Lontar Cakragni is a lontar that describes the problem of disease and treatment. In the Lontar Cakragni it describes both the disease, the method of healing , the means used and the relationship between disease and treatment, in the Lontar Cakragni it also contains various things about education both from the aspect of tattwa education , ethics and ritual aspects.
The healing technique in Lontar Cakragni uses the fire powers contained in the human organs. This lexicon describes the procedures for treating disease, starting from the type of disease, the means of medicine and the prayers (mantras). Lontar Cakragni also mentions the names of diseases, including: tiwang disease, hot body, heading, incantation, stomach ache, warangan upas, bebahi and so on.
Lontar Cakragni describes the names of fire and the uses of the fire in the human body, mentions the name of Dewata Nawa Sanga who sends various types of diseases, also describes the procedures for using amulets, but in this study only discusses related matters. with education alone, especially tattwa education, ethics, and rituals which are considered as the basic framework in Hinduism.
Tattwa dalam Lontar Cakragni
Lontar Cakragni explains the palace or place of Agni in Bhuana Alit or microcosm, microcosm is defined as the human body, the explanation is as follows:
Ih yan aku anglekasang Cakragni Wisesa, anggeseng satru, anggeseng gering, tka geseng lingsem, lebur. Ong Gni Pritiwi ring tlapakan batisku, Gni Kumang-mang ring cocan batisku, Gni Bongol ring betekan batisku ,, Gni Baga ring entudku, Gni Wurung ring pahanku, Gni Wutik ring purusku, Gni Buged ring pungsesdku, Gni Kembar ring susunku, Gni Wisesa ring My five feet, Gni Murub in my mouth, Gni Mandi in my tongue, Gni Bayu in my nose, Gni Kwera in my karnanku, Gni Cakra buwana in my sun, Gni Agung in my foundation, where I am burning to fill the world, then climb and then grow.
That is
Oh, if I issue the Cakragni Wisesa spell, I will be able to burn the enemy, burn the plague, everything will burn.
Ong Gni Pritiwi on the soles of my feet, Gni Kumang-mang on my ankles, Gni Bongol on my calves, Gni Baga on my knees, Gni Wurung on my thighs, Gni Wutik on my genitals, Gni Buged on my navel, Gni Twins on my breasts, Gni Wisesa on my soles My hands, Gni Murub to my mouth, Gni Mandi to my tongue, Gni Bayu to my nose, Gni Kwera to my ears, Gni Cakra Buwana to my eyes, Gni Agung to my whole body, my flames blazing around the world, going up and down.
(Cakragni, lp:1b)
Listening to the description above, it is explained that God or his parts, namely the gods in this case as a manifestation in the body, even the provisions are almost the same as the stana of the gods in the macrocosm (universe). So it can be drawn a common thread that Bhuwana Agung and Bhuwana Alit were both created by God (Sanghyang Widhi Wasa), thus it is clear that the gods not only reside in Bhuwana Agung but also in Bhuwana Alit .
Therefore, as a religious people should understand the function and role of God Nawa Sanga who resides in the human body, as what has been described in Lontar Cakragni that God Agni has a very important role and function to destroy enemies who come from outside who intend evil and want harmful, and can be used to help people who are ill.
As for the gods contained in Lontar Cakragni are as follows:
Sanghyang Gni Anglayang, Sanghayang Durga, Sanghyang Shiva, Bhatara Kala and Bhatara Guru while Lord Shiva is also worshiped as a teacher in the world, these are symbols used in worshiping God's manifestations, especially regarding matters relating to the search for reality and the manifestation of that reality. alone.
By menstanakan God Agni who is equated with Brahma, then connected with the five characters that is
- Sang which means white fire is in the heart, Bang means red fire is in the heart,
- Tang means yellow fire, is in the kidney,
- Ang means black fire, is on the nose,
- Ing has the color of five colored fire, is in the hair
So it can be interpreted that in the human body there is an extraordinary power of God and if used properly, it will be able to reach him in union.
Lontar Cakragni explains about the gods who are worshiped in carrying out a treatment carried out by a person (balian) to remain in his protection, while the gods who are worshiped in doing treatment are:
Panyaak, sa., widu bayu, ma:
Ong Durga is extinct, getih extinct, banyeh teke saak, 3.
Ta, saluiring mati, sa, yeh klungah stagesakena ma:
Ong Sanghyang Siwa Sabrata, ana urip, pada urip kabeh, jumeneng ana sakti, 3.
Ta., Mala, sa., Isin jong, pinipis, yeh arak, tahapakna muah puhakna ring irung nia, ma: Ong Sanghyang Gni Anglayang aku amugpug, amunah, anggeseng tuju tluh tranjana, sakwehing tuju, satus dualapan, tri mala, panca mala , dasa malaning hyang, mala sudamala, aku Sanghyang Gni Anglayang, apan aku paranta anglukat tri mala, panca mala, dasamala ning hyang, mala sudamala, aku Sanghyang Gni Anglayang, amupug, amunah angeseng malane si anu,
Ong aku paranta anglukatmalane sianu, mulih which teak ening teak, lah poma, 3. sa, lurungan, apunakna, caru alit sagnepa.
Langu ring bau, if lara is smelled on the right of the god anglaranin, if lara on the left shoulder, the installation of alaranin,
Sa., lenge pitung lawang ma.,:
Ong Bhatara Mala made meru overlap seven, Batara Guru asked for a great penyak, towards tiwang mapupul, towards blood teke saak, 3,
Ong idep aku Batara Guru amugpug, amunah towards, sakwehning tiwang, towards ajung, duang jong, tri jong, catur jong, panca jong, sad jong, tuju jong, dlapan jong, smilan jong, dasa jong, wastu aku teke lukat, 3, Ong idep aku Batara Guru anglukat salarane si anu ring bau, dasa mala, dwi mala, tri mala, catur mala, panca mala, sad mala, tujuh mala, dlapan mala, smilan mala, ike malaning hyang, pinakeng ngulun wastu aku mulih jati ening pada ening, lah poma, 3.
Meaning :
To get rid of disease (penyak) the ingredients are Widu bayu, the
mantra is: Ong Durgha is extinct, getih extinct, banyeh tika saak, 3. medicine for all diseases that die.
Tools: young coconut water (klungah) is drunk, mantras: Ong Sang Hyang Siwa Sabhrata, ana urip, on urip kabeh, jumeneng ana magic, 3.
Mala medicine, tools: fill the boat, pinipis, drink wine and put it on his nose,
mantra: Ong Sang Hyang Gni Anglayang I am amugpug, amunah, anggeseng tuju tluh tranjana, sakwehing tuju, satus dualapan, tri mala, panca mala, dasa malaning hyang, mala sudamala, aku Sanghyang Gni Anglayang, apan aku paranta anglukat tri mala, panca mala , dasamala ning hyang, mala sudamala, aku Sanghyang Gni Anglayang, amupug, amunah angeseng malane si anu, Ong aku paranta anglukatmalane sianu, mulih kang jati ening jati, lah poma, 3.
Alat: lurungan, dipakai sebagai minyak rambut, caru alit six .
Pain in the shoulder, when pain in the right shoulder of the god that causes the pain, if pain in the left shoulder, the installation that causes,
Tools: lenga seven pieces,
Mantra:
Ong Bhatara Mala made meru overlap seven, Batara Guru asked for a great penyak, towards tiwang mapupul, towards blood teke saak, 3,
Ong idep aku Batara Guru amugpug, amunah towards, sakwehning tiwang, towards ajung, duang jong, tri jong, catur jong, panca jong, sad jong, tuju jong, dlapan jong, smilan jong, dasa jong, wastu aku teke lukat, 3,
Ong idep aku Batara Guru anglukat salarane si anu ring bau, dasa mala, dwi mala, tri mala, catur mala, panca mala, sad mala, seven mala, dlapan mala, smilan mala, ike malaning hyang, pinakeng ngulun wastu aku mulih jati ening pada ening, lah poma, 3.
(Cakragni, lp: 3a-4a).
Dewata Nawa Sanga who resides in the body and is equipped with his power provides protection when his worshipers are disturbed. With the word God residing in the body, is a basic consideration of the mindset that in the human body is inhabited by gods. But such thinking must be based on the level of Wiweka in order to realize all the powers and not become a man in the councils due to the overly complicated thought that God resides in a human body.
As an expert in healing ( balian ), in providing help it is not enough just to use the means, but still need the help of God's powers to stay protected.
By saying the word Om (Ong), it means that a balian admits that as a human being cannot do as he pleases, therefore it is very necessary to worship him because with His power also balian gets a protection, and realizes that every creature in this world is a part of the world. God (Ida Sanghyang Widhi) as his creature.
The ethical teachings in Lontar Cakragni are teachings that contain very basic ethical aspects such as opening, closing, changing letters and others. This is what is said to be the basis of ethical teachings, meaning that everything that worshipers do or what worshipers do must be preceded by prayer, because with prayer the worshipers will get forgiveness as well as protection from Ida Sanghyang Widhi Wasa.
In Lontar Cakragni, there are teachings as below:
Pamuka, ma.,:
Ong Naga Raja, lukar ya nama swaha.
This is a rope breaker.
Pamungkah lontar, ma.,:
Ong Awignam astu nama sidham.
Panugrahan amaca amusti, ma.,:
Ong pakulun sira paduka batara manira, dewa pada dewa, manusa minta mtukagunan kaprabon mana salah surup sih, manusa pakulun.
Sasapan nalinin pustaka, ma.,:
Ong Naga Raja amilat ya namah swaha.
Piwenang writes, sa., Toya ring sibuh, ma.,:
Ong sanghyang Siwa ring kundi manik, ati tetes sariran wenan kabeh ilangankna kang ajuta, kerik kapurna jati, tka ening, ening, ening.
Translation:
Pamuka, Mantra:
Ong Naga Raja, lukar ya nama swaha.
This is a rope opener.
lontar opener, mantra:
Ong Awignam astu name sidham.
The
gift in reciting Ong pakulun sira paduka batara manira, god on god, man asks mtukagunan kaprabon if the sun goes down wrong, man pakulun.
Sasapan binds the library of Ong Naga Raja amilat ya namah swaha.
Authorization to write., Tools: water is
busy, mantra,: Ong sanghyang Shiva ring kundi manik, heart drops of his own authority all ilangankna kang ajuta, kerik kapurna jati, tka ening, ening, ening.
(Cakragni, lp: 4b-5b)
means that this
is the essence of literary speech, if you do not understand this speech, do not write,
(Cakragni, lp, 5b).
Ritual in Lontar Cakragni
I sanghyang gni anglayang, but I ordered anglukat, tri mala, panca mala, dasa malaning hyang, mala sudamala, I sanghyang gni anglayang, amugpug, amunah, angeseng, malane si anu, Ong aku paranta anglukat malane si anu, mulih kang jati ening teak, lah poma, 3.Sa. Lenge lurungan, apunakna, caru alit sagnepa
(Cakragni, lp: 3b)
A balian in carrying out treatment is not enough to use only facilities in the form of drugs, but it is also necessary to carry out cleansing through gluing accompanied by a burdenten (upakara) in the form of a small pecaruan which is complete with eteh-eteh pesegehan.
In terms of ethics, tattwa, the teachings of Cakragni provide lessons on how to maintain God in the body in accordance with the teachings contained in Hinduism, namely God has an immanent nature.
