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Home , Carita Parahyangan, Prabhu, Sunda Kingdom, Sunda Wiwitan

TAWARIKH: Journal of Historical Studies, Volume 10(1), October 2018

Journal of Historical Studies

ETTY SARINGENDYANTI, NINA HERLINA & MUMUH MUHSIN ZAKARIA Tri Tangtu on Doctrine in the XIV-XVII Century

ABSTRACT: This article aims to reconstruct the concept of “Tri Tangtu” in the “Sunda Wiwitan” doctrine in the XIV-XVII century, when the in West , was under the reign of Niskala Wastu (-kancana) at Surawisesa Palace in , , until its collapse in 1579 AD (Anno Domini). “Tri Tangtu” absorbs the three to unite, one for three, essentially three things in fact one, the things and paradoxical attributes fused into and expanded outward. The outside looks calm, firm, one, but inside is continuously active in its entirety in various activities. This concept is still also continues on indigenous of Kanekes (Baduy) in , Western Java. In achieving that goal, historical methods are used, consisting of heuristics, criticism, interpretation, and historiography. In the context of explanation used social sciences theory, namely socio-anthropology through the theory of proposed by Clifford Geertz (1973), namely religion as a cultural system that coherently explains the involvement between religion and culture. The results of this study show that the concept of “Tri Tangtu” consists of “Tri Tangtu dina Raga (Salira)”; “Tri Tangtu dina Nagara”; and “Tri Tangtu dina Buana”. About “Tri Tangtu dina Raga” is a system of human reciprocal relationship to the transcendent with “lampah, tekad, ucap (bayu-sabda- hedap)” or deed, strong will, and word. “Tri Tangtu dina Nagara” is a unity of “Rsi-Ratu-Rama” or Cleric, Ruler, and a Wise Oldmen. Lastly, “Tri Tangtu dina Buana” is a relationship between Lord or “Hiyang/ ”, the universe, and human beings that must be harmoniously intertwined. KEY WORDS: Sundanese Community; “Tri Tangtu” Teaching; Human Relationship; Harmoniously in Diversities.

INTRODUCTION system of the Nusantara (Indonesian Based on the UU (Undang-Undang archipelago), a traditional religion that or Law) No.1/PNPS/1965, there are six existed before the arrival of major , religions recognized in Indonesia today, i.e. such as , , , , Hinduism, Buddhism, Christianity, and Islam. Many people no longer know that Catholicism, and Khong Hu Cu (Hosen, 2005; AI, 2014; and Popov, 2017). In the meantime, to Indonesia; in every region, there have earlier local religions existed, as if eliminated beenbefore genuine the arrival religions of the or “official” beliefs, religionssuch as and often discriminated against. The local Sunda Wiwitan which became the religion religion is a term to refer to the original of indigenous people of Kanekes (Baduy) in

About the Authors: Etty Saringendyanti, M.Hum. is a Lecturer at the Faculty of Cultural Sciences UNPAD (University of Padjadjaran) , , Indonesia; and now as a Doctor Candidate at the Faculty of Cultural Sciences UNPAD Bandung. Prof. Dr. Nina Herlina and Dr. Mumuh Muhsin Zakaria are the Lecturers at the Faculty of Cultural Sciences UNPAD Bandung; and both of them as Etty Saringendyanti’s promotors in Doctoral Program. E-mails address: [email protected], [email protected], and [email protected] Suggested Citation: Saringendyanti, Etty, Nina Herlina & Mumuh Muhsin Zakaria. Tri Tangtu on Sunda Wiwitan Doctrine in the XIV-XVII Century” in TAWARIKH: Journal of Historical Studies, Volume 10(1), October, pp.1-14. Bandung, Indonesia: Minda Masagi Press owned by ASPENSI, ISSN 2085-0980 (print). (2018). “ Article Timeline: Accepted (July 3, 2018); Revised (August 31, 2018); and Published (October 30, 2018).

© 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 1 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh E. SARINGENDYANTI, N. HERLINA & M.M. ZAKARIA, Tri Tangtu on Sunda Wiwitan Doctrine

Lebak, Banten; Sunda Wiwitan Madrais, and Sunda Wiwitan is also recognized as one there are some other naming, in Cigugur, of the teachings in the Cigugur community , West Java; Kejawen in Central in Kuningan, West Java. Looking at the Java and ; Parmalim in Batak, North spirit of local religious teachings, especially ; in Dayak, ; the Sundanese doctrine of Wiwitan, at and Wetu Telu in Lombok (Wessing & least the local religion is not as simple as Barendregt, 2005; Muttaqien, 2013:89; we might expect, even in that doctrine Prawiro, 2014; and Bamualim, 2015). already has a fairly complicated, complete So, the local religion in the Republic of concept of doctrine that is actually worthy Indonesia is often degraded as , of being categorized as religion (Wessing idolaters, or just as a belief. Although the & Barendregt, 2005; Indrawardana, 2014; Nusantara is Prawiro, 2014; and Sabri & Musyahidah, 2015). One of the Sundanese teaching of Wiwitan tocurrent be included “native on belief” the KTP of the (Kartu Tanda is Tri Tangtu.2 The ancient doctrine of the Tri Pendudukrecognized or as Identity a “belief Card). flow” However, with the rightover Tangtu is understood as the rule that man is time, the local belief of the Nusantara became entirely part of nature at the levels of being extinct and disappeared; even if there are or hierarchical structure in the order of the adherents, usually in the hinterlands, such universe. Through these levels, human beings as rurals in West Java, Sumatera, and Irian know and know where to go and achieve the Jaya (Persoon et al., 2004; Forshee, 2006; and ultimate goal throughout life, since in Buana Prawiro, 2014). Sakala as Microcosmic or Jagat Carita; Buana Although anthropologically indigenous Niskala as Macrocosmic or Jagat Kari Carita; Indonesian beliefs, or so-called local beliefs, to Jatiniskala as Grandcosmic. With that, Tri can be called religion, but until now the Tangtu government has not incorporated the indigenous Indonesian beliefs as a recognized one”, the absorbs things andthe “threeparadoxical to unite”, attributes “one religion, legitimate to be embraced by those fusedfor three”, into essentiallyand expanded “three outward. things Thein fact who believe in it. This fact seems to stem continuously active in its entirety in various the government, so that religions are not activitiesoutside looks (Heryana, calm, firm,2010; one, Sumardjo, but inside 2010; is includedfrom the definitionin the category of “religion” of religion. imposed In this by and Rusmana, 2018). case, local religion is seen only as a primitive Throughout its history, in Sunda land , and its adherents may be subjected to developed various kingdoms ranging from kingdom of in the V-VII AD Muttaqien, 2013:89-90; and Popov, 2017). (Anno Domini) and kingdom of Sunda in the officialAmong religious local religions propagation spread (McVey, in Indonesia, 1999; VIII-XVI AD (Danasasmita, 2003; Ayatrohaedi, Sunda Wiwitan1 in West Java developed in 2005; and Schildt, 2005). The Tri Tangtu indigenous communities of Kanekes (Baduy) concept is present when ancient Sundanese in the hinterland of Southern Banten, and manuscripts appeared in the XIV-XVII partly on indigenous communities of Banten AD, such as Jatiniskala3 script; Sanghyang Kidul or South Banten. In more recent times, 2In this time, Tri Tangtu concept is often used as one 1Sunda Wiwitan refers to Edi S. Ekadjati (2005)'s opinion. of Sundanese local wisdom in addressing a problem. He pointed out that the term of Jati found in the Fragmen Nevertheless, the use of the concept should be accordance with Carita (Parahyangan Story Fragment), when it the basic principle of Sunda Wiwitan as a religion beliefs. As says Jati Sunda has the same meaning as the word wiwitan, seen in some journal articles, such as written by Agus Heryana (2010:359-376); Siswanto Masruri (2013); Wanda Listiani the understanding of the religion of Jati Sunda or Sunda et al. (2014); Santi Salayanti (2017); and Tatang Rusmana Wiwitani.e. early, hasfirst, the or meaningoriginal (Ekadjati,of religion 2005:181). original of Thus,Urang Sunda (2018:114-127). (). In the context of cultural change, the 3Kropak 422 was recorded as a collection of manuscripts of the Perpusnas RI (Perpustakaan Nasional Republik Indonesia or National Library of the Republic of Indonesia) in from original and external influences become very relative, because Galuh Regent, R.A.A. (Raden Adipati Aria) Kusumadiningrat. andbasically became what the was starting originally point regarded of development as “external at a laterinfluences” stage This kropak comes from the Kawali Kabuyutan in Ciamis, West (Abdullahat a developmental & Lapian stageeds., 2012,tended I:331-332). to be considered “original” Java, written in the script and the ancient .

2 © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(1), October 2018

Hayu;4 Amanat Galunggung; Fragmen ;5 and Sanghyang Siksa Kandang yang Mengandung Apek Komunikasi dalam Karesian. The search for how this Tri Tangtu Fragmen(2013); and Carita “Makna Parahiyangan” Tri Tangtu [the di Buana Meaning concept exists and evolves, and how the Tri of Tri Tangtu in the World Containing Political Tangtu’s teaching became one of the core Communication Aspects in Fragment of Carita doctrine of Sunda Wiwitan at that time is Parahyangan] by Rangga Saptya Mohamad very interesting to study and the purpose of Permana (2015). Of the writings, especially this paper. the concept of Tri Tangtu, there is no writing The study of books, research reports, that comprehensively discuss about it (cf journals, and papers on the Sunda kingdom Heryana, 2010; Kartakusuma, 2012 and 2015; and concept of Tri Tangtu not many, among Lubis et al., 2013; and Permana, 2015). To obtain the expected results, the Naga: Melacak Artefak Sistem Pemerintahan historical method consists of heuristics, (Sunda)”them are: [Tri “Tritangtu Tangtu diin Bumithe Dragon Kampung Village criticism, interpretation, and historiography Earth: Tracking the Artifacts of Government (Garraghan, 1946:33-69; Gottschalk, System (Sunda)] by Agus Heryana (2010); 1985:39-40; Sjamsuddin, 2007; and Herlina, Laporan Penelitian Peradaban Megalitik di 2015:17-60). In explanation is used theory [Research Report on the Great or concept from social sciences, that is socio- Stone Civilization in Sukabumi] by Richadiana anthropology put forward by Clifford Geertz (1973). In religious theory, the authors Astana Gede, Kawali (Ciamis)” [Ancestral viewed the religion as a cultural system andKartakusuma Sacred Place (2012) of Astana and “Kabuyutan Gede, Kawali that coherently explains the involvement of (Ciamis)] also by Richadiana Kartakusuma religion and culture (cf Geertz, 1973; Lessa (2015); Sejarah Kerajaan Sunda [the History & Vogt eds., 1978; Kartodirdjo, 1992; and of Sunda Kingdom] by Nina H. Lubis et al. Noorduyn & Teeuw, 2009). Firstly, the symbol system will bring and convey an idea to someone. Secondly, religion with that symbol causes a person written when the Sunda kingdom was capitalized in Kawali aroundBased on the its 14 findings,th century it isAD suspected (Anno Domini that the). From manuscript the form was and to do a certain purpose, and he/she will be size of the script, this script is suspected that the manuscript guided by a set of important values in that was written by two people (Ayatrohaedi & Saadah, 1995; and Darsa & Ekadjati, 2006:15-17). religion. Thirdly, religion can form concepts 4Originally the third manuscript was a collection of J.L.A. about the order of all existence. Fourthly, Brandes, as cited by Jumsari Jusuf (1984), and now stored in the conceptions and motivations will form the Perpusnas RI (Perpustakaan Nasional Republik Indonesia or National Library of the Republic of Indonesia) in Jakarta. But, from the content and editorial text, the three manuscripts have similarities so as it is written in the beginning of the text radiancea factual radiance,will give rise that to is uniquereligion as “ethos” that that mentions ndah saή hyaή hayu (this is Sang Hyang hayu), and religion as “life view”. Fifthly, that factual the three manuscripts are more accurately named Sang Hyang have a privileged position in the order, which Hayu. At his colophon written the time of writing 1357 Saka or humans consider more important than 1435 AD (Darsa, 1998:25 and 31-33). anything (Geertz, 1973:90; Bradley, 2007; and 5The text of Fragmen Carita Parahyangan manifests a handwriting that until now only found in a single manuscript, DeMichele, 2017). it was stored united with the script of Carita Parahyangan in a In this case, Tri Tangtu as one of the Kropak 406, which is now stored in the manuscript collection doctrine of Sunda Wiwitan is loaded with of the Perpusnas RI (Perpustakaan Nasional Republik Indonesia or National Library of the Republic of Indonesia) in Jakarta. symbols will be revealed as a part of local The text of the Fragmen Carita Parahyangan may be said to wisdom Sundanese society in West Java, have its own distinctness in the ancient Sundanese-language Indonesia. treasures since in addition to the Old Sundanese language and prose-shaped is also a codex unicus (single script). Broadly speaking, the text of Fragmen Carita Parahyangan contains RESULTS AND DISCUSSION three main stories of the rulers of Sunda kingdom based in the capital of Pakuan Padjadjaran. The three stories are: The concept of Tri Tangtu contained in (1) the predecessor of Trarusbawa; (2) Maharaja the ancient Sundanese manuscripts in the Trarusbawa of Pakuan Padjadjaran ruler who was enthroned in XIV-XVII century, also seen in the indigenous the palace of Sri-Bima Punta Narayana Madura Suradipati; and (3) Rakeyan Darmasiksa, ruler of Saunggalah who inherited the of Kanekes (Baduy) in Banten, Western palace in Pakuan Padjadjaran (Darsa et al., 2000:59-60). Java, Indonesia. In the manuscripts, the

© 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 3 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh E. SARINGENDYANTI, N. HERLINA & M.M. ZAKARIA, Tri Tangtu on Sunda Wiwitan Doctrine concept of Tri Tangtu is generally present in the three is very important. If one of the three human life. This concept is an inseparable things is loose, life becomes unharmonious unity, consisting of three aspects, namely: and will lead to disharmony, chaos, and Tri Tangtu dina Raga (Salira); Tri Tangtu disaster (Noorduyn & Teeuw, 2009; Listiani dina Nagara; and Tri Tangtu dina Buana et al., 2014; Permana, 2015; and Nugrahanto (cf Wessing & Barendregt, 2005; Heryana, et al., 2017). 2010; Masruri, 2013; Prawiro, 2013 and In the Fragmen Carita Parahyangan of 2014; Indrawardana, 2014; Listiani et al., sheets 7b and 8b, it is said as following here: 2014; Permana, 2015; Rusmana, 2018; and Saringendyanti & Mahzuni, 2018). Rsi, it is permissible to carry out a set of basic rules for peace Firstly, Tri Tangtu dina Raga (Salira). It throughoutTrarusawa King the country, said, “For which the is responsible is a system of human reciprocal relationship for the affairs of tranquility. Rama (permitted) to the transcendent (achieving something out formulated a set of basic rules for the order of the of the real world) with lampah, tekad, ucap law of government, which was responsible for the (bayu-sabda-hedap) or deed, strong will, and affairs of guidance. Prebu circles are permitted to carry out the formulation of a set of basic word. Ucap will not be gain without lampah, rules for the order of the leader (king), who is in there will be no lights without tekad and ucap charge of government affairs. Therefore, it is not (Masruri, 2013; Listiani et al., 2014; Permana, appropriate to compete for a position, and should 2015; and Rusmana, 2018). Secondly, It is that’s how you guys are for Prebu, Rama, and Tri Tangtu dina Nagara. Rsi,not worry about fighting over territory. Well, 6 a unity of Rsi-Ratu-Rama. The arrangement (sheet number 7b as cited in Darsa et al., 2000). of the potential of the system of unity power all as officials of the homeland regulator [...]” is: Rsi as the Grand Master of religion, which preserves and maintains traditions and power is part of Prebu, the affairs of the words are“[...] part If you of havethe Rama all agreed,, and the then, affairs the matterof thoughts of doctrine. In this concept is actually the Rsi is and feelings that part of the Rsi” (sheet number the core of the owners of power, although not 8a as cited also in Darsa et al., 2000). actually undergoing power. Meanwhile, Ratu runs and carries out the government, while Thirdly, Tri Tangtu dina Buana. It cannot Rama is the people who run what the Rsi be separated from the relationship between orders and the promulgated Queen with all , Nature, and Human. Its explanation its rules.7 about God or Hiyang/Hyang (Lord); Nature or It can be said also that Tri Tangtu dina Structure of the Universe; and the Human are Nagara is a law that regulates the life of as following here: individuals and groups in a territory of power About God or Hiyang/Hyang (Lord). (constitutional). In a broad sense, Tri Tangtu Hiyang (Lord) in Kropak 422 (Jatiniskala) is dina Nagara is the concept of guidance of said to be an unexplained Essence; Essence state life, and narrowly means the guidance which cannot be likened to all things; of customary life. The balance of life between or Essence which cannot be compared like anything. The Supreme, the Essence, He exists, but is absolutely empty of all 6In a broader sense, this unity is commensurate with the concept of Trias Politica by Charles de Montesquieu, which attributes, names, and deeds (Darsa & divides the power of the Judiciary, the Legislature, and the Ekadjati, 2006; and Saringendyanti & Executive. See, for further comparison, Bernard Manin (1994); Ruth McVey (1999); Charles de Montesquieu (2001 and 2004); Mahzuni, 2018). and Joerg Chet Tremmel (2014). However, nature, names, and deeds 7Matching concept is found among adherents Sunda Wiwitan cannot be absent because He exists. That is of Cigugur in Kuningan, West Java, Indonesia, namely Rama Panyipta, Rama Pangwedar, and Rama Panyusun; and also in the Supreme Being (Jatiniskala or Si Ijuna line with the rules in Kampung Naga in Tasikmalaya, West Java, Jati Nistemen) occupying Jagat Sakala (Jagat Indonesia, namely: Parentah, Panyaur, and Pamundut. Associated Carita) and Jagat Niskala (Jagat Kari Carita) with environmental life or eco-system, Tri Tangtu Dina Nagara is divided into: leuweung larangan, leuweung titipan, and leuweung as quoted in Jatiniskala (423-424) that […] garapan. See, for further information, Agus Heryana (2010); Inya hana tan hana, buni tan buni, ébréh tan Ahmad Muttaqien (2013); Abdurrahman Misno Bambang Prawiro (2014); and Wanda Listiani et al. (2014). ébréh (He exists but not exists, hidden but not

4 © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(1), October 2018 hidden, real but not real). That is the absolute dichotomy of universe subjects. This concept emptiness is not His Essence, but He is empty asserts that man is a microcosmic, a replica of of nature, name, and deed, because a trait is macrocosmic. To understand how the Nature called then it is not Him anymore (cited in Creation and its existence in the universe, Ayatrohaedi & Saadah, 1995; and Darsa & Urang Sunda describes it in a geometric form of Ekadjati, 2006:155 and 213). The existence of the Essence of the triangle pattern (cf Ayatrohaedi & Saadah, 1995; Almighty is present as the Sanghyang Kartakusuma,“dots and lines” 2012:2; drawn andintersecting Salayanti, to 2017). create a Tunggal Premana (Single Supreme Being), Tri Tangtu dina Buana can be analogous as well as the Sanghyang Tunggal Wisesa to the natural life of in Banten, (the Sole Supreme Being), the owner of life Western Java, Indonesia, who are believed to be (Sanghyang Hurip) in a state of jatiniskala the unity of Buana Rarang/Larang or Natural (real occultation), such as the Jatiniskala Birth; Buana Panca Tengah or Nature of Various manuscript quotation (320-329), following Creatures; and Buana Nyungcung or Spiritual here: World (Danasasmita & Djatisunda, 1986; Adimihardja, 2000; Wessing & Barendregt, Yes ta Jatinistemen 2005; and Wartini et al., 2010).8 In the daily life [So, that’s what Jatinistemen means] of the Baduy community, ( tan kaucap, tan karasa, Tri Tangtu Tangtu [unspeakable, unfeeling] Telu) consists of Baduy Jero, Baduy Luar, and tan kaprisa, tan katwatwan, Baduy Dangka. About Baduy Jero is called [inaudible, invisible] Lembur Tangtu or Tangtu Jero (Garna, 1988; tan kapretan, nis lamun lasmana. and Wessing & Barendregt, 2005).9 According [unhindered, if emitting a ray] to the history of Urang (people) Baduy, the Hana bayu, tan pabayu, ancestors of the Puun dubbed Sang Hiyang [There is power, without power] Dalem or Nobility (cf Van Zanten, 1995; hana sabda, tan pasabda, Djunatan, 2011; and Prawiro, 2013).10 [there is a speech, without a word] Residents of ( hana had (p), tan pahda (p), Tangtu Daleum Kajeroan [there are feelings, without being felt] or Kadaleuman, Padaleuman) is understood hana hurip, tan (ha hu) kasengguh hurip. [there is life, that is not called life] 8These three realms are commensurate with Hindu (cited in Darsa & Ekadjati, 2006:151 and 210). knowledge of the universe, namely Bhurloka; and Buddhism, Kamadhatu, the lowest realm of mortal beings: humans, About Structure of the Universe. As in animals, also spirits and demons. In this realm, humans the description of Hiyang, Ijuna Jati Nistemen are still bound by lust, passion, and unholy lifestyle. The outermost courtyard and the foot of the temple symbolize is the core value of Sundanese cosmology Bhurloka. Bhuwarloka (Budhism: Rupadhatu) is the middle manifested in Bayu-Sabda-Hedap. About nature as a place of saints, , hermits, and lowly . In Bayu-Sabda-Hedap is interpreted by Urang this nature, man begins to see the light of truth. The central courtyard and the body of the temple are symbols of the Sunda (Sundanese people) in the concept of Bhuwarloka; Swarloka (Buddhism: Arupadhatu) is the highest Mandala Tri Tangtu dina Buana, which is a and holiest sphere, and the place where the gods reside is symbol of self-understanding, space, form, called Swargaloka. The inner courtyard and roof of the temple symbolizes the Swarloka. The roof of the temple in Prambanan and time. Through this concept, Urang Sunda complex in , Indonesia is decorated with mastaka considers the universe consists of three levels, peak of Ratna (Sansekerta language: gem), Prambanan's rat wajra symbolizing diamond or namely: Jaga Sakala, Jagad Niskala, and Jagad lightning. In ancient Javanese architecture, Ratna is a Hindu Jatiniskala (Ayatrohaedi & Saadah, 1995; Darsa counterpartshape is a modification to Buddhist of and serves as the summit or & Ekadjati, 2006; and Wartini et al., 2010). mastaka of the temple. 9Tangtu The universe is in turn present individually Urang (people) Baduy understands Tangtu in the sense of as Batara Jatiniskala, which includes Raga refers to the “thread, the propagator of race” and Alit (Smooth Body) and Raga Badag (Rough Tangtu“sure, surely” (as cited in linein Kropak with Sundanese 630). So, Tangtu understanding refers to the“place, Body). Thoroughly, that notion refers to forerunner,surely” also the“literature”, root of the because descendants, there is or the the term founder of of life. Mandala 10The residents of Tangtu are Urang Rawayan (Bridge), then who come and enter Tangtu village must also pass of rawayan. mandatory point of departure, which frees Rawayan is not merely interpreted as a bridge, but a symbol of manthe “central” from the of dimension , and“seed”, removes and “drop” the Tangtu's descendant's relatives of Puun Sang Hiyang Dalem.

© 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 5 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh E. SARINGENDYANTI, N. HERLINA & M.M. ZAKARIA, Tri Tangtu on Sunda Wiwitan Doctrine as kadaton, the center of government.11 forests, and rivers; while the wife as a The traditional Sundanese government guardian of huma, nanny children, and cook style is triumvirate or tria iuncta in uno, a . The parents are directly responsible combination of three into one or an integral for raising and raising, and making their lembur was led by Puun, who children as candidates for human beings who took possession of the kapuunan and one- preserve the inner and outer lives of their third“trio”. of Each the ofterritorial unit function based communities.13 on Rama, Rsi, and Ratu/ or a Wise Tri tangtu into the Baduy shelter Oldmen, Cleric, and Ruler (Darsa et al., 2000; positioned the longitudinal residential space Wessing & Barendregt, 2005; and Wartini south-north by following the natural contours et al., 2010). of the direction of Pamuntuan mount, where Puun Cikeusik or Puun Rama; Puun Sasaka Pada Ageung and Sasaka Domas are Cikartawana or Puun Resi/Puun Pandita; and located. Their everyday life is considered Puun Cibeo or Puun Prabu/King/Queen/Puun Tapa Dina Mandala, which is to maintain and Ponggawa,12 they are an elite group living in manage Puseur Dangiang Pigeusaneun Kami the Tangtu neighborhood with the status of Ratu duty of Tapa Dina Mandala with Ngabarata covering the entire Inti Jagat Baduy. In this Tapakeun. All of Nusa them Telunguluh, are affirmed Telu in Bagawanthe main place,a “single according institution” to their and beliefs, the highest before scandal there Sawidak Lima, Pancer Salawe Nagara. In the is everything, there is the awang uwung- sense of keeping, nurturing by adjusting to uwung (suwung), and from this suwung the natural environment (Danasasmita & Batara Keureusa born, Batara Kawasa, Batara Djatisunda, 1986; Garna, 1988; Adimihardja, Bima Mahakarana, which then gave birth of 2000; and Prawiro, 2013). Urang Baduy in Banten, Western Java, Indonesia From the description, it appears that (Danasasmita & Djatisunda, 1986; Garna, 1988; Mandala Tri Tangtu dina Buana is the very Adimihardja, 2000; and Prawiro, 2013). nature of the universe that is so inherent The concept of suwung causes the between the self and nature that has been teachings of Sunda Wiwitan not taught in taught and inherited by the ancestors since writing, but is spoken from generation to generation. Since the childhood of Bares Kolot integrating and adapting to nature with its teaches step by step through speech, behavior, naturalthe first nature time lowered causes whatit. The has concept existed of in the and parents imitate by always saying good, universe not changed, but functioned as it is good behavior, always controlling themselves (Darsa & Ekadjati, 2006; Wartini et al., 2010; in everyday life. So, the elderly (both elders and Kartakusuma, 2012:4-5).14 lembur and the elderly) practiced it in The realities of the Baduy community everyday environments to various aspects, are recorded in Sanghyang Siksa Kanda Ng body and (outward and inward) since Karesian (I:4), as following here: life in the world to the afterlife (Ekadjati, Ini pakeun urang ngrĕtakeun bumi lamba, caang 2005; Kartakusuma, 2012:3-4; and Sabri & jalan, panjang tajur, paka pridana, linyih pipir, Musyahidah, 2015). caang buruan. Anggeus ma imah kaeusi, Tri tangtu places the husband as caretaker kaeusi, paranje kaeusi, huma kaomean, sadapan and guardian of huma karaksa, palana ta hurip, sowe waras, nyewana sama wong (sa)rat. Sangkilang di lamba, trĕna

11Urang (people) Baduy term, fields, to call thegardens, bridge is cukang. 13Puun, Tangtu region, This word is also used to refer to children of descendants, as leads its people based on Pikukuh (customary rules). Under in Sundanese now, its synonym is rawayan. See, for further certain circumstances, which holds it the is inherited highest office to its inimmediate the relatives. information, Saleh Danasasmita & Anis Djatisunda (1986); Honorary call to Puun is Girang (Hulu, Pupuhu) in practice now Judhistira K. Garna (1988); Kusnaka Adimihardja (2000); and called Kokolot. Abdurrahman Misno Bambang Prawiro (2013). 14Since pre-historic times, especially when megalithic 12Puun Tangtu Cikeusik is seen as a more remote settlement culture developed in Sunda land, punden terraces are almost of Tangtu Cikartawana and Tangtu Cibeo. Tangtu Cibeo is the always placed on the highest land, the mountain in a mountain place to talk and solve everything related to government, though environment, and the form is still functioned and preserved Puun as the oldest Urang Baduy (Baduy people) in particular and Urang Sunda Puun, characterized by its deepest and southernmost. (Sundanese people) in general at that time. the leader of the fixed encounter of Cikeusik

6 © 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh TAWARIKH: Journal of Historical Studies, Volume 10(1), October 2018

taru lata galuma, hejo lembok tumuwuh sarba Indonesia (Ekadjati, 2005; Lubis et al., 2013; pala wo(h)wohan, dadi na hujan, landung tahun, Teguh, 2017; and Kurniawan, 2018). tumuwuh daek, maka hurip na urang reya. Inya The king appeals to the will (without eta sanghyang sasana kreta di lamba ngarana (cited in Danasasmita et al., 1987:73 and 94). compulsion) to follow the pursued by himself in relying Translation: on the (doctrine of) the ancestors (Batu This (the way) for us to organize the world of Panyandaan); maintain the behavior with a life, clean roads, fertile plants, enough clothing, stand and carry out the right path (pakena clean the outside, bright interior of his house. keureuta bener) for the sake of peace and peace of fellow (pakena gawe rahhayu); and preserved,When the house the long is filled, life, always the barn healthy, is filled, the the source facing all the trials of life (nanjeur na juritan) lieschicken in the coop human is filled, world. the All fields life aresustainers: tackled, grass, tad for the truth to always prevail in the world as trees, vines, shrubs, lush green growth of all implied by the Kawali I-VI Inscription (Lubis kinds of fruits, lots of rain, tall trees, because they et al., 2013; and Saringendyanti & Mahzuni, thrive and give life to the people. Yes that’s what 2018). How to answer this historical facts? sanghiyang sasana prosperity in life. The answer is implied in the Batu Tapak16 This doctrine, based on welfare, is not on the site of Astana Gede in Kawali, Ciamis, only about the human self, but the living West Java, Indonesia. The numbered squares environment with all the natural resources (5 x 9) 45 are geometric lines with regular needed by humans and the heavens. Indeed, numbers. This form is reminiscent of the 17 that is the task of human life in the world as building of a Yantra, which is considered an told by Carita Parahyangan, stanza IV; and Sanghiyang Siksa Kanda Ng Karesian (III:4), as However, of all forms of Yantra , Yantra element of Hindu-Buddhist influence (India). following here: is box-shaped a number of 45 boxes, there is nothing so suspected that the stone tread Ini panca putra: prĕtiwi Sang Mangukuhan, apah is not a Hindu-Buddhist concept, but must Sang Katungmaralah, teja Sang Karungkalah, be returned to the concept of Sundanese (cf bayu Sang Sandanggreba, akasa Sang Wrĕtikandayun (cited in Atja, 1967/1968:17). 2011; Kartakusuma, 2015; and Gyatso, 2017). 15 pretiwi or mother Kumar,Behind 1927; every Acri, geometric Creese & line Griffiths keeps eds., (or land is Sang Mangukuhan, water is Sang is) a number of thoughts like kaleidoscopes. KatungmaralahThis the five sons:, the light is the Karungkalah, the wind is the Sang Sandanggreba, the sky is the The number of Five and Nine is mentioned Sang Wretikandayun (cited in Danasasmita et al., in the manuscript of Sewaka Darma about 1987:75 and 96). panca indriya in the form of a pit of indriya The existence of About the Human. expenditureman as “City ofwith a number Nine Gates”. of nine Man is calledwith his human beings in Buana Panca Tengah (the a cungap. With that, it can be said that world) is, in essence, none other than Tapa the Batu Tapak is a Yantra in the concept which is represented through dina Mandala of Sundanese teaching, which serves as a lifelong primary practice with pakena medium of concentration. The Yantra can its meaning is acting kindly- keureuta bener, function whenever a person steps his legs and well behaved and trying to apply good for hands into the sculptured image, inevitably self and others, including to environment he has to be in a squatting position and look and continue to repay it until it is time to go home to the Creator. This teaching is 16Locals consider this Batu Tapak is Kolenjer or Calendar. rife since Prabu Raja Wastu became king of Named Batu Tapak, because on this artifact is stamped carving a pair of human legs. In this Batu Tapak, there is a picture of Galuh Pakuan in Kawali, Ciamis, West Java, the box with the arrangement from left to right (horizontal) amounted to 9 boxes, from top to bottom (vertical) totaling 15Five sons is the 5 son’s Sang Kandiawan considered 5, the box is totally amounted to 45. Under the drawing box Pancakusika transformation, i.e. Sang Kusika in Mountain, Sang is 45 sculptures stamped a pair of the soles of a human foot, Garga in Rumbut, Sang Mesti in Mahameru, Sang Purusa in and on the left side of the stamp a pair of soles of the foot is a Madiri Sang Patanjala in Panjulan. See, for further information, sculpture of left handed image only. Atja (1967/1968); and Saleh Danasasmita et al. (1987:96-97). 17There is concentration tool used for .

© 2018 by Minda Masagi Press owned by ASPENSI in Bandung, West Java, Indonesia 7 ISSN 2085-0980 and www.journals.mindamas.com/index.php/tawarikh E. SARINGENDYANTI, N. HERLINA & M.M. ZAKARIA, Tri Tangtu on Sunda Wiwitan Doctrine at the 45-gauge box in front of him, just like someone who is concentrating on the self with all his senses, because the main concentration instrument (neker) of the indriya is the mind or manah

Darsa, 2013; Kartakusuma, 2015:13; and(Acri, Gyatso, Creese 2017). & Griffiths See photo eds., 2011;1. Besides mentioned in the manuscript of Sewaka Darma, the concept of panca indriya is mentioned also in the Sanghiyang Siksa Kanda Ng Karesian (I:5), as following here:

[...] Ini sanghyang dasa kreta nu dipajarkeun kalangkang sanghyang dasa sila, ya maya- maya sanghyang dasa marga, kaprĕtyaksaan na dasa indriya (cited in Danasasmita et al., 1987:73 and 94). Photo 1: Batu Tapak) Inscription” Translation: (Source: Budimansyah’s Document, on Juni 2013) “Kawali III ( [...] This sanghiyang dasa kreta which is mentioned as shadow sanghiyang dasa sila, ya maya-maya sanghiyang dasa marga ulah botoh bisi kokoro”. Through embodiment dasa indera. senses also, something that can simplify humanof Kawali life. VI: Physically “ and spiritually, the This panca indriya no other is dasa kreta human organ (human) perceives or interacts which in the Inscription of Kawali II called with something and, therefore, the key keureuta pakena to driving the senses as well as possible keureuta bener pakeun najeur na juritan” is always to keep the gate (cungap) by (Danasasmita in relation et al., 1987;to the Kartakusuma,phrase “ keureuta 2005; and Nugrahanto et al., 2017). Man has bener (Kartakusuma, 2005; Poesponegoro & also dasa indriya (ten senses), and senses Notosusantopracticing the eds., five 2008;senses and running Nugrahanto essentially part of the human mind to know, et al., 2017). feel, and carry out everything. Ten senses If it can be likened to a train (horse), then (dasa indriya) is divided into two parts with this body is a train, the bridle of the train Panca budindriya is like mind, intellectual consciousness is like a coachman, and sukma (spirit) is the toeach know five and senses, feel namely:something); and Panca owner of the train. The train will not reach karmendriya(five awareness sense is that causes people its destination without being drawn by the work/workers). Senses is the main cause of horse, but the horse unrestrained by the man is bound (five to the motion elements sense of orthe motivate world, coachman will bring the train to the road then it must be piloted, cleaned by training is not clear with no direction and purpose the mind clean and pure (Danasasmita et al., (Kartakusuma, 2005). 1987; Kartakusuma, 2005; Nugrahanto et al., Running keureuta bener is a patterned 2017; and Saringendyanti & Mahzuni, 2018). behavior, i.e. tapa remove any dirt (stains, By using the human senses of enjoying life, blemishes, thistles, thorns, nista) attached to on the contrary if the senses are used upside the physical and soul, like removing rust on down, then, it will utilize and bring miserable iron or settling mud (lanau) at the bottom of life; and without indriya, man cannot do the river/lake, so that water originally cloudy anything in the world. Senses is keureuta (rumeuk/butek) slowly clear and visible to (read: train) that can bring people both good the surface, increasingly clear and clear, but and ugly. As stated sentence in the inscription

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Photo 2:

(Source: Etty Saringendyanti’s Document, on Oktober 1995; and Budimansyah’s“Kawali VI Document, Inscription” on Juni 2013) also without taste or bargaining, symbolizes a to him. In concentrating the mind towards clean soul so light and easy to the true nature of life. As the phrase implies on the Kawali VI Hiyang or [...] bati peureu tinggal nu atis Sukmasomething Yang finite abstract it takes (Danasasmita an object to et be al ., tina rasa”.18 See photo 2. 1987;caught Kartakusuma, because of its 2005;infinite Poesponegoro & inscription:The experience “ of tapa (holy) Prebu Raja Notosusanto eds., 2008; and Nugrahanto Wastu is not easy, then, it is done gradually et al., 2017). and continuously. Also because humans have an intellectuality with varying degrees of ability, the Prebu Raja Wastu (-kancana) In order for “No Being” to be conceived, with high consciousness manifests it through byconcrete the form means and ofshape being according made to togo the to “the needs, artifacts. Human beings are true beings with beliefs,Unseen” and or “Supremeabilities of Being” human is beings. represented Batu Tegak (Menhir) Batu Panyandaan (Sanghiyang begins with a limited, gradually devotion to Lingga Bingba) as Hiyang in its form of Dina limitations. To go to something “unlimited” Buana; and Batu Panyandungan (Sanghiyang concentration” to everything that is limited Lingga Hiyang) as a symbol of unifying a higher level gradually. The key is “intact themselves with the highest element. Both of 18 ulah botoh bisi kokoro” them are presented not to be worshiped, but botoh) because it will make to help the mind concentrate on the ultimate miserableThis (phrasekokoro ends)”. Botoh the warning “ abiding universal meaning – overcoming orand “do bedding. not gamble The word with lifeof kokoro ( is still known and used in Sundanese now means greedy is also (like as a chicken’s starving fighter,person) gambler, in everything or totality (Danasasmita everything. Meanwhile, botoh et al., 1987; Kartakusuma, 2005; and gamble” is certainly a bad thing to be inscribed in the inscription. In our philosophy (especially Javanesetranslated and as Sundanese),“gambling or it to is Saringendyanti & Mahzuni, 2018). known that the ancient concept which applies to the relevant Batu Tapak as a tool of concentration today is Ma Lima called Yantra Mandala, but with the style of manuscript of Serat Ma Lima. The term of Ma Lima, as illustrated in Serat Ma Lima,, even officially written in the form of ma Sundanese ancestor. Sundanese ancestors or m sounds, i.e. madat (sucking opium); madon (whore or play always adorn the results of his work in a girl); mabok (drinking); implies main five (gambling);behaviors initiated and maling by syllable (stealing). natural way, aligning themselves to the Five behaviors that are very popular and very meaningful for the Javanese and Sundanese society are abstinence behaviors that natural environment. Actually, Yantra must be avoided, because the consequences are very harmful to Mandala is a circle, making a circle with self and others. See, for further information, Fitrotun Noor Asna (2001); Moh Muzakka (2005); and http://www.artikata.com/ natural rocks will be forced to either hammer arti-322379-botoh.html (20/12/2017). or damage the natural rocks, and it will give

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with nature, then the Yantra Mandala in Kawalidifferent is flavorsmade in and harmony no longer with in its harmony natural form and condition. Yantra Mandala is also a symbol of respect for the earth and the cosmos. Earth and the cosmos are always symbolized as women, because Yantra means loom, tool in general or machine jantera (Indonesian). In daily use, Yantra is essentially a symbolic representation of the Godhead aspect connected with the of Mother (cf Pott, 1966; Marwoto & Witdarmono, 2004; Acri, Creese & Griffiths eds., 2011; Kartakusuma, 2015; and Gyatso, 2017). Artifacts on the site of Astana Gede (Kawali) in Ciamis, West Java, Indonesia that can be attributed to the Goddess of the Mother is Batu Pangeunteungan. The shape is triangular and always watery. In this context, Richadiana Kartakusuma (2015) likens this artifact with gisa (Kartakusuma, 2015:15).19 The Mother goddess aspect also relates to the core of Sundanese culture as a farming society (agrarian). For the agrarian community, Dewi Ibu is the element of giving birth to everything and something that exists in the world. This causes her Photo 3: more emphasized on anatomy that is closely Pangeunteungan Stone” related to the role of childbirth, one of which (Source: Budimansyah’s Document, on Juni 2013) is the genital aspect of the triangular shape or “ womb = hiranya garbha (Kartakusuma, 2005 and 2015; and Kurniasih, 2017). See photo 3. mirror place (Pangeunteungan) someone in Could the artifacts of Batu Pangeunteungan this life sail. In the end, only one respected, be a symbol of understanding of everything worshiped, and revered Urang (people) that is in this universe back to the ground, Sunda, Sunda anu Wiwitan mulih ka jati By knowing himself, he will know what, who, mulang ka asal, ka geusan ngajadi”? how, and where he ends up,, namely no other “himself”. is born Couldstomach Batu (mother’s Tapak be content) compatible “ with and returns to the Supreme Being called the Wastupurusamandala and the Batu Dzat (cf Monnet, 2011; Listiani et al., 2014; Pangeunteungan artifacts are the central Cabantchik, 2016; and Saringendyanti & point (Brahmasthana) in the Sundanese Mahzuni, 2018). style? In harmony with this, this artifact is A deeper explanation is found in Pantun more appropriate is a symbol of Tri Tangtu in the episode Tunggul Kawung Siliwangi. In the pantun, it is told that

19This artifact is likened to the shape of the passengers the spreader of Sundanese religion is the synonymous with the mortar, in Old Sundanese called gisa. Gisa is mentioned in the manuscript of Sewaka Darma, related Layang Salaka Domas from Jagat Jabaning to a female hermit on Kumbang mountain named Ni Puru Teja figure Munding Laya Di Kusumah, who got Bancana. The experience of her tapa is likened to cleaning Langit. Munding Laya Di Kusumah is more and taking care of gisa, which is rubbed to clean until skin purities/dung is lost (dikasayan), washed clean to the hair part someone who has been able to uphold death, (diangiran), and even all peeled (dipesekkan). philosophically applied to a figure or

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that someone who has been able to master References the passionsequivalent while of a beautifulleaving the flower. worldliness, It means Indonesia that is identical with the Utusan Sang Khlaik dalam Arus Sejarah, Jilid I, II, III, dan IV. Jakarta: or Messenger of the Creator. Jagat Jabaning Abdullah,PT Ichtiar Taufik Baru & A.B. Van LapianHoeve bekerjasama[eds]. (2012). dengan is the universe outside the universe, Kemendikbud RI [Kementerian Pendidikan dan Langit Kebudayaan Republik Indonesia]. the Mandala Ageung is the throne of Sang Hyang Tunggal – Sang Rumuhun Nu Maha (2011). From Lanka Eastwards: The Ramayaṇa in Agung,20 and Munding Laya Di Kusumah Acri,the Andrea, Literature Helen and Creese Visual & Arts Arlo of Griffiths Indonesia. [eds]. Leiden: is a symbol of someone who has achieved KITLV Press. perfection (Noorduyn, 2006; Gong, 2008; Banten Selatan: Manusia Air, Pemelihara Sungai” in Wartini et al., 2010; and Kartakusuma, Adimihardja,Antropologi Kusnaka. 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Qualities of Iron: The Metal of Life” in 21 We, herewith, declare that our paper is Frontiers Statement: Cabantchik, Zviloav. (2016). “In Search for Symbolic original and has never been submitted for another journal. This in Pharmacology, Volume 7. Available online also paper is purely our own ideas, formulas and research, without at: https://www.ncbi.nlm.nih.gov/pmc/articles/ helping of others. In this paper, there is no copyright works or PMC4971804/ [accessed in Bandung, West Java, opinion that has been written or published by others, except in Indonesia: January 15, 2018]. writing clearly listed as a reference in the text with the name Danasasmita, Saleh. (2003). Nyukcruk Sajarah Pakuan of the author and listed in the References. We would like to Pajajaran jeung Prabu Siliwangi. Bandung: Kiblat give our copyright works to the TAWARIKH journal in Bandung, Buku Utama. West Java, Indonesia, for publishing all of/or part this paper as Danasasmita, Saleh & Anis Djatisunda. (1986). the interest of sciences; and I don’t claim any royalty about it. Kehidupan Masyarakat Kanekes. Jakarta: Bagian Finally, we have made this statement in truth and if there is any Proyek Penelitian dan Pengkajian Kebudayaan distortion and untruth in this statement, then, we are willing to accept the international ethics journalism sanction. Sunda (Sundanologi), Direkrorat Jenderal

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