Martil

Various muses, thoughts, and writings by Sastraswara.

To my daughter Arudana I say:

They often talk about the five pillars, my daughter Arudana. Which five? The following five: That they believe in the oneness of the omnipotence. That they believe in the just and civilized humanity. That they believe in the unity throughout the land and water. That they believe in the sovereignty of the people lead by wisdom. That they believe in social justice for all of the people.

But another five pillars existed far before, my daughter Arudana. Which five? The following five: That one should not take the life of the living. That one should not take that which is not given. That one should not undertake moral misconduct. That one should not undertake an incorrect speech. That one should not take intoxication and fall into carelessness.

Pillars are to uphold a building, my daughter Arudana. Strong pillars make a strong building: Unshaken, unmoved, impregnable. Such a building provides a safe roof, A comfortable abode for those seeking protection.

The first group of pillars is to be practiced together, my daughter Arudana. Let it makes you a strong society. Such a society provides a safe country, A comfortable abode for those seeking protection.

The second group of pillars is to be practiced for yourself, my daughter Arudana. Let it makes you a strong vessel. Such a vessel provides a safe mind, A comfortable abode for those seeking protection.

The first group was once put forward by a ruler, my daughter Arudana. Some say it was used as a tool of conquest. A conquest of what? A conquest of power, my daughter Arudana, a conquest of power. A conquest of power begets unrequited thirst, It turned an endless wheel of suffering into movement.

The second group was once put forward by a ruler, my daughter Arudana. Some say it was used as a tool of conquest. A conquest of what? A conquest of self, my daughter Arudana, a conquest of self. A conquest of self begets the stillness of thirst, Turned an endless wheel of suffering into a stop.

Thus I said those to my daughter Arudana.


Berlin, 14 August 2020

From Stories for my daughter Arudana #poetry #Arudana

To my daughter Arudana I say:

When you’re older, you might ask What unity was actually meant Looking at the words unity in diversity?

There once lived a prince in a known kingdom. When knowledge arose in him He could not find peace in his mind.

So he left his palaces and set himself to the Meru. So he endured trials and help sentient beings on the way to Meru. And when he finally reached Meru he stayed there far from human affair

There once lived a king in a known kingdom. Having tasted the flavor of the human flesh He could not still the hunger in his mind.

So he left for conquest and set himself to sacrifice a hundred king’s head. So he burned kingdoms and massacre people to obtain a hundred king’s head.

The gods asked the prince to answer the cry of the people, But the prince refused, having left worldly pursuits.

Thus the gods answered: The life of the those-long-gone and the life of those-devoted-to-duty Seems to you so different? How one discerns between the two? For there is no truth other than the one truth What may be pieces and shards are in essence a whole For there is no truth that diverges

Hearing this the prince understood And left for the kingdom in need. The prince set to meet the human devourer alone, Offering his flesh in exchange of the ninety-nine kings' life.

And so the human devourer put his teeth on the prince’s flesh. And so the human devourer tasted the sip of the prince’s blood.

Like heavy rains penetrated a weak roof, so it was, my daughter Arudana, knowledge penetrated the human devourer, discernment penetrated the human devourer, the radiant loving-kindness of the prince penetrated the human devourer, through all hatred and greed.

Having known desire, he then abandoned desire. Having known hatred, he then abandoned hatred. Having known delusion, he then abandoned delusion. And so the king abandoned suffering.

Thus I said those to my daughter Arudana.


Berlin, 14 August 2020

From Stories for my daughter Arudana. #poetry #Arudana

To my daughter Arudana I say:

Looking at the emblem of your motherland I am reminded of a story of the bird that liberated its mother.

Just like your forefather pursued selfless action to liberate his motherland, So it was the Garuda pursued selfless action to liberate his birth mother.

From what should the two mothers liberated from? Both should be liberated from slavery. Both should be liberated from a conqueror.

But what is the price of the mother’s liberation? The price of the mother’s liberation was the water of life. The price of the mother’s liberation was an elixir of the gods.

So the noble Garuda flew to the top of the Meru. Fought the gods and endured pain on every part of its feather. Took the pot of the water of life through trials and adversities. Single-mindedly set on liberating the beloved mother.

So such a selfless act touched the divinity. It is bestowed upon the Garuda immortality and sovereignty.

What do you think, my daughter Arudana, Does the Garuda, after obtaining immortality and sovereignty, After liberating its mother from slavery and bondage, Such thought came to it? —With immortality and sovereignty, I shall conquer over mortals and dwell among the gods.

No, my daughter Arudana. Instead, my daughter Arudana, It rendered service as the vehicle of the divinity. It made a promise to carry the burden of the many worlds.

With such a selfless act your forefather liberated his motherland, But no divinity bestowed upon him, neither immortality nor sovereignty.

No, my daughter Arudana. Nevertheless, my daughter Arudana, He rendered service as the vassal of the motherland. He made a promise to carry the burden of the whole lands.

Just like your forefather pursued selfless action to liberate his motherland, So it was the Garuda pursued selfless action to liberate his birth mother.

Thus I said those to my daughter Arudana.


Berlin, 14 August 2020

From Stories for my daughter Arudana. #poetry #Arudana

Beloved families and guests,

I want to express my gratitude for your coming today at the funeral of our uncle, brother, son, and cousin: Om A. Verily, we are all God's creation, and to Him, every creation shall return. So is the teaching of the prophet. Meditating on this teaching, please allow me, young and inexperienced member of the clan, to share the insight which he obtained.

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There are places to which I would like to take you. You will not like it. Therefore, the places are unknown to you. I might never utter their names. I prefer to forget about those places and take you to the places you want to go to instead. Probably I would go there in secret, alone. So that during our time together I can forget about those places. I can forget them, I can forget myself, if loving you means forgetting and letting go.


Berlin, 22 February 2020 #poetry #unsentLoveLetters

You said your life is hard and you are often attacked. My love, I dare you to attack them back. If you cannot find any courage to do this, let your personal truth be its source. If you do not know what is the truth ask your heart. If the sound of your heart you cannot listen, look at your body. Alas, if all things failed, do it for me, my dear! I dare you to attack and put yourself on the battlefield. I dare you to take your lances and thrusts it into the heart of your opponents. All these in the name of justice and truth, for there is no triumphant outside the two. I dare you, my dear! I challenge you! For our love is a battlefield ought to be won too.


Berlin, 21 February 2020 #unsentLoveLetters #poetry

The final act of a Wayang performance is called the Manyura part. Some associate this word with agrarian activity: to harvest. What does one harvest in this closing act?

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Performance of Moving Stasis. Source: soydivision documentation.

When one hits the noble Gong Ageng, it signifies at least three different events: (1) the start of a musical piece, (2) the end/start of a musical cycle, and (3) the end of a musical piece. The music of the Gamelan repeats its musical cycle. Its repetition is, however, not repetitive. It changes in each repetition, so subtle and soft: a moving stasis.

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Good evening to everyone. On behalf of F.'s family, I would like to give a short speech on this happy occasion. First, let me express my gratitude to all the guests: thank you for having us in this union of not only our beloved son and daughter but also the union of two families. Second, I congratulate F. and D. on their upcoming marriage. If not because of the two, we all will not meet this evening.

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Performance of TIBA during the rice cooking ritual.

Performance of TIBA during the rice cooking ritual. Source: soydivision documentation.

Any type of struggle is familiar to those who decide to leave their country. One form of such a struggle is the struggle with one’s identity and values. As soon as one steps into the new country, one’s identity and values are confronted with those who are not of one’s own. Not surprisingly, this leads to personal disorientation. Values and identities are influencing each other. Disorientation in values leads to the disorientation of identity and vice versa.

In such a situation, one finds oneself in the state in between. As such, one finds oneself in a liminal state. Should one move to the new values, new identities? Should one grasp the old values, old identities? Delays in answering such questions leave one prolonged in the liminal state. We find ourselves often delay our answers, making sure that the decision we take is the right one. By making a decision—-and the absence of it, as yet another type of decision—-one shapes one’s identity, one’s value.

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