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Konsepsi Tentang Siwa Dalam Lontar Ganapati Tattwa (Kajian Singkat Perspektif Teologi)

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Konsepsi Tentang Siwa Dalam Lontar Ganapati Tattwa (Kajian Singkat Perspektif Teologi) Jñānasiddhânta Jurnal Prodi Teologi Hindu STAHN Mpu Kuturan Singaraja KONSEPSI TENTANG SIWA DALAM LONTAR GANAPATI TATTWA (KAJIAN SINGKAT PERSPEKTIF TEOLOGI) I Made Suweta Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja email: [email protected] / [email protected] ABSTRACT The principal doctrine of Shiva Siddhanta is that Shiva, is the supreme reality, and personal soul or spirit is the same essence as Shiva. In this case Shiva is depicted in the form of foundation which is the element of Widya (element of consciousness), which is the nature that is not affected by unconsciousness and is immortal, that is sturdy can not be shaken, and can not be concealed. There are three forms of foundation namely: Paramasiwatattwa, Sadasiwatattwa, and Siwatattwa. The three Tattwa is called Foundation Telu, which is the triple level of consciousness. Paramasiwatattwa has the highest awareness, Sadasiwatattwa has a moderate awareness, while Siwatattwa has the lowest consciousness. Keywords: Shiva Siddhanta, Cetana, Paramasiwatattwa Ajaran pokok dari Siwa I. PENDAHULUAN Siddhanta adalah bahwa Siwa, Sejauh ini sains (ilmu merupakan realitas tertinggi, dan jiwa pengetahuan modern) telah mempelajari atau roh pribadi adalah intisari yang segala sesuatu yang ada di alam raya ini sama dengan Siwa. Dalam hal ini siwa (Bhuana Agung) dari berbagai aspek digambarkan dalam bentuk cetanayang tapi belum dapat menjawab pertanyaan merupakan unsur widya (unsur sederhana tentang keberadaan Tuhan. kesadaran), yaitu hakikat yang tidak Telah dikemukaan berbagai teori terpengaruh oleh ketidaksadaran dan tentang terbentuknya alam raya dan asal bersifat abadi, yakni bersifat kokoh mahkluk hidup. Seperti Big Beng, Teori tidak dapat digoyahkan, dan tidak dapat Generasio Spontania dan lain disembunyikan. Ada tiga bentuk cetana sebagainya. Segala sesuatu yang ada yaitu: paramasiwatattwa, dan yang akan ada di alam raya ini sadasiwatattwa, dan siwatattwa. Ketiga semuanya bersumber atau disebabkan tattwa ini disebut dengan cetana telu, oleh penyebab pertama atau sering yang merupakan tiga tingkat kesadaran. disebut causa prima, itulah yang Paramasiwatattwa memiliki kesadaran dipercaya sebagai Tuhan Yang Maha tertinggi, sadasiwatattwa memiliki Esa. Menurut Sada Siwa Tattwa bahwa kesadaran menengah, sedangkan Sada Siwa merupakan kesadaran kedua siwatattwa memiliki kesadaran setelah Paramasiwa, ia bersifat wyapara terendah. yang berstana dalam padmasana yang Ganapati Tattwa merupakan disebut cadhusakti, dengan saktinya ia salah satu lontar tattwa, Lontar Filsafat menciptakan seluruh alam semesta Siwa, yang digubah dengan beserta isinya. Jadi causa prima itu mempergunakan metode Tanya jawab. adalah Sada Siwa. Ganapati, putera Siwa, adalah Dewa 1 Jñānasiddhânta Jurnal Prodi Teologi Hindu STAHN Mpu Kuturan Singaraja penanya yang cerdas. Dan Siwa adalah alam semesta beserta isinya. Terutama Maheswara, yang menjabarkan tentang tentang hakikat manusia yaitu dari mana ajaran Jnana Rasyam, menjelaskan ia dilahirkan, untuk apa ia lahir, kemana tentang misteri alam semesta beserta ia akan kembali dan bagaimana caranya isinya. Secara ringkas isinya dapat agar bisa mencapai kelepasan. diuraikan sebagai berikut: Omkara adalah wujud sabda sunya, nada 2.1 Aspek Teologis dalam Lontar Brahman, asal mula Pancadaivatma : Ganapati Tattwa Brahma, Wisnu, Iswara, Rudra dan Ganapati Tatwa menggunakan Sang Hyang Sadasiwa. bahasa Jawa Kuno yang juga diselingi Pancadivatma merupakan asal dengan bahasa Sansekerta. panca tan matra yang terdiri dari rupa Penyampaian ajaran Ganapati ini (unsur bentuk), gandha (unsur bau), menggunakan dialog atau percakapan sasa (unsur rasa/kenikmatan), sparsa sebagaimana ditemukan dalam (unsur sentuhan), dan sabda (unsur Bhuwana Kosa, Wrhaspati Tattwa, suara). Dari panca tan matra munculah Sanghyang Mahajñanā, dan sebagainya. panca mahabutha yang merupakan Tokoh yang ditampilkan dalam unsur materi (elemen alam semesta) Ganapati Tattwa adalah : Bhatara Śiwa yang terdiri dari : apah (air/benda cair), sebagai Mahaguru yang memberikan teja(panas), vayu (angin), prthivi (tanah) pelajaran tentang hal-hal yang dan akasa (ether). Dari panca berhubungan dengan rohani yang mahabutha ini alam semesta beserta bersifat abstrak dan rahasia. Sedangkan isinya diciptakan, dan Sang Hyang Bhatara Gana yang disebut pula Sang Siwatma menjadi sumber hidup yang Hyang Ganapati atau Sang Hyang menggerakkan segala ciptaan. Ganadipa berperan sebagai penanya Berdasarkan latar belakang diatas maka yang ingin mengetahui ajaran tentang ada beberapa permasalahan yang akan kebenaran terutama menyangkut dibahas dalam tulisan ini yaitu: (1) sumber ciptaan yang ada serta proses Bagaimana pokok-pokok ajaran yang kembalinya kepada sumber asalnya. terkandung dalam Lontar Ganapati Adapun pokok-pokok isi dialognya Tattwa, dan (2) Bagaimana konsep adalah sebagai berikut : penciptaan alam semesta menurut Lontar Ganapati Tattwa. 2.1.1 Tuhan dalam Penciptaan Alam Semesta II. PEMBAHASAN Sang Hyang Siwatman Ganapati Tattwa merupakan Menciptakan Alam Semesta Dari Unsur salah satu lontar lattwa, lontar filsafat panca mahabutha. Dalam bagian ini, Siwa, yang digubah dengan akan di jelaskan bagaimana percakapan mempergunakan metode Tanya jawab. Sang Ganapati dengan Dewa Siwa. Tanya jawab tersebut ditulis di dalam 37 Berawal dari perihal munculnya panca lembar daun tal yang disusun dalam 60 daiwatma, yang dijelaskan bahwa dari bait/prosa, menggunakan bahasa Omkara muncul Windu, bagaikan Sansekerta yang disertai dengan ulasan embun yang berada di ujung dalam bahasa Kawi. Ganapati putera rambut/rumput, disinari matahari bening Siwa adalah dewa penanya yang cerdas, bagaikan dupa, sinarnya terang dan Siwa adalah Maheswara, yang cemerlang berkilauan. Dari Windu itu menjabarkan tentang ajaran Rahasia muncullah panca daiwatma yaitu : Jnana. Menjelaskan tentang misteri Brahma, Wisnu, Rudra, Kami/daku dan 2 Jñānasiddhânta Jurnal Prodi Teologi Hindu STAHN Mpu Kuturan Singaraja Sang Hyang Sadasiwa. (Ganapati lidah, memerlukan unsur kepuasan Tattwa,1.2). Kemudian tentang hakikat (rasa). alam semesta, dari panca daiwatma Rudra berstatus di hati, mengatur lahir panca tanmatra, yaitu : dari kesadaran/tekad, berhubungan dengan Brahma lahir bau, dari Wisnu muncul pandangan mata, menentukan pikiran. unsur kenikmatan, dari Rudra timbul Daku (Iswara) berstatus di mode/bentuk, dari Daku (Iswara) keluar kerongkongan, mengendalikan unsur rabaan, dari Sang Hyang ketiduran, berhubungan pada mulut, Sadasiwa nada/suara. (Ganapati Tattwa, mengatur nada suara. Sang Hyang 1.4). Kemudian dari sabda timbul ether, Sadasiwa berstatus di ujung lidah, dari sparsa muncul angin, dari rupa menguasai segala pengetahuan, keluar sinar, dari rasa lahir zat cair, dan berhubungan dengan telinga, meneliti dari gandha timbul tanah. keadaan suara (Ganapati Tattwa, 1.8). Dari perthiwi terwujudlah bumi, Begitulah keberadaan Daiwatma itu berkat apah muncul air, karena teja dalam tubuh jasmani dan alam semesta tercipta matahari, bulan dan bintang; ini. karena wahyu adalah angin; dari akasa lahirlah tumbuh-tumbuhan seperti : 2.1.3Tuhan dalam Simbol Catur rumput pohon kayu, tanaman melata, Dasaksara serba kulit kelopak dan inti serta segala Untuk Caturdasaksara yang makhluk yaitu : bianatang/ternak, bagaikan bunga dengan keharuman burung, ikan makhluk halus; tanpa surutnya, Beliau bertahtah di hati, demikianlah keadaannya alam semesta yang senantiasa di sembah (seperti) itu. Siwa. Di sana pada ulu hati keadaan Bhatara Siwa, pujalah beliau senantiasa 2.1.2Tuhan sebagai Sang Hyang dengan sarana Sang Hyang Siwatma Caturdasaksara, bersimbolik seperti ini: Sama seperti dalam SANG, BANG, TANG, ANG, ING, hubungannya dengan keberadaan NANG, MANG, SING, WANG, bhuana agung dan bhuana alit. Apa YANG, ANG, UNG, MANG: OM, yang ada di alam semesta juga ada itulah beliau Sang Hyang dalam tubuh jasmani manusia. Seperti Caturdasaksara, diumpamakan sebagai halnya pada alam semesta, Brahma bunga yang mekar, harum semerbak berstatus di selatan, memelihara tiada selingan, demikianlah tanah/bumi. Wisnu berstatus di utara pemujaanmu yang tekun setiap waktu. memelihara zat cair/air; Rudra berstatus Adapun yang dimaksud utpatti di barat, mengendalikan matahari, bulan (lahir), sthiti (hidup) dan pralina (lebur) dan bintang. Daku (Iswara) berstatus di itu ialah Sang Hyang Pranawa. Dari timur mengatur udara/angin. Sang Siwa lahir Atma, karena Atma maka Hyang Sadasiwa berstatus di tengah, dari Prakrti muncullah rawi (matahari), memelihara ether/atmosphir. Kalau dari rawi lahir agni (panas/api). ING dalam tubuh manusia, Brahma berstatus itulah disebut Siwa, dari siwa lahir di muladhara, menghidupkan Atma, BANG dari Atma lahir indra/jasmaniah, berhubungan dengan Pradhana/materiil, SANG dari hidung, memerlukan bau; Wisnu Pradhana/Prakrti lahirlah matahari berstatus di pusar/nawe, memelihara (aditya), TANG, aditya lahirlah agni badan jasmani, berhubungan dengan (api/panas),ANG. Demikianlah hal manifestasinya Sang Hyang Panca 3 Jñānasiddhânta Jurnal Prodi Teologi Hindu STAHN Mpu Kuturan Singaraja Brahma yaitu: ING, BANG, SANG, berisi air. Setelah dipuja gunakanlah TANG, ANG. Prakrti itu dijiwai atma, pada tempat yang terserang hama dan karena atma maka adalah matahari, (Ganapati Tattwa.48-60). adanya Agni menyusul setelah matahari; demikianlah ternyata Siwagni dalam 2.2 Penciptaan Alam Semesta keadaan sthiti. Yang permulaan adalah Menurut Ganapati Tattwa SANG filsafatnya, selanjutnya BANG, Pada awal mulanya dilukiskan kemudian TANG, terus ANG, dan tidak ada apa-apa yaitu : tidak ada
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