Catur Yuga (Balai Bahasa Prov. Bali)
manuskrip lontar ring Bali  | |||
| Inggih punika | Lontar | ||
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| Soroh |
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| Genah | Balai Bahasa Bali, Penatih, Dénpasar Timur, Kota Dénpasar, Bali, Indonésia | ||
| Nganggén basa |
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| Klasifikasi Gedong Kirtya |
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Deskripsi
[uah]Lontar Catur yuga puniki wantah silih tunggil koleksi Balai Bahasa Provinsi Bali sane kapupulang sareng program WikiLontar 2021 sane sampun puput. WikiLontar inggih punika program katalogisasi digital lontar sane kakaryanin Komunitas Wikimedia Denpasar ring sasih Januari - April 2021. Ring Balai Bahasa puniki wenten 142 cakep lontar saking makudang-kudang soroh.
Bahasa Indonesia
[uah]Naskah ini mengisahkan Raja Sri Maharaja Banoraja dari negeri Purbhasasana. Istrinya bernama Dewi Tirtawati, dan mereka dikaruniai seorang putri bernama Dewi Ratnarum. Maharaja Banoraja merasa cemas karena putrinya hendak dipinang oleh Maharaja Rakatabyuha dari negeri Sunyantara, seorang raja yang dikenal jahat dan memiliki racun (wisya) pada tubuhnya. Jika pinangan ini ditolak, Maharaja Rakatabyuha bersama rakyatnya yang banyak dapat membawa kehancuran (kalisanghara) bagi raja dan Kerajaan Purbhasasana.
Untuk memperoleh pertimbangan, Maharaja Banoraja memanggil para pendeta istana Bujangga, Dwijeswara, Sewasogata, dan Resi serta pejabat istana, termasuk juru, para tanda, dan pangalasan. Dang Acarya (pemimpin pendeta), Sri Aji, menyarankan agar pinangan ditolak, seraya menjelaskan alasannya melalui perumpamaan: “Iwir skar tumuwuh ring smasana, ndan malilang kapawitraning skar, mantya rumnya”, yang berarti, “bagaikan pohon bunga yang tumbuh dan mekar di kuburan, keindahan, kesejukan, dan keharuman bunga itu akan hilang.”
Sri Aji kemudian menjelaskan kepada Maharaja Banoraja tentang Caturyuga, yakni ciri, karakteristik, dan kondisi kehidupan manusia pada masing-masing masa: Kretayuga, Tirtayuga, Dwaparayuga, dan Kaliyuga.
- Kretayuga: Orang hidup tenteram, rukun, dan bebas dari penyakit merajalela. Masyarakat melakukan yoga, tapa, dan semadi untuk keselamatan dan kesejahteraan keturunan mereka.
- Tirtayuga: Alam sangat subur, banyak mata air, dan masyarakat hidup makmur.
- Dwaparayuga: Orang-orang lebih mementingkan ilmu, menghargai waktu, saling menyayangi, melaksanakan brata, weda, yadnya, dan dana punia, berperilaku luhur, setia pada ucapan, bertatakrama terhadap keluarga dan warga, serta memahami asal-usul dan hakekat menjadi manusia.
- Kaliyuga: Kehidupan kacau, bumi gonjang-ganjing, mata air banyak yang hilang, terjadi pemerkosaan, perampokan, saling membunuh, dan orang baik sering mati sedangkan yang jahat tetap hidup. Orang yang tekun sulit mencapai kebenaran tertinggi. Kehidupan manusia dan alam resah-gelisah, termasuk pendeta, pemimpin, dan pejabat. Tidak ada sosok yang pantas diteladani; manusia diliputi amarah, keserakahan, dan kejahatan, sehingga kesengsaraan melanda kehidupan manusia. Setelah masa ini, siklus kembali ke Kretayuga.
Selanjutnya, naskah menceritakan perang antara Maharaja Rakatabyuha, bersama pejabat istana dan rakyatnya, melawan Maharaja Banoraja.
Selain itu, naskah ini juga memuat uraian tentang Puja Kanistan, Puja Kadyatmikan, dan Asta Kawiku, yang meliputi Wiku Pance, Wiku Candana, Wiku Pangkon, Wiku Ambeng, Wiku Palangpasir, Wiku Sabangwukir, Wikussara, dan Wiku Grahita, serta konsep Catur Sanghara dan praktik-praktik ritual lainnya.
Bahasa Bali
[uah]Bahasa Inggris
[uah]This manuscript tells the story of King Sri Maharaja Banoraja from the land of Purbhasasana. His wife was named Dewi Tirtawati, and they were blessed with a daughter named Dewi Ratnarum. Maharaja Banoraja was worried because his daughter was about to be proposed to by Maharaja Rakatabyuha from the land of Sunyantara, a king who was known to be evil and had poison (wisya) in his body. If this proposal was rejected, Maharaja Rakatabyuha and his large army could bring destruction (kalisanghara) to the king and the Kingdom of Purbhasasana.
To seek advice, Maharaja Banoraja summoned the palace priests Bujangga, Dwijeswara, Sewasogata, and Resi, as well as palace officials, including juru, tanda, and pangalasan. Dang Acarya (the leader of the priests), Sri Aji, advised that the proposal be rejected, explaining his reasoning through a parable: “Iwir skar tumuwuh ring smasana, ndan malilang kapawitraning skar, mantya rumnya”, which means, “like a flower tree that grows and blooms in a cemetery, the beauty, coolness, and fragrance of the flowers will disappear.”
Sri Aji then explained to Maharaja Banoraja about Caturyuga, namely the traits, characteristics, and conditions of human life in each era: Kretayuga, Tirtayuga, Dwaparayuga, and Kaliyuga.
Kretayuga: People live peacefully, harmoniously, and free from rampant disease. The community practices yoga, asceticism, and meditation for the safety and well-being of their descendants.
Tirtayuga: Nature is very fertile, there are many springs, and people live prosperously.
Dwaparayuga: People place more importance on knowledge, value time, love one another, practice brata, veda, yadnya, and dana punia, behave nobly, are faithful to their words, are polite to their families and fellow citizens, and understand the origins and essence of being human.
Kaliyuga: Life is chaotic, the earth is unstable, many springs have disappeared, rape, robbery, and murder are common, and good people often die while evil people remain alive. It is difficult for diligent people to attain the highest truth. Human life and nature are restless, including priests, leaders, and officials. There are no figures worthy of emulation; humans are consumed by anger, greed, and evil, causing misery to plague human life. After this period, the cycle returns to Kretayuga.
Furthermore, the manuscript tells of the war between Maharaja Rakatabyuha, along with his court officials and people, against Maharaja Banoraja.
In addition, this manuscript also contains descriptions of Puja Kanistan, Puja Kadyatmikan, and Asta Kawiku, which include Wiku Pance, Wiku Candana, Wiku Pangkon, Wiku Ambeng, Wiku Palangpasir, Wiku Sabangwukir, Wikussara, and Wiku Grahita, as well as the concept of Catur Sanghara and other ritual practices.
Naskah
[uah]
[ 1 ][depan]
1,
||0||ᵒom̐ᵒawighnāmastunamaśidhaṃ||0||nihan·tgĕsiŋsaŋhyaŋcātūŕyūghā,ndaḥmubyasaŋpākadhaton·riŋpūŕbhāśaśaṇā,ṅa,sirasaṅabhiṣekamaharajabanorajā,wiŕyyahaśira,makṣṭridewiti
tthāwatthi,tiśahāliṣtuhayu,mahanakṣĕtriśawiji,makapanlaḥdewiratnarum·,śurupaguṇa,yekasiranmaṅĕnĕṅĕn·,dhuratmakamañĕŋ,demaharajābanorajā,pansirakinaṣaŕṇnadhesaŋṅakada
ton·riŋśunyantarā,ṅa,sirathaᵒabhiśekaśrīmaharajārakattabyuha,had:hyantawiŕyyabalasira,ṅkanlumamarāndatankinaŕṣanān·,dheniramaharajāriŋpūŕbhāśaśaṇna,mapadonsamaṅkanā,śamr̥ĕttha
wiṣyadoparāparawakabhukti,bwatṅaliśa
[belakang]
