How to read a greneng

[A. G. Maisey]

Johan, any remarks I may make in respect of ron dha, greneng and keris iconography in general are to be understood only within the context of the Pre-Islamic Javanese keris and/or the Balinese keris.

In its most pure form the greneng consists of only the ron dha,sometimes repeated two or three times, this expression of form can sometimes be seen in Balinese keris, and in very old Javanese keris. The other couple of elements sometimes found in later Javanese greneng seem to have been included in the greneng after the keris had become an Islamic icon and was subjected to artistic expression. The ron dha is sometimes also seen as an addition to the kembang kacang or the gandhik.

Thus, reading across the sorsoran gives:-

"Aum, Ganesha, Siwa, Aum"

Perhaps a re-reading of the relevant parts of "Interpretation---" may answer your questions in respect of religious intent.

Some people in Jawa today refer to the keris as a "prayer in steel".

[Bjorn]

Alan, when you refer to the other elements in the greneng, apart from the ron dha, do you mean the tingil and ri pandan?

Reading a mantra across the sorsoran certainly seems appropriate in the context of Majahapit times. And the mantra om ganesha siwa om seems logical when a jenggot is present.
However, in many cases there is no jenggot. Can we assume that it would then be implied? Or possibly we should read the mantra from right to left (om siwa ganesha). As far as I know, a mantra must start with om, though not all mantras end with om.

My interpretation is based only on general knowledge of mantra, and no specific knowledge on how these were used in pre-Islamic Indonesia - so my interpretations may be very flawed.