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According to the story, nirmala can be interpreted as a symbol that describes a holy state and sumala as a symbol of worldly passions.

The interpretation of the lyrics of the Ingsun song lines 7,8,9 and 10 mentioned above uses the parable of humans swimming in Nirmala Lake and floating on Lake Sumala to explain the human condition in this life. It can be interpreted that every human being is actually in a state of purity nirmala , but also has worldly desires in him sumala. Therefore, humans who are immersed in worldly life and are dominated by their passions will have misery. This is analogous to humans swimming in Lake Sumala.

Humans who are controlled by their passions need a process of self-purification. This process is carried out by getting to know the true self more by making him aware of the worldly desires that exist within him. This awareness will make it easier for humans to process tastes to get to true tastes. That feeling will make it easier for humans to receive guidance from God.

Swimming in the lake aims to purify oneself. In this way, there will be an awareness of all the passions that exist. Indirectly, the lyrics of the song convey that humans are aware mindful and alert of sangkan paraning dumadi, so that they can become aware of the existence of the passions that are in themselves and those passions stop when they are realized. A sense of awareness will walk the path of human life between sangkan and paran towards "Yang Abdi" Suwardi, The emergence of inner awareness makes humans able to carry out their roles appropriately and to adapt to the right situation, time, and place in life.

This is contained in the lyrics of the Ingsun song, as in the following quote. Solan-salin slagane manungsa Immersion is carried out by carrying out its role as a human being according to the right situation, time, and place. This is the lyrics of the Ingsun song is analogous to lines 11 and 12, solan-salin slagane manungsa, empan papan sasolah bawane 'humans change masks, their behavior according to time and place'.

For example, like a man who is a director of a company and is married, he must be able to carry himself according to his role, both as a leader in the office and as a husband and father at home. Likewise in a large family, when dealing with parents, he must carry himself as a child, when dealing with older siblings, he acts as a younger brother, and when dealing with younger siblings, he acts like a brother.

Even in a wider environment, at the level of people's government, it must act as an act as a rule. Some of these actions must be carried out correctly and by the place. If the human who acts as the head of the family does not carry out his duties properly, the family will experience destruction. This is illustrated in the quotation of the lyrics of the Ingsun song lines 13 and 14, "people are immersed in all circumstances according to the right time and place with different actions".

All these actions will work together to form a good and harmonious life. Not only human relations but also human relations with the universe.

When humans have attained awareness of sangkan paraning dumadi, then that person has pure awareness and is familiar with the Creator. Doing the roles well in life as mentioned above is in harmony with the concept expressed by De Jong.

Every human being who lives in the world has a way of life dharma , and the human duty is to carry it out. Dharma is carried out based on the status and role of humans and the revelations bestowed on them De Jong, This knowledge can be achieved by practicing laku. Laku is a person's attempt to get closer to God by keeping away and killing the lust that always surrounds him Darmoko, iii.

If humans know their roles properly, then life will be balanced, because then humans will have the right attitude towards whatever they experience. Like government in government, the people carry out their role properly by obeying the rules that have been made by the government, and the government as a policymaker makes policies that make the lives of people prosperous. That way life in a country will be good. However, the hospitality of the people or the government does not play their role properly, it will cause riots.

Awareness of sangkan paraning dumadi which is reflected in the lyrics of the song above is also in line with what Magnis-Suseno wrote in his book entitled Javanese Ethics. According to Magnis-Suseno , the praxis of sangkan paraning dumadi becomes an important thing as knowledge of the human way and the true nature.

The right relationship in nature is carried out by humans in three ways, namely the assistance of their own passions, taking the right attitude towards fellow humans, and the organization of the universe. Therefore, sangkan paraning dumadi in the lyrics of the Ingsun song is knowledge about the origin and purpose of humans created for awareness in living life and aware of the passions within themselves so that humans can immerse themselves in life to perform roles according to time, the right place, and the situation.

Awareness of Manunggaling Kawula Gusti in Ingsun Song Lyrics Manunggaling kawula Gusti in Javanese culture or kejawen is a teaching that does not come from scripture and explains the relationship between man and God directly with feelings, with the mind. Manunggaling kawula Gusti's consciousness is the highest level that humans can achieve in improving their own quality. The concept of manunggaling kawula Gusti 'the union of man with God' in the Islamic literature of Kejawen is described by warangkan manjing curiga, namely that God enters nitis in humans like Lord Vishnu nitis in Krishna Sumarno, However, manuggaling kawula Gusti, which means that humans become one with God, does not mean that humans are God and vice versa.

Rather, humans have inherited God's attributes within themselves. The awareness of manunggaling kawula Gusti is also reflected in the lyrics of the Ingsun song which is contained in the following quote: Coconut is one of the fruits that is often found in several rituals in Javanese society, one of which is the 7-month pregnancy ritual.

Batara Kamajaya is represented as a man and Dewi Ratih as a woman. Javanese people have the hope that the child they conceive if a woman will be as beautiful as Dewi Ratih and if a man will be as handsome as Batara Kamajaya Kusumoparastho, The two figures are the hypograms contained in Kakawin Smaradahana written by Empu Dharmaja.

Batara Kamajaya and Dewi Ratih are wayang figures in old literary works. Rousing Lord Shiva from his hermit was done by filling Shiva's soul with love affection for Uma. After arriving at Lord Shiva's hermitage, Kama immediately shot his arrow, although it didn't work. After failing, Kama prepared another arrow in the form of a flower that was hotter than arrows. The arrow turned out to be able to penetrate Shiva's heart until he fell and felt Uma in his lap.

However, it was only moments before he woke up and realized that there was no Kama. Shiva was immediately angry and changed into a creepy form Tigaikrama , Kama immediately shouted for help, but no Gods helped him.

They instead left Kama alone and broke his promise to Kama to protect him. Kama finally burned to death by Shiva. Dewi Ratih who heard the news felt deep information and was angry with the Gods. Seeing this, the gods decided to ask Shiva to bring Kama back to life.

This approves of Shiva, but in an invisible form sukma. Not long after that, Dewi Ratih, who was frustrated by her husband's abandonment, followed suit. The sad news has caused sadness in heaven. Finally, Wrshapati decided that Dewi Ratih would always live in every woman and Kama in every man Nanny, The legendary story of Batara Kamajaya and Dewi Ratih created two people who are known as symbols of affection in each pair of lovers who are not trusted by Javanese society.

Batara Kamajaya and Dewi Ratih are the gods of love who symbolize the life of a husband and wife couple Radita, In this way, the ivory coconut can be interpreted as a symbol of love and affection that the Javanese people do not believe. So, the interpretation result of the ivory coconut in the quote of the song lyrics above is a symbol of love, affection, and affection. The nature of love and compassion can be found in the first and second names of Allah in Islam, namely ar rahman which means the greatest devotee, and ar rahkim which means the most compassionate.

The meaning of the word of Allah is that the love of Allah radiates into the taste. The quote explains that Allah is love in humans that radiates in feelings. In this way, the human sand place in the world in the lyrics of the Ingsun song is a feeling that contains love, which is analogous to line 16 with the intelligence of krambil gading 'the tree of love'.

If humans can immerse themselves in the love and compassion of God, then the awareness of Manunggaling Kawula Gusti can be applied in every life. This is similar to the opinion of Marsono which states that the teaching of manunggaling kawula Gusti is a Javanese philosophy about the self-response of the human person creation to the mercy or compassion of God Creator who is pleased to accompany every true human heart manunggaling kawula Gusti.

The concept of God in the lyrics of the Ingsun song is the real God residing in the true self ingsun who has a true sense of playing a role in life. The true feeling, namely love and compassion in him. Untuk medownload Lagu Mp3 Chrisye ini kamu hanya harus mengklik link download yang ada disamping judul lagu dibawah ini.

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