Examples of Javanese Proverbs – The majority of Javanese people are known as individuals who have good manners and inspired life that is full of meaning from their ancestors. They use Javanese as a conversation in everyday life.
Javanese is one of the regional languages which is quite popular today. Apart from having many speakers, Javanese is also often used as dialogue in films and songs.
So far, the Javanese language has also been known to teach manners and manners. Among these teachings are poured into Javanese proverbs. Similar to proverbs in Indonesian, Javanese proverbs are one of the many literary works that contain words of wisdom and positive values.
The form of the Javanese proverb is quite concise, but has a deep meaning. This proverb is often used by parents to advise their children to be better prepared in life.
If friends are curious about Javanese proverbs, the following has summarized a collection of Javanese proverbs, which can be used as lessons.
1. Adhang-adhang tètèsé dew ( tegesé: njagakaké goods are only acceptable for saolèh-olèhé )
The general meaning of this proverb is to expect modest results according to what has been done, and not to expect excessive results.
2. Adigang, adigung, adiguna ( tegesé: aja ngandhelaké kaluwihané dhéwé waé )
This proverb is a piece of advice so that someone does not become arrogant. The advice was usually intended for leaders or people who had power in ancient times. Indonesian people, especially Javanese, must not forget the culture of their ancestors.
Adigang, adigung, adiguna are verbal utterances which reflect the desire to be humble. In addition, this proverb also describes a feeling of not wanting to hurt others in speaking or acting.
The advice is intended so that everyone has a humble nature. Generally, parents always remind anyone of this adage, whether in the form of giving advice, warnings, or criticism. Someone who listens to this phrase is expected to grow and develop with a humble attitude towards others.
A person’s arrogance is likened to the nature of an elephant that relies on its strength ( adigung ), the nature of a snake that relies on venom ( adigang ), and the nature of a deer that relies on its jumping ability ( adiguna ).
3. Religion of ageming aji ( tegesé: religion is a guide for behavior and can be interpreted as jatining dhiri )
Sentences from this proverb if interpreted word for word, namely agem means “to wear”, ageman means “clothing”, and aji means “valuable” or “noble”, it can also mean “king”. These two meanings are still related because the king is usually praised or respected.
Religion ageming aji can mean “religion is the clothing of kings”, it can also mean “religion is the clothing of noble people”. Based on these two meanings, we take the last meaning because it is more universal and applies to everyone. The Javanese expression for embracing a religion is “crashing” , for example, embracing Islam . Rasukan is a synonym for ageman , which means “clothes”. A person who embraces a religion is likened to wearing clothes.
KGPAA Mangkunegara IV.
The religious expression ageming aji is found in the Wedatama Fiber by KGPAA Mangkunegara IV, Pupuh Pangkur, first stanza. The full song is as follows.
Mingkar mingkuring anger,
Akarana because of mardisiwi.
Sinawung officially sings the ballad,
Mrih kretarta, expert in knowledge of luhung,
Kang tumrap neng the land of Java,
religion of ageming aji.
Translation in Indonesian is as follows.
Keep away and turn away from anger ,
because they want to educate children.
Framed in the beauty of the song ,
decorated and refined (the lyrics).
In order to develop actions based on noble knowledge.
For people in the land of Java,
religion is the clothing of noble people.
Study per word:
Mingkar (avoid) mingkuring (turning back) anger (characteristic of insolence) , akarana (because) because (want) mardisiwi (educating children). Keep away and turn away from anger, because they want to educate children.
The most effective education for children is to set an example. The parents here give orders to do good things and forbid bad things before doing it themselves first. A father who wants to educate his child, should avoid bad behavior so that later the child can emulate his father.
Sinawung (framed, disguised) formalized (in beauty) kidung (song), sinuba (decorated) sinukarta (made better). Framed in the beauty of the song, decorated and made better (the lyrics).
When educating children, it should be done in good language and wise way. Sinawung Formalning Kidung means that the advice was framed in the form of a song, like the verses of this Wedatama Fiber. With the form of a song, someone who hears it will be memorable and will always remember the advice given.
This also contains a figure of speech so that in giving advice it should be done with good words, so that those who hear it are happy and impressed, not even angry and offended.
Sinuba sinukarta means that the child must be treated properly and with good and charming treatment. All this so that the child is not depressed and feels loved, so that a tendency towards kindness arises.
Mrih (in order) kretarta (development) guru (deeds) ngelmu (knowledge) sublime (sublime). In order to develop actions based on noble knowledge.
After the child gets used to seeing examples and tends towards goodness, it will be easy for him to get used to doing good deeds. All good deeds will be imbued with all my heart. The child will develop virtues in himself, so that the child will eventually reach the stage of noble knowledge.
Luhung science is the perfection of knowledge according to Javanese teachings, namely inner and moral knowledge, not just advice and also not just body movements, but the attainment of the soul. This is a Sufistic concept from Javanese teachings, getting used to developing inner faculties.
Kang (yang) tumrap (for) ing (people in) the land of Java (land of Java), religion (religion) ageming (clothing) aji (noble person). Which for the Javanese, religion is the clothing of noble people.
Well, this is the final point of the entire series of education, namely the nobility of the soul. Someone who has a noble soul will really deserve to be dressed in religion. This is what causes the end of the song to be religion aging aji , which means religion is the garment of a noble person.
If someone is dressed in religious clothes, but there is no mental-spiritual readiness, what happens is hypocrisy. Dressed in religion, but deceitful. It’s different from the truth. Precisely what is like this is dangerous because it will damage the order of life and use religion for the benefit of one’s own desires.
Glory here is required first before entering religion. This does not mean that bad people cannot have religion, what is meant is first cleaning the heart from evil intentions or undergoing repentance, so that they are ready to carry out religious orders.
Just like us, if we are going to dress, we should take a shower first so that the dirt that sticks to our bodies does not stain our clothes.
4. aja dumèh _ _
The Javanese proverb aja dum è h consists of two words, namely aja and dum è h . Aja means “don’t”, which is a prohibition or order not to do something. The meaning of d um è h itself has dissimilarities and meanings in various Javanese dictionary literature .
The Online Javanese Dictionary states that dum è h has the meaning of mentang – mentang, which is a behavior or action that is not good for other people, while the Javanese– Indonesian and Indonesian– Javanese dictionaries state that dum èh means “just because” , which is understood as a cause . prohibited behavior or action.
So, both of them have different perspectives of meaning, namely between the point of view of “just because” consequences and the point of view of causes “just because”. According to these two opinions, the word dum è h is a behavior caused by something.
Sukamdani (2011) interprets aja dum è h , that is, a person may not act arbitrarily, arrogantly, and arrogantly by using his position, power, and authority. All of these things are the beginning of destruction. Meanwhile, the word aja dum è h , which is interpreted by the Online Javanese Dictionary, can be understood as a prohibition against doing whatever you want or not doing unreasonable actions.
Based on various considerations from the meanings presented, as described above, it can be concluded that the Javanese proverb aja dum è h comprehensively contains the meaning as a prohibition to behave and behave badly, as well as subjective assumptions that are too high.
According to the conclusion of this understanding, it can be explained that aja dum è h functions as a mandate from Javanese ancestors to their successors, which contains orders, instructions or invitations not to do bad deeds, and to think of themselves as the highest in all respects.
Indicators that can be identified as characteristics of the attitude and behavior of carrying out the mandate aja dum è h include:
- Honest, not camouflage full of pretense;
- Not harming others, not slandering, and not badmouthing other parties;
- Respect anyone, be humble, and respect others;
- Patient, not impetuous, selfless, full of consideration, and avoids disputes and confrontations;
- Trustworthy, do not betray, do not break promises, obey worship, and work diligently.
Such is the characteristic as an indicator of the attitude and behavior of people who carry out the Javanese Proverb aja dum è h. In addition, that humans have traits that are embedded in them according to their nature. These qualities are luamah or greed, anger or anger, sufiah or sexual desire, and mutmainah or kindness.
Out of these four passions, there are three bad qualities and only one good quality. So, everyone who does good deeds, when that person is able to overcome his bad character. With regard to the embodiment of the Javanese proverb aja dumèh , a person must have a good attitude and behavior, and of course must be free from sufiah , anger and sufiah traits .
All actions that are imbued with greed , anger, and the release of lust are dum è h actions , namely bad deeds that were forbidden by Javanese ancestors not to be performed.
Does this phrase still have relevance to our lives today? Isn’t it outdated because apparently not found in the literature? Did the ancestors wish to invite them to step back into their lives and return to the lives of the ancients? If it’s difficult to understand, do all Javanese understand and understand its meaning? Does this expression only apply to Javanese?
To provide answers to these questions, the easiest way is to conduct a study through descriptions which are sometimes interspersed with examples from life to make it easier to understand their meaning. Depending on the context, this understanding of the philosophy of life is so flexible that it can be applied to various contexts.
Someone who has something that can be excelled is easy to boast about and boast about. This something could be age (old or young), health condition, physical ability, appearance, property, position, education, friends, and so on.
For example, someone who has a good physical appearance, has clean skin, has a white face, has a sharp nose, round black eyes are attractive, and so on, it will be easy to be arrogant – because of this, it can be “insulting” other people who don’t have the same appearance. he.
This person then becomes dum è h . D um è h has clean and white skin, and is arrogant, self-effacing, and ridicules others whose skin is not clean and white. However, for example, if a bee stops by and stings his cheek, his excess eyes will be destroyed in an instant. How easily it can change! Then, what’s the use of us dum è h ?
5. Ajining dhiri dumunung ana ing lathi, ajining ana ing body and clothes
As for the free translation, that is, a person’s personal value is determined by his speech or words, while the appearance value is often measured by the clothes or clothes he wears.
This proverb is advice for someone to be careful with the words he says. Because, whatever comes out of our mouths will be heard, cared for, and trusted by others. For example, if you often lie, over time someone will lose trust.
Who likes to say hurtful words, he will find it difficult to build friendship. Because, other people will feel unhappy because his words hurt feelings a lot.
Apart from a jining dhiri dumunung ing lathi , a person’s value can also be determined by his clothes. The clothes meant by the Javanese people are not just covering the genitals, but also a benchmark for the value of one’s appearance.
For example, someone who attends a wedding, but only wears flip flops and modest clothing, of course he will become object of gossip . In addition, he can also be seen as disrespectful or belittling the owner of the house and other invited guests.
So, that’s a brief explanation of the 5 Most Popular Javanese Proverbs: Meanings and Explanations . Sinaumed’s can visit sinaumedia’s book collection at www.sinaumedia.com to obtain references about literary works other than geguritan.
The following is a recommendation of sinaumedia books that sinaumedia can read to learn about beliefs in Java so that they can fully understand them. Happy reading.
Find other interesting things at www.sinaumedia.com. sinaumedia as #FriendsWithoutLimits will always present interesting articles and recommendations for the best books for Sinaumed’s.
Author: Fandy Aprianto Rohman
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