Mantra in the Javanese Tradition as a Manifestation of Approach to
God
Endang Tri Irianingsih, Bani Sudardi and Wakit Abdullah Rais
Universitas Sebelas Maret
Keywords: Mantra, Javanese, and Manifestation to God.
Abstract: The Javanese people have been very much concerned for philosophical values. The vertical relationship
with God manifests in their life beings. The practical wisdoms such as prayers or mantra have been the
intermediaries to both the human life existence with God. This study aims at revealing the kinds of mantra
use in Javanese people’s lives. This research is a qualitative descriptive which choses field method,
observation techniques and in-depth interviews as the data collection techniques. The population is Javanese
community and the sample includes selected informant applying snowball sampling method. The conclusion
of this research is there are at least 12 mantras practiced by R.T. Puspanagara in his testament. Mantra exists
amidst the social life of the Javanese society influenced by animistic belief and dynamism, thus it reflects
rapal mantra for these mantras have been adjusted to various languages. Mantra is part of the human cycle
because it is a manifestation of self-approach to the God. Implications on the results of this study can be
used as a material in introducing the study of culture and mantras that integrate the repertoire of local
wisdom and social science that has not been much in demand.
1 INTRODUCTION
The Javanese are one of the tribes in Indonesia that
have uniqueness. The Javanese people are those who
live in Central and East Java (Koentjaraningrat,
1994). They are inhabiting in part of center and east
the Java Island and use java language as mother
tongue (Suseno, 1984). But now, they not only
inhabit the island of Java but also have spread to
various regions of the world. It is not a hard job to
find Javanese in the outer islands of Java. Javanese
is also famous for their cultural diversity. They also
spread their culture where they live. So, we can find
it easily. The culture of the Javanese is famous for a
great culture. Adiluhung reflects sense of high value.
In addition to having strong cultural belief,
Javanese life is also loaded with meaning and
philosophy. Since the ancient times the life pattern
of the Javanese is as so. What is shown is not
necessarily the meaning; it is loaded with meaning
and philosophy. This revives all aspects of their
lives, unexceptionally concerning the belief systems.
Currently, there are many Javanese who have
converted to a religion, however, not a few of them
still practicing the kejawen belief. The world of
kejawen society has certain ritual practices, namely
inner behavior (laku batin) as a form of ritual
performed by followers or kebatinan associations.
Ritual practices in the Javanese tradition, called the
mystical practice are very visible, especially in the
regional area of Southern Central Java, which is still
strong today. In this area, many evolving varieties of
kejawen flow develop patterns of belief systems and
religious expression (ritual) (Soehardi, 2004). After
being introduced to religion(s), a lot of things have
changed the Javanese people’s ways in approaching
to their God. If initially the spells were used to pray
in Javanese language, then after the entry of Islam it
has been mixed with the Arabic language. Since the
entry of Islam, Javanese religion has begun to lead
to Sufism coupled along with the practice of
syncretic behavior (laku sinkretis) (Endraswara,
2015), including the spells (mantra) that is a
manifestation of prayer to God and contains a hope.
Not only in Java, has mantra been widely used
for daily life. In Makassar, mantras are used by
traditional communities to work with soil and
fishing activities (Badaruddin, et al, 2015). The most
widely used mantra is the mantra or spell for
432
Irianingsih, E., Sudardi, B. and Rais, W.
Mantra in the Javanese Tradition as a Manifestation of Approach to God.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 432-440
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

healing. In Java there is a collection of spells for
healing, they are written in the Primbon Serat or
manuscript of Jampi Jawi (Makmun, Widodo,
Sunarto, 2013). In addition to Java, the healing
spells remain exists in the East Kalimantan, the so
called Buyatn Bawo spell. The mantra contains
causes of illness, medication, and motivation to
recover from illness (Sutaji, 2013).
The international researchers who interested in
the Javanese culture have done a number of studies,
among them are van der Kroef (1958-59) made a
commentary on the Javanese worldview toward life
as a static model of search, always obsessively
concern on the well balance perspective, which
maintain a belief that the universe bestows
prosperity if only individuals are taking part in the
maintaining the well-balance both outwardly and
inwardly. Geertz (1976) have done a close attention
to the Javanese culture selametan or Javanese thanks
giving ceremony which relate the offerings to the
spirit beings as a core ritual of the rural people. In
his study, Greetz (1960, p.38) embodied statements
that the social class of divisions occur in the
Javanese communities as he has successfully
classified into three elements of society are, the
community of santri (devoted Muslim), abangan
(very much reliance on the animism belief) and
priyai (the community who embrace the truth of
Hindu and Buddhism.
As performed by a Javanese figure whose name
is enshrined in the Javanese manuscript Raden
Tumenggung Puspanagara. The manuscript is
entitled Pethikan Sejarahipun Raden Tumenggung
Puspanagara, Tohjaya, Juragan Bali, which is
hereinafter shortened to PSRTP, a single and private
script. His name is not so well known but the
teachings reflected from the texts provide a bunch of
life values. In his will written a spell practiced to
achieve the life purpose and can also be used day-to-
day.
In understanding the texts of mantra, the
manuscript needs to be philologically done, which
later can be dissected by other using supplementary
theories. In other words, this study is a continuation
of philological research, which focuses on social
research. This social research sees the implications
of mantra on the life of Javanese society.
This paper seeks to reveal what mantras are
practiced by Javanese in their daily lives as a
manifestation of their relationship with the God. The
mantra which is examined in this paper is those of
R.T. Puspanagara as a testament in the script. In
addition, it also describes how the influence of
mantra in the life of Javanese society.
2 METHODS
This study is a qualitative-descriptive research. This
is a qualitative descriptive study which holds a
principle that all things in the form of a sign system
is nothing to be underestimated, all of which are
important and all have influence and are related to
each other (Sutopo, 2002). This is a field method
accompanied by the observation and in-depth
interview techniques. The field method is data
collection conducted in the field, at the research
location (Ratna, 2010). The qualitative data and the
selected sample of informants from the entire
population of Javanese community. Selection of the
informants was conducted through the snowball
sampling method. The selected informants were the
people who practice the use of spells in everyday life
and know about the mantras in Javanese point of
view. Informants are modin / ritual leaders, the
elderly, and one of the families of Javanese palace or
kraton. Data collections were done by recording the
interview conversations with informants. The results
of the interview were transcribed on paper, and then
interpreted by the researchers to draw conclusions.
Data analysis is in the interactive cycles form; thus,
the research conclusions shall follow the data
acquisition up until the completion. The results of
the interview were then analyzed by taking into
account to all signs, and the conclusion about the
position of the mantra in the informants' lives.
3 RESULTS AND DISCUSSION
3.1 Kinds of Spells or Mantra
Mantra is a regular prayer usually pronounced in
ceremonies or everyday. Mantra means wohing
panggagas (in Javanese language), Translation
according to the Indonesian language, mantra means
the force of thought (Padmosukotjo, S., 1960).
Every mantra reflects the true nature of poetry,
namely the concentration of force of language as
intended by the Almighty Creator to generate
magical power or supernatural powers (Waluyo,
1995). Mantra is a variety of free-form oral poems.
Mantra has an inner structure because mantra itself
is a form of prayer. The point is that the mantra as an
intermediary shows a hope to God. Mantra or spells
in Javanese is of various kinds, ranging from the
mantra for healing, penglaris (attractive means), the
summoning of the spirits, and the spells used in the
traditional ceremonies. Mantra is a form of the
Javanese society’s local wisdom. Wisdom or also
often called local genius is essentially local
Mantra in the Javanese Tradition as a Manifestation of Approach to God
433

intelligence expressed by certain community living
in certain place. The local wisdom of Javanese is a
grain of intelligence, the original wisdom produced
by the Javanese community (Rahyono, 2015: 9).
Between one region and another, the mantra used
will be different depending on each local wisdom. In
Java alone, surely all mantras are, of course, in
Javanese language, some are mixed with Arabic,
these were mostly used to gain the live expectations
in Java. The mantras will be different from those
which are practiced by the people in the East
Kalimantan, Makassar and even in Malaysia. In
eastern Borneo, the mantra specifically the Dayak
tribe language in its treatment spell called Buyatn
Bawo (Sutaji, 2013). Unlike in Java, the treatment
spell is called Jampi Jawi because it refers to the
local wisdom of the Javanese (Makmun, et al, 2013).
In Makassar, a growing mantra is a mantra to
cultivating the land and fishing adjusted to the local
wisdom of the people. There, the majority of
communities fulfill their livelihoods as farmers and
fishermen. The spell employed as accompaniment to
cultivating soil is the so called Tulembang Mantra
and the mantra for fishing called Tupakbiring
(Badaruddin, et al, 2015). In Malaysia there is also a
spell employed in everyday life as spell for healing
and there is also black magic spell which are still
exist in the tradition of Saman (Daud, 2010). In this
paper the exemplified mantra is those of which
belonging to R.T. Puspanagara in his will on the
PSRTP manuscript.
This PSRTP manuscript is in the form of a
historical record containing the track record of R.T.
Puspanagara, his genealogies and wills (Irianingsih,
2014). In the text which provides information
regarding R.T. Puspanagara only limited to him
where he was descended from whom no more strains
to explain it. The information is as follows:
(1) The page behind the front cover.
Radèn Tumênggung Puspakusuma (Bupati)
putranipun Radèn Tumênggung Puspanagara,
Juragan Bali.
Radèn Tumênggung Puspanagara, Juragan
Bali putra Adipati Cakraningrat ing Madura
(PSRTP manuscript, the page is in the back of
the front cover).
Translation:
Raden Tumenggung Puspakusuma (Regent) a
son of Raden Tumenggung Puspanagara,
Juragan Bali.
Raden Tumenggung Puspanagara, Juragan Bali
is a son of Adipati Cakraningrat from Madura.
(2) Page 1
Bêbuka saking Panêmbahan Cakraningrat,
Madura ingkang seda wontên ing Baita kapal
pêputra jalêr satunggal, nama Radèn
Tumênggung Puspanagara dados Bupati
Gêdhong Kiwa ing nagari Surakarta
Hadiningrat (PSRTP manuscript page 1).
Translation:
Begining from Panembahan Cakraningrat from
Madura who died on the deck of the ship had a
son named Raden Tumenggung Puspanagara
who became the Regent at Gedhong Kiwa in
the country Surakarta Hadiningrat.
(3) Page 12
Punika sêrat primbon warni-warni, wasiat
saking kyai Juragan Bali ingkang lajêng nama
Radèn Tumênggung Puspanagara ingkang
sumare Nusupan (PSRTP manuscript page 12).
Translation:
Here is a primbon book which is a collection of
Kyai Juragan Bali's will which is called Raden
Tumenggung Puspanagara, one who was
buried in Nusupan.
(4) Page 14
Ingkang kasêbut ing nginggil wau kajawi
punika, ing dalêm 100 dintên sagêda
nglampahi sabar, narima, lêga, rila, têmên
utami. Inggih makatên punika wiwitipun Kiyai
Juragan Bali katariman sagêd dados Bupati
Gêdhong Têngên. Yuswa 120 taun katariman
putri sêntana dalêm, putranipun Radèn Adipati
Natakusuma pêputra satunggal putri. Meningi
momong putra 20 taun, lajêng seda, dados
yuswanipun dumugi 140 taun (PSRTP
manuscript page 14).
Translation:
All mentioned above except this, 100 days
living in patience, being content, relief,
willingly, especially seriously. All of it is the
beginning of the Kyai Juragan Bali to become a
Regent of Gedhong Tengen at the age 120
years, married to daughter of relative’s palace,
the son of Raden Adipati Natakusuma has a
daughter, counted to take care of child 20
years, then died, therefore the age finally
reaches 140 years.
The information described in the text that R.T.
Puspanagara is the son of Adipati Cakraningrat from
Madura who died on the deck of the ship. R.T.
Puspanagara is a Balinese skipper and a merchant
who was the owner of a large trading business in
ICSE 2017 - 2nd International Conference on Sociology Education
434

Bali, which at the end he died and was buried in
Nusupan.
R.T. Puspanagara has also been a Regent in one
of the districts of Surakarta Hadiningrat. But in the
manuscript, there is similar information that is the
Regents of Gedhong Kiwa and Gedhong Tengen, to
ensure the information we need to trace his liniage
back and to descended children who continue it.
Page 1
........nama Radèn Tumênggung Puspanagara
dados Bupati Gêdhong Kiwa ing nagari
Surakarta Hadiningrat, ...... (PSRTP
manuscript page 1).
Translation:
....... The name Raden Tumenggung
Puspanagara who became the Regent of
Gedhong Kiwa in Surakarta
Hadiningrat...........................
Page 14
............Kyai Juragan Bali katariman sagêd
dados Bupati Gêdhong Têngên....... (PSRTP
manuscript page 14).
Translation:
............Kyai Juragan Bali can be a Bupati of
Gedhong Tengen...............
The crosscheck on a page which contains
information of R.T. Puspanagara’s the second son on
page 1.
Kakung, patutan saking garwa Tuban,
anggêntos saking kang rama dados Bupati
Gêdhong Kiwa, nama Radèn Tumênggung
Puspakusuma (PSRTP manuscript page 1).
Translation:
The man, having a son with a wife from
Tuban, succeeded his father to be the Regent
of Gedhong Kiwa whose name Raden
Tumenggung Puspakusuma.
The above information explains that the districts
led by R.T. Puspanagara are the regency called
Gedhong Kiwa. In the manuscript there is also
information about the tomb of R.T. Puspanagara
namely in Nusupan. In addition, the manuscript also
mentions that R.T. Puspanagara has 3 wives. The
first wife was from Lamongan, the second wife was
Tuban, and the third wife was the son of Raden
Adipati Natakusuma. He has 6 children from his
marriage, 1 child from Lamongan wife, 4 children
from Tuban wife and 1 child from last wife
(daughter of Raden Adipati Natakusuma).
Based on some information from the text and
interview result witth R.T. Puspanagara it is often
associated with the history of the founding of the
Surakarta Hadiningrat palace which has moved from
Kartasura. R.T. Puspanagara is buried in Nusupan,
Sukoharjo, which is one of the envoys of Sunan
Pakubuwana II to find a suitable place as a new
palace as the displacement of the palace in Kartasura
after rebellion in geger pacinan. R.T. Puspanagara is
a spiritual expert who agreed to set Solo Village as a
place to build a new palace (Rahayu, 2009). It is also
mentioned that R.T. Puspanagara was a Gedhong
Kiwa Regent in Keraton Surakarta. The content of
this PSRTP manuscript has a focus on the testament
left by R.T. Puspanagara is a colourful primbon. The
colorful primbones contain mantras as well as the
conduct / practice procedures.
The colorful primbons that becomes the will of
R. Puspanagara contains 12 japa mantra and the
manner / laku of their practical use of everyday life.
The aforementioned life is both inwardly and
outwardly and for the sake of achieving a goal. The
japa mantra in R.T. Puspanagara is as follows
3.1.1 Mantra Pangupa Jiwa
Mantra Pangupa Jiwa is the name of the mantra
used for business and commerce. This pells are
spoken before begining commerce. The manners is
before leaving for trading all the merchandise should
be struck three times with the index finger.
However, before the index finger has been dipped in
a mixture of some oil blencong oil, which must be
the remains of the puppet show on Tuesday Kliwon,
sundhul langit oil, cendhana oil, which then
accompanied with jasmine flowers in a single pair.
In addition, one needs to undergo behavior of
selametan rasulan or salvation by providing savory
rice and chicken in each day of Friday Pon and
Kliwon. In doing all that must be accompanied by
the confidence / sure, serious, and meticulous in a
hope not to cause hostility and everything that is
done only for God is not the other.
Here's the quote of the spell or mantra: warisil
bangisi-bangisil cinglwari (PSRTP manuscript page
13).
3.1.2 A Mantra or Speells Which Causes to
be Adored or in Loved by Others
This mantra is used so that others can love and be
subservient to the practioners. The context of this
mantra is intended for future leaders. Thus it is
efectively lead him/or her appreciated and cherished
by other people so that they will submit to the
Mantra in the Javanese Tradition as a Manifestation of Approach to God
435

intended will. Leaders are role models who need to
have a sense of authority so that they will be
respected by the society. The action or steps to be
done is much more in cultivating the heart through
sincerity to achieve the life virtue, increase patience
by not saying fault things, and every dawn, the time
before the morning came out by reading prayers.
The spoken spell is as follows: badan sira jasmani,
sipatipun roh ilapi, mung kari padha kèdhêp idhêp
maring aku and sholawat (prayers to the Prophet
Muhammad) in 4 times (PSRTP manuscript page
13). Translation: Your body is temporal, living all
submissive and obedient to me and recite the salawat
4 times.
3.1.3 Spell for Self Protection from The Evil
Deeds
This spell aims to avoid bad treatment of others. The
way each will dawn, the rising of the sun, out facing
all directions of the east, south, west, and north until
the rising sun while praying in the heart then
continued to lighting incense. The spells are in
Arabic spoken sentence: akadun kupu anlahuyakun,
akasullah samadullah wayalidlam, kulhukul (Naskah
PSRTP halaman 13).
3.1.4 Mantra to Earn Much Money
This spell is used to earn more fortune. However, to
get it is not so easy as described in the PSRTP script
on page 13.
..........kalis pandamês apus, kalis sukêr sakit,
............. (PSRTP manuscript page 13).
Translation:
........... cannot be like a tightrope, cannot
mix like difficulty and pain...........
This spell illustrates that to get a fortune required
hard work, which is not as easy as turning palm of
the hand. In the manuscript there is an explanation
which says that to get a lot of fortune, every day
before Friday one need to hold salvation on behalf of
the Prophet Adam by providing nasi golong (kind of
rice food), which is white rice rounded the size of
the hand grip, with rice cooking as much as two
hands, and of these done by reciting sholawat
(prayers to the Prophet Muhammad) in 4 times.
If there are siblings either brothers or sisters born
ait one day and the same night then the salvation is
recommended using fish, complete buffalo meat,
fish ponds, river fish, accompanied by a leaf of betel
leaf, which is placed on a container containing
jenang putih (a kind of traditional cake) in the
middle of jenang merah (a kind of traditional cake)
mixed with grated coconut, traditional market snacks
purchased on the day of birth at sunset. Every
midnight out and stand facing westward still pray
silently in the heart: usalli fardhal tanbihi rak’ataini,
lilahitangala hu akbar subhanallahi
walkamdulillahi, laillahaillahu, Allahu akbar,
lakaula walakuwata, ila billahi ngaliyilngalim
(PSRTP manuscript page 13).
3.1.5 Mantra Pangirupiksa
This mantra is a spell that is practiced to enable
someone to quickly get something expected. The
hope reflects in the text of PSRTP page 13, namely:
 Hoping to get degrees then the requirement
with selamatan (salvation) served with nasi
kabuli (a kind of rice food).
 Hoping for worldly things then the conditions
one need to holdselamatan/salvation serving
with nasi kepyar (kind of rice food).
 Hoping to be granted by the God with noble
children then the conditions is that one need to
hold salvation and serve jenang sumsum (a
kind of traditional cakes) and dawet (variant of
traditional drink).
The spell used here is different, because it does
not use a Javanese rapal but uses the Islamic prayers
like sholawat. The procedure is to complete each of
these requirements. Then proceed with 25 times and
run a 100 day fast. On breaking the fast one only
eats rice 7 handheld and drinking 7 times sruputan.
Every evening before Friday should apologize to the
father and mother, or then bathe using well water
and ablution, every morning before dawn
sightseeing (PSRTP manuscript page 13-14).
3.1.6 Pangasihan or Hoping the Mercy from
The Ancestors
This adorable spell is found in the manuscript on
page 14. Before performing ritual in a hope to be
merciful by the ancestors one must know the day of
his/her birth or his first name (or childhood name).
Then one is recomended to run a 100-day fasting by
avoiding salt for 7 days and absolutely there will be
no activity if you will eat invite others. In addition,
also held salvation by providing 40 different types of
rices such as a complete buffalo meat, lake fish,
swamps, rivers, bengawan, and nasi kabuli, nasi
kepyar, nasi kuning or yellow rice placed in a
ponthang with 7 loops of betel leaves placed in over
the ponthang with one and half cent in a ponthang.
The spell is as follows: Ajiku bata sarimbag,
dakhênciki mlêsêg, daksusupi mênga-mênga, mênga
ICSE 2017 - 2nd International Conference on Sociology Education
436

atine sinau yèn angucap, yèn andulu kèlu maring
aku (nama) kèdhêp idhêp wêdi asih maring aku.
Yahu-yahu dadyêng in 25 times (Rapal my prayer is
to establish a whole force, stepped on the sinking,
entering open, open the heart to learn speaking, if it
is seen then follow me (name of the person who
undergoes the ritual) subject and fear and love me.
Yahu-yahu instantly happened as much as 25 times)
(PSRTP manuscript page 14).
3.1.7 Mantra Sepi Angin (Silent Wind)
This mantra or spell on the manuscript is on page 14.
In addition there is also a behavioral practice. The
way to live is to avoid steamed rice for 100 days, not
to whistle, and hold salvation regularly, pray on
behalf of the Prophet and do sholawat (recitation to
the Prophet), and then one need to spend 100 cents.
The spell is as follows: hong ilaheng hyang bayu
bajra, kajadku bayu rota, laku kukus, kus, kus,
kuspayakus, dadi saciptaningsun. Ya hu Allah têka
sasêdyaningsun. Ya hu Allah ana sakajadingsun, ya
hu Allah adoh têka cêdhak karasa panêg. Ya Allahu
hu hu hu hu as much as 100 times (PSRTP
manuscript page 14).
3.1.8 Mantra Palereban
This spell is practice to reduce one's lust or bad
deeds. This mantra is as reflected in the manuscript
on page 14. The practice encompases requirement to
fast 7 days and 7 nights and make a salvation for
himself using brown rice, black, yellow, and white
praying basmalah, salawat, and ransom money for
10 cents.
The spell is as follows: ingsun sang murba
wisesa, kawasa amisesa, sasolahbawane umatingsun
kang murka angkara, pês, apês, pêpês, bayu larut
tanpa karana saka ing kodrat wirasatingsun, matêg
mêgêng napas nyipta kawasanipun (PSRTP
manuscript page 15).
3.1.9 Mantra Pengasihan to the Opposite
Sex
This section contains an explanation which aimed at
strengthening the beloved ones of either men to
women or vice versa. This adorable spell is reflected
in the manuscript on page 15. The practice is begun
that in every day of birth of the beloved one
undergoes a Day of Silence / fasting for the purpose
of none other than for whom it is intended. In
addition, one also need to know his nickname to lean
for help by calling it if going away, throwing, eating,
or drinking. Afterwards he needs to recite the spell
for 3 times, the spell is as follows; sêjatine
sasolahbawane saciptarasane (name of the
addressee) wus dadi sawiji ana pusuh jantungku,
kalawan kodratingsun. Hu Allah 3 times, followed
by holding breath carefully and holding for heart
earnestly. Then for 100 days one need to eat only at
midnight alone as much as 7 swallows and recite for
the sake of the one who named ... (name of the
person who undergoes the ritual) (PSRTP
manuscript page 15).
3.1.10 Mantra Liwung Gaib
This spell or manta can be used to be the person who
is always superior / superior to others in social life.
Mantra liwung gaib is found in the manuscript on
page 15. The way it is done is to run luwatan for
forty-five days, if one is not strong enough to
perform mutih fast for 40 days which ended up with
fasting for 7 days and 7 nights. In case one is not
strong enough, then he/she could perform a full
fasting (ngebleng) within 7 days 7 nights which
accompanied by ritual salvation using savory rice,
flat fish, dawung the whiteness of white as well as
the whole and recite mantras.
Here's the spoken spell: liwung suksmaning
pangeran gaib Maha Suci sadaya wêruh ing
kahanan kang rumuus dadi tingale dumadi Allah
kèwala. Suksmane tan wikan, sukmanira wika ning
piyambakira, gaibul wanak isi, warah matollahi,
kulit sêjati aranira araningsun, ya hu ingsunhanira,
têlas ing panarimanira roh ilapi duk jinantèn dening
Allah. Kang jinatakakên dad sipat apngalollah,
tarekat malaekat mingkail maring ngêndi sira,
maring kubur tilik mayit dening sira, maring kubur
dening mayit kang apal ora yakin kaasal ana
ngarsaning pangeran. Kang tokit kang ora luwih
tokit, mangka ana karsaning pangeran,
lailahailullah, pal maring yêkti mangka ana
karsaning pangeran. Lailahailullahu tuan sira wani
ngambah wot siratal mustakim. Apa kasamarane
pan ing ngisore ana nêraka, tiningalkên lawang
jabalkap. Lêlandhêpe patang puluh rêmpu nuwun,
nuwun, yèn ora rêmpuwa, gunung wêdi uga rêmpu,
ayo wêngakna ana karsaning pangeran.
Lailahailullah, bumi ngalam awakku têguh tan kêna
winêngkeng, saking karsaning Allah. Lailalailullah
muhkhammadar rasulullah. Allah mulyakna lamun
rahina mulyakna jati, lamun wêngi rohmani hawa
roh tumi hawa rêksaneningsun ing dadina mêngko
poma pan ngati-ati ana gawe (name of the person
who undergoes the ritual) (PSRTP manuscript page
15).
Mantra in the Javanese Tradition as a Manifestation of Approach to God
437

3.1.11 Mantra Bandung Karosan
This spell is used to increase the power that is
owned. Someone who recites the mantra and runs
this laku bandung karosan shall become stronger.
This mantra is reflected in the manuscript on page
16. In addition to reciting the mantra ,one also needs
to perform mutih or having white fast 7 days of
fasting, the fasting activity runs within a full day and
night, and stay awake stand up position not to fall
asleep.
The recite mantra is ingsun matêg ajiku si
bandung bondawasa prakosa sundhul buwana,
mangkurat madurêtna aluhur jati, ototku kawat,
balungku wêsi, sungsumku gêgala, kulitku tambaga.
Sakèhing braja tan ana tumama. Balungku wêsi
walulit, lêngênku dhêndha, sikutku pukul wêsi, èpèk-
èpèkku waja malela, drijiku gunting, kang
dakgrayang, kang dakusap lêbur ajur musna ilang,
pokcopot saking karsaning Allah. Èpèp tèrèp
andaru, gêbyar-gêbyar ing padosku lêlêngênku
mustaka, drijiku driji gunting kang dakgrayang kang
dakusap, pokcopot saking karsaning Allah: (name of
the person who undergoes the ritual) (PSRTP
manuscript page 16).
3.1.12 Mantra Braja Lamatan
Mantra braja lamatan in the PSRTP script is on
page 16. This spell is used to gain courage as an
inner weapon in order to fortify oneself. This spell
or mantra can be applied to all parts of the body.
Especially for braja lamatan spell does not need to
undergo the behavior as before.In case one wishes to
use this spell just say it in earnest.
Mantra braja lamatan is as follows: ana ngêndi si
braja lamatan? ana kulit, sapa arane? sang purba
jati wisesa, apa sêktine? têguh tan kêdah owah
mulya wisesa, lagi ana ngêndi si braja lamatan? ana
daging, apa arane? sang kunêlan, apa sêktine?
têguh luwut mulya wisesa. Lagi ana ngêndi si braja
lamatan? ana ing gêtih sang ayun lana, apa sêktine?
têguh ayu mulya wisesa. Lagi ana ngêndi si braja
lamatan? ana ngotot, sapa arane? sang balirasa,
apa sêktine? têguh tan kêna tinuwar mulya wisesa.
Lagi ana ngêndi si braja lamatan? ana sungsum,
sapa arane? sang basrasa, apa sêktine? têguh ayu
mulya wisesa. Lagi ana ngêndi si braja lamatan?
ana ing pati, apa arane? sang mulya jati wisesa, apa
sêktine? luwih wahita mulya wisesa. Ana ngêndi si
braja lamatan? ana ing dhadha, sapa arane? sang
nur jati wisesa, apa sêktine? mêngku sêmu grahita
mulya wisesa. Lagi ana ngêndi si braja lamatan?
ana ing kêkêtêg, apa arane? sang amara wisesa,
apa sêktine? wêruh ing pramana kabèh mulya
wisesa. Lagi ana ing ngêndi si braja lamatan? ana
nglambe, sapa arane? sang guntur wisesa, apa
sêktine? sabda mulya wisesa. Lagi ana ing ngêndi
si braja lamatan? ana ing untu, apa arane? sang
lèsèn wisesa, apa sêktine? atos pangucape, mulya
wisesa. Lagi ana ngêndi si braja lamatan? ana ing
angên-angên, sapa arane? sang kêling wisesa, apa
sêktine? eling tan kena lali mulya wisesa. Lagi ana
ngêndi si braja lamatan? ana poking ilat, sapa
arane? sang kala wisesa, apa sêktine? wêruh
dedalane banyu Allah mulya wisesa. Lagi ana ing
ngêndi si braja lamatan? ana pucuking ilat, sapa
arane? sang kala jati wisesa, apa sêktine? upas
mandi sabdaningsun mulya wisesa. Lagi ana ngêndi
si braja lamatan? ana poking palanangan, sapa
arane? sang kalam sampurna, apa sêktine? wêruh
sêjatine rasa mulya wisesa. Lagi ana ngêndi si braja
lamatan? ana ngêmbun-êmbunan, sapa arane? sang
muntabari wisesa, apa sêktine? langgêng mulya
wisesa. Lagi______________ (PSRTP manuscript
page 16-17).
Mantra braja lamatan can give a power to certain
part of body. If we want to make the bones to be
strong, then we read the part of mantra like this:
Lagi ana ngêndi si braja lamatan? ana sungsum,
sapa arane? Sang basrasa, apa sêktine? Têguh ayu
mulya wisesa. So, not of all to read. We just read the
mantra according to purpose.
The spell from number 1 to 6 is a mantra
practiced by R.T. Puspanagara to become Gedhong
Kiwa Regent in Surakarta Hadiningrat. The 7th to
12th Mantra is a mantra for everyday customized
life. Besides he as regent, he also a spiritual expert.
It is not surprising, in this testament he bequeaths
mantra and laku to get closer to God.
3.2 The Meanings of Mantra in The
Lives of The Javanese People
Mantra is the embodiment of framed prayer in the
form of line words. Mantra used by the Javanese is
only in Javanese language of either the ancient
Javanese or current use of Javanese language.
However, as the changing times in which religious
aspects begun to enter in the island of Java and the
language used in the mantra also gets evolved. The
mantra also sometimes found in Arabic written. Like
for example is a mantra inscribed on a piece of paper
inserted in water for the patient to drink It is done in
order that the soul of the patient remains clean
(Koentjaraningrat, 1994). In the case study of R.T.
Puspanagara’s mantra testament there are two
language usages namely the Javanese and Arabic
ICSE 2017 - 2nd International Conference on Sociology Education
438

language. The existence of Arabic is due to the
influence of Islam, thus the existing mantras also in
Arabic form.
The life being of the Javanese inhabitants as
much as like other societies in general that has a
vertical and horizontal relationship. Horizontally of
course they form social relationships. They
vertically establish a relationship with God as the
Creator and owner of the universe. The Javanese
who possessed the values and the noble culture
placed this vertical relationship with the sacred and
the special. They do a variety of mental / spiritual
exercises to get closer to God.
The Javanese have a belief about the existence of
world that divided into two parts. There are
macrocosm and microcosm. The macrocosm is
centered in God and related with supernatural or
adikodrati. The Javanese belief God as center of
universe and center of all life. While the microcosm
related with real world and center to king who
representative of God. The king also means a
supreme leader of a region/ country (Aulia, 2009).
This is a view of life the Javanese about life in
the world. The views of life are an abstraction of life
experience (Mulder, 1983). They believe of life in
the world related with the real and supernatural. In
the other words about life of vertical and horizontal.
Between world and God, both related and cannot be
separated. All of it also related with physical and
spiritual (Endraswara, 2015).
In practice, to connect between life of vertical
and horizontal is held a selametan. Selametan is
bond of norm that requires the Javanese to
interacting vertical and horizontal. Selametan of
vertical because into implementation must be
solemn, sincere, and resigned and this is related to
God. While horizontally the purpose of held the
selametan is strengthen social related (Endraswara,
2015). Selametan can said as medium of person to
reach vertical relation from horizontal relation at
first.
In addition, the Javanese also use various means
to make them easier in achieving these vertical
relationships. For example, they place themselves in
a higher place by climbing mountains or on the
plateau at the time going to pray which is
intentionally leading them closer to the God. They
believe that as they get closer to God, their prayers
will soon come true. Another means is to use a spell.
Mantra or spell is a means of words as conveyor of
intent. They strongly believe that what is said is
prayer, it is then a part of life consequence if on
speaking, they would say something carefully.
Moreover, the mantra used for ceremonies either
ritual or their life cycle will be more careful. This is
because if something goes wrong they are also
deemed to be wrong in pleading with God.
Mantra is a prayer to God. The use of rapal
mantra is vary depending on the influence that exists
around the community. It is then no doubt. the
influence of animism and the dynamism of ancient
ancestors are very much affective to the mantra.
Then the mantra is also a mixture of language and
influence. However, the ultimate goal of the mantra
is religiously intended to the God.
The life of the Javanese people is closely related
to the existence of mantra, especially those who still
undergo Kejawen. For those who have embraced
religion, the mantra has been adjusted with the
embraced religions. Then the mantra has an
animation and is a part of life. Human life cannot be
separated from God, so the mantra as a means is part
of the human life cycle. Mantra is believed to
provide magical power. This is similar to the spell
belief in Tantra which has the power of magical
power that is reflected in the language used so as to
give rise to a mystical aura (Timalsina, 2016). In
addition, the mantra is also considered as life part
that gives religious teachings by asking humans to
do meditation (Norbu, 2013). For the Javanese
mantra is a part of the life cycle that is always
spoken in every life cycle salvation. Then the mantra
can be said as an accompaniment in running the
salvation ceremony.
In practice there is also laku to espouse the
mantra. Laku is procedure to use mantra. Laku is
usually intended to be concerned (ngerih-erih batin)
(Endraswara, 2015). So, R.T. Puspanagara as
spiritual expert give mantra and laku for his
testament.
4 CONCLUSIONS
Mantra is a means of praying to the God. The
Javanese have a variety of spells in their daily life.
One of them is a testament left by R.T. Puspanagara
is a colorful primbon containing 12 mantras. Among
these spells are the Pangupa Jiwa Mantra, which is
the spell practice to lead others to be submissive and
adored, the spell rejecting the evil deeds, the spell to
get more life fortune, the speell of pangirupiksa,
Pangasihan to achieve the ancesstors' grace, the spell
of sepi angin, mantra or spell of palereban, the spell
of Pengasihan so that one who practices could
become adorable to the opposite sex, the spell of
liwung gaib, mantra Bandung karosan, and the spell
or mantra braja lamatan . The 12 mantras are in the
Mantra in the Javanese Tradition as a Manifestation of Approach to God
439

PSRTP script. In addition to spells there are also
instructions on the implementation of the mantra
application to fit the life purpose of the practitioners.
Mantra and Javanese people are inseparable. In the
life cycle of Javanese people, many of them using
the mantra as an intermediate vertical relationship to
the God. Then the mantra is a manifestation of self-
approach to God.
Implications, the results of this study can be used
as a material in introducing the study of culture and
mantras that integrate the repertoire of local wisdom
and social science that has not been much in
demand. The academic community may use the
results of this study as a source of references to the
manifested oral literature study that focuses on
mantras. For spell enthusiasts, the results of this
study can be used as a new reference source for rare
mantra studies. Furthermore, the implication of
spells on the life of Javanese people is to give a
sense of confidence because it is believed the mantra
reflects magical powers. Mantra in R.T. Puspanagara
this is one of the mantras in Java that needs to be
studied from another point of view in order to know
the structure and social function in particular.
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