CONTENT

INTRODUCTION 02
BACKGROUND 03
PERFORMANCES 04
SONG LIST 05
LYRICS 06
PERFORMERS 16
CONTACT US 16

01

INTRODUCTION
Following the dissolution of Majapahit era
on Java Island, the majority of Javanese
people converted from Hinduism and
Buddhism to Islam. This large-scaled
conversion in turn lead to the dimming
of Old Javanese literatures until they
completely disappeared from the land.

02

These literatures known as kakawin

survived and conserved in Bali Island,
as well as on the hillsides of Merapi and
Merbabu mountains in Central Java. The
literatures that are conserved in Central
Java were scripted on lontar leaves. They
were also written in Budo characters,
which were neither Sanskrit nor Old Java.
Since the end of Majapahit era, the
Javanese nation could only guess what
kind of literatures their ancestors created,
as they didnt have the opportunity to

study and know them directly. By the

14th century, a new Javanese characters
were introduced, literatures intertwined
with the new Islamic thinking. Then
what becomes of the Hindu and Buddha
scripts?

BACKGROUND
Astokasala Volk after a long journey
towards its creation which started in
2014 officially formed in 2016 as a
gesture of love and devotion towards our
shared Javanese ancestors. We search for
the answer to the question, how should
we share the beauty of Old Javanese
literature and mantrams, in a way that
reaches out to all the people who love
Javanese culture, to the young as well
as the old? How should we present the
traditional poetries known as kakawin
in an easy and simple way so that they
could receive and appreciate the beauty
in each verse?
New Age Music is the way we are.
The youth are more inclined towards
the sound of guitar, bass, and piano
rather than gamelan. This situation is
discouraging, but we have to accept that

this is what were facing in Java island.

In this modern time, not many young
people study gamelan anymore.
Astakosala Volks mission is to share
and spread poetic verses contained in
kakawin to all level of Javanese society.
We are hoping that these beautiful verses
we inherit from old Javanese Hinduism
and Buddhism ancestors after thousands
of years to return to the hearts of their
predecessors on Java Island.

03

PERFORMANCES

JULY 2016
International Art Camp at Cetho Temple, Solo, Central Java
AUGUST 2016
Compassion Meditation with Guru Gede Prama, Brahmavihara Arama, Bali
SEPTEMBER 2016
04

Mantram Sandyakala, Cetho Temple, Solo, Central Java

OCTOBER 2016
Ubud Writers and Readers Festival, Bali

SONG LIST

1. SERAT WEDHATAMA (KGPAA) Mangkunegara IV

2. BHANAWA SEKAR Mpu Tanakung
3. OM MANI PADME HUM
4. SARASVATI DEVI PUJA
5. LUBDHAKA Mpu Tanakung
05

6. SAMPURNA SVAHA
7. AMARTI NISKALA Mpu Tanakung
8. RAHINA MIJIL Mpu Tanakung
9. ALAMKARA KAKAWIN HANANG NIRARTHA

Danghyang Nirartha

BHANAWA SEKAR

SERAT WEDHATAMA
Mangka kanthing tumuwuh
Salami mung awas eling, eling lukitaning alam
Dadi wiryaning dumadi, supadi nir ing sangsaya
Yeku pangreksaning urip

Explanation:

06

This verse reflects upon the cultivation of sensitivity. With growing sensitivity, our lives
will become more mindful, aware of the universe. We are becoming light, the light of
life. That is the essence of life.
About the author:
KGPAA (Kanjeng Gusti Pangeran Adipati Arya) Mangkunegara IV was a king
in Mangkunegara Palace, Solo. SRI MN IV was recognized as one of the world
philosophers, according to Le Dictionnaire de Philosophie.

Nimitangku yan layat

Aninggal isang ahayu nguni ring tilam
Ndatan lali si langening sayana
Saka ring harepku lalita nggurit lango

Translation:
The reason why I left my beloved home
Wasnt out of negligence of the beauty that is a home
But because of this unbearable desire
To paint the beauty of nature
Explanation:
This verse told a story about a man who had left his lover behind with heavy heart. He
left to follow the unbearable urge in his heart for one purpose, which was to paint the
beauty of nature.
About the author:
Mpu Tanakung (tan- means does not have; akung- means lover) lived at the end of the
Majapahit era in the 15th century. The verse was taken from Kakawin Wrettasancaya.

07

SARASVATI DEVI PUJA

OM MANI PADME HUM

Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om Mani Padme Hum
Om mani padme hum, Om mani padme hum, Om mani padme hum
Soaring above the sky
Our wings are limitless
Reaching far, we ride the sky
Fly, fly away
08

Tadyata Om Gate Gate Paragate, Parasamgate, Bodhi Svaha

Explanation:
This is a sacred mantra for both Buddhists and Hindus. The mantra calls us to live like
a lotus flower they keep on blooming and thriving even though they live in muddy
water.

Om Devi mata namaha

Om vagdevyai cha vidmahe
Virinji pathiniyai cha dhimahi thannoo
Vani pracodhayat
Om devi mata namaha

Explanations:
Does Saraswati Deity devotion only practiced in Bali? Yes it is. Furthermore, if we trace
it back, did the devotion was also practiced in old Javanese? Yes it was.
The fact that Saraswati Deity devotion was also practiced in Java Island was shown by
the discovery of a bronze statue of Saraswati in Nganjuk, East Java. Research done by
Archeology Institute showed that the statute was from the 10th century.
We are hoping that with this song, devotion towards Saraswati who is a deity of
knowledge will be able to return to Java island.

09

SAMPURNA SVAHA

LUBDHAKA
Sakangcan buta-buti ring sawargan
Katus ida batara yama
Pacang mangjrek atamanipune I lubdaka
Wireh iwang pamargi

Om sriyam bhavantu
Sukham bhavantu
Purnam bhavantu
Ksama bhavantu ya namah svaha

Atmanipune I lubdaka karejek

Kapuntang-panting ring sami kangcan
Balan bhatara yama, wirehipun kabawos mamati-mati

May happiness always be with you

May joy always be with you
May perfection lights your way

Translation:

10

All the demons in heaven are dispatched by the Lord Yama

In order to finish off the soul of Lubdaka
As his conduct has been evil
The soul Lubdaka is seized and beaten back
And fort by all the troops of the Lord Yama
The reason for this is that he said to have killed again and again
Explanations:
The lyrics tell a story about Lubdhaka, whose concern was revolved around worldly
pleasures without practicing devotion towards God. He was even oblivious to his own
approaching end of life. Thus, Lubdhaka is the symbol of ignorance. By the 16th - 17th
century, Javanese people started to converse their beliefs. This conversion dampens
devotion practices to Siwa deity. Siwa devotion now survives in Bali Island instead.
About the author:
Mpu Tanakung (tan- means does not have; akung- means lover) lived at the end of the
Majapahit era in the 15th century. The verse was taken from Kakawin Siwaratrikalpa.

May everything be perfect as it is

Explanation:
This song closes Astakosala Volks musical tribute. This mantra as used in Hindu pujas
and practices is usually chanted before reciting the prayer for happiness and peace for all
sentient beings in all realms.

11

AMURTI NISKALA
Om! Awighnam astu
Sang hyang ning hyang amurti niskala sirati-kinenep ing akabwatan lango
Sthulakara sira pratisthita haneng hradayakamalamdahya nityasa
Dhyana mwang stuti kutamantra japa mudra linekasaken ing samangkana
Nghing pinrih-prih i citta ni nghulun anugrahana tulusa digjayen lango

12

To the God of Gods in His immaterial from does one accomplished

in poetic arts direct his inmost thoughts;
In material form He is everlastingly enthroned in the midst of the heart-lotus.
One practises meditation, sings songs of praise,
repeats the highest spiritual formula,
murmurs prayers and form gestures of the hands at this stage,
Whereas all that my heart is striving for is to be granted to go on
world-conquest in beauty.

ALAMKARA KAKAWIN HANANG NIRARTHA

Nguni kungkwalango lengeng saha karaskwiki winawa mareng pasih wukir,
Lillalana tan waneh lumaku karwa pangawin n areja murang murang,
Darppa muktya asnsekar wruh akirim-kirim ujar rara maweh tika,
Hetunya layat ing kalangwan adamar wulan apayung asoka-padapa
When I shrouded in love, I carried with me, these writings, down to the sea, up to the
mountain.
To heal my heart I walked, alongside a poet endowed with such beauty, we wandered
deep into the forest.
With gleeful hearts we admire, the precious flower of angsana, thus we shall learn,
how to knit words into poetry.
Armed with desire, with the moon illuminated our path, and blooming angsoka
sheltered our heads, we set out seeking splendour.

Explanation:
Explanation:
This verse is taken from Kakawin Siwaratrikalpa, written by Mpu Tanakung. This is the
first verse of the entire poetry - the opening verse which expresses offering to the God.

This Sloka source from Nirartha Prakrta composed by Danghyang Nirartha. Danghyang
Nirartha also known as Pedanda Shakti Wawu Rauh was a Saivite religious figure in Bali
and a Hindu traveler during the 16th century C.E. He was the founder of the Shaivite
priesthood in Bali.
Some legends state that he made the journey from Java to Bali on top of a pumpkin,
giving rise to the taboo among Balinese Brahmins on the consumption of pumpkins.

13

RAHIMA MIJIL
Ksana rahina mijil sang hyang suryangrawasi limut
Sahana ni semi ning kawyan kumram pada mangisis
Manuk asukha-sukhan munggwing pang ramya masahuran
Kadi papupul i sang wring tatwadhyatmika macengil
Pada mamahara kung lwir ning kaywenedeng asekar
Wuluh amedari sinyjangnyang jangapeku-pekulan
Brahmara nika marangringeing santen rara malayu
Akusikan angesah tang pring darpaharas-arasan

14

Kusuma lewas aragrag runtuh de ning angin alon

Manelab-elab ikang sinwam ning padapa kasirir
Sari-sari pangaras kembang kumbangnya maliweran
Analiring angepo mungwing sor ning lirang alurus

Translation:
Then it was day, and the holy sun emerged to roll back the mists,
And all the tender shoots of the trees sparkled freshly opened.
Birds amused themselves among the branches, happily twittering to each other
Like a meeting of experts in esoteric truth debating together.
The appearance of the trees all in full bloom made on ache with love,
And the bamboo opened her dress for the jangha vine to embrace her.
The bees drew near to caress the flowers of the rara malayu,

And in agitation the bamboo sighed, passionately kissing each other.

The wilted flowers feel, disturbed by a soft wind,
And the young branches fluttered in the breeze.
The kissing of the flowers was incessant, while the bees busily flew about
And darting sideways would hover beneath the slender lirang palms.

Explanation:
This verse is taken from Kakawin Siwaratrikalpa composed by Mpu Tanakung. This
verse reflects upon the serenity of nature as perceived by the author which then
being transferred into beautiful and poetic verses.

15

ASTAKOSALA VOLK
Performers
Desy (Vocal) l Rhema (Keyboards and Composer ) l Nartoe (Bass)
Support Team
Cin H Tomoidjojo l Komala Somadevi l Reza Rahmadiansyah l Yoga Sogi l Reza Gusti
l Budiarsi Widhi l Jro Mangku Komang Celagi l Sutar Soemitro l Putu Wirawan
l Yulia Liao l Betty Ciulani l Ngasiran l Ema Sasongko l Romo Djati
Contact Us
16

Jalan Agung Timur No. 36, RT 03 RW 35, Mojosongo, Solo 57127, Central Java, Indonesia
l Andre Sam (Creative Idea) +62 8578 2783 664
l Andik Yusman (Public Relations) +62 8224 3338 159
l Email: andik.yusman@gmail.com

Facebook: AstakosalaVolk l Instagram: AstakosalaVolk l Soundcloud: Astakosala-volk