[ganjawulung]

Still on “dha” Greneng

(You may omit this post, if you feel it will waste your precious time to read such an unuseful nonsense)

When did the “dha” greneng first appear? Nobody knows, and probably nobody will never ever know when it did first appear… Was “dha” greneng mean for more tactical function (if keris regarded as merely weapon), or was it more a symbolic function (if keris regarded not merely as a weapon, but also as pusaka or “sipat kandel” for the owner)? Still big question too…

Is the form of “rondha” greneng really consist of “dha” alphabet from Javanese scripture “hanacaraka” (caraka-script)? Maybe yes, and maybe no. But if yes, then it is for sure that on the first day when the keris maker incorporated the “dha” scripture or “rong dha” (two dha), or even “rondha with rondha nunut” (two dha with more dha on the tail of the blade, just right on the rondha), people on that day have known the caraka-alphabet.

Then, my simple understanding will directly agree, that the first incorporation of the form “dha” greneng was not before the incorporation of the Javanese scripture “hanacaraka” in the Javanese culture. As we all have known, the caraka-script is not the only alphabet in the life of Javanese culture in the past. (There was Pallawa script too in the olden days)

Back to my simple understanding on this javanese scripture. Common Javanese in the past had almost the same experience in learning this script. Me too. From the lesson of my old Javanese teacher in the past, I know that this “hanacaraka” script is not merely alphabetic script. But also story, and “piwulang” (spiritual lesson) to the javanese pupils.

The javanese pupils, usually learned by heart quickly the alphabetic series of the caraka-script, once they knew what the story of the alphabet about. The 20 javananese alphabetic script itself formally called as “Dentawiyanjana”.

“Ha na ca ra ka” means “there are envoys” (a couple, named as Dora and Sembada)
“Da ta sa wa la” means “they should do everything only upon the instruction of their Master, Aji Saka”
“Pa da ja ya nya” means “both has equal strength, equal power” (to guard the pusaka of the Master. Not allowed to move the pusaka, except in the instruction of their Master)
“Ma ga ba tha nga” means “both became carcass” (both were dead, because of fighting each other to defend the pusaka, fighting because of misunderstanding).

And what was the “piwulang” (lesson) of the two dead carakas? Dora itself, means “not good deed”, and “sembada” means “good deed”. Both had power, had equal strength, and both held same duty, to guard the pusaka. Never move the pusaka, what ever the reason. Except in the instruction of their Master, of course.

There were hard fighting between Aji Saka – their Master – and the cruel king Prabu Dewata Cengkar that had habitude of eating human being. The “sakti” king (powerful king, with a kind of divine power in him) almost killed Aji Saka. And in the critical situation, one of the envoys will use the pusaka to help their Master against the devil king Dewata Cengkar. But the other envoy defended the pusaka, because no matter what reason they were not allowed to move the pusaka. So the two envoys were fighting each other till both of them dead together…

Did this “Dora and Sembada” story have a relevant symbolic meaning on the forming of the “dha” in the greneng? Only past time knew the truth… The end of the story, Aji Saka, then created the “hanacaraka script” based on the tragedy of his envoys. And it was told that Aji Saka became a great king in Medang Kamulan kingdom. When it happened? It’s your turn to reveal…

Ganjawulung