya ñalah para, ngaran, sring ngawêtwang rah ring praóa, yan ring polah kapati-pati, manahanang laranya,
Bahasa Indonesia (Indonesian Language)
Naga Suluh, berumah di dalam padamaran (penerangan), lima warna, kekuatan gaibnya (senjata), padma mretta (padma maut), demikian, ini kelengkapannya, sarana, ekstrak isinrong (jenis rempah-rempah), daging biji kemiri, campur dengan santan yang kental, lagi campur dengan cendana sedikit, minumkan, ini ucapan Sang Naga Suluh, mantra, pukulun sang kapiamunah tuju kabeh, tuju deûþi tluh tarañjana, tuju hyang, tuju manuûya, tuju tangsu, tuju pamali, tuju pitra, tuju bràhma, tuju tutkàla, tuju bañu, tuju mbal tut sulung, wastu kita sahananing tuju kabeh, punah mataswaha, waras, (diucapkan 3 kali). Lagi orang sakit, bila kelihatan matanya diselimuti warna kuning, lagi pandangan matanya sering terhalang (samar), bila pada tubuhnya tidak karuan, demikian, sering mengeluarkan darah pada kemaluan, bila di dalam keadaannya sangat tersiksa, menahan sakitnya,
English
Naga Suluh, having his home in the padamaran (lighting), with five colors, with his magic power (weapon) of Padma Mretta (deadly padma), as it is called, with its components, its medium, comprising extract of isinrong (mixture of various kinds of spices), flesh of kemiri seed, mixed with thick coconut milk, added with a bit of sandalwood; feed this to the patient with the accompanying recital of mantra magic formula from Sang Naga Suluh running pukulun sang kapiamunah tuju kabeh, tuju deûþi tluh tarañjana, tuju hyang, tuju manuûya, tuju tangsu, tuju pamali, tuju pitra, tuju bràhma, tuju tutkàla, tuju bañu, tuju mbal tut sulung, wastu kita sahananing tuju kabeh, punah mataswaha, waras,, 3x. And then again, if there is a sick person with his eyes appearing to be covered with yellow color, his eye sight frequently blocked (vague); and if his body shows no stability of condition, if such is the case, and frequently bleeding in his sexual organ (penis), and if the condition inside causes a great suffering due to the pain,
ika gring wiûya ginênti ginlik, ngaran, ika payogan bhàþara bràhma, mayoga ring dalêm hatine, trusa tkeng yamaóine, ngaran, elingakna dina ning patuwuh ning lara, swenya, 19 dina, kari huripnya, enak diwatêknya liwar bwin tigang dina, waras juga, ya gampang tulungane wwang mangkana. Malih yan wang lara, katon larik matanya kûat, lah gêgêmên ring tangan kalih, yan mtu bayunya ngrambut, mwah gêgêmên sukunya karo, yan kraûa tan pabayu tur mangleteg, ika gring tiwang babangsun, ngaran, iki sdananya, úarana, isen, bangle, gamongan, sami kikih, campuhin tumbah musi, krikan candana, mñan, wdakna, sêmbar kawasa. Mwah yan karaûa hingan awaknya kabeh, mwah ginênti sêmbare, úarana, ckuh, musi, bras tuh,
Bahasa Indonesia (Indonesian Language)
itu sakit (kena) racun semakin parah, demikian, itu hasil semedi Bhatara Brahma, bersemedi di dalam hati, tembus sampai di air mani, demikian, hendaknya diingat masa kritis penyakit itu, lamanya 19 hari, masih hidup, baik bila masih bisa bertahan tiga hari, masih hidup, orang itu akan mudah bisa ditolong. Lagi bila ada orang sakit, kelihatan bola matanya kering, perhatikan genggaman pada kedua tangannya, bila keluar tenaganya perlahan, begitu juga kencangkan kedua kakinya, jika terasa tidak bertenaga dan dingin, itu sakit tiwang babangsun, namanya, ini kelengkapannya, sarana lengkuas, bangle (sebangsa temu), lempuyang, semua parut, campur dengan ketumbar musi, cendana dikerik, kemenyan, borehkan, perlu disembur. Lagi bila terasa semua tubuhnya ringan, lagi diganti bahan semburnya, sarana, kencur, mungsi, beras kering,
English
that is then the symptom of an illness due to being affected by poison, which keeps getting more serious; so it is; that is the result of Bhatara Brahma's meditation, practiced in the liver reaching down to the sperm, so it is; mind the critical period of this illness, which lasts 19 days, the period when the patient is still alive; and it is good when he can survive for 3 days, a signal that the person can be saved (healed). And then if there is a sick person with his eyeballs looking dry; in that case, notice the grips of his two hands; if his power discharges slowly, and when straightened his two legs do not have any power and are cold, that is then the symptom of tiwang babangsun ("babangsun cramp), as it is called; these are its components, its medium, which include lengkuas, bangle (a kind of temu), lempuyang, all grated, mixed with ketumbar musi, scraped sandalwood, kemenyan; apply this as ointment , and also needs to be sprayed. And then if the body feels light, change the materials of the sprayed medicine, using such medium as kencur, mungsi, dry rice,
krikan candana, iki rêgêp sêmbare maka rwang soroh, mantra, Oý kaka bhàþara kaki, wlasana ingulun, agni murub tka ring jaba hinang, lah waras, 3. Malih hana wong larane maharan bràhma silumaye, yen bayune ring irung mtu angubat-abit, kras tur panês raûanya, malih tutuknya sami ya gêsêng, yan ring socanya katon sêbuh tur surêm, yan waluya samangkana, ngaran, ring waduk agung panês trus, tur wêtêngnya tansah mangulêt, maka pangêlwar panês ika, úarana, kuñit warangan, jbugarum, gintên cêmêng, tumukus, bangkête, tahapakna, mwah wdaknya, musi, ckuh, bras. Wus siràtamba wong agring, malih waspadàkna tur tinañàkna wong lara, yan têtêp raûanya kadi dangu gringnya, malih
Bahasa Indonesia (Indonesian Language)
cendana yang dikikis, konsentrasikan pikiran pada bahan-bahan sembur, mantra Oý kaka bhatara kaki, wlasana ingulun, agni murub tka ring jaba hinang, lah waras (diucapkan 3 kali). Lagi ada orang sakitnya bernama brahma silumaye, jika napasnya di hidung keluar dengan keras, deras dan panas rasanya, lagi mulutnya semua kering, jika pada matanya kelihatan merah kebiruan dan kusam, jika keadaannya demikian, terjadi panas yang berkepanjangan di usus besar, dan perutnya selalu melilit, sebagai pertanda panes itu, sarana, mpu kunir, buah pala, ginten cemeng, tumukus (semacam sirih), ekstraknya, minumkan, juga untuk borehnya, musi, kencur, beras. Setelah penderita diobati, perhatikan lagi dan tanyai si sakit, jika sakitnya terasa tetap seperti dulu, lagi per-
English
scraped sandalwood, with the thought concentrated on the material to be sprayed, with accompanying mantra magic formula running Oý kaka bhatara kaki, wlasana ingulun, agni murub tka ring jaba hinang, lah waras, 3x. And then there is a patient whose sickness is called Brahma Silumaye, signaled by the hard and fast running breath in his nose, and hot, with his mouth all dry; if the eyes look bluish red and dull, if such is the case, that is the symptom of lengthy fever occurring in the large intestine, in which the intestine gets twisted, signaling the fever; this can be healed with such medium comprising mpu kunir, pala fruit, ginten cemeng, tumukus (a kind of betel); its extract is fed to the patient; as for its medicinal powder the materials include musi, kencur, rice. After treating the patient, notice him again and ask him, and if his sickness remains as before, again pay
swasan ring socanya kalih, mwah ring bayunya, yaning kumur socanya karo, ring bayu lurus, dening dayuh awaknya, yan bayune ring suku sami runtag, yan tuhu mangkana, dadi tiwang kulêsih, ngaran, haywànunggu wwang mangkana, pjah wong ika, tan wênang tulungin. Malih hana wong lara, krêng ngapus balyan, kayeki titahnya, yan wong lara kuru, bnêngan pulês ptêng lêmah, nànghing sukunya tansah magêbyag-magêbyug, bayunya sami mtu aris, mangrambut, ika gring bayu kalalwan, ngaran, gring bhàþara bràhma lawan bhàþara wiûóu, ida saling pahagungin, pamurttin ida ring dalêming jajêngku, irika ida macampuh, matmahan bañu agung, panês tur ya gatêl, ngaran, ika dadi bayu urang-aring, elingakna ring dina
Bahasa Indonesia (Indonesian Language)
hatikan pada kedua matanya, juga pada tenaganya, bila tampak keruh kedua matanya, tenaga kecil, oleh karena tubuhnya dingin, bila tenaganya pada kaki semua gemetar, jika betul demikian, menjadi tiwang kulesih, namanya, orang itu sulit diharapkan, meninggal orang itu, sulit untuk tolong. Lagi ada orang sakit, suka memperdaya dukun, seperti ini ketentuannya, jika orang sakit/menderita kepayahan, tatkala tidur siang maupun malam, tapi kakinya selalu kelelahan, tenaganya semuakeluar perlahan, menyebar, itu sakit tenaga kalalwan, namanya, sakit dari Bhatara Brahma dan Bhatara Wisnu, beliau sama-sama tinggi, perubahan wujud beliau di dalam jajengku, disana beliau bercampur, menjadi air besar, panas dan gatal, demikian, itu menjadi tenaga yang kembang kempis, hendaknya ingat hari
English
attention to his two eyes as well as to his power; if the two eyes look clouded, and the power is weak, due to his cold body; if the legs are trembling, if that is really the case, the person will suffer iwang kulesih cramp, as it is called; the victim has little hope of recovery, he will die because that cannot be helped. And then if there is a sick person, in which the sickness frequently deceives the shaman, with such symptoms as fatigue during sleep both at night and at day time, especially on the legs, with the power getting discharged, and spreading; that is then the signal of kalalwan sickness affecting one's power, an illness designed by Bhatara Brahma and Bhatara Wisnu, equal in their mighty; they transform themselves in the jajengku, where they get mixed and turn into flood causing fever and itchiness, such it is, and that turns into inconstant power; therefore, the day the
tkanya keng lara, ngaran, 17 dina watêsnya wong lara ika pjah, yan liwar, 17 dina wong lara ika kari ya hurip, wnang uúaddhanin. Iki pitêgêsing lara dêkah, makelkelan, tur masalin-salin laranya, apan i bañu latêk mamùrtti, gring sing gnahnya, yan mamùrtti ring dalêm witning taru, kuning rupanya, socanya sang agring kuning, tur tan harêp amangan, sami pahit raûanya, tur tuh panglêdanya, yan magnah ring dalêming kuthamraóa, sbuh bhiru rupanya, socanya sang agring sbuh bhiru, sakaton rupanya, mwang gnahnya, raris mañusup ring wwate sami, marmmning mangêñêm wwate kabeh, dadi dkah makelkelan, manitir di pulêse, makelkelan tur mawtu utah, tur mañinya kwak-kwik, tur sarag pajlêjêh angganya, malih braóa ika mañusup ring daging
Bahasa Indonesia (Indonesian Language)
datangnya/mulai sakit itu, demikian, 17 hari batas waktunya orang itu bertahan hidup, bila lewat, dari 17 hari orang itu masih hidup, dapat diobati. Ini ciri-ciri keberadaan orang sakit asma (batuk), terus-menerus, dan berganti-ganti sakitnya, karena air keruh penyebabnya, loreng keberadaannya, bila berubah wujud di dalam akar pohon, warnanya kuning, warna mata si sakit kuning, dan tidak mau makan, semua terasa pahit, dan kering tenggorokannya, jika bertempat di tengah kuthamrana, merah kehitaman dan biru rupanya, mata si penderita berwarna biru merah kehitaman, wajahnya semua kelihatan demikian, juga tempatnya, kemudian meresap pada semua urat, menjadi batuk berkepanjangan sampai muntah, sampai suaranya mengecil, dan parau tubuhnya sering berkejut, lagi barang itu menyusup pada daging
English
sickness begins should be remembered, so it is; the patient can survive for 17 days; if he is still alive beyond 17 days, he could be healed. This is the symptom visible in the victim of asthma, who keeps coughing, with the sickness going on changing; this is caused by the muddy water, striped in appearance; if transforming itself in the plant root, it turns yellow; the color of the patient's eyes is yellow, he has no appetite on food, all tasted bitter; the patient's throat is dry; if located at the kuthamrana it turns blackish and blue in appearance; the eyes of the patient are blue and blackish red in color; and so is his face all over, and this then penetrates into all muscles causing all muscles to become cold, and causing in turn uninterrupted cough to the extent that it leads to vomiting and to lowering of the voice, with the body growing hoarse and frequently getting startled; the medium penetrates into the flesh
kabeh, ika marmmaning gringnya malwang smutan pagriyam, ika wiûya katinggalan putra, ngaran, mahilêhan pañusupnya, tunggal surêt dadi klêngêr, ne ngawe dkah ika, sang wijilare, ngaran, maumah ring dalêming lêmah alit, ngaran, triwarónanya, abang wtêngnya, gadang tanganya, kulitnya kêmbang, paúupatinya ktug linuh magênturan, ngaran, ika kraóa gring kapati-pati tur klêngêr, iki wnang manêmpur, ngaran, sang nàramayà, magnah ring dalêming lêmah kumêl, pañca warónanya, paúupatinya padma gara, ngaran, sdananya, úarana, jruk, tingkih, jarak, sulasih mrik, gintên, kêndal, kmoning, sami rwanya, mapanggang, wus ratêng cakcak, ra, katik cêngkeh, musi, carmman bêkul, candana jênggi, klapa kastu-
Bahasa Indonesia (Indonesian Language)
semua, itu yang menyebabkan sakitnya linu sampai ke tulang, dan kesemutan, itu wisya katinggalan putra (racun ditinggal anak), namanya, meresap ke semua tempat, setiap mengalami hambatan menjadi hampir pingsan, yang membuat batuk itu, Sang Wijilare, namanya, bertempat di dalam tanah halus, demikian, berwarna tiga, perutnya merah, tangannya hijau, kulitnya pucat, kekuatan gaibnya berupa getaran guncangan gempa, demikian, itu sebabnya sakit sangat menderita dan hampir pingsan, ini yang dapat melawan, namanya, Sang Naramaya, bertempat di dalam tanah kotor, warnanya lima, kekuatan gaibnya padma gara, namanya, perangkatnya, sarana, jeruk, kemiri, keliki, sulasih harum, jinten, kendal, kemoning, bersama daunnya, dipanggang, setelah matang dilumatkan, campur, cengkeh, mungsi, kulit bekul, cendana merah, kelapa kastu-
English
all; that is the cause of rheumatism which penetrates until into the bone, causing a feeling of numb; that is the sickness of wisya ketinggalan putra (poison due to being left by the son), as it is called; it penetrates into all places; every time it gets blocked it will almost cause loss of consciousness; the agent of this cough is called Sang Wijilare, taking abode in the dust, so it is, with three colors, the stomach being red, the hands green, and the skin pale; its magic power is in the form of earthquake shaking; so it is, which causes great suffering to the extent of almost losing consciousness; the agent capable of countering it is called Sang Naramaya, taking abode in the dirty dust, with five colors; its magic power is padma gara, as it is called; the components (ingredients) of its medium include lemon, kemiri, keliki, fragrant sulasih, ginten, kendal, kemoning along with its leaf; this is grilled; when already getting cooked it is then pulverized, and then mixed with clove, mungsi, skin of bekul, red sandalwood, kasturi
ri, bangkêtnya inum, mantra, ih sang wijilare, amantra amungsi abang, Ong Ung Ang, Hrang, dhaóakala sang wijilare, ngaran, ring hati wiûya wruh sang kaladara mangsa, ring kene sang wijilare, apan sang wwitane sang ndara mangsa guru ning aku, Oý bhamadewa ya namah, kala wekala ngadron ya namah, bala pranata ya namah, sarwwa bhùtha ye namah, Ong Ung Ang Bmang, Oý rudra ya, rudra ya, jêng. Malih hana lara krêng ngapus sang matêpêtin, mwang mangapus balyan, ika wong pajañjyan pacang pjah, pjahnya tan kahuninga sang matêpêtin, yan hana wwang lara lurus liyatnya, putih socanya katon sbuh, ika gring tiwang bañu, ngaran, kawitan gringe ika, sahananing jajahe sami ya kêmbang, sahananing wwate sami
Bahasa Indonesia (Indonesian Language)
ri, ekstraknya diminum, mantra, ih sang wijilare, amantra amungsi abang, Ong Ung Ang, Hrang, dhaóakala sang wijilare, ngaran, ring hati wiûya wruh sang kaladara mangsa, ring kene sang wijilare, apan sang wwitane sang ndara mangsa guru ning aku, Oý bhamadewa ya namah, kala wekala ngadron ya namah, bala pranata ya namah, sarwwa bhùtha ye namah, Ong Ung Ang Bmang, Oý rudra ya, rudra ya, jêng. Lagi ada sakit sering memperdaya yang merawat, juga memperdaya dukun, orang itu sudah waktunya akan meninggal, matinya tidak diketahui oleh yang merawat, jika ada orang sakit pandangannya lurus, bagian putih matanya kelihatan merah kebiruan, itu sakit tiwang banyu, namanya, asal mula sakit itu, semua sumsum mengembang, semua urat
English
coconut; its extract is drunk with the accompanying mantra magic formula running ih sang wijilare, amantra amungsi abang, Ong Ung Ang, Hrang, dhaóakala sang wijilare, ngaran, ring hati wiûya wruh sang kaladara mangsa, ring kene sang wijilare, apan sang wwitane sang ndara mangsa guru ning aku, Oý bhamadewa ya namah, kala wekala ngadron ya namah, bala pranata ya namah, sarwwa bhùtha ye namah, Ong Ung Ang Bmang, Oý rudra ya, rudra ya, jêng. Again, there is an illness which deceives the person who matepetin (takes care) and the shaman; it is likely that the victim will die and his death is not known by the person who matepetin; if there is a sick person whose gaze is leveled, and the white parts of his eyes look bluish red, that is then the symptom of tiwang banyu sickness, as it is called; the origin of the illness is the extension of all the marrow; all of the muscles
bêsêh tur ya bêtêg, malih jajaringane, mwah muluke sami angêmu toya, ika dalêm sangke, ngaran, gring bhàþara wiûóu, mayoga ida maring dalêming ongkok, yan samangkana, dahating sêngka yan sirànguúaddhanin, tunasang ring ida bhàþara bràhma, ida natasang, ika tunasin labahanya, magnah ida ring hwêr-wêr hatine, paúupatinya ðaóða gni, ngaran, ika maka pamatut sanghyang dalêm sangkeng bhàþara wiûóu, iki, úarana, pule, kacêmcêm, sami babakanya, wðing paya puwuh, bangle, isen, kuñit, ckuh, gamongan, isinrong, we jruk, uyah sêhêban, clêbingkah,, inumakna, mantra, Ang Ong pukulun ingsun amunah tuju tiwang kabeh, sing tka kita tuju tiwang pupug punah, 3, sahanan ika tiwang kabeh,
Bahasa Indonesia (Indonesian Language)
menjadi bengkak dan biri-biri, lagi jajaringane, dan semua lemak mengandung air, itu bernama dalem sangke, sakit Bhatara Wisnu, beliau beryoga di dalam ongkok, jika demikian, sangatlah sulit bila mengobati, mohonkan kehadapan Bhatara Brahma, beliau memastikan, beliau minta labahannya (sajen imbalan), beliau bertempat di hulu hati, kekuatan gaibnya danda gni, namanya, itu menjadi pembenar Sanghyang Dalem yang berasal dari Bhatara Wisnu, ini, sarana, pule, kecemcem, semua kulitnya, akar paya puwuh, bangle, lengkuas, kunir, kencur lempuyang, isinrong, air jeruk, garam matang yang ditempatkan diatas tembereng panas, minumkan, mantra, Ang Ong pukulun ingsun amunah tuju tiwang kabeh, sing tka kita tuju tiwang pupug punah, (diucapkan 3 kali), sahanan ika tiwang kabeh,
English
get swollen and beriberi; the jajaringane and all of the fat contain water; that is called dalem sangke illness, the designer being Bhatara Wisnu; he has meditation in the ongkok; if so, it is very difficult to heal; therefore, pray to Bhatara Brahma, he will decide; ask for labahanya (recompensing offering); he takes abode in the hulu hati; his magic power is danda gni, as it is called; that will become the confirming agent for Sanghyang Dalem, who is derived from Bhatara Wisnu; the components of its medium include pule, kecemcem, all of their barks, root of paya puwuh, bangle, lengkuas, kunir, kencur, lempuyang, isinrong, lemon juice, cooked salt placed on hot potsherd; feed this to the patient with the accompanying mantra magic formula running Ang Ong pukulun ingsun amunah tuju tiwang kabeh, sing tke kita tuju tiwang pupug punah, 3x, sahanan ika tiwang kabeh,
yan kita tuju bugbug, tuju gulis, sahak, 3, yan kita tiwang lante, tuju tiwang bañêh, tuju tiwang gatêl, tuju tiwang krayap, tuju tiwang gtih, tuju tiwang mokan, tuju tiwang leplep, tuju tiwang bangsêl, tuju tiwang ngonês, mundur sira saka wetan, mundur kita saka kulon, mundur kita saka lor, sing tka pupug punah, 3, kedêp siddhi mandi mantranku. malih maka suksukanya kabeh mwang di sirah, úarana, gamongan, kuñit, bangle, basanya musi, jbugarum, bangkête prêsin yeh juwuk, asaban candana. Malih maka wdaknya, úarana, babakan wðing manori putih, babakan sandat ne wayah, babakan jpun, isinrong, kunir, jahe, gamongan, ckuh, kulit jruk.
Bahasa Indonesia (Indonesian Language)
yan kita tuju bugbug, tuju gulis, sahak (diucapkan 3 kali), yan kita tiwang lante, tuju tiwang bañêh, tuju tiwang gatêl, tuju tiwang krayap, tuju tiwang gtih, tuju tiwang mokan, tuju tiwang leplep, tuju tiwang bangsêl, tuju tiwang ngonês, mundur sira saka wetan, mundur kita saka kulon, mundur kita saka lor, sing tka pupug punah, 3, kedêp siddhi mandi mantranku, (diucapkan 3 kali). Lagi untuk bahan penambal semua dan di kepala, sarana, lempuyang, kunir, bangle, mungsi, pala, ekstraknya diperasi air jeruk, air gosokan cendana. Lagi sebagai borehnya, sarana, kulit pohon widuri putih, kulit pohon kenanga yang tua, kulit pohon kamboja, isinrong, kunir, jahe, lempuyang, kencur, kulit jeruk.
English
yan kita tuju bugbug, tuju gulis sahak, 3x, yan kita tiwang lante, tuju tiwang bañêh, tuju tiwang gatêl, tuju tiwang krayap, tuju tiwang gtih, tuju tiwang mokan, tuju tiwang leplep, tuju tiwang bangsêl, tuju tiwang ngonês, mundur sira saka wetan, mundur kita saka kulon, mundur kita saka lor, sing tka pupug punah, 3x, kedêp siddhi mandi mantranku. And again, as the patching material for all, and that for the head, the medium includes such components as lempuyang, kunir, bangle, mungsi, pala; its extract is added with lemon juice and sandalwood rubbed water. And again, its medicinal powder uses the medium comprising such components as bark of white widurikenanga plant, bark of frangipani plant, isinrong, kunir, jahe, lempuyang, kencur, lemon skin.
Malih larane maharan asrêp babangsul, yan wong lara tutul katon, putihing socanya katon gêsêng, tur ksit palyatnya, malih bayune ring tangan kalih mtu lêmpêr mangrambut, yan ring carmmanya mangleteg, yan samangkana, ngaran, hana bayu dlêk, maumah ring dalêming ototing hati, malih hana bayu giñjal, maumah ring dalêming jajaringan, ngaran, mwah hana bayu pañcahura, ngaran, maumah maring dalêming praóa, ngaran, mwang hana bañu kadaton maumah maring dalêming waduk twa, marmmaning màwak gring, witing gring ika, duk pjah wong ika, olih mnek kayu, tan dadi tuhune hnu tgêh, kadena endep, larisnya macbur, tur polih ñakitang batis, witnya sumbrah paslambêh bayune tur pati cbur-cburin, ika matmahan dadi gring, sami ma-
Bahasa Indonesia (Indonesian Language)
Lagi sakit yang bernama asrep babangsul (mual tidak muntah), jika orang sakit kelihatan tutul (bintik-bintik), putih matanya kelihatan pudar, pandangannya lemah, juga tenaga pada kedua tangannya lemas dan gemetar, pada kulitnya dingin, bila demikian, namanya, ada udara bercampur air, bertempat di dalam otot hati, lagi ada udara ginjal (bersisa), bertempat di dalam jajaringan (lemak menempel di usus yang menyerupai jaring), demikian, ada lagi udara pañcahura, namanya, bertempat di dalam kemaluan, demikian, ada lagi bañu kadaton, bertempat di dalam usus besar, menyebabkan menjadi penyakit, asal penyakit itu, saat mati orang itu, dapat memanjat pohon, belum saatnya turun masih tinggi, dikira sudah rendah, kemudia terjun, dan menyebabkan kakinya sakit, mulanya tenaga berserakan menyebar dan saling menimpa, itu menyebabkan menjadi sakit, semua ber-
English
And then there is an illness called asrep babangsul (nausea but not vomiting); the victim bears spots on the body, and the white parts of his eyes look clouded, his eye sight weak; his two hands weak and trembling, and his skin cold; if such is the case, it is the signal of the mixing of air with water, located in the muscle of the liver; besides, there is ginjal (remaining) air located in the jajaringan (due to the sticking of fat at the intestine, having a look like a net), so it is; and then, there is pancahura air, as it is called, located within the sexual organ (penis), so it is; and then there is what is called banu kedaton located in the large intestine that can cause sickness; when the victim dies the illness can climb a tree; in fact it is not time yet to get down, being still high but thought to be already low and therefore it jumps down causing pain on the legs; at the beginning the power gets shattered, spreading, falling on tops of each other; that causes an illness, all
campuh maring dalêming waduk twa, mwang yadin witing mapcik-pcik, dadi sambrag bayune paslambêh, sahikàwnang labahana, bhàþara mahadewa wnang, kuning awaknya, wilis rambutnya, abang socanya, paúupatinya nàga gni, payoganya ring ungsilan, sdananya, úarana, isen kapur, bangle, gamongan, ktumbah, musi, wus matêktêk, bêbêhin ragi akikit, mwang bêbêhin krikan candana, sêmbarakna. Malih di wuse masêmbar, wnang anti sadawuh swenya, irika tatabin kang agring, satitah pamrat kang sêmbare, yan karaûa mtunya ñangkêt, patuh ya mtu kukus awaknya, yan samangkana, swe hurip wwang mangkana, yan kari samangkana, subanya wusàsêmbar, kawnang sira kewêh nguúadanin, ngaran, glisang salinin tamba kabeh, úarana, sêmbar aji ckuh, krawês, musi, ika pa-
Bahasa Indonesia (Indonesian Language)
campur di dalam usus besar, atau juga karena dapat dipijit-pijit, menjadi berserakan dan menyebar tenaganya, yang demikian patut mendapat labahan (imbalan/sajen), Bhatara Mahadewa berhak, tubuhnya warna kuning, rambutnya hijau, merah matanya, kekuatan gaibnya Naga Gni, tempat semedinya pada limpa, perangkatnya, sarana, lengkuas putih, bangle, lempuyang, ketumbar, mungsi, setelah dicincang, taburi ragi sedikit, taburi parutan cendana, semburkan. Lagi setelah selesai disembur, hendaknya ditunggu sejam, setelah itu si sakit diberi persembahan sesajen, sesuai petunjuk pembuat sembar (dukun), bila terasa yang keluar lekat, (berarti) sama dengan keluar asap tubuhnya, jika demikian, lama hidupnya orang itu, jika tetap seperti semula, setelah disembar, mendapat kesulitan dalam mengobati, demikian, cepat ganti semua obatnya, sarana, sembur dengan kencur, krawes, mungsi, itu payogan (pemusatan pi-
English
getting mixed in the large intestine, or due to the power's being capable of being massaged it becomes shattered; if such is the case, it deserves getting labahan (recompense in the form of offering); Bhatara Mahadewa has the right for it; his body is yellow in color, his hair green, his eyes red; his magic power is Naga Gni; the place of his meditation is the spleen; its medium comprises such ingredients as white lengkuas, bangle, lempuyang, ketumbar, mungsi; after being chopped add it with (by scattering) a bit of yeast and scraped sandalwood and then spit it out. After the out spitting, it should be allowed an hour to work; after that the victim is given an offering in accordance with the instruction of the shaman (who makes the spouted medicine); if the substance coming out is sticky it means that his body is producing smoke, and if such is the case, the person will live long; if he remains unchanged after the spouting, it will be difficult to heal, and so quickly change all his medicine, now using a medium comprising such components as kencur, krawes, musi; that is the yoga (concentration
yogan bhàþara bràhma mahàdewa ne, anggen dikûanin tambane maka dwang soroh, mantra, Ong niri, 2, kaka bhàþara kaki, wlas acalêng agni, murub datênga ring jaba hinang, lah waras tka waras, 3. Iki pakinumnya, úarana, isinrong, paya puwuh sakamulan, babakan akah kelor. Malih hana wong lara maharan bayu kawangsalês, ngaran, yan hana wwang lara agatra rah kuning, yan larane ring wêtêng kêbus, nungga yan samangkana, malih gêgêman ring angganya kabeh, yan wawu ginambêlan akras kêbusnya karaûa, yan wus swe ginambêlan, dadi ya macliyuk mangleteg, ikàgring mangwangkês, ngaran, bhàþara bràhmàngadakang gring ika, payoganya ring patumpuking hatine, apan bhàþara bràhma masañjatàgni, rêúyamuka, ngaran,
Bahasa Indonesia (Indonesian Language)
kiran Bhatara Brahma dan Mahadewa, yang dipakai menyucikan kedua bagian obatnya, mantra Ong niri, (diucapkan 2), kaka bhàþara kaki, wlas acalêng agni, murub datênga ring jaba hinang, lah waras tka waras, (diucapkan 3 kali). Ini untuk minumnya, sarana isinrong, paya puwuh segenggam, kulit akar pohon kelor. Lagi ada orang menderita sakit yang bernama bayu kawangsales, jika ada orang sakit darahnya agak kekuningan, bila sakit di perutnya panas, memuncak jika demikian, lagi raba sekujur tubuhnya, bila baru dipegang panasnya terasa keras, jika telah lama dipegang, menjadi tiba-tiba dingin, itu sakit mangwangkes, namanya, Bhatara Brahma yang membuat sakit itu, tempat yoganya pada lipatan hati, karena bhatara Brahma bersenjatakan api, resyamuka, namanya,
English
of thought of Bhatara Brahma and Mahadewa, which is used to purify the two parts of the medicine with the accompanying mantra magic formula running Ong niri, (twice), kaka bhàþara kaki, wlas acalêng agni, murub datênga ring jaba hinang, lah waras tka waras,(utter 3 times). The thing to be drunk uses a medium comprising such ingredients as isinrong, a handful of paya puwuh, and bark of kelor plant's root. And then there is a person suffering from bayu kawangsales illness; this is signaled by the yellowish color of his blood; when this illness occurs the patient's stomach turns hot, a signal that the illness is at its climax; and therefore, touch his whole body, and the heat will be strong; if after a long touch it suddenly turns cold, that is then the symptom of mangwangkes illness, as it is called; Bhatara Brahma is the designer of this illness; the place of his meditation is the fold of the liver; due to Bhatara Brahma's weapon of fire, resyamuka, as it is called,
kraóaning gsêng sahananing unggwan bhàþara wiûóu ne, tur matmahan bañu ne wedang makukus, ngaran, matmahan gringe, mapaya panas, mapaya tis, cliyak-cliyuk, gnahnya panês ika ring jajron, gnah tisnya ring jajroning jajaringan, kawiting gring ika, ngaran, hana rah mati sadidik kapuhunang antuk bhàþara bràhma, matmahan dadi awu, ngaran, awu ika katiba maring dasar kawah agunge, irika awunya mamurtti dadi gring, mtu panês daginge otot kabeh, dadi bañu wedang, ngaran, malih matmu ring hulun harûa, irêng i bañu makukus matmu, iki gring maharan makukus maruttha, ngaran, sahananing bañu ne ring raga matmu gumulak, ika matmahan gatêl tur ya gatêl ñangkêt, malih asalin pagnahan, magnah di u-
Bahasa Indonesia (Indonesian Language)
karenanya hangus semua tempatnya Bhatara Wisnu, kemudian mengakibatkan airnya panas mendidih, demikian, menjadi penyakit, kenapa panas, kenapa sejuk, naik-turun, tempatnya panas itu pada organ di dalam tubuh, tempat sejuknya pada organ jajaringan, asal mula sakit itu, begitu, ada sedikit darah mati dihanguskan oleh Bhatara Brahma, berwujud menjadi debu, demikian, debu itu kemudian jatuh di dasar kawah agunge (kawah neraka yang besar), di sana debu itu berubah wujud menjadi penyakit, keluar panas daging dan otot semua, menjadi air panas, demikian, lagi bertemu di hulu hati, bagian hitam air mendidih bercampur, sakit ini bernama makukus maruta (angin berasap/panas), namanya, semua air yang ada pada tubuh bertemu menjadi mendidih, itu menimbulkan gatal dan gatal yang lekat, lagi berganti tempat, bertempat di hu-
English
all abode of Bhatara Wisnu becomes burnt, causing his water to get boiled, which therefore turns into illness; why hot, why cool, alternately one after the other; the heat is located in the organs within the body, while the cool is located in the organ called jajaringan; the illness starts with the burning of that bit of congealed blood by Bhatara Brahma, which therefore turns into dust, so it is; the dust then falls down to the base of kawah agunge (great hell), where it turns into disease causing heat in all flesh and muscles, and becoming hot water, so it is, and then meeting at the hulu hati where the black part of the boiling water gets mixed; this illness is makukus maruta (smoky/hot air), as it is called; all water within the body meets and gets boiled; this causes itchiness, sticky itchiness; and then it again changes place, taking abode in
lun harûane, raris kayogain antuk sang banumati, gnahnya ring wit ning bwanà, wilis rupanya, irêng rambutnya, abang socanya, paúupatinyàgni bañu, ikànggenàngêsêng ring dalêming úarirà mulya, iki pangrêgêp grah, ngaran, mantra, Ong tuwastu wunrata, Oý tuwastu atmà Ong Hrang tutuwastu he rudraý, Ong nrang runrang runrang ya, nama úiwa ya, ngaran, samangkana dadi ya mamùrtti gring êbuh ring jro wêtêng, ika dahating sêngka tatulunganya, ika gring krêng angulêsin balyan, jatnya mati angrêrês wang ika, iki wnang manêmpur, sang kala putwing pundutan wiúeûa, ngaran, maumah ring dalêming ungsilan, kuning trus wupanya, abang socanya, wilis rambutnya, paúupatinyàgni nàgapaúah, gni wrêkûah, ngaran, iki sdananya, úarana, jruk purut, mahi-
Bahasa Indonesia (Indonesian Language)
lu hati, kemudian mendapat kekuatan semedi oleh Sang Banumati, tempatnya di pangkal bwana (dunia), hijau rupanya, hitam rambutnya, merah matanya, kekuatan gaibnya agni bañu, itu yang dipakainya membakar di dalam bagian tubuh yang pital, ini pemusatan pikiran panas, demikian, mantra, Ong tuwastu wunrata, Oý tuwastu atmà Ong Hrang tutuwastu he rudraý, Ong nrang runrang runrang ya, nama úiwa ya, demikian, selanjutnya menjadi berubah wujud berupa sakit bengkak di dalam perut, itu sangat sulit untuk ditolong, itu sakit sering memperdaya dukun, jelas mati secara perlahan orang itu, ini dapat melawan, Sang Kala Putwing Pundutan Wisesa, namanya, bertempat di dalam limpa, selalu berwarna kuning, merah matanya, hijau kebiruan rambutnya, kekuatan gaibnya Agni Nagapasah, gni wreksah, demikian, ini perangkatnya, sarana, jeruk purut, diko-
English
the hulu hati; and then it gets blessed by Sang Banumati with his abode at the base of the bwana (world); he is green in appearance, his hair black, his eyes red; his magic power is agni banyu, which is used to do the burning within the vital part of the body; this is the concentration of hot thought, so it is, with the accompanying mantra magic formula running Ong tuwastu wunrata, Oý tuwastu atmà Ong Hrang tutuwastu he rudraý, Ong nrang runrang runrang ya, nama úiwa ya; so the mantra runs, and then he changes appearance and turns into swollen sickness in the stomach; it is very difficult to heal; that illness frequently deceives the shaman; the patient will surely experience slow death; the agent capable of countering it is Sang Kala Putwing Pundutan Wisesa, as it is called, having abode in the spleen, always yellow in color, with his eyes red and his hair bluish green; his magic power is Agni Nagapasah, gni wreksah, so it is; its medium includes such ingredients as jeruk purut which is
ruk untêngnya kutang, pênpênin ngudan isen kapur, rwaning sulasih mrik, rwaning myan acmêng, jbugarum, kapanggya tis, sami cakcak, raris pênpên ka juwuke, wus puput kadi pelas, kuskus apang lêpah, wus ratêng prês saring, malih bêjêkin bawang matambus, mwah don pucuk, madun ñawan, ngantyange sira manginum, ktelin lêngis tanusan, irag aji liñjong, inum ping 3, slid sore, iki pangrêgêpe sang kala wiúeûa, úarana, ckuh, musi, pulasahi, untêng kuñit, wuse ulig jatunin idu bang, mantra, Oý dukaba mulih, buñah ka mulih, gtih ka mulih, nanah ka mulih, mokan ka mulih, sahananing saha kita lara kabeh, tka sahak kita sarang, 3, salwiring lara tka tuju tka sahak, Oý, jêng, tuju bañu, tuju bràhma,
Bahasa Indonesia (Indonesian Language)
rek dan dagingnya dibuang, diisi dengan lengkuas kapur yang muda, daun sulasih harum, daun miyana cemeng, pala, temu tis, semua dilumatkan, lalu dimasukkan ke dalam jeruk tadi, setelah selesai seperti pelas *, dikukus sampai matang, setelah matang diperas lalu disaring, lagi diisi remasan bawang yang ditambus, juga daun kembang sepatu, madu lebah, pada saat akan diminum, tetesi dengan minyak kelapa kelentik, aduk dengan jari manis, pagi sore, ini pemusatan pikiran Sang Kala Wisesa, sarana, kencur, mungsi, pulasahi, inti kunir, setelah digerus isi sedikit idu bang (ludah merah sehabis makan sirih), mantra, Oý dukaba mulih, buñah ka mulih, gtih ka mulih, nanah ka mulih, mokan ka mulih, sahananing saha kita lara kabeh, tka sahak kita sarang, 3, salwiring lara tka tuju tka sahak, Oý, jêng, tuju bañu, tuju bràhma,
pelas * adalah jenis perlengkapan sesajen yang dibungkus dengan daun dalam bentuk segi tiga
English
scraped leaving out its core (content); this is to be added with young lengkuas kapur, fragrant sulasih leaf, leaf of miyana cemeng, pala, temu tis, all pulverized and then put into that emptied jeruk purut; after that it looks like pelas; this is then steamed until it is well cooked; when already getting cooked, it is pressed and then filtered; later it is added with squeezed grilled onion and hisbiscus (kembang sepatu) leaf, bee honey; when about to be drunk add into it some drops of coconut oil, stir it with the ring finger, and drink it three times in the morning and evening; this is done by the concentration of thought of Sang Kala Wisesa, with the medium comprising such ingredients as kencur, mungsi, pulasahi, core of kunir; after being crushed add it with a bit of idu bang (red-colored spit after chewing betel) with the accompanying mantra magic formula running Oý dukaba mulih, buñah ka mulih, gtih ka mulih, nanah ka mulih, mokan ka mulih, sahananing saha kita lara kabeh, tka sahak kita sarang, 3, salwiring lara tka tuju tka sahak, Oý, jêng, tuju bañu, tuju bràhma
tuju nanah, tuju gtih, tuju bañêh, tuju pulung, tuju klingsih, tuju bugbug, sahak kita kabeh, sing tka kita tuju sarang, 3, kedêp siddhi mantranku. Iki ngaran gring bràhma makurungan, yaning wus mamùrtti gringe, matmahan bràhma malêman, ngaran, sahiki witing gringe, yan katon larik socanya kalih sbuh, palyatnya kumur tur surêm, malih bayunya ring tangan kalih pada ya mangruntag, kras tur angantu-antu, yan titahnyàngêmêr tur ya kuru, tansah ya pulês lêplêp, tur ya ktil dundun, gring ika maharan bayu mraóa, gtug-gtug sadidik, maumah maring dalêming hurung-hurung gading, malih hana bañu wlêkang, ika sadidik, maumah soring karang hatine, irika macampuh matmahan àgring, pacampuhnya di karang hatine, ika kawitanya
Bahasa Indonesia (Indonesian Language)
tuju nanah, tuju gtih, tuju bañêh, tuju pulung, tuju klingsih, tuju bugbug, sahak kita kabeh, sing tka kita tuju sarang, 3, kedêp siddhi mantranku. Ini bernama sakit brahma makurungan, bila penyakit itu selesai menyerang, kemudian menjadi brahma maleman, demikian, begini asal mulanya penyakit itu, jika kelihatan kedua gurat matanya merah kehitaman, pandangannya kabur dan samar, lagi tenaganya pada kedua tangannya berdebar, keras dan berdenyut, bila suaranya perlahan dan lemah, tidurnya akan selalu nyenyak, dan sulit dibangunkan, penyakit itu bernama bayu mrana, agak berdebar-debar, bertempat di dalam hurung-hurung gading, lagi ada air kotor, itu sedikit, bertempat di bawah karang hatinya, di sana bercampur menjadi penyakit, tempat bercampurnya di karang hatinya, itu asalnya
English
tuju nanah, tuju gtih, tuju bañêh, tuju pulung, tuju klingsih, tuju bugbug, sahak kita kabeh, sing tka kita tuju sarang, 3, kedêp siddhi mantranku. This is called brahma makurungan illness; after launching the attack this sickness changes into brahma maleman, so it is; this is how the illness starts; if the muscles of the victim's eyes look blackish red, and his eye sight is dull and vague, and there is a sensation of pulse beat on the two hands, and this runs on strongly; if the voice is slow and weak and the sleep always sound and difficult to wake up; that is the symptom of an illness called bayu mrana, capable of causing a sensation of pulse beat, located in the hurung-hurung gading; and there is a bit of contaminated water located below the karang of the liver, where it gets mixed and turns into sickness; the place of its mixing is the karang of the liver; that is the origin of
i bañu wlêkang, pcak duk kari waras wong ika, saholinya aturu kadalon, irika mawatuk tur mangêlwah, tur ya kasimbal, nànghing ri sdêk maturu kadalon pasti, irika dadyanña kapupungan bangun tur ukak-ukek, irika yeh utahnya bakat gêlêkangnya, macampuh ka karang hatine, malih pcak hana nasi, be uyah jukut, ne wawu pasil di waduk agunge, ika sarêng macampuh, dadi sawiji di karang atine, matmahan ya hbêk tur ya kbus, dadi ya asrêp ring dalêm, ngaran, matmahan mokan malêman, ngaran, dadi gring bràhma kurungan, laranya mamulês tur ya ktil dundun, tur krêng masalin laranya, nànghing yan masalin unggwanya, yan magnah ring alas agung, matmahan gring asrêp ring dalêm kabeh, panglaranya dadi
Bahasa Indonesia (Indonesian Language)
air kotor tersebut, bekasnya waktu orang itu masih sehat, sebab mulanya tidur lelap, saat itu terbatuk dan muntah, serta bersin dan tersendat, tetapi pada saat sedang tidur lelap, itu menjadikan terjaga dengan tiba-tiba dan mual mengeluarkan suara "uek-uek", saat itu air muntahnya dapat ditelannya, bercampur sampai ke karang hati, ada lagi bekas nasi, ikan garam dan sayur yang baru saja basi di usus besarnya, semua itu ikut bercampur, menyatu di karang hatinya, menyebabkan jenuh dan ia panas, jadi namanya asrep di dalam. Jadilah bengkak kronis namanya, jadi sakit brahma kurungan. Sakitnya suka tidur dan susah dibangunkan, juga sering sakitnya pindah-pindah. Namun jika berpindah tempatnya, jikalau bertempat dialas agung menjadi sakit asrep / mual-mual di dalam semua, gejala sakitnya jadi.
English
that contaminated water; it originates from the victim during his healthy life; once he sleeps soundly; at that time he has a cough and vomits and sneezes due to being clogged up; but during a sound sleep the cough causes a sudden wake which leads to nausea followed by the uek-uek sound, the time when the liquid in the vomit can It is swallowed, penetrating deep to the liver, and there is some rice that has been eaten, fish, salt, and vegetable which have been decayed in the big intestine all mix up and become united in the liver, become saturated and hot and asrep inside. It becomes chronically swollen, sakit brahma kurungan. The sufferer likes sleeping and hard to wake up, and the disease often moves here and there, if it is in the alas agung it becomes asrep/feel nauseous inside, the symptom is greater.
ngutah mising tur ya mamarus, maharan tiwang loh, yan mamùrtti di waduk agunge twa, bhiru rupanya, panglaranya amilês tur mamêjên, ngaran, yan makweh nanahnya, lalêngêdna dadinya, ngaran, yan mamùrtti ring waduke mudha, tangi rupanya, gringe maharan tiwang kumênduh, ngaran, ika kawruhakna, bañu ne matmahan gring, sahiki ne ngawe gringe, sang sutaúiwà, maumah ring dalêm hatine tunggal, ngaran, kadi wong lare mahning rupanya, maglung maprucut, paúupatinya udan rah, ika anggringin bwananya kabeh, mayoga ring hulu ning lwah, iki úabdhan gringe, mantra, Ong Ung Wang Yaý wês jar, 3, malmul, swah, samarne namo nanang naý sabahah, Uh namo dang rupoma, 3, mangke iki wnang manêmpur, ngaran ida sanghyang úiwàguóa, mwah
Bahasa Indonesia (Indonesian Language)
muntaber terus menerus bernama tiwang ( kejang ) loh. Jika merambat sampai pada usus besar, akan terlihat berwarna biru, gejala sakitnya mulas dan disentri namanya. Jika banyak nanahnya , jadi lalengedna namanya, jika merambat pada usus halus, akan berwarna ungu dan sakit itu akan bernama tiwang kumenduh. Hendaknya itu diketahui, air itu dapat menyebabkan sakit. Sekarang yang membuat sakit itu adalah sang Sutasiwa, namanya bertempat di hati yang tinggal namanya. Seperti orang sakit wajahnya pucat, memakai gelungan dan berperucut, pasupatinya hujan darah, itu menyakiti tubuh semua. Beliau beryoga di hulu sungai, inilah sabda sakit tersebut, mantranya : Ong Ung Wang Yaý wês jar, 3 X, malmul, swah, samarne namo nanang naý sabahah, Uh namo dang rupoma, 3 X, sekarang yang dapat melawan namanya Ida Sanghyang Siwaguna dan
English
continuous muntaber (vomit with faeces) is called tiwang (spasm) loh. If spread to big intestine, it will be blue in colour, the stomach of the sufferer feels upset and it is called dysentery if it suppurates quite a lot, if it is spread to small intestine it will be violet in colour and it is called tiwang kumenduh. It is worth knowing that water can cause illness. Now the one that makes the illness is Sang Sutasiwa, it is found in the liver. Like a sick man, he is pale wearing gelungan and having knotted hair (perucut), his pasupati is blood rain, it hurts the entire body. He takes yoga in upper course of a river, the following is the sabda (utterance) of the disease, and together with its mantras: Ong Ung Wang Yaý wês jar, (cite 3 times), malmul, swah, samarne namo nanang naý sabahah, Uh namo dang rupoma, (cite 3 times), now the one that can fight this is Ida Sanghyang Siwa guna and
sang sùtaramà, ngaran, ika wong kêmbar, ika wnang mamagut, sang sùtaúiwàguóa, mwah sang sùtaramà tunggal, maumah ring soring dalêming limpa, ngaran, sang sùtaúiwàguóa kuning rupanya, abang socanya, irêng rambutnya, tur maglung kurung, paúupatinya daóðàgni, sami anunggang padathi mahya, ngaran, sdananya, úarana, carmman kalungsu putih, rwaning kasine, pinipis, bangkête dadah sadarana, racikin, sarilungid, uyah uku akupak, inumakna, mantra, Oý papàwara iki, 3, Oý aku ambanging cariking tawun, sajro wtênge syanu, tani hana bukit matmahan piku, tumbuh tngahing sagara, lêbur sengohin lêbur tulapan, lêbur nanah mapupul sahak gêtih sahak lara rogane syanu, sahak, 3. punah ya namah swaha. Malih sêmbarnya,
Bahasa Indonesia (Indonesian Language)
Sang Sutarama. Mereka itu orang kembar, mereka patut menandingi sang Sutasiwaguna dengan sang Sutarma tunggal. Mereka bertempat dibawah limpa bagian dalam namanya sang Sutasiwaguna wajahnya kuning, matanya merah, rambutnya hitam dan memakai gelung kurung/ pasupatinya tongkat api. Semua menunggang kereta maya nama sarananya: kulit kalungu putih, daun kasime diulek, sari perasan umbi-umbian (bangket) yang sederhana, semuanya racik dengan sari lungid, garam yang menggumpal itu diminumkannya, mantranya : Oý papàwara iki, 3, Oý aku ambanging cariking tawun, sajro wtênge syanu, tani hana bukit matmahan piku, tumbuh tngahing sagara, lêbur sengohin lêbur tulapan, lêbur nanah mapupul sahak gêtih sahak lara rogane syanu, sahak, 3. punah ya namah swaha.untuk menyembur sarananya.
English
Sang Sutarama. They are twin brothers they have the right in fighting with Sang Suttasiwaguna and sang Sutarma. They seat deep below the lymph, it is called sang Sutasiwaguna and the face is yellow, the eyes red, the hair black and has gelung kurung the pasupati is fire stick. All ride on a maya chariot and the substance/ingredient is: kulit kalungu putih, kasime leaf pulverized (diulek), the extract of squeezed tubers (sari perasan simple umbi-umbian (bangket)), all is processed with sari lungid, lumped salt, the mantra: Oý papàwara iki, 3, Oý aku ambanging cariking tawun, sajro wtênge syanu, tani hana bukit matmahan piku, tumbuh tngahing sagara, lêbur sengohin lêbur tulapan, lêbur nanah mapupul sahak gêtih sahak lara rogane syanu, sahak, 3. punah ya namah swaha. to spray the body, the ingredient/ substance is
úarana, rwaning kalungsu putih, rwaning nangka ne kuning, sami sêsêb, gamongan, isen kapur, wus ratêng ñañahin agigis, dagingin tingkih mapanggang. Yan ya mutah mising, laranya tur ya mamarus, úarana, kapkap, 9 bidang, bangle 3 iris, madun ñawan, pet bangkête inum. Malih sabilangnya ngêntut mêtu bacin, pakinumnya, úarana, akah pulasahi bhali, akah katepeng, kapanggya tis, bangkêtnya dadah sadidik, wus embon dagingin sari lungid, uyah mañañah, madun ñawan, inumakna. Malih arapnya, úarana, bungkil byu gdang saba ne ngùdha, rwaning gintên, rwan pucuk, bawang tambus. Malih sêmbar awaknya sami, úarana, don buni ngùdha, ne dêhê, don sêmbung rambat, kêtan gajih, bwah
Bahasa Indonesia (Indonesian Language)
daun kalungsa putih, daun nangka yang kuning, keduanya diiris tipis, lempuyang, lengkuas kapur, setelah dimasak dengan sedikit disangrai, isi dengan kemiri panggang. Jika ya muntah berak terus-menerus, pakailah sarana : kakap (daun sirih tua) 9 lembar, 3 iris temu bangle, madu lebah, ambil sari perasannya diminum. Jika ia kentut sambil keluar kotoran, berikan minum dengan sarana : akar pulasari Bali, akar ketepeng, temutis, sari perasannya dadar atau direbus pakai kuali, setelah dingin isi dengan sari lungid, garam disangrai, madu lebah, diminumkannya. Lagi sarana arapnya : pangkal pisang gedang sabha yang muda, daun jinten, daun pucuk (kembang sepatu), bawang bakar. Untuk menyembur badannya semua, pakai sarana : daun buni muda yang belum berbunga (dehe), daun sembung rambat, pulut agak bulat
English
kalungsa putih leaf, yellow jackfruit leaf, both are thin-sliced, lempuyang, lengkuas kapur, after being cooked without using oil, fill with baked kemiri. If the sufferer vomits faeces continuously use 9 pieces of kakap (old leaf), 3 slices of temu bangle, honeybee, take the extract then drink. If farting while passing a little stool, give a drink with the following ingredients: bhali pulasari root, ketepeng root, temu tis, squeeze to get its extract simmered or boiled with pan after it is cold fill it with lungid extract, salt fried without oil, honeybee, then drink. Again unripe banana pisang gedang sabha, caraway leaf, and hibiscus leaf, baked onion. To spray the entire body, use: young buni leaf which has not produced flower (dehe) sembung rambat leaf, pulut a bit round.
tuh matunu, batun lênga, spêt-sêpêt. Têgêsing lara dêkah, yan katon socanya barak sakêdap,tkeng anak-anakanya katon kumur sakêdap, swaranya masawang srêt, tur sarag, prêmaóanya kwarangan, makraóa srêt tur sarag, mwang masalin gnah, magnah ring dalêming kùta agung, apan bañu wedangnya gumulak, ngaran, lwabanya matmahan gatêl tur kalang, toya ika malih pasil, mtu ka waduk mùdhane, laranya tan kawaúa mtu pluh, bahane krêng inum we, kraóa agêng wiûya kwarangan, úarana, tingkih, bluntas, kelor, rwan sulasih mrik, tmu tis, ktan gajih, bawang, musi, gintên cmêng, katik cêngkeh, pulasahi, lunak, tahap.
Bahasa Indonesia (Indonesian Language)
pinang kering dibakar, batu wijen, sepet-sepet. Penjelasan sakit batuk : terlihat matanya agak merah sampai ke kataraknya, suaranya agak serak dan parau, lagi pula dapat berpindah tempat, bertempat di dalam kuta agung, karena banyu wedangnya gumulak namanya. Luapannya menyebabkan gatal dan kalang, airnya itu juga basi keluar ke usus halus. Gejalanya tidak bisa keluar keringat sebabnya banyak minuman air karena besar bisa kwarangannya, sarana : kemiri, bluntas, kelor, daun sulasih harum, temu tis, pulut agak bulat, bawang, musi, jinten hitam, cengkeh, pulasari, asem, tahap.
English
dry areca nut is baked, sesame, sepet-sepet. The characteristics of the disease can be explained as follows: the eyes look rather red to its cataract, the voice is shrieking and it can move to several areas, it is located in the kuta agung, because of the banyu wedang gumulak. Its overflow causes the body to itch and kalang, the water goes bad and it flows out of the small intestine. Its symptom is that it is difficult to sweat because drinking too much and the kwarangan gets bigger, the ingredients: kemiri, bluntas, kelor leaf, and sulasih harum, temu tis, pulut a bit round, onion, musi, cumin, clove, pulasari, asem, the stage of the disease which is called Swadarma Siwa is as follows.
Malih pitêgêsing larane maharan swadharmma úiwà, yan hana wong lara, tunggal wngi mtu malwang pasti, tur ya pakêbêt pagêduh denya malwang, malih kraûa abah maring awak kabeh, tur kulit awake sami kraûa kaku, tunggal lêmah hilang gringnya, kagênti olih lêsu lempor, nànghing yan ya ñapñap, tur tan enak amangan anginum, sênêb tur pakacuhcuh, yan samangkana gringnya, lah gêgêman ring tangan kalih, yaning kras bayune mêdal, sakadi bayuning wwang kacacar, yan ya waluya samangkana, ika gring babadan kumêl, ngaran, gring ika pamùrttin ida sanghyang tiga, bràhma wiûóu iswara, ngaran, ida sami amurtti agung, tur padha matmu, karaning matmu, saholihe kapastu ring bhàþara mahàdewà, ngaran,
Bahasa Indonesia (Indonesian Language)
Penjelasan sakit yang bernama Swadarma Siwa : Jika ada orang sakit setiap malam keluar malwang pasti, dan senyut-senyut mengaduh akibat keram, disertai terasa menggerayangi seluruh tubuh, kulit terasa kaku, setiap siang sakit itu hilang berganti dengan lesu letih, namun jika dia gelisah, tidak enak makan minum, mual, jika demikian sakit itu, peganglah kedua tangannya. Jika tenaganya keras keluar seperti tenaga orang cacar. Jika seperti itu sakit itu namanya babadan kumel. Sakit itu perwujudan sanghyang tiga yakni : Brahma, Wisnu, Siwa, namanya beliau semua berwujud agung dan sama-sama bertemu, sebabnya bertemu karena dikutuk oleh Mahadewa namanya.
English
If somebody feeling sick, every night go out malwang pasti, and feel throbbing moaning as a result of cramp, it feels that it covers the whole body, the skin feels stiff, every day time the pain is gone changed into feeling tired and fatigue, but if he is restless, does not have appetite to eat and drink, feeling nauseous, if the sickness is like this hold his hands. If he is feeling strong like the one having smallpox the disease is called babadan kumel. This disease is a representation of the trinity, they: Brahma, Wisnu, Siwa. The three are great and they together meet as a result of being cursed by Mahadewa.
patmunya maring limpa alit, marmmaning mabikas tiga laranya, rupan sanghyang tiga, putih slab biru, barak kuning, tur ngawà paúupati upas mandi, ngaran, ne putih slab, mapaúupati upas tunggaraning wetà, ngaran, ne bhiru gadang, mapaúupati bañu manglaput, ne barak kuning mapaúupati maharan gni manglayang, ika mangêsêng tribwanane, ngaran, kayeki kawitanya kraóaning dadi gring, ngaran, hana bañu mati sadidik tur ya kêntêl, magnah ring hulun harûanya, malih hana maruttha alit tur ya kêñcêng, rawuh maring angkupaning paparu, ika maring bañu wedang mañusup, ngaran, dadya kesah maring pagnahan, magnah maring limpa alit, wus mangkana malih paling pati susup-susupin, sami pukuh kawahe
Bahasa Indonesia (Indonesian Language)
Pertemuannya pada limpa kecil, sebabnya sakit itu ada 3 macam. Wajah sanghyang tiga, putih, kebiru-biruan, merah kuning dan membawa pasupati upas mandi namanya. Yang putih kebiru-biruan berpasupati upas tunggaraning weta namanya, yang biru hijau berpasupati banyu manglaput, yang merah kuning berpasupati bernama gni manglayang. Itu namanya membakar Tribuana. Awal seperti ini yang menjadi penyakit : ada air mati sedikit dan mengental, bertempat di hulu hati, lagi ada angin kecil namun kencang, datang dari pencakupan paru - paru. Itu menyusup di banyu wedang namanya. Jadi berpindah dari tempat, bertempat pada limpa kecil, setelah itu menyebar menyusup. Semua pukuh kawahe dililit.
English
The estuary is at the small lymph; the cause of the disease is of three kinds. The face of Sanghyang Tiga is white, bluish, reddish yellow and carries with them pasupati upas mandi. The one having the color of bluish white has the pasupati of upas tunggaraning weta, and the one having green blue has the pasupati of banyu manglaput, the red yellow has the pasupati of gni manglayang. This burns the Tribuana. This is the symptom that makes the disease: there is water (inactive) that becomes thick, residing in the hulu hati (the center of the chest), there is small wind but strong coming from the lung. This penetrates to the banyu wedang. It is movable originating at small lymph then spreads. All pukuh kawah is tied up.
kalilit, antuk i bañu gêde, tur ya gatêl, sarêng ring i maruttha gêsêng, dadi matmahan wwate sami rusak tur kêkêh, trus maring hulu mwah ring soca, marmmaning hana gring samangkana, ngaran, wong ika pajanjyanya pjah, yan sirànguúaddhanin, wong agring ika, katmah olih sanghyang uúaddha siddhi, apan gring ika sanghyang mrêtyu jiwà wus matinggal, yadyan kari mahurip sawulan rong wulan, aja anguúaddhanin, ida sanghyang mahàdewa sane manêmah, sanghyang tiga, sanghyang mahàdewa maumah ring pêtêng lêmah, kuning rambutnya, abang socanya, di puúaka weda ning Oýkara, maka paúupatinya upas bañu dlêk, ngaran, payoganya karang hatine ring hulun harûa, iki úabdhanya, mantra, Ong di hi manuûàni bridaya
Bahasa Indonesia (Indonesian Language)
oleh air besar dan ya gatal bersama angin panas, jadi menyebabkan urat semua rusak dan kaku, terus di hulu dan mata. Sebabnya ada penyakit seperti itu namanya, orang itu perjanjiannya memang akan mati. Jika beliau mengobati orang sakit itu, dikutuk oleh sanghyang Usada sidi, karena sakit itu sanghyang Mertyu jiwa telah pergi, walaupun masih hidup sebulan dua bulan, janganlah mengobatinya, kelak Ida sang layang Mahadewa akan mengutuk, Sanghyang tiga, sanghyang Mahadewa bertempat pada siang dan malam, rambutnya kuning, matanya merah, dipusaka wedanya ongkara. Sebagai pasupatinya upas banyu dlek namanya. Beryoganya pada karang rati dan hulu hati. Inilah sabdanya, mantra : Ong di hi manusani bridaya durggamaya daya,
English
by big water and the person is itchy with hot water, this causes all the muscles to be damaged and to be stiff, it is felt in the upper parts of the body then in the eyes. The sufferer will soon die. If he cures the man, he will be cursed by Sanghyang Usada sidi, because of the disease, Sanghyang Mertyu jiwa has gone, although still alive for one or two months do not treat him because Ida Sanghyang Mahadewa will curse. Sanghyang Tiga and Sanghyang Mahadewa have place in the day and night time, his hair is yellow, his eyes red, in his pusaka is wedanya ongkara. As his pasupati is upas banyu dlek. He has done his yoga at the liver and hulu hati. This is the sabda, mantra: Ong di hi manusani bridaya durggamaya daya,
durggamaya dayà, Oý Ung durgga hayu sinamah, atma malêkêt, samangkana pangrêgêp manêmah pangwastu, yan sira katrêûóeng ring sang lara, yan sira mamitanggêh patinya, wnang wong ika mahurip malih tigang warûà, yan liwar tigang warûa, malih juga pjah wwang ika, yapwan ya krêng mamikul, enaknya amangan anginum, masih ya pjah juga, sahika labane wnang manêmpur, sang nara kuning wnang, sang kuóði irêng, ngaran, ika bhàþara kêmbar wewehên bhàþara úiwà, mijil ida saking payogan, duking payoganya saking úunyawati, ngaran, yan sang kuóði kuning, mwah sang kuóði irêng, lwir dadhari lare, sang kuóði irêng, ngaran, matunggangan sang pakûi ràja, tur mahulu ràkûasa, tur maglung kurung, ngaran, tur padha mapaúupati sarà-
Bahasa Indonesia (Indonesian Language)
atmanya melekat, demikian pencipta penyebab kutukan itu, jika beliau menyayangi sang sakit, dan beliau menunda kematiannya orang itu dapat bertahan hidup 3 tahun lagi. Jika lewat 3 tahun orang tersebut akan mati, walaupun ia kuat memikul, makan minum terasa enak, toh ia akan mati juga. Hal itu semua ada upah sajen yang dapat dipakai memerangi sang Dara Kuning dan namanya sang Kundi hitam, itu bhatara kembar yang diciptakan dewa Siwa yang keluar saat beliau beryoga di Sunyawati namanya. Jika sang Kundi Kuning dan Kundi Hitam, bagaikan bidadari. Sang kundi iseng menunggangi burung paksi raja yang berkepala raksasa, bergelung kurung dan sama-sama
English
his atman is attached, that is the causer of the curse, if he loves the sufferer, and he delays his death the man can survive in three years. If three years has been passed the man will surely die, although he is strong enough to carry something, and he has good appetite to drink and eat, he will die after all. There is offering that can be used to combat sang Dara Kuning and the name is sang Kundi hitam, this are twin bhataras created by god Siwa who comes out when he is doing his yoga at Sunyawati. If sang Kundi Kuning and sang Kundi Hitam look like angels, sang Kundi will ride burung paksi raja which has head like a demon who has gelung kurung
gni pangingkus bwana, mayoga maring dasaring prathiwi kabeh, ika wnang manglabahin, payogan ida sanghyang tiga, mwang ring bhàþara mahàdewà, úarana, we jruk purut, kiruk dagingin kapanggya tis, untêng isen kapur, tmu poh, wðing sulasih mrik, mwah sulasih cmêng, laris kaput, kuskus apang lêpah, prês saring, mwah bêjêkin katik cêngkeh, mwah jbugarum, mwah ganti, tahapakna, mantra, U, O, Ah Ah, Ih Ih, astawà dewi, tlas. mantrakna ping pitu, sahiki bratanya, yan ya wus anginum tamba, haywa mandus dening toya ñêm, wnange wwe hangêt tur maplapah, don kelore wayah, jatunin don tingulun, ktelin cuka, mwah maka wdaknya, sarwwa dumalada, mwah wdak ring suku, sarwwa angêt,
Bahasa Indonesia (Indonesian Language)
berpasupati saragni penakluk dunia. Beryoga pada dasar pertiwi, itulah yang patut memeranginya. Hasil yoga Sanghyang Tiga dan juga Sang Mahadewa. Sarananya : air jeruk purut, keruk isi dengan temu tis, inti lengkuas kapur, temu poh, akar sulasih harum, dan sulasih cemeng, bungkuslah semua itu sampai matang sekali, diperas dan disaring, aduk dengan katik cengkeh dan pala, setiap saat ganti lagi. Mantra : U, O, Ah Ah, Ih Ih, astawa dewi, tlas, diucapkan 7 kali. Ini pantangannya : jika ya selesai meminum obat, jangan mandi dengan air dingin, harus dengan air hangat yang bercampur daun kelor tua, daun tengulun tetesi dengan cuka, sebagai bedaknya, segala yang sedang - sedang dan bedak pada kaki semuanya hangat
English
and both have pasupati of saragni, the world conqueror. He does his yoga at the bottom of pertiwi, this deserves combating it, the result of the yoga of Sanghyang Tiga and Sang Mahadewa. The ingredients: the juice of jeruk purut, crushed its flesh with temu tis, the extract of lengkuas, lime, temu poh, wedig sulasih harum, and sulasih cemeng, wrap all of them until it becomes ripe, squeezed and then strained, stir with clove and nutmeg, every time it must be changed, the mantras: U, O, Ah Ah, Ih , Ih, astawa dewi, telas , cite it seven times. This is the prohibition: after the sufferer finishes drinking medicine, do not bathe with cold water, must be with warm water mixed with old kelor leaves, tengulun leaves, drop with vinegar, as the powder all that is in the average and the powder for the legs should be warm.
tur wwe cuka, mwah yan mandusang wwe ñêm, krêng dadi gring bangsêl, haywa kita samangkana, meh mati pwaranya. Malih katatwan lara dkah, hana bayu manguman kamraóan, magnah ring dalêming hióà, ngaran, bhàþara bràhma ngamùrttyang gringe ika, payoganya maring hurung-hurunganing praóa, abang hning rupanya, bhiru rambutnya, paúupatinya, úaràgni nawang rah, ngaran, ika mangêsêng daging bwanàne, iki pangrêgêp gringe, ngaran, mantra, A Ang simbrakswahah, tlas, malih sane wnang manêmpur, ida bhàþara wiûóu japaúara, ngaran, maumah maring dalêming ampru mula, irêng biru rupanya, ika wnang mamagut, mwah i bañu ika macampuh ring i bañu wedang, dadi ya makukus malêpuk, tka dkah hulun harûa, ika matmahan mangrêdêg, mtu sakadi
Bahasa Indonesia (Indonesian Language)
dan air cuka, jika mandi dengan air dingin, sehingga menimbulkan sakit bangsel atau biri-biri. Janganlah kamu demikian karena akan menyebabkan kematian. Adalagi sebab-sebab sakit batuk, ada tenaga manguman kamranan bertempat di dalam hina namanya. Dewa Brahma yang mewujudkan penyakit itu, beryoganya di hurung-hurunganing prana wajahnya merah bening, rambutnya biru, pasupatinya saragni dan darah namanya. Itu yang menyebabkan isi dunia, Ini pelengkap sakit tersebut. Mantra A Ang simbrakswahah, tlas, adalagi yang dapat menempur beliau dewa Wisnu Japasara namanya, bertempat didalam empedu, hitam biru wajahnya itu patut memerangi, dan si air itu bercampur si banyu wedang jadi ya dikukus sampai membumbung, datanglah batuk di hulu hati, itu menyebabkan riuh keluar bagaikan nasi bubuh
English
with vinegar, if bathing with cold water so it brings bangsel or beri-beri disease. Do not do all of these because they will cause death. There is another cause of cough, there is a power of manguman kamranan reside in the hina. God Brahma that represents this disease, has his yoga in hurung-hurunganing prana his face is red clear, his hair blue; his pasupati is saragni and blood. This causes the earth's contents. This is the supplement of the disease, mantra: A Ang simbrakswahah , tlas, there is another god who can combat him, this is god Wisnu Japasara residing in the bile, blue black is the face and deserves giving fight, and the fluid mixes with banyu wedang, so he feels steamed then comes coughs at his chest, this causes something coming out like porridge.
titisan, mangrêdêk ganting tur ñangkêt, tansah ring dada, mwang ring panglêd-lêdan, i bañu wedang ika, sami pukuh kawate kapluk, ika panglaranya dkah mangrêdêg, tur ya ukak-ukek, dlu-dlu rahinàwngi, ring awaknya mapagrah mapa ya dayuh, samangkana yayi, maka sêmbarnya, úarana, kamuning sakawit panggang, inan kuñit, katumbah, musi, bwah tuh matunu, malih paka inumnya, úarana, isen makikih, uyah mañañah, wus ratêng bêjêkin sidêm, haywa nagingin yeh, saring inum, malih sêmbar slagan palane, úarana, inan kuñit, gamongan, inan têmu kuñci, ckuh, katumbah, musi, sintok, jbugarum, maswi, krawês. Malih sêmbar tangkah miwah bawong, úarana, isen mawas prani, ma-
Bahasa Indonesia (Indonesian Language)
titisan, lengket. Apabila di dada dan di tenggorokan si banyu wedang itu semua pangkal urat menyatu itu yang menyebabkan sakit batuk keras, ia ukak ukek, seperti mau muntah siang malam. Badannya kadang panas dan kadang tidak, demikian keadaannya. Sebagai semburnya, sarana-sarana : kamuning, sakawit dipanggang, biang kumis, ketumbar, musi, pinang kering dipanggang. Sebagai minumannya, sarana : lengkuas diparut, garam disangrai, setelah matang campur sidem / semut hitam. Jangan dikasi air, tapi peras dan minum. Semburlah di sela bahu dengan sarana : biang kumis, lempuyang, temu kunci, kencur, ketumbar, musi, sintok, pala, masui, krawes. Semburlah dada dan lehernya dengan sarana : lengkuas mawas prani
English
or titisan and it is so sticky. If it is felt in the throat and chest and the entire base of the nerve, it will cause serious cough, ukak ukek, feel like vomiting day and night. The body feels sometimes hot and sometimes cold, the situation is always like that. This needs to be treated by spraying the following substance to the relevant part of the body: kamuning sakawit is baked, biang kumis, ketumbar (coriander), musi, and baked dry pinang. The following substance is used as syrup: lengkuas (galingale) is grated, salt is fried without oil, after they are well done then mix them with black ants don not mix them with water, but squeeze them and then drink. Spray them in the shoulder with the following substance: biang kumis, lempuyang, temu kunci, big galingale (kencur), coriander, musi, sintok, nutmeg, masui, krawes. Spray them to the chest and neck with the following substance: lengkuas mawas prani
lih yan tan lwar laranya, úarana, carmman pule, untêng isen, panggangin agigis, jatunin pulasahi, lunak, uyah mañañah, santên kane, wus ratêng, aworin jbugarum, akah sulasih mrik, ktan gajih, sarilungid, prês saring, tahapakna, iki úabdhan bhàþara wiûóu ne, amantra ping 3, Ih Ung gtih mapupul, dahah mapupul, grêgêt mapupul, kumaringêt mapupul, mukûaha kita tan patamban, sumurup kita baûya, sapadadenakên lara dkah ika. Malih titahing lara dkah, yaning wong kuru tur grah maring dadanya, mwang tangan sukunya aprabhawàjwal, yaning angganya tansah manglinuh, tur ya tka lwas, úarana, santên kane, uyah mañañah, inumakna, mantra kadi harêp.
Bahasa Indonesia (Indonesian Language)
dan jika sakitnya tidak sembuh, sarananya : kulit pule, induk lengkuas sedikit dipanggang, rempah pulasari asam, sangraian garam. Santan kane setelah masak, taburin pala, akar sulasih harum, pulut agak bulat, sari lungid, peras dan saring hendaknya bertahap. Begini sabda dewa wisnu, mantra 3 kali : Ih Ung gtih mapupul, dahah mapupul, greget mapupul, kumaringet mapupul, muksaha kita tan patamban sumurub kita basya, sapa danenaken lara dkah ika. Selain itu gejala orang batuk jika orang kurus dan panas didadanya, dan tangan kakinya aprabhawajwal, jika badanya gemetaran, dan datang pergi sarananya : santan kane, garam disangrai, diminumkannya. Mantranya sama seperti diatas.
English
and if the disease is not cured, the substance: pule skin, some old lengkuas is baked. spice of pulasari asam, salt that has been fried without oil. Kane cocunut oil after being cooked, add nutmeg, root of fragrant sulasih, shape them like ball, sari lungid, squeezed and strain them if possible in stages. The following is the sabda/ utterance of god Wisnu, mantra three times: Ih Ung gtih mapupul, dahah mapupul, greget mapupul, kumaringet mapupul, muksaha kita tan patamban sumurub kita basya, sapa danenaken lara dkah ika. Besides that the symptom of someone suffering from cough is if he is thin and feels hot in his chest, and the hand and his foot aprabhawajwal, if he is shaky and always goes here and there, the substance is: kane coconut oil, salt that has been fried without oil and then it is drunk. The mantra is the same as above.
Malih yan wong lara katon bubutan socanya kalih, palyatnya kumur, kulit socanya sami kisut, malih waswasang titahnyàngucap, yanyàngucap kadi jêngah tur kabilbil, malih waspadayang saking huri, yan katon tulang gihinge pakadudut, kawit awake katon kadi wus màpun, ngaran, ika tiwang kujêjêp, ngaran, pjah sahika, hyang bhayu makundar, mwang bhayu prêmaóa wus matinggal, yapwan kari waras, yapwan krêng amangan anginum, mwah krêng amikul, pjah juga wong ika, elingakna ngawaspadayang, yan waluya samangkana, meh sadina pjah wong mangkana, ngaran, wit ning gring ika hana ta idu kêntêl, turnya mati, maring dalêming paparu gnahnya, i bañu ika twah manguña gawenya rahina wngi,
Bahasa Indonesia (Indonesian Language)
Ada lagi jika orang sakit matanya mendelik kedua, penglihatannya kabur, kulit matanya semua kusut, lagi perkataannya gagap, jika berkata bagaikan jengah dan salah tingkah perhatikan lagi dari belakang jika terlihat tulang punggungnya berdenyut-denyut, badannya terlihat bagai selesai diurut, namanya tiwang kujejep (step). Matilah sekarang, Hyang Bayu Makundar jiwa permananya telah pergi, walaupun masih sadar, banyak makan dan minum, kuat memikul, akan mati juga orang tersebut. Ingat mewaspadai, jika seperti itu, barangkali sehari saja orang itu akan mati. Asal sakit itu adalah ludahnya kental dan mati di dalam paru-paru tempatnya. Si Banyu itu hanya main kesana kemari tiap hari kerjanya.
English
There is a situation that if someone is not well and his eyes are popping, and his sight is not clear, the skin of his eyes all look tangled, his speech stammers, if talking like someone who is reluctant and shy if looked at from his back his back bone looks beating, his body looks like such that he has finished having a massage, he is tiwang kujejep (step). He dies now Hyang Bayu gets lost and his soul is gone. Although he is still conscious, can eat and drink quite a lot, strong to carry something, he will die soon. Please be aware if things like this occur, perhaps in one day he will die. The illness starts from his thick saliva and ossified in his lung. And this ossified saliva moves here and there everyday.
dadya ya manguña ring rahe kêntêl, matmahan dadi gring tiwang kujêjêp, ngaran, malih wong ika ri sdêking amangan anginum, mtu ya clêkutan kasimbal, wus mangkana, malih kesah i tiwang kujêjêpan, magnah maring kuttha taru mambat, ngaran, wus irika mamùrtti gring, malih wong ika manguyang tur ya ckutan, mwah ya mabangkês buwung, wus samangkana malih masalin pagnahanya, magnah maring hurung gading bayu agung, wus mangkana, malih ñugnya tiba maring kuttha tatarigan, ngaran, ika masalin aran, dadi gring tiwang banta hati, ngaran, panglaranya smutan byulan, manunggek pakabyah-byah, tkeng jaba jro, panglaranya, yan olih papêtêngan, dadi gring banta kasilawo, ngaran, saswenya pitung dina, dadya matmaha-
Bahasa Indonesia (Indonesian Language)
Jadilah ia bertandang pada darah yang kental menyebabkan sakit tiwang kejepjep namanya. Lagi orang tersebut saat makan dan minum, nampak celekutan dan berair, setelah itu lagi tiwang kujepjep pindah bertempat pada kutha taru mambat namanya. Setelah disana jadilah penyakit lagi orang tersebut gelisah dan celekutan. Dan ia terasa mau bersin tapi tidak jadi, setelah itu kembali berpindah ketempat yakni dihurung gading bayu agung, kemudian pindah lagi ke kutha tatarigan namanya, saat ini berganti nama, menjadi sakit tiwang banta hati namanya. Gejala sakitnya namanya kesemutan dan keram, menusuk terasa mengigit sampai kian dalam penyakitnya jika sampai pingsan, jadi sakit banta kasilawa namanya. Lama sakitnya sekitar 7 hari berubah menjadi
English
It becomes spread to the blood and it is so thick that it causes tiwang kajepjep. The sufferer when drinking and eating he chokes and the body is watery, after that tiwang kajepjep moves to a place called kutha taru mambat. After reaching this part of the body, it becomes a disease again the person becomes restless and choked. And he feels like sneezing but he cannot, and then it moves again to another place dihurung gading bayu agung, and moves again to kutha tatarigan at this time it has another name, tiwang banta hati. The symptom of the disease is called kesemutan (numb) and cramped, it is painful and as if it bit the sufferer may get fainted, this stage is called banta kasilawa. The pain lasts seven days and
n ckutan, tur mangrêdêk dadanya, matmahan pjah prêmangke, hulun hatinya kalu, tur bhabyulan, ika marmmanya pjah, ne ngamùrtyang gringe ika, saking payogane sang janurpati, maumah maring yamaloka, rakta warónanya, bang plung irungnya, paúupatinya mrêttha dolangan, tur kêñcêng, ngaran, bhàþara janurpati lalingsen bhàþara yamà, ngaran, iki pangrêgêp gringe, mantra, dyong brahng, Ong Ung ah ah, pamurttinya ring tngahing lêmah lêma, ngaran, wong gring ika pajanjyan pjah, yan sih pitrêûóa ring wong agring ika, pitanggeh patinya twah dwang warûà, masih juga ya pjah, iki anggen anglabahin, payogane sang janurpati, ngaran, hana mangaran hyang ibu prayàtmà, ngaran, anghing istri tur hayu warónanya, mangure glungnya, tur slêm sêdêp war-
Bahasa Indonesia (Indonesian Language)
celekutan, dan dadanya bergetar sehingga matilah saat itu, hulu hatinya kaku dan keram, itulah penyebabnya ya mati. Yang mewujudkan sakit itu akibat yoganya sang janurpati berstana di Yamaloka, warnanya merah, hidungnya merah kebiru-biruan. Pasupatinya mrettha dolangan dan kencing namanya. Bhatara janurpati adalah siluman dari bhatara yama namanya. Inilah pencipta penyakit tersebut. Mantra : dyong brahng, Ong Ung ah ah. Perwujudannya didalam tanah lema namanya. Orang sakit ini dalam perjanjiannya akan mati, jika ada belas kasihan terhadap orang tersebut, penangguhan kematiannya hanya 2 tahun pasti akan mati juga. Inilah pakai memerangi, hasil yoganya sang Janurpati tersebut. Adalah yang bernama hyang Ibu prayatma. Seorang istri yang cantik wajahnya, gelungnya mengurai dan hitam sedap
English
it changes into choking and the chest is trembling so he dies right at this time, its chest feels stiff and cramped, that is the cause of his death. The thing that represents his illness is the result of yoga practiced by Sang Janurpati whos palace is in Yamaloka, the colour is red, the nose is bluish red. His pasupati is meretha dolongan and urine. Bhatara Janurpati takes the incarnation of Bhatara Yama. This is the creator of the disease. The mantras: dyong brahng, Ong Ung ah ah. His manifestation is the ground lema. The sufferer will die soon if we try to cure the man the delay of his death will occur only for two years and soon after that the man dies. The thing used to combat the disease is the result of the yoga by Sang Janurpati called Ibu prayatma. A beautiful wife who has beautiful bun of black hair.
ónarnya, payoganya ring kawah agunge, iki sêmbarnya, úarana, dawusa kling, ñungla, sami rwanya, sêmbar maka ukud, iki pangrêgêpe hyang ibu prayàtmà, mantra, Ong Ung saúahêp, 3, sang daúa bayu kabeh, hêg-hêg samênggêp, mulih maring kurungan sunya, haywa sira molah malih mulih, drêsùmingêt, maring bayu úabdha iðêp, mulih, 3, poma. Malih hana wong lara, katon anak-anakan socanya kaya kunang-kunang, tur pakadepdep, malih waspadayang angganya, yan katon pakadirdir kakêtêgnya, sumamburat maring lambungnya kalih, ika wong pacang pjah malih dwang daúa dina, ring dina patuwunanya lara, iki gring arjjuóa sañjaya, ngaran, sahiki witing gring ika, ne ngringin maharan sang apantàbhodha, ma-
Bahasa Indonesia (Indonesian Language)
Warnanya, beryoganya di kawah agung ini semburnya, sarana: dawusa kling, nyungla, semua berupa daunnya, semur seluruh badannya. Ini dicipta oleh hyang Ibu prayatma, mantranya : Ong Ung sasahep, 3, sang dasa baya kabeh, heg-heg samenggep, mulih maring kurungan sunya, haywa sira molah malih mulih, dresuminget, maring bayu sabda idep, mulih, 3, poma.
English
She did her yoga in a great crater. The substance for the medicine to be sprayed to the body is: the leaves of dawusa kling and nyungla, spray all his body. This is created by Hyang Ibu Prayatma and the mantras: Ong Ung sasahep, 3, sang dasa baya kabeh, heg-heg samenggep, mulih maring kurungan sunya, haywa sira malih mulih, dresumiget, maring bayu sabda idep, mulih, 3, poma. There may be a sufferer whose ball of his eyes sparkle like fireflies and blink. Look at his chest, if it is throbbing and this spread to his stomach, he will die in twenty days this is called Arjuna Sanjaya disease. The origin of this disease comes from Sang Apantaboda
umah ring dalêming sandi mênêng, ngaran, sliwah rupanya, maputih mukanya, irêng rambutnya, kuning socanya, paúupatinya upas trinadi, ika pangêsêngan tripurane, ngaran, iki yogane sangawe gringe, ngaran, mantra, Oý atmà abrabrat baga tulung, bage sampa, makandu-kandu, wastu ya mati yaning wong, ngaran, samangkana pangrêgêpe sang apantabhoddha, ngaran, lalingsen bhàþara sambhu, ngaran, ikàngadakang gringe, yan pangawit gring ika, hana tahi eñceh sadidik tur mati, maumah ring dalêming ajñana sandi, malih i bayu maruttha, bayu ika tansah gawenya manglinuh rahina wngi, maring dalêming rahina ajñana sandi, panglinuhnya kadi barêt agung ring lêmah, mwah ri sdêking barêt ika ma-
Bahasa Indonesia (Indonesian Language)
berdiam ditengah persendian, wajahnya aneh / seliwah, mukanya putih, rambutnya hitam, matanya kuning, pasupatinya upas trinadi. Itu perubahan tripurana namanya. Inilah hasil yoga ya membuat penyakit tersebut mantranya :
English
He resides deep in the joints, his face is strange and white, his hair is black, his eyes yellow, his pasupati is upas trinadi. This is called tipurana change. This is the result of the yoga and the mantras:
ngêñcah, ikàndagingin tahine eñceh, dadi tahine eñceh sambêh, tur tiba mañusup ring kawah agunge, ring pukuhnya, dadi kapluk ring kawat tigalane, ngaran, i tahi eñceh ika matmahan apwi, tur ya ring cakcak murub, ika gumulak i bañu, ika bayu mrêtta manglinuh, tur matmahan kukus barwang, ika sahananing muluke wwate padha ya gsêng, dadinnya mtu latêk, wus mangkana, sawatara pitung wngi, irika bañu latêke malih ya kesah, magnah maring dalêming hulun harûa, ngaran, irika matmahan gring, dadi tiwang banta mraóa, panglaranya askêl tur hnêk, mwah bêhênan mangliñun pakacuhcuh tur dlu-dlu, tan hana mtu utah, mtu idunya dumelek ganting, wus tu-
Bahasa Indonesia (Indonesian Language)
memencar, itu yang mengurai tinja dan air seni, jadi kotoran itu semburat dan jatuh menyusup di kawah agungnya, dipangkalnya, jadi dipeluk pada urat tigalane namanya, kotoran tinja dan kencing itu menjadi api dan ia ada cakcak menyala, itu memancurkan air, itu air merta yang bergolak, dan menjadi asap barwang, itu membakar semua lemak dan urat. Jadi keluar lumpur, setelah itu kira-kira 7 malam, air keruh itu kembali berpindah, bertempat ditengah hulu hati, disana menjadi penyakit tiwang banta mrana, sakitnya amat menjengkelkan dan mual, dan kaku bumi rasanya berputar keluar lidah dan mual-mual, tapi tidak sampai muntah, keluar ludahnya agak kental,
English
they process the faeces and urine then they disperse and are penetrated in the great crater, on the base, and they reside in tigalane tissue. The faeces and urine become aflame and in another occasion they ooze water, this is called merta water and they become barwang smoke, they burn all the fat and tissue. And they produce mud, about seven days later, the muddy water moves to other place of the body, in the center of the chest, there it becomes a disease called tiwang banta mrana, the disease is so irritating and the sufferer becomes nauseous and stiff, the earth is felt moving, he does not vomit but his saliva is a bit thick.
tug laranya dwang daúa lêmêng, malih ne mamurtti, ditu lara sapa, matmahan makukus madidih krêdêk-krêdêk angganya sang agring, tur ya bêhênan byulan, smutan pagridip, ngaran, wus mangkana ring wngine kasêpsêp antuk dayuh, irika sang agring margganya pjah, tan kawaúa tulung, ngaran, gring ika maharan arjjuóa sañjaya, matmahan dadi tiwang branta mraóa, ngaran, mangke yan sira trêûóa ring wong lara, mapitanggêhang patinya, wnang sira pagêhang juga, mangrêdana mwang ngastawayang, ne wnang astawà, ida bhàþara ibu sitthi prêdaóa, yan ida icca mahawnang malih hurip, wong gring ika, anghing twah limang warûa, yan liwar ganti masih juga ya pjah, ibu sitthi prêdaóa, maumah ring dalêming maphatarayan, ngaran, warónanya dahating mahapnêd, ngaran, maglung makakudung, lalingse-
Bahasa Indonesia (Indonesian Language)
Setelah sampai 20 malam sakitnya, lagi sakitnya tambah parah, saat itu sakit kutukan menjadi terkukus sampai mendidih tersengal-sengal. Gemetar badannya yang sakit, dan ia kaku serta keram, kesemutan menggerayangi tubuhnya. Kemudian saat malamnya dimasuki hawa dingin itulah sang sakit akan mati, tidak kuasa untuk ditolong. Sakit itu bernama arjuna sanjaya. Berwujud tiwang branta mrana namanya. Sekarang jika beliau sayang pada orang sakit, kematiannya ditangguhkan, patut beliau teguhkan juga. Menciptakan dan mendoakan yang patut dipuja, ida bhatara Ibu Siti predana. Jika beliau berkenan menyebabkan hidup lagi orang yang sakit itu, paling lam hidupnya
English
After the illness reaches 20 nights, it becomes more serious, at this time this cursed disease is so serious that the body feels boiled and breathless. The body is trembling, he feels stiff and cramped, feels numb all over. When it reaches night time and the sufferer has a cold, he will soon find his death, hard to be helped. The disease is called arjuna sanjaya he takes the shape of tiwang branta mrana. If he shows his love to the sufferer, his death can be delayed. We should pray to Ida Bhatara Ibu Siti Predana, if she is willing to help the sufferer she can prolong the life of the sufferer five years more. If this time is passed he must find his death, Ibu Siti Predana has her palace in maphatarayan. Her color is too dark and she wears veil and crown,
n bhàþara smara, nànghing ida mapaúupati bayu paóðilah tur muñcrat mahulêhan, maring bwana kabeh, ngaran, iki huriping sarwwa mambêk, mwah sarwwa masyung sarwwa mangan, ngaran, ida bhàþara sithi prêdaóa, ngaran, makawnang mapitanggêh patinya, iki sadananya, úarana, woh, gðang renteng, ne dumara dadah, plutin tbih basêhin laris kikih, prês saring bangkête dadah antuk tiyinge ne ngudha, anghing sadarana, wus embon malih bêbêkin ktan gajih, mwah katik cêngkeh mapanggang, maja kling, sampar wantu, sami dadi bêbêk, wus mabêbêk masaring, malih aworin madun ñawan, ktelin lêngis tanusan, wwe candana, den bukêt, iki úabdhanya, mantra, lah bapa bharaniyun kaki paknêm tonêm, alapha pamungkusing
Bahasa Indonesia (Indonesian Language)
Siluman bhatara Semara, namun beliau berpasupati bayu menjilat dan memancur kesana kemari, diseluruh badan. Ini kehidupan segala yang berhati dan segala yang bertaring tajam. Ida bhatara Siti pradana namanya, yang berwenang mengajukan kematiannya. Inilah sarananya : buah pepaya bertangkai bunga panjang / gedang renteng tanpa buah yang masih muda, kupas selajur, cuci lalu diparut, peras dan saring, sarinya dimasak pakai bambu muda namun sederhana. Setelah dingin tambahi tepung pulut agak bulat dan katik cengkeh yang dipanggang, maja kling, sampar wantu, semua ditumbuk (bubuk), setelah berupa bebek disaring, campur dengan madu lebah, tetesi minyak kelapa kampung, air cendana yang agak kental. Inilah sabdanya, mantra : lah bapa bharaniyun kaki paknem tonem alapa pamungkusing aksara, baddha U, kang.
English
She takes the form of Bhatara Semara but she has the power of wind which pervades here and there in the entire body. This is the life of all that has heart and all that has sharp tusk. This is Ida Bhatara Siti Pradana who has the authority to determine death. This is the substance: papaya fruit or other papaya that is still unripe, kupas selajur it is washed and then grated squeezed and then strained and its extract is cooked with young bamboo in a simple way. After it is cold, mix it with powder ball and clove that has been baked, maja kling, sampar wantu, all is crushed, after it looks like powder then its is strained, mixed with honeybee, add coconut oil, sandalwood water that is a bit thick. This is the mantra: lah bapa bharaniyun kaki paknem tonem alapa pamungkusing aksara, baddha U, kang.
akûara, baddha U, kang. Malih maka wdak kabeh, úarana, tingulun sakawit, pulasahi, bawang ne twara lad mêntik, wwe candana den bukêt, malih wwapnya, úarana, rwaning dahuûa kling lanang, pulasahi, bras pari gaga, gamongan, wwe candana, sami ingasab, nànghing sipat sangùúaddhanin, apan wong pajanjyan pacang pjah, sira anambanin, apan sang agring kayeki tan wênang tambanin, yapwan kari mwaras, enak amangan anginum, mwah ya krêng amikul, masih pjah juga ya, apan sahananing jajrone sami ya hnu êtuh, tlah bañunya kapangan dening gni agung, wusnya tlas irika sang agring manglalepe tur kuru, mwang swaranya kraûa êmbuh, larisnya maklêpêt mati, ika patêngêran maya praóa lingga, ngaran, ika ngaran
Bahasa Indonesia (Indonesian Language)
Ada lagi sebagai bedaknya, sarana : tinggulun sepohon, pulasari, bawang merah yang tidak pernah bertunas, air cendana kental, sebagai obat olesnya, sarana : daun dahusa kling jantan, pulasari, beras gogo, lempuyang, air cendana, semua digosok campur air, namun kutuk sang pengobat, karena orang yang dalam perjanjian akan mati, beliau mau mengobati, sesungguhnya orang sakit seperti ini tidak patut diobati, walaupun masih sadar, juga orang tersebut. Jeroannya sudah semua kering, airnya dimakan oleh api agung, setelah kejadian itu orang yang sakit akan menjadi lemas dan kurus, suaranya terasa berkurang, selanjutnya mati, itu gejala maya prana lingga namanya. Itu ber
English
Another substance that serves as powder: tinggulun sepohon, pulasari, red onion that has no buds, sandalwood water that is thick. The medicine to be applied: dahusa kling jantan leaves, pulasari, gogo rice, lempuyang, sandalwood water, all is rubbed and mixed with water but the healer says that the man must die but he is willing to help him, actually the man like this does need to be healed/cured although he is still conscious. His innards all has been dry, their water is eaten by big fire, after this happens the sufferer becomes weak and thin, his voice is lost, and then he dies. This symptom is called prana lingga.
bañu raratusan,13 dina pamùrttin gringe agung, ngaran, ika bayu mwang bañune, matmahan dadi agni agung, ngaran, ika kraóanya dadi gsêng bwanane, marmmane larane mangrêrês, sang lara asrêp ambunya sami, mwah sàmpun swe samangkana, dadinña i bañu begga raris mageñcetan ring dalêm, dadyanya sami padha katêngkêjut, marmmaning dadi mangrêdêk manglinuh maring jro, wus mangkana irika maharan i bañu singsal, ngaran, masalin pagnahan magnah ring dalêming paru-paru, irika saling unggahin, i bañu gring mwah i bañu begga, duke wong ika amangan lênlênan, larisnya manginum we, irika dadyaña kasimbal, laris cêkeh-cêkeh, ngutah-utah ukak-ukek, irika i bañu begga màwak lanang,
Bahasa Indonesia (Indonesian Language)
nama banyu reratusan. Tiga belas hari penjelmaan sakit keras tersebut. Tenaga dan airnya menjadi api agung namanya, itulah sebabnya buana ini menjadi hangus terbakar, menyebabkan sakitnya terangsang pelan-pelan, sang sakit terserap baunya semua, dan setelah lama demikian jadi si banyu bega bergencetan di dalam, semua jadi terkejut. Jadi di dalam gemetar bergolak, kemudian di
English
The disease is called banyu reratusan. Thirteen days is the reaction of the disease. The power and the water become big fire, that is why the world become scorched causing the disease to become affected by degrees, the water of the sufferer becomes absorbed after a long time all the water/fluid becomes squeezed everything is shocked. So he trembles, this stage is called I banyusinapal. If the disease moves to the lung, there I banyu gring and I banyu bega become overlapped. When the sufferer eats too much and then drinks, it is the time that he finds himself to have big cough and vomit, this time I banyu bega in the form of man,
i bañu bahak màwak wadon, i bañu bahak ring witing kakêmbungan, kang tngên, i bañu begga ring kiwa, di marêp ya matmu dadya malwab, kadi sagara rupane i bañu bahak bhiru, magnah ring sihaning kakêmbungan, matmahan dadi gring banta spi, i bañu begga gêngnya kadi wrat saketeng, magnah ring dalêming praóa patni, sahiti katon gringnya, rupan wong lara awaknya sada dkil, tur kawaúa pagridip, mabwah-bwah, ne ring huri ring kalonganya, pluhnya patritis tur hning, kulit kalonganya katon putih kêmbang, nànghing duke kari waras, yan hana wong kaya ika, glisnya lara baya sahika katmu denya, tlas. Hana ta malih wong lara, yan katon sada dkil tur
Bahasa Indonesia (Indonesian Language)
dan I banyu barak berupa perempuan. I banyu barak dikembungan kanan dan I banyu bega di kiri. Pada saat mereka bertemu jadi meluap, I banyu barak wajahnya biru bagai lautan bertempat pada kakembungan, menjadi penyakit banta spi. I banyu bega besarnya bagaikan seutas urat, bertempat di prana istri, Pada saat ini terlihat penyakit itu, wajah si sakit amat kotor, lemah, tumbuh benjolan-benjolan isi, yang di belakang benda pada tengkuknya, keringat bening menetes, kulit tengkuknya terlihat putih kusat, namun sewaktu masih segar, jika ada orang seperti itu, ia terkena penyakit mara bahaya.
English
while I banyu barak is in the form of a woman. I banyu barak is in the right part while I banyu biru is in the left part. When they meet they become overflowed, I banyu barak has blue face like an ocean in its place it becomes a disease called banta spi. I banyu bega has the size as big as a muscle residing in the prana of a woman. When the disease is noticeable the face of the sufferer looks dirty, weak, and in the body grows a number of lumps, clear sweat drops in the nape of the neck, the skin in this part of the body looks dull white but when still fresh and young, a man is suffering from this kind of disease, this is a very dangerous disease. There is also a man whose face looks dirty and
kumur rupanya, turing dudus, ngaran, ika tatasang den pasti, yan tunggal sore mawarah langu, socanya aswat lingling aputih, elingang di tkanya lara, mawatês adaúa dina, matmahan pjah wong ika, ngaran, titahing laranya, tunggal surup sùryya ngêntah langunya, sahika titahnya, aja kurang prayatna. Malih praóa lingga, ngaran, pitgêsing wong kari waras, yan sira mapitanggêh patinya, sahiki titahnya anambanin, iki rinêgêp mangda mapagêh uñcarang ka hiðêp, titahnya nunas lugraha ring bhàþara, ngaran, iki maka rêgêpe, mantra, As, 3, angaji sira tunggal, têtêp tunggal putih bawu pommayi krêtaji. Pagêh ring inan tanganta mamuûþi, iki rêdanane pagê-
Bahasa Indonesia (Indonesian Language)
jorok wajahnya, turing dudus namanya, itu perhatikan secara cermat, jika setiap sore sakit kepala, matanya terlihat agak putih, perhatikan saat sakit itu datang, batas waktu 10 hari, orang tersebut akan mati. Gejala sakitnya setiap sore sakit kepalanya kumat, itulah gejalanya jangan kurang waspada. Lagi namanya prana lingga. Jelasnya orang yang masih sehat, tapi beliau menangguhkan kematiannya. Ini yang dapat dipakai mengobati, berdoa dengan kusuk sampai ke hati, memohon berkah ke hadapan bhatara, mantra : As, 3, angaji sira tunggal, tetep tunggal putih bawu pommayi kretaji. Kuatkan ibu jari tangan dalam bentuk mamusti, ini lakukan dengan teguh
English
the disease is called turing dudus, look closely, if in the afternoon time he has headaches, and the eyes look rather pale/white, notice when the disease comes within 10 days the man will die. The symptom of his disease is that every afternoon the pain comes, the sufferer must be alert. This is called prana lingga. If the man is still strong the death can be delayed. This can be done to cure: pray earnestly until the heart feels light, ask for safety from bhatara, the mantra: As, 3, angaji sira tunggal, tetep tunggal putih bawu pommayi kretaji. Strengthen the thumb in the form of mamusti, do this seriously.
h, samangkana yayi, kna sira ngraris ka pamrêman sira, tur sirànginêbakên lawangan, aja sira katêngab dening wong lyan, laris yayi asila den apnêd, maring pamrêman sira, tur sira angarêpin canang sarwwa wangi, kampuh saparadêg, sagi-sagi den agnêp, malih sira namping pasêpan, 4 siki, saha mêñan majagau, mangda sadya lakune ring bhàþara padha kabeh, ngaran, tingkahe ngêmbatang uúaddha úari, tur abrêsih apningan rumuhun, wusnya abrêsih nunas lugraha ring twak arak pleywaya, ngaran, malih inan tangane tngên, ika rêgêpang manglabahin, sang manglaranin inan tangane kiwa, rêgêpakna maka labahane, malih angganta yayi, rêgêpang bhàþarane sami, ngaran, ring pucuking sêmbah kuttha mamulya,
Bahasa Indonesia (Indonesian Language)
demikian adik, beliau akan terus ketempat tidur, dan menutup pintu. Jangan pada tempat tidur beliau, dan beliau menghadapi canang wangi, kampuh selengkapnya, sagi-sagi yang lengkap, juga disertai pasepan 4 biji, menyan dan gaharu, garam agar bisa sampai kedewata semua. Dalam kaitan membentangkan usada sari, agar menyucikan diri dulu, setelah bersih mohon maaf pada tuak arak pleywaya namanya. Ibu jari tangan kanan itu pusatkan pikiran mengupahi sang menyakiti ibu jari tangan kiri, lagi badanmu, pusatkan pikiran pada dewata semua pada puncak sembah kuta mamulya
English
the brother will keep going to the bedroom and shut the door. He has canang wangi, kampuh given completely, and complete sagi-sagi and 4 pieces of incense (pasepan), kemenyan (kind of incense) and eaglewood, salt so that all can reach the dewata/gods. With respect to usada sari., one should cleanse oneself first, after being cleansed ask apology from tuak arak pleywaya. On the right thumb, concentrate the mind giving appeasement to the left thumb, again take more concentration on gods at the peak of kuta mamulya.
samangkana pagêh sira, mwah sira tur ngrêsêp ring sane rêgêp, wus mangkana, mangda pasêpane magnah ring huri ring samping ring harêp, bilang samping padha mabsik, sami pasêpane apang harum, wastune apang siddhi mandi, mahambun lênga, wus mangkana tumulya sira amuûþi den apagêh, wus angrêgêp haywa amangan anginum, mantra, bahya bahya haraye, bobodo, umban haraneya, bodo buka haraneya, tlas lama, tka mahàhu sêmbah, ariske akûara, ngaran, samangkana titahe manunas lugrahà ring sanghyang úakti prêdaóa, ngaran, malih titahe nunas lugrahà ring bhàþarane sami, ne wnang labanina sami ring sanghyang úithi prêdaóa, mwah balyane ngrêdana hyang kahuripane sang agring, anghing pingità-
Bahasa Indonesia (Indonesian Language)
Demikian keteguhan beliau dan beliau mengerti apa yang dikonsentrasikan. Setelah itu pasepan (pedupaan) agar diletakkan di belakang, samping dan didepan satu-satu. Semua pasepan hendaknya wangi agar lebih berhasyat guna, berawan wijen. Kemudian sambil beliau mamusti agar teguh, pada saat melakukan kosentrasi itu jangan makan dan minum, mantra : bahya bahya haraye, bobodo, umban haraneya, bodo buka haraneya, segeralah menyembah dengan yang bernama ariske aksara. Demikian yang harus dituruti saat memohon anugrah pada sanghyang Sakti Predana namanya.
English
That is his strength and he understands what is concentrated on. After that incense must be placed at the rear part, beside and in the front each. All the incense should be fragrant so that it will be more powerful, and it has smoke of sesame. Then while he is doing mamusti so that he will be powerful, when doing concentration do not eat and drink, the mantra: bahya bahya haraye, bobodo, umban haraneya, bodo buka haraneya then worship ariske aksara. That must be followed when asking gift from Sanghyang Sakti Predana. There is another requirement when asking gift from gods who deserves being given offering by Sanghyang Siti Predana,
kna, wnang mangrêgêp mangaûþawa dumun, apang tunggal bayu úabdha iðêpe, matmu ring tungtunging ajñana siddhine, ngaran, ika bayu tan paúakti, ngaran, mojar ta sang klimoúaddha, mwang sang klimoûadhi, syapa ne manglugrahang patinya, mojar ta sang bhùdha kcapi, sahiki ne manglugrahang patine, duk hana sang lare kêmbar, wewehan bhàþara bràhma, anghing padha istri, ne duhuran ni ratna úri jangga, ne alitan ni úranggani wilis, ngaran, patuh rupanya, tur padha mangure glung, tur mabasang sêngklat abang, sami padha mapaúupati gni sakunang, ngaran, sapari polahnya, padha barêng-barêng, patuh gawenya gióa, gagióanya ngwak lambung, ngaran, pamurttinya ring dalêming witning lidah, ngaran, iki pangrêgêpe mangawe gringe, mantra, Ong saya namah dadaý, badwaning saya netranaý, Ah sambeya damaý, samangkana úa-
Bahasa Indonesia (Indonesian Language)
yang dirahasiakan, patut berdoa dan memuja dulu, agar menyatu antara bayu, sabda, idep, bertemu diujung pikiran atau yang bernama adnyana sidi. Itu namanya bayu tanpa sakti, berkatalah sang Klimosada dan sang Klimosadi : "Siapa yang menganugrahkan kematiannya" berkatalah sang Buda Kecapi, yang menganugrahkan kematiannya, sewaktu ada bayi kembar, pemberian dewa Brahma, namun semua perempuan. Anak beparan bernama Ratna Srijangga, yang kecilan bernama Sranggani Wilis, Wajahnya sama dan pada memakai gelung terurai, perutnya sengklat merah. Semua berpasupati gni sakurung namanya. Segala tingkah lakunya sama termasuk pekerjaanya yakni bernama ngwak lambung. Tempatnya didalam pangkal lidah. Inilah yang mencipta membuat penyakit, mantra : Ong saya namah dadaý, badwaning saya netranaý, Ah sambeya damaý, Demikian
English
the sufferer should pray first so that the bayu, sabda, and idep become united meeting at the end of the thoughts or adnyana sidi. This is called bayu without sakti, then sang Klimosada and sang Klimosadi say: "Who gives his death" and then sang Buda Kecapi says: the one who gives his death, when there are twin babies, it is the gift of god Brahma, but all female. The oldest child is called Ratna Srijangga, the youngest is called Sranggani Wilis, their faces are alike they wear gelung the stomach is red sengklat. All has pasupati gni sakurung. Their behaviour is the same including their job called ngwak lambung. They reside in the beginning of the tongue. This caused disease, the mantra: Ong saya namah dadaý, badwaning saya netranaý, Ah sambeya damaý. That is
bddhane sang mangawe gring. Malih hana maharan dharmma mundar-mandir, ngaran, nànghing wong ika kari mawaras, pacang katibanan lara bayàglis, sahiki titahnya, yadyan kari mawaras, yan katon socanya matrang-trang lariknya ne ring kiwa paglidir, yan ring sdêknya alungguh, tan mari mtu wwab tan papgatan, ngaran, yeh panonya drês pasruwet mtu, kulitning angganya katon bêngah sakdap, wus swenya wwang ika, 11 dina, olih gring baya, sane dadi gring rah sadidik, tur kêntêl, hargganya kadi wrat saketeng, maumah maring dalêming tungga mnêng, malih hana maruttha alit tur kras, magnah ring dalêming tlaga doja, nànghing tansah manglinuh rahina wngi, kadi slatan dolangan, ngaran, maring dalêming úarira kabeh, malih hana bañu hti-
Bahasa Indonesia (Indonesian Language)
kata sang pembuat penyakit. Adalagi yang bernama darma mundar-mandir. Orang tersebut masih sehat, akan segera kena penyakit. Beginilah keadaannya, walau masih sehat jika terlihat bola matanya yang kiri berkedip - kedip pada saat sedang duduk sampai keluar uapan ngantuk tak henti-hentinya. Air mata keluar deras, kulit badannya kelihatan agak kemerahan, lama sakitnya sudah 11 hari. Penyebab sakit itu adalah sedikit darah agak kental bagaikan seutas urat, bertempat di dalam tungga. Apalagi angin kecil dan kencang bertempat di dalam telaga doja tetapi bergemuruh tiap malam, bagaikan tiupan angin selatan di dalam tubuh semua.
English
the words of the creator of the disease. Another disease is called darma mundar-mandir. The man is still healthy. but soon gets disease. The situation is as follows: alhough still healthy if the ball of his left eye is seen blinking when sitting and yawning continuously, the tears drop quickly the skin of his body looks red and the length of his illness reaches 11 days. The cause of this disease the blood is a bit thick like a muscle in the tungga. And when the wind is small and strong in the telaga doja but roaring every night, like the wind blow of the south sea. And there cool water
s ya paling tur mahning, magnah maring dalêming pulo ptak, malih ri sdêking i bañu anom akira-kira, lariknya kasusupan ring i slatan dolangan, ngaran, irika i bañu anom mwah i rah kêntêl, matmahan pablêsat, midêr mañusup ring daging kabeh, mwah kawate kabeh, 3, malih ya matmu dadi sanunggal, patmunya ring kawah agunge, tur mamurtti mnek tuwun ring dalêm, ngaran, irika ya matmahan agring, dadi gring babadan humuk, ngaran, sahika kawitan laranya, kawite ring pungsêdanya, buka urêk buka tusuk, sampun mangkana glisnyàngulati balyan panglimpun, apan gring ika tan wnang limpunang, yan ya limpunang dadi ya buyar, gring ika pati susupin, wus mangkana, malih ya makumpul ring waduk agunge, ngaran, irika malih mamurtti gring, mwah laranya buka tê-
Bahasa Indonesia (Indonesian Language)
Ya kebingungan dan jernih bertempat di dalam pulo ptak. Kemudian pada saat I banyu anom barangkali lariknya kasurupan di si slatan dolangan namanya. Saat itu I banyu anom dan I rah kental menjadi terpencar, keliling menyusup pada semua daging, dan urat semua, kembali ya bertemu menjadi satu, bertemunya di kawah agung dan menjelma naik turun di dalam. Di
English
it is clear and resides in pulo ptak. Then when the line of I banyu anom is possessed in slatan dolangan. At this time, I banyu anom and I rah kental become dispersed, and is absorbed in all meat and muscle, they meet and become united as one, the meeting place is in a big crater and take the form of something else inside. There it becomes a disease called babadan humuk, this is the origin of the disease. It starts from the navel like being screwed and stabbed, after that it accumulate in the big intestine. There it becomes a disease again which feels like
ktêk buka pgat raûanya ring basang kabeh, tur malwab mapêpêt hulun atinya, dadi matmahan cakêt gring ika, maharan banta pulung, ne ngamurttyang gringe, ngaran, sang rêûi bheddha, marupa danawàgung, tangan sukunya kaya wong, isocanya mairêng, paúupatinya triúùla, maumah ring dalêming sumdhang tala pitu, tur putih rambutnya, maglung kurung babadongan, nànghing pakaryyan bhàþara úambhu, pangrêgêp payoganya ring tngah lêmêng tngah wngi, iki ujarnya, mantra, Ung Oý singgah mayu mtu rah, 3, Ah tuna liwat kita mtu, 3, kma dong, ngaran, iki ne wnang manglabahin, maharan sang partthàúiwà, magnah ring dalêming ajñana wiúeûa, rupanya kaya wong putus kirtti, nànghing palalingsen bhàþara yogi, ida ngawe sang parttha wiúeûa, halus pi-
Bahasa Indonesia (Indonesian Language)
dirajang, rasanya bagaikan perut ini putus semua, dan meluap berkumpul di hulu hati, menjadi mulut terkatup (caket) penyakit itu namanya banta pulung. Yang mencipta penyakit itu namanya sang Rsi Bedha berwajah raksasa besar, kaki tangannya seperti kaki tangan manusia, hitam matanya, pasupatinya trisula bertempat di dalam sumdhangtala pitu. Rambutnya putih memakai gelung kurung bebadongan, namun hasil karya Dewa Sambhu, saat beryoga ditengah malam, mantranya : Ung Oý singgah mayu mtu rah, (ucapkan 3 kali), Ah tuna liwat kita mtu,(ucapkan 3 kali), kma dong, ngaran, Ini yang patut dipakai merupah bersama sang Parthasiwa bertempat di dalam adnyana Wiresa, wajahnya seperti orang putus asa, tetapi siluman dewa Yogi, beliau membuat sang Parthawisesa halus
English
being cut into small pieces and the stomach removed from the body and overflows untiul it accumulates in the chest and the mouth feels keyed, this disease is called banta pulung. The creator of this disease is sang Rsi Bedha having the face of big demon, the legs and hands look like those of a man, his eyes are balck, his pasupati is trisula residing in sumdhangtala pitu. His hair is white wearing gelung kurung bebadongan but it is the result of the work of Dewa Sambhu, when doing yoga in the middle of the night, the mantra: Ung Oý singgah mayu mtu rah, (cite 3 times), Ah tuna liwat kita mtu, (cite 3 times), kma dong, ngaran. This is worth wearing, together with sang Parthasiwa residing adnyana wisesa, his face looks like the one who has lost hope but take the form of Dewa Yogi, he makes sang Parthawisesa smooth/soft
yoganya, kadi wong cina, turing ngrangsuk pakyan, ngaran, paúupatinya bayu úrêngga bwana, ngaran, iki labahanya, úarana, rwaning paya puwuh, inan kuñit warangan, ktumbah, bangkête jatunin apuh bubuk, ambil hninge, inumakna, iki úabdhane sang partthaúiwànggen, mantra, Ong úwetta akdha hulu, wwang tegàbangsal pratêng, mantrakna ping 3. Malih sêmbar laranya, úarana, rwaning kalungsu, kuñit warangan, kapanggyan tiringgi, katumbah, musi, daging tingkih jêntuk, ñuh tunu, spêt-sêpêt, tri ktuka. Malih patngêrane maharan dharmma úuci lakûaóa, ngaran, tunggal makruóa mtu muni mtu idu, yan katon idunya eñceh, masrambat kadi kabang kakawa, malih socanya kumur tkaning anak-anakanya,
Bahasa Indonesia (Indonesian Language)
Yoganya bagai orang Cina sedang berpakaian, Pasupatinya bernama baya srengga bwana. Inilah upah atau obatnya, sarana : daun pasia puwuh, induk kumis warangan, ketumbar, sari perasannya diisi kapur bubuk, ambil air jernihnya, lalu diminumkannya. Inilah sabda sang Parthawa, mantranya : Ong úwetta akdha hulu, wwang tegàbangsal pratêng, (ucapkan 3 kali). Sarana untuk semburnya : daun kalungsu, kumis warangan, temu tiringgi, ketumbar, musi,kemirijentuk, kelapa bakar, sepet-sepet, tri ketuka. Adalagi ciri-ciri yang bernama dharma suci laksana, setiap berkata keluar ludah agak encer berserabut bagai jaring laba-laba, mata sampai ke kataraknya terlihat suram,
English
His yoga is like a Chinese who is getting dressed, his pasupati is called baya srengga bwana. This is the medicine, substance: leaf of pasia puwuh, the head of kumis warangan, coriander, the extract of its distillation is mixed with lime take the extract of this mxture then drink. This is the sabda of sang Parthawa, the mantra: Ong swetta akdha hulu wwang tegabangsal prateng, (cite 3 times). The substance for spraying the body; kalungsu leaf, kumis warangan, temu tiringgi, coriander, musi, kemiri jentuk, baked coconut, sepet-sepet, tri ketuka. There is another characteristics called dharma suci laksana, everytime saying something saliva is rather thin it has fibre looking like spider web, the eyes up to their cataract look dull,
wwang ika glis katkaning lara baya, tur matmahan pati, tan kawaúa tulung, ngaran, sangawe gringe maharan sang gagak gora, maumah ring dalêming waduk pêpêt, ya marupa dhanawa ràja, abang trus socanya, irêng tangan sukunya, bhiru awaknya, tur maktu kakasuràt, ngaran, paúupatinya bañu pangapus, ika magsêng tngah bwanane, ngaran, saking panugrahan bhàþara bràhma, ida ngamurttyang sang gagak gora, ngaran, hana bañu lati, tur mahambun hmis, kadi bacin, i bañu ika twah sadidik, maumah ring dalêming lidah, ika kayogain antuk bhàþara bràhma, dadya muñcrat i bañu ika, mañusup ring umah sang prênawane, irika macampuh, mambun hêmis abacin, irika dadi salah rupanya, dadi amañca waróna, ika matmahan
Bahasa Indonesia (Indonesian Language)
orang tersebut akan segera kena penyakit berbahaya yang dapat mematikan, dan tiada dapat ditolong. Pencipta penyakit ini bernama sang Gagak Gora, berdiam di usus buntu, ya berupa raja raksasa, matanya merah, kaki tangannya hitam, badannya biru dan berketu kakasurat namanya. Pasupatinya banyu pangapus, itu terbakar di tengah buana ini atas anugrah dewa Brahma, beliau mewujudkan sang Gagak Gora. Adalah cacing tanah berumah pada sampah bagaikan tinja, di banyu itu hanya sedikit berumah di dalam lidah. Itu diyogai oleh dewa Brahma, jadi semburatlah banyu itu menyusup ke rumah sang Prenawa. Di sana bercampur dengan sampah kotoran, disini wajahnya jadi berubah yakni manca warna. Inilah yang menjadi
English
the man is going to suffer from dangerous disease that is deadly and he can't be helped. The creator of this disease is called sang Gagak Gora residing in the appendix, he is in the form of demon king, his eyes are red, their hands and legs are black, his body is blue and has kakasurat crown. His pasupati is banyu pangapus, this is burnt in the middle of the earth with the permission of god Brahma he represents sang Gagak Gora. It is a ground worm lives in the garbage like faeces, in this water there are a few residing in the tongue. The yoga is done by god Brahma, so the water disperse s absorbing the house of sang Prenawa. There it mixes with the waste matter, here the face becomes changed, that is, having different color, five colors. This becomes the disease of Gagak Gora
gring dadya gagak gora, wus mamùrtti ring pungguhing tulang gihinge, nànghing twah limang warûa, wus mangkana malih sira masalin aran, ngaran gring banta jaruman, tur swe gring mangkana, sawatara slae dina, malih magingsir tiwang ika banta jarumane, ngaran, kesah magnah ya maring dalêming tarunganing bwanà kabeh, irika dadinña manglinuh rahina wngi, tur munggah turun, yan ya turun maumah ring bungbunging rah semer, tur ya macampuh ring pukuh rahe sami, ditu ya kêntêl tikang rah, pjah wong ika sapisan, tan kna uúaddhanin, yan sira kapitrêûóa mitanggêhang patinya nànghing twah limang warûa, nànghing apang pagêh yayi, ring sang kmitan tuwuh, mwah ring sanghyang mrêtyu jiwà, ngaran, ida wnang ngrêdanayang, sane wnang labahin, ngaran, sang widyadhari suttha bhayu, nànghing putran i-
Bahasa Indonesia (Indonesian Language)
Penyakit Gagak Goro, telah berwujud di pangkal tulang belakang, namun hanya 5 tahun, setelah itu lagi berubah nama yakni bernama sakit banta jaruman. Sakit ini akan lamanya 25 hari. Kembali pindah tiwang banta jarumane bertempat ia di dalam tarungan buana semua. Di
English
this disease is found in the base of the backbone, but it is only here for five years, after that it changes its name, it is called banta jaruman. This disease lasts for 25 days. It changes its tiwang banta jarumane stays inside the tarungan buana. There it is roaring day and night, going up and down in the bumbung rah semer, and it mixes with all the basic blood, there all becomes thick, then the man dies and cannot be cured. If he is willing to delay his death, it will take place for five years but he must struggle and must face the God who guards the age and sanghyang Mretya Jiwa. He deserves determining it and the one to be given the offering (upah) is sang Widyadari Suthabayu,
da widyadhari jathàyu, ngaran, maumah ring dalêming toya manis, kuning trus rupanya, kaya wong cina, solahnya, tur maglung mapitêkês kakasuran, mangawa paúupati pangêntêg pagêh, ida wnang ngrêdanayang, anggen manglabahin, ida sang widyadhara bhayu sahi, dadyanña glis waras, wong agring rêgêpang ring tungtunging lidah, ida gnahang sang widyadhari suttha bhayu, ida sang widyadhari jathàyu, gnahang ring bungkahing lidah, ida patitisang ring tambane, iki sadananya, úarana, sumpitaning waru, kapanggya tis, rwan pucuk, pipis bangkête saring, jatunin lêngis bebek, raris sêduh dening toya gumulak, wus embon inumakna. Malih pacang kmuh, úarana, krarasing gdhang kocing, lunak tanêk, sarilungid, bangkête
Bahasa Indonesia (Indonesian Language)
bidadari Jatayu berdiam di dalam air manis, wajahnya kuning bagai orang cina sifatnya serta bergelung berikat kekasuran, membawa pasupati pangenteg pageh. Beliau patut mencipta, yang dapat dipakai mengupahi yaitu beliau sang bidadari Bhayusahi, jadi cepatlah sembuh. Orang yang sakit itu pusatkan pikirannya pada ujung lidah, beliau sang bidadari Suthabayu tempatkan, sang bidadari Jatayu letakkan di pangkal lidah, beliau tujukan pada obatnya. Inilah sarananya : sumpitnya waru, temutis, daun kembang sepatu diulek peras dan disaring, dijatu dengan minyak bebek,
English
his daughter bidadari (angel) Jatayu stays in sweet water, her face is yellow like a Chinese has gegelung kekasuran, she brings pasupati pangenteg pageh. She deserving making her creation, the one that can be offered something for the disease is sang bidadari Bayusahi, so the sufferer hopefully gets recovered soon. The sufferer should concentrate his mind on the tip of his tongue, sang bidadari Jatayu places it in the tip of the tongue which is indicated in the medicine. This is the substance: sumpit waru, temutis, hibiscus leaf which is pulverized and then it is squeezed and strained, used as jejaton (things which have magical content) with duck oil. There is another medicine for rinsing the mouth, the substance: leaf of banana kocing kesing, asam tamek (preserved by cooking it), sari lungit, extract of tubers that have been squeezed
dadah, iki slokanya tamba inume, mantra, Oý indah ta kita sang pañca dewattha, Oý Ah akaryya juga sudirggayuûàúaóa, tlas. Malih wong lara, kumdut maring awaknya mahidêran, malih titahnya lara, tangan sukunya mahudêran ngrêgês tur mangekeh niñjak mangajet, malih ring awaknya luñcat-luñcat, magulikan, ngaran, wong agring ika, yaning twara ngêñcah, mingêt kadi nguni, tur enak amangan anginum, nànghing tan kna jaganin, pangêntahnya tka, ika dahating sêngka tatulunganya, yan ring sdêk mangêntah, laranya tka, tan hana wwang wruha ring nujunya mangêntah, irika matmahan pati wong ika, sahiki witing gringe, ngaran, hana titisan rah sadidik, gêngnya wrat saketeng, ika macampuh tiga, wus mangkana dadi gring, dadi agêngnya wra-
Bahasa Indonesia (Indonesian Language)
didadar. Ini loka obat untuk diminum, mantra : Oý indah ta kita sang pañca dewattha, Oý Ah akaryya juga sudirggayuûàúaóa, tlas.
English
then they are boiled. This is for a drink, the mantra: Oý indah ta kita sang pañca dewattha, Oý Ah akaryya juga sudirggayuûàúaóa, tlas. There is a sufferer where there is something beating around his body, the characteristics of his illness: his hands and legs cannot stay firm, moaning, crawling, kicking backwards, he likes rolling his body. He has appetite to drink and eat the disease is not sure to come. He is hard to be helped, when he is in the middle of his disease and nobody notices it at the time the man will die. The start of this disease is that there is a drop of blood, muscle size, it mixes three times then it becomes a disease whose size as big as the muscle itself.
t ptang daúa keteng, wus mangkana dadi mapulungan, dadi limang pulungan, ngaran, ika sabilang apulungan, magnah di bukun awake kabeh, macanggah, ngaran, ne apulung magnah di kañcing lambunge di kiwà, ngaran, ika mangêtin sahananing wwate kabeh, sang mangawe gring ika, maharan sang bhanùmala, maumah ring dalêming paparu, wus irika raris kapastu ring i mawêd, mwah masalin pagnahan, magnah ring pasinggahaning waduk pamêpêgwananya, magnah maring ñali manis, ngaran, sane wnang nglabahin gring ika, ngaran, i bañu suci mtu maring ñali manis, wus limang lêmêng i bañu suci, mtu dadi mahawidyadari sukla, ngaran, putih kukunya trus, rupanya kaya wong cina, tur mapaúupati bañu pañarabaya, ngaran, ika wnang nglabahin i mawêd
Bahasa Indonesia (Indonesian Language)
40 utas, setelah itu jadi bergulungan menjadi 5 gulung. Setiap segulung bertempat di semua persendian badan, bercabang, segulung bertempat di kancing lambung kiri, semua itu meredakan otot. Pembuat penyakit itu bernama sang banyumala, bertempat di dalam paru-paru, setelah itu dikutuk oleh si Mawed dan berganti tempat, bertempat di persinggahannya usus pengunyahan, bertempat diempedu manis. Yang patut mengupahi penyakit itu bernama I Banyu suci keluar dari empedu manis, setelah 5 malam I Banyu suci keluar menjadi bidadari Sukla namanya, putih asapnya, wajahnya bagai orang Cina dan berpasupati banyu panyarabaya namanya. Itulah patut mengupahi
English
then it becomes 40 in number then it knots forming five knots. Every knot is found in the joints, and then it branches, a knot has its place at left part of the stomach, all of these weaken the stomach. The creator of the disease is sang Banyumala, and it has its place in the lungs, after that it is cursed by si Mawed and then it changes its place, in the intestine then in the sweet bile. The one the deserves curing the disease is called I Banyu suci who come out from sweet bile, after five nights I Banyu Suci comes out being bidadari Sukla, her smoke is white, her face is like a Chinese and has pasupati of banyu panyarabaya. This is the one who deserving
ngaran, i mawêd pakalangan bhàþara iswara, úarana, ikuh lutung putih, skawit, kapanggya irêng, carmman poh amplêm, carmman buni dêhà, pipis, klasadarana, ring kwali waja, rajah kayeki:
Wus mangkana madadah, pulangin arak manis, wusnya embon, campurin madun ñawan, gula manggala, malih bêbêk sadarana, kewala jatu, maswi, mica, sintok, salodaka, raris irag apang bukêt, iki úabdhanya widyadari suklane, nggon dikûanin tamba inume, mantra, Ong phat beda lima, Ungkara, wakûari mutah, tmah iñcaý, kaphal tulunga, ngaran, mantrakna ping 5. Mwah pacang pupurnya, úarana, rwan sire putihan, pipis, woh jruk purut, spêt-sêpêt, candana jênggi, bras pari
Bahasa Indonesia (Indonesian Language)
bernama I Mawed sinarnya dewa Siwa, sarana : ekor lutung putih, skawit, temu ireng, kulit mangga amplem, kulit bumi dehe (belum berbuah), diulek rebus di kuali waja, rajah seperti ini, setelah direbus, tuangi arak manis, campuri madu lebah setelah dingin, gula manggala.
English
his name I Mawed his lights are Dewa Siwa, the substance: tail of lutung putih, skawit, temu ireng, skin of amplem mango, skin of bumi dehe, pulverized and boiled in steel pan, and they given magic power after being boiled pour sweet arak mix with honeybee after it is cold add sugar. There is another method of treatment in the form of powder, the substance: kewala jatu, masui, pepper, sintok salodaka, pulverized until it is thick. This is the sabda of bidadari Sukla, the mantra: Ong phat beda
gaga, wus puput, tibanin mantra sloka atma rakûa, yan nibakang tamba inume wnang sang widyadari suklane rêdanàkna, ida gnahang ring irung tngên, ne labahin gnahang ring irung kiwa, di ngrêgêpe haywa molah, haywa mambêkan, samangkana tingkahe mapasang mantrà, anampa wubabheddha, ngaran. Iti ngaran wong kna gring sutthajiwàúaúaóa, sahiti titah lara, yan katon bulun matanya makilit-kilit, tur ya giling, malih kulit awaknya katon sêbuh, yan ring bibih mwang alitnya sami katon kêmbang, sang matêpêtin gring ika, twah ibuk satata, sang matêpêtin makita mangunang, makita pêdêmang, sang agring bangunang tka bangun, pêdêmang tka mêdêm, sang agring tka bêga kolok, tan biûàngucap, mwah tan biûa molah, palyatnya tur mandrang
Bahasa Indonesia (Indonesian Language)
setelah selesai isi mantra sloka penjaga roh. Jika memberikan obat minumnya patut sang bidadari Sukla dipuja, beliau tempatkan di hidung kanan, yang diupahi tempatkan di hidung kiri, saat kosentrasi jangan bergerak, jangan berpikir. Demikian tingkah kita saat mengucapkan mantra : anampa wubabheddha namanya. Ini orang yang kena sakit sutajiwasasana, gejala sakitnya. Jika ada terlihat bulu matanya membelit - belit dan giling, kulit badanya memar kebiru - biruan, pada bibir dan alisnya terlihat kembang (agak kuyu). Orang yang memperhatikan sakit itu hanya gundah selalu, ya ingin membangunkan dan menidurkan. Orang sakit itu dibangunkan ya akan bangun demikian pula ditidurkan Ia akan tidur. Ia sudah menjadi orang bego dan kolok, tidak bisa ngomong dan bergerak, penglihatannya samar - samar.
English
after citing this mantra, if giving this medicine, sang bidadari Sukla is worth worshipping, this is placed in the right nose cavity, the one giving treatment is in the left nose cavity, when doing concentration, do not move, try to concentrate the mind. That is our behavior / attitude when citing the mantra: anampa wubabheddha. The symptom of the disease is called sutajiwasana. If his eyebrows curled, his body skin bluish bruised, his lips look pale. The one who notices the sufferer is always confused he wants to put him to bed or if asleep to wake him up. If he is asleep and is woken up he will get up and on the other hand if he is put to bed he will get asleep. The sufferer has become foolish and cannot speak and move his sight is bad.
mandrang, makadi sêbêt hana plih raûanya ngantyang maniñjak manigtig, samangkana titahnya, sahiki kawit gringe ika, hana rah kêntêl sadidik, gêngnya wrat saheka, 10 keteng, magnah ring dalêming soring inêban agung, marmmanya hñag tur kêntêl, kraóa kapastu ring sanghyang util bunga, ika manadi gring, irika bayune matmu, ring soring inêban agung, ngaran, sang util bunga, witnya hana pluh sadidik, marupa kuning, gêngnya wrat limang keteng, mtu maring hêmbang-hêmbangan amprune, anging rupanya bhiru, putih rambutnya, irêng tangan sukunya, paúupatinya upas bhadawi, sahika dadi utuil bunga, mayoga slaning rahina wngi, ngaran, iki úabdhan sang agring, mantra, wwatt-awwat limuh lilimbur mudraya, tlas. Mwah wong agring ika lambihan mati, aja kurang prayatna, ne wnang rêda-
Bahasa Indonesia (Indonesian Language)
perasaannya bagaikan orang marah yang ingin menendang dan memukul, demikian gejalanya. Asal mula penyakit itu, ada sedikit darah kental, besarnya sekitar 10 utas urat, bertempat di bawah ineban agung, wujudnya hancur dan kental karena dikutuk oleh sanghyang Util Bunga, itulah yang menjadi penyakit. Di sana tenaga itu bertemu di bawah ineban agung, namanya sang Util Bunga, asalnya ada sedikit keringat, warnanya kuning, besarnya sebesar 5 utas urat, keluar dari sela-sela empedu, namun warnanya biru, rambutnya putih, tangan dan kakinya hitam. Pasupatinya upas bhadawi, itulah yang menjadi Util Bunga beryoga menjelang malam hari, Ini sabda sang sakit, mantra : wwatt-awwat limuh lilimbur mudraya, tlas. Orang sakit itu kemungkinan akan mati, jangan kurang waspada, yang patut
English
his emotion is like an angry man who wants to kick and hit. The start of the disease is that there is a bit of thick blood its size is around ten muscles, resides under the ineban agung it shape is out of order and thick because of being cursed by sanghyang Util Bunga, this becomes the cause of the disease. There the power meets under the ineban agung, which is called Util Bunga, the origin is that there is a little sweat, yellow in color its size is as big as five muscles, it comes out from the bile, its color is blue, its hair is white, hands and legs are black. Its pasupati is upas bhadawi, that becomes Util Bunga who does its yoga by night. This the sabda, mantra: wwatt-awwat limuh lilimbur mudraya, tlas. The sufferer will more likely die, give more alert,
nayang, ne ngawe huripnya wong agring ika, nànghing apang pagêh trus, ngaran, ida sang manuk piratthà, warónan ida slab, kuning socanya, irêng rambutnya, tur maglung kadi cakra sakalangan, mapaúupati bayu adrês, titahnya ngrêdanayang, sang util bunga hidêp labahina, mwah mwah ida sang raden manuk piratthà, rêgêpakna, gnahang di pukuhing lidahe, sang kala util bunga, gnahang ring tungtunging lidahe, ngrêgêp sambilang nampa úranane, tur lilayang pagêhang bayu úabdhane, tunggalang rurusang hatine, lyêpang den aris, tur mtu ta sanghyang ajñana siddhi mandi, nànghing ida sanghyang manuk piratthà rêgêpakna, úarana, kapanggya tis, ñuh matunu, akah silagwi lanang, pinipis, bangkête dadah, agigis, raris angkidang, bêbêhin ktan gajih, mwa-
Bahasa Indonesia (Indonesian Language)
Puja adalah yang membuat hidup orang sakit itu, namun agar teguh terus, ada yang bernama sang Maruk Piratha, warna beliau selab (agak kekuning-kuningan), matanya kuning, rambutnya hitam dan bergelung seperti cakra sakalangan, berpasupati bayu adres, sarannya memuja sang Util Bunga yang diupahi dan beliau sang Raden Manuk Piratha, puja dan tempatkan di pangkal lidah, sang Kala Util Bunga, tempatkan di ujung lidah, kosentrasi sambil memegang sarananya dan tenangkan serta teguhkan bayu serta sabdanya. Satukan hati, pejamkan mata, keluarlah sanghyang Adnyana Sidhi Mandi, namun beliau sanghyang Manuk Piratha puja, sarana : temutis, kelapa bakar, akar seleguri jantan diulek, sari perasnya rebus sekedarnya, lalu angkat, taburi pulut agak bulat, dan
English
The one deserves worshipping is the one making he sufferer alive, but in order to keep strong, there is the one called sang Maruk Piratha, his color is yellowish, his eyes are yellow, his hair dark and has gelung like cakra sakalangan, his pasupati is bayu adres, the suggestion is to worship sang Util Bunga and sang Raden Manuk Piratha worship and place it in the beginning of the tongue while sang Kala Util Bunga is placed in the tip of the tongue, concentrate while holding the substance and calm ourselves and strengthen the bayu and sabda. Shut the eyes, then comes out sanghyang Adnyana Sidhi Mandi but sanghyang Manuk Piratha is worshipped, the substance: temutis, baked coconut, root of male seleguri and then pulverized, squeezed to find its extract and then boil then pour some pulut, and lawe,
h lawe, sari kuning, mwah sarilungid, mur rêmêk daging, uyah uku, wus ratêng malih saring, inumàkna. Iki úabdhane sang manuk piratthànggen dikûanin tamba inume, mantra, iðêp mapadma slaka, umabaya wrêddhi maparaý, ngaran, mantràkna ping 3. Malih sêmbar awaknya, úarana, kapanggya tis, rwaning dahusa kling, bawang adas, sarilungit, pulasahi, wus matêktêk jatunin uyah uku. Mwah harap ring paclêgokanya, úarana, akah paspasan, bawang adas, sarilungid, jatunya iñjin, mwang tahin yeh. Malih sêmbar tulang gihinge, mwah tulang ctike tkaning sikûikanya, úarana, êmpol pandan, don kasimbukan,
Bahasa Indonesia (Indonesian Language)
lawe, sari kuning, dan sari lungid, tebari cincangan daging garam uku, setelah masak disaring lagi, minumkannya. Ini sabda sang Manuk Piratha pakai pembersihan obat minumnya, mantra : iðêp mapadma slaka, umabaya wrêddhi maparaý, mantrakan tiga kali. Ada lagi untuk menyembur badannya, sarana : temutis, daun dahusa keling, bawang adas, sari lungid, pulasari, setelah dirajang taburi garam uku, untuk arap di penegukkannya, sarana : akar paspasan, bawang adas, sari lungid, jatunyu injin, dan tahi air. Untuk menyembur tulang belakang, tulang cetik, dan siksikan (bawah perut), sarana : pucuk muda daun pandan, daun kasimbukan, padang lepas kawit, bawang adas, Untuk bedak kakinya, sarana : kulit tingulun.
English
sari kuning, and sari lungid, pour some meat that has been chopped, uku salt, after being cooked it is strained again then drink. This is the sabda of sang Manuk Piratha in drinking the medicine, the mantra: iðêp mapadma slaka, umabaya wrêddhi maparaý cite the mantra three times. The other medicine is to spray the body, the substance: temutis, leaf of dahusa keling, bawang adas, sari lungit, pulasari, after being cut into small pieces pour some of uku salt, for his neck, the substance: paspasan root, bawang adas, sari lungid, jatunyu injin, and scum on water. To spray the backbone, cetik bone, and under the diaphragm, the substance: young shoot of pandanus leaf, kasimbukan leaf, grass of lepas kawit, bawang adas, for the powder of the leg, substance: skin of tingulun,
n, laja kapur, katumbah musi, tri katuka, we cuka, wdakna, mantra, Oý lah ta idêpa sira sanghyang saraúwati, lah tabehà sira, anakira bhàþara guru, langgaóa Oý. Oý saraúwati prêtikrêttha, úuddha ya namah. Malih kawruhakna larane panês tis kulingsih, ngaran, ne dadi gring tiwang gagêmbur, ne ngadakang gringe maharan sang tanubeddha, maumah ring dalêming kalangan, ngaran, titahnya karane maharan tiwang gagêmbur, sahiki titahnya, yan wong agring socanya kuning trus, yaning angganya macaya ucêm ptêng lêmah, turing jring bulun awaknya, mwah turnya gsang, ring dada tansah grah, ika i gagêmbur, ngaran, ne ngadakang gringe maharan sang tanu bheddha, mwah sang tari bheddha, ika matmu, ngaran, sang tanu bheddha, maumah ring dalê-
Bahasa Indonesia (Indonesian Language)
laja kapur, ketumbar musi, tri katuka, air cuka, borehkannya, mantra : Oý lah ta idêpa sira sanghyang saraúwati, lah tabehà sira, anakira bhàþara guru, langgaóa Oý. Oý saraúwati prêtikrêttha, úuddha ya namah. Ada yang perlu diketahui penyakit panas dingin kulingsih namanya, yang menjadi penyakit tiwang gagembur. Penyebab penyakit itu bernama orang sang Tanubedha, bertempat di dalam kalangan namanya. Sebabnya bernama tiwang gagembur, dengan ciri-ciri jika ada orang sakit matanya terus - menerus kuning, badannya suram siang dan malam, bulu badannya berdiri, dan gersang, di dadanya juga panas, itulah I Gagembur namanya. Pembuat penyakit itu bernama sang Tanubedha dan sang Taribedha, mereka bertemu sang Tanubedha diam di dalam
English
laja kapur, ketumbar musi, tri katuka, vinegar, this must be applied in the leg, mantra: Oý lah ta idêpa sira sanghyang saraúwati, lah tabehà sira, anakira bhàþara guru, langgaóa Oý. Oý saraúwati prêtikrêttha, úuddha ya namah. There are cases that where the body feels hot and cold, this is called kulingsih this then becomes a disease called tiwang gagembur. The cause of the disease sang Tanubedha residing in the kalangan. The characteristics of tiwang gagembur is that the eyes of the sufferer are always yellow, his body looks dull day and night, the hair of his body rises and dry, the chest feels hot, this is called I Gagembur. The creator of this disease is called sang Tanubedha and sang Taribedha they meet each other. sang Tanubedha stays in the kalangan
ming kalangan, sang tari bheddha maumah ring dalêming otot sanghà, marmma ning hanadi gring,rikàlaning wong ika labuh, majalan labuhnya buka pangsêgang, irika matmu sang tanu bheddha mawak tis trus, panglaranya cliyak-cliyuk, ngaran, laranya panês tis, tur twara slêg ring papanganya, mapayàgrah di jro wtêng, sang taribhedda màwak panês trus, pacampuhnya ring jajaringan, nànghing singsal pagnahnya, ne màwak panês ring tngahing jajaringan, ne màwak hêñêm magnah ring pinggiring jajaringane, panglaranya mapagang di jro wtêngnya, mwah cliyak-cliyuk, lara ika panês tis, ngaran, tur twara slêga ring papanganya, mapayàgrah ring jroning dadanya, hilatnya kraûa pahit, mwah panglêdlêdanya kraûa aking, samangkana laranya, iki wnang mamtu-
Bahasa Indonesia (Indonesian Language)
kalangan, sang Taribedha diam di dalam otot sangha. Sebabnya menjadi penyakit pada saat orang itu jatuh, tatkala berjalan jatuhnya terjerembab, saat itulah sang Tanubedha bertemu berwujud tis terus. Penyakitnya cliyak-cliyuk namanya. Sakitnya panas dingin dan tidak ada nafsu makan, terasa panas di dalam perutnya. Sang Taribedha berujud panas terus, bercampurnya di jejaringan, tetapi tempatnya berlawanan, yang berujud panas di tengah jejaringan, yang berujud dingin bertempat di pinggir jejaringan. Penyakitnya meradang di dalam perut celiyak-seliyuk, sakitnya panas dingin namanya, tidak ada nafsu makan, terasa panas di dadanya, lidah terasa pahit dan tenggorokan terasa kering, demikian penyakit tersebut. Ini yang patut diupahi
English
sang Taribedha stays in the sangha muscle. The start of this kind of disease is that when someone falls, when walking he falls headlong, at this time sang Tanubedha meets and it causes the body to be cold. The disease is called cliyak-cliyuk. The sufferer feels hot and cold and he loses appetite, it feels hot in his stomach. Sang Taribedha causes the body to always be hot, it becomes weak in tissues, but the places are different, the one that causes hot is in the middle of the tissue, while the one that causes cold has its place beside the tissue, the tongue feels bitter and the throat feels dry, that is the symptom of the disease.
k, mangaran sang pañca paóðawa danawà, maumah ring babad, poleng awaknya, abang rambutnya, wilis tur hning socanya, paúupatinya tirtthà bayu adrês, iki sadananya, úarana, muñcuk dapdap tis, ngudanya sagêgêm, kapanggya tis, isen ahiris, bangkête dadah sadarana, wus embon, laris saring, jatunin lênga klêtik, wwe jruk, klabêt, bawang tambus, sarikuning, adas, inum slid-sore. Mwah wdaknya, úarana, bujangga sukûma, gamongan kêdis, rwan gintên, pulasahi, majatu antuk lênga. Mwah yan tan luntur laranya,úarana, rwaning sêmbung, kuñit warangan, sama kwehnya, racik, pulasahi, garêm sinanga, sarikuning, jatunin lênga klêtik. Mwah wdaknya, úarana, kapkap, isen, katumbah, uyah tlung jumput, sami tambus, wdaknya. Mwah yan kari kbus angga-
Bahasa Indonesia (Indonesian Language)
bernama sang Panca Pandawa Danawa, berdiam di dalam babad, badannya loreng, rambutnya merah , putih bening matanya. Pasupatinya tirtha bayu adres. Ini sarananya : kuncup daun dapdap tis, segenggam yang agak muda, temu tis, seiris lengkuas , sari perasnya di dadar sekedarnya, setelah dingin disaring, taburi wijen leletik, air jeruk, klabet, bawang bakar, sari kuning, adas, diminum setiap sore. Bedaknya, sarana : bujangga suksma, lempuyang burung, daun jinten, pulasari, taburi wijen. Jika sakitnya tidak sembuh sediakan bahan-bahan daun sembung, kunir merah, banyaknya sama, racik, pulasari, garam sinanga,sari kuning. Taburi wijen kletik. Sebagai bedaknya sediakan bahan - bahan daun sirih tua (kapkap), lengkuas, ketumbar, garam tiga jumpitan, semua di bakar. Jika masih panas badannya.
English
The one deserves being given offering is sang Panca Pandawa Danawa, residing inside the babad, his body is colorful, his hair is red, the eyes are clear. His pasupati is bayu adres. This is the substance: a handful of the tip of dapdap leaf, temu tis, a slice of ginger, get their extract and then boil after it gets cold then it is strained, pour with leletik sesame, lemon juice, klabet, baked onion, sari kuning, adas, this is to be drunk every afternoon. The powder, substance: bujangga suksma, lempuyang burung, jinten leaf, pulasari, pour with sesame. If the disease persists get ready with sembung leaf, warangan turmeric, each has the same amount, pulasari, sinanga salt, sari kuning then process them, then pour them with kletik sesame. As powder, provide old leaf of betel vine plant (sirih), lengkuas, coriander, and three lumps of salt, all are baked. If he still feels hot.
nya, úarana, ngudaning muñcuk tingkih, asagêgêm, kapanggya tis, racik, gintên cmêng, sarikuning, ktan gajih, garêm sinanga, saring hing nyane tahapakna. Mwah wdaknya, úarana, rwan dapdape brêk, untêng gamongan kdis, nànghing sadidik, katumbah, pulasahi, majatu wwe candana sadidik, kla sadarana, iki pangrêgêp pañca dhanawane, larane maharan gring kamraóan, iki kawitanya, yaning kamraóan, pjah wong ika aturu sirêp pasti, tur kadalon sirêpe, dadyanya ngipi wwang ika, ipyanya kagugut asu olih lanang wadon, dadi ya paling pati klid, pati sundul, ngaran, irika dadyanya dkah mangrundah, tur bêbêlan wang ika, nànghing yan di pangipyan, mapan ya manuwus, tur ya hêntên wwang ika, matmahan ngruntag mangrundah
Bahasa Indonesia (Indonesian Language)
sediakan bahan-bahan kuncup daun kemiri muda segenggam, temu tis, racik bernama jinten hitam, sari kuning, pulut agak bulat, garam sinanga, saring pelan-pelan. Bahan untuk bedaknya : daun dapdap yang busuk, induk lempuyang burung, sedikit, ketumbar pulasari, ditetesi air cendana sedikit, sedikit direbus. Ini yang dibuat Panca Pandawa, sakitnya bernama kamranan asal dan gejala sakit kamranan : orang itu akan mati tidur, tidurnya kelewatan, jadi orang itu bermimpi digigit anjing jantan betina, ia bingung ketakutan menghindarkan diri, seruduk sana - seruduk sini, akhirnya batuk tersengal - sengal, sesak nafas di alam mimpi. Jika dia terjaga dari tidurnya, akan menjadi berdebar dag dig dug.
English
get ready with a handful of young kemiri leaves, temu tis, mix with cumin, sari kuning, round pulut, sinanga salt, strain them carefully. Substance for powder: dapdap leaf that has gone bad, head of lempuyang burung, a bit of pulasari coriander, add a bit of water of sandalwood, then boil. This is made by Panca Pandawa, the disease is called kamranan, the symptom of this disease: the man will die during asleep, always oversleeps, the man dreams in which he is bitten by dogs male and female, he is upset in avoiding them, he hits everything, and coughs and breathes with difficulty, his breath is not in control when dreaming, if he is awake from his sleep, his heart will be pounding.
irika bañu bayune paling di pangipyanya, dadi ya kesah maring umahnya, tur ya paling pati susup-susupin, pati cbur-cburin, irika bañune hning dêgdêg, padha ya kacambuhin, sahananing daging jajrone sami kacampuhin, sami bañune matmahan bañu wedang, samangkana bayune kamraóan, malih kàlanya mawtu gring, rikàla wong ika kaslêk olih gawe sada kewêhan, titah wong ika tan pangetang tan pangitung, anambut gawe, sàmpun kaswen samangkana, laris wong ika mañaluk jaluh, tur ya kalêson pasti, tur ya ñakitang awak, mwah ñakitang bangkyang, sring wong ika mlingkuh, di paturon, yan hana kakantenanya rawuh, ngaran, irika ya mangidih tulungan, manu-
Bahasa Indonesia (Indonesian Language)
saat itu tenaga airnya bingung di dalam mimpi , jadi ia pindah dari tempatnya dan menyusup kesana - kemari, terjun
English
at the time his water / banyu power is confused in his dream, so it moves from its place and penetrates here and there, falls here and there, at this time the firm (not mobile) banyu gets mixed all the innards get mixed. All banyu becomes banyu wedang. When it comes out to become a disease, the man is busy working, the man never measures his job but when carrying out his work he eventually becomes weak and has backache. The man always lies on his bed when his friend is coming he will ask for help, to give him a massage.
nden mañêkjêk mamcik, apan wong ika tan huning mamcik-mêcik, mwang mañêkjêk, sada kras tingkahnya mañêkjêk, tur ñalah unduk, ngaran, irika ta gringe mahuñjukan, wusnya macampuh malih masalin pagnahan, magnah ring hurung-hurung gading, wus kaswen irika, ngaran, malih wwang ika tan pangetang tan pangitung gawe, malih ya macampuh padha kadi kuna, dadya ya mawtu bayu dlêk, tur ya rakêt sarêng i bañu wedang, ngaran, malih masalin unggwan, magnah maring dalêm pasarenan, ngaran, ika bañu kamraóan kêñcah, tan pasliwêran rahina wngi, di jroning daging kabeh, ngaran, sane mahangin siddhi sahi, ngaran, bhàþara úangkara makolihin, maring payoganya bhàþara úangkara, maring wayabya deúanya, paturonya ring lêpitan babawuka-
Bahasa Indonesia (Indonesian Language)
menginjak - injak, memijat. Oleh karena temannya tidak tahu memijat dan menginjak-injak, apalagi caranya keras dan kasar saat itulah penyakit itu bergejolak. Setelah bercampur aduk kembali pindah tempat yakni bertempat di hurung-hurung gading lama di
English
Because his friend does not know how to give a proper massage, at the time his disease becomes furious. The disease moves to another place, one of them is in the hurung-hurung gading it is there for a long time. If the man cannot measure his work, his disease comes again, so the banyu ulek rekat together with banyu wedang come out. Banyu kamranan get dissolved no longer disperse during night. God Sangkara is the cause, his yoga is done in south west. His bed is in lipatan babawukan.
n, wilis warónanya, kuning socanya, irêng rambutnya, paúupatinya gni angkus, ika ta mangêsêng sajroning bwanàne, payoganya di dasar kawah agunge, sahiki panglaranya, hana ring sikûikan, tan hêmbang panês mrapah, yan ya mtu ka silit ika matmahan gring mamêjên, ngaran, yan ya mtu ring panguyu-uyuhan, matmahan gring raûà, yan ya munggah manggih gringnya dadi dkah makelkelan, bungkah panglaranya, yan ring pusêr panglaranya buka pgat, dadi gring tiwang babaru, ngaran, yan ya manguyang tur ya paling, dadi gring pas tur kalalwan, samangkana yayi, twah payogan bhàþara ngadakang kamraóan, ngaran, di dasar kawahe payoganya, iki pangêsênganya, mantra, Ong Bang bayu Ang, 3, bañu bayu sumrak, ak, 2, tlas, dadya mojar sisyane kalih, mangke syapa wnang mamagut payo-
Bahasa Indonesia (Indonesian Language)
warnanya putih, matanya kuning, rambutnya hitam. Pasupatinya gni angkus, itulah yang membakar dunia ini. beryoganya di kawah agung, beginilah sakitnya : Adalah panas tak henti di siksikan (bawah perut). Jika ke luar ke dubur menjadi disentri, jika ia keluar di kantong air seni menjadi penyakit rasa, jika ia naik penyakitnya menjadi batuk tidak hentinya, jika di pusarnya. Jika ia linglung tak tentu arah, jadilah sakit pas yang kronis. Demikian adik, itu semua hasil yoga dewata membuat yang bernama kamranan, beryoganya di dasar kawah. Ini pemusnahannya, mantra : Ong Bang bayu Ang, 3, bañu bayu sumrak, ak,, 2, berkatalah kedua muridnya , sekarang siapa yang berwenang memerangi yoganya dewa
English
the color is white, the eyes are yellow, the hair is dark. His pasupati is gni angkus, this burns the earth. He does his yoga in great crater, this is the symptom of the disease: continuous heat in the bottom of the belly. If it comes out from the anus it becomes dysentery, if it comes out from the bladder it becomes penyakit rasa, if it goes up it becomes continuous cough, when reaching the navel. If it goes to unclear direction, it becomes chronic disease, that is all the result that is called kamranan, and the yoga is done in the bottom of a crater. To destroy it, this is the mantra: Ong Bang bayu Ang, (cite three times), bañu bayu sumrak, ak, (cite twice), then say both of his followers, now who has the willing to combat the toga done by god Sangkara
gane bhàþara úangkara, mojar ta sang bhùddha kcapi, ih hana bhaþari gangga, ngaran, maumah ring dasar samudrane, gadang trus rupanya, wilis rambutnya, bhiru socanya, paúupatinya cakra bajra, ngaran, iki sdananya, úarana, carmman pule, tkeng rwane ngudha, untêng isen, jbugarum, sarilungid, ktan gajih, pulasahi, cakcak pr^es saring, santên kane lunak matunu, uyah uku, wus ratêng tahap, iki úabdhanya, mantra, Oý ta kita tuju kabeh mundur ta ngko denku, Oý sang tabe kita tuju raûa, kasmana sanghyang wiûóu, anambananamu waras, yan kita tuju bêngang, tuju raûa, mwah tuju moro, tuju rambut, tuju upas, tuju bañu, tuju deûþi krêkaûa, wastu kita dak punah, 3, sahananing tuju kabeh, maring awak úarirane
Bahasa Indonesia (Indonesian Language)
Sangkara " Menjawablah sang Budha Kecapi " Adalah dewi Gangga namanya diam di dasar samudra, wajahnya hijau, rambutnya putih, matanya biru, pasupatinya cakra bajra. Bahan - bahan yang diperlukan : kulit pule serta daunnya yang muda, inti lengkuas, pala, sari lungid, pulut agak bulat, pulasari, ditumbuk, peras dan saring, santan kane dan asam dibakar, garam uku. Setelah masak secara bertahap, inilah sabdanya, mantra : Oý ta kita tuju kabeh mundur ta ngko denku, Oý sang tabe kita tuju raûa, kasmana sanghyang wiûóu, anambananamu waras, yan kita tuju bêngang, tuju raûa, mwah tuju moro, tuju rambut, tuju upas, tuju bañu, tuju deûþi krêkaûa, wastu kita dak punah, 3, sahananing tuju kabeh, maring awak úarirane
English
"Says sang Budha Kecapi "goddes Gangga who resides in the bottom of a sea, her face is green, her hair is white, her eyes blue, her pasupati is cakra bajra, the substance needed: skin of pule tree together with its young leaves, the extract of galingale, nutmeg, sari lungid, pulut a bit round, pulasari, they are crushed, squeezed, and strained, kane milk, and asam are baked, and uku salt. After they are cooked in stages, this is the mantra: Oý ta kita tuju kabeh mundur ta ngko denku, Oý sang tabe kita tuju raûa, kasmana sanghyang wiûóu, anambananamu waras, yan kita tuju bêngang, tuju raûa, mwah tuju moro, tuju rambut, tuju upas, tuju bañu, tuju deûþi krêkaûa, wastu kita dak punah, 3, sahananing tuju kabeh, maring awak úarirane
syanu, sing tka padha punah, mulih kita tuju kabeh, sumurup kita kabeh maring gumi prithiwi, sing tka padha rêp sirêp kabeh, poma, 3, kedêp siddhi mandi mantranku.
Puput sinurat ring dina, radite, umanis wara warigadyan, tanggal ping 14, rah wióðu, iúaka, 1882, úaúih ka 10, kañjêkan patmoning karyya pañca walikrama ring pura bsakih, ring dina, caniscara, pahing, warigadyan, pùróamaning kadaúa, tahun masehi, tanggal 11 april 1960. Dawêg gêng ampura pisan, sasuratan waluya kadi tampaking rêkathà, sakewantên ngadu pongah añurat.
Bahasa Indonesia (Indonesian Language)
syanu, sing tka padha punah, mulih kita tuju kabeh, sumurup kita kabeh maring gumi prithiwi, sing tka padha rêp sirêp kabeh, poma, 3, kedêp siddhi mandi mantranku..
Selesai ditulis hari Minggu Umanis Warigadian, hari ke 14 setelah bulan mati (tilem), rah windu, icaka 1882 ( 1960 M), sasih ke 10 (April) pada saat piodalan Pancawalikrama di Besakih hari Sabtu Pahing Warigadian, Purnama kesepuluh tahun Masehi, tanggal
English
syanu, sing tka padha punah, mulih kita tuju kabeh, sumurup kita kabeh maring gumi prithiwi, sing tka padha rêp sirêp kabeh, poma, 3, kedêp siddhi mandi mantranku..
Completed on Sunday Umanis Warigadian, the 14th day after the equinox, Rah Windu, Icaka 1882 (1960AD), sasih the tenth (April) during the Pancawalikrama at Besakih on Saturday Pahing Warigadian, fullmoon the tenth on
