"Potong Gigi” (Mepandes) ceremony can be found in "Kalapati" manuscript. In short, it states that there are six teeth in the upper jaw that are scoured by using gerigi, namely the two canine teeth and four incisors.
It symbolized the self-awareness to control the "Sadripu" (the six enemies) in human soul. Those are "Kama" (desire), "Lobha" (greedy), "Krodha" (furiousity), "Mada" (intoxicated) "Moha" (swollen), and "Matsarya" (jealousy).
The uncontrolled "Sadripu" will endanger the human’s life.
That is the reason why it becomes the parents’ responsibility to suggest the child and wish to "Hyang Widhi" to be avoided from the affect of "Sadripu". The meaning is implicitly sates in "Kala Pati", "Kala Tatwa" and "Semaradhana" mythology that human must aware in his life.
It is important in order not to get lost or far from his religion teaching (dharma) so that the holy spirit can reach the heaven together with the ancestors’ spirit become in unity with Brahman (Hyang Widhi).The "Semaradana" also rules the relationship between man and woman must stay in line with the norm.
The “Potong Gigi” ceremony is usually conducted together with the "Ngeraja sewala" ceremony or normally called the "Menek Kelih" that is a ceremony to show the appreciation to God because the child has become mature, leave the childhood and become teenager.
THE STEPS OF "MEPANDES" CEREMONY
1. Those who have the mepandes are
purified with "padudusan madya" after the priest doing the "ngarga
tirta", "mereresik" and "mapiuning" at "Sanggar Surya". Soon after that, they
will worship the "Hyang Raditya" for safeties in conducting the ceremony.
2. The hairs will be cut and the body is
painted with holy letters by using special ink which is called
"mererajah". The purpose is to purify the body and to sign the changing of
the status from tender age to teenager.
3. Get into the bad where the "mepandes"
is conducted, but before that the person must step on the "caru" as the
symbol of harmonious, tap the crow bar three times (Ang-Ung-Mang) as the
symbol of "Hyang Widhi’s" power, and the left armpit nips "caket" as the
symbol of the doubtfulness to be aware of "Sadripu".
4. During the "mepandes" ceremony, the
water which is used to gargle is thrown into a "kelungah nyuh gading"
(young yellowish coconut) in order not to create "keletehan" (make the
surrounding in dirt).
5. "Mepedamel" is derived from the word
“dama” which means wisdom. The purpose of "mepedamel" after "mepandes" is in
order the child will became a wisdom child during and teen age and so
forth, stand to face the happiness and sadness of life, stay in line
with Hindu religious teaching, has wide perspective, and has strong self
confidence to decide on something and know how to differentiate "dharma"
and "adharma".
The following are the symbolization
of activities that are held in mepedamel:
- The person wears white fabric, yellow “kampuh”. and “samara-ratih” bandoleer as the symbol of God “Semara” and Godess “Ratih” (based on Semaradhana manuscript)
- Wearing “pawitra yarn” which has tridatu colors (red, white, and black) as the symbol of personal band toward the religious norms.
- Testing the “Sad Rasa” (six flavor) , bitter and sour as the symbol to become tough in facing the life which unpleasant sometimes; spicy as the symbol to become not to get angry easily when experiencing or hearing unpleasant things; sepet (casquette ) as the symbol to be obedient toward the rules or norms; salty as the symbol of wisdom, always try to increase the knowledge quality by studying; sweet as the symbol of physically and spiritually happiness life.
6. “Natab banten”. The purpose is to
wish for bless from “Hyang Widhi” so the real aims of the ceremony could be
achieved.
7. “Matapak”. Spiritually, the
parents’ responsibilities toward the child start from fetus until mature has
been accomplished. It also symbolized the appreciation of the child to the
parents because they already take good care of him/ her, asks for forgiveness
from the parents because of the fault, and also wish for their bless in order
to be success in facing the life in the future.
8. “Persembahyangan” (worshiping) to
worship “Hyang Widhi”.
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