Fart and Mount Mahameru

An excerpt from an entry to this blog, 30th August 2008, entitled Space (from a Javanese text, Serat Jatimurti. Courtesy of Josef Prijotomo)

The case is rather different, however, when we discuss Javanese theory of space. Space (jirim) and essence (kajaten) are not dichotomies. In order to be, space needs essence, and essence needs existence.

If Semar’s fart is jirim (space), the excerpt demonstrated the necessity for kajaten (essence) for the presence and being of the fart. Is there anything from what we know about Semar which would make it possible for us to uncover what and who is this kajaten (essence)?

Fart is the 'air' that is exerted from stomach, and that means, this fart becomes the one that makes jirim (space) exist and be present. By reading the story of Semar—in which he is named as Hyang Ismaya—one knows that Hyang Ismaya had carried out the order given by his father. In order to become the ruler of the upper world (the deities’ realm), the lower world (demons’ realm) as well as the middle world (human being’s realm), Hyang Ismaya was required to swallow the whole Mount Mahameru and jettison it away out of his stomach afterward. In doing the order, Hyang Ismaya managed to swallow the Mount Mahameru. However, he failed to propel the Mount Mahameru out of his stomach. Consequently, Hyang Ismaya not only failed to become the ruler of the three realms, he also became an ugly looking creature; his belly bloats. From the story, we know that inside Semar’s belly, resides the Mount Mahameru. When Semar farted, he let out Mount Mahameru. From this we know that the jirim (space) defined by Semar’s fart is created by Mount Mahameru, which is the kajaten (essence).

A little story about Mount Mahameru. It would be beneficial if we provide certain interpretation on Mount Mahameru in Semar’s tale, in particular its position as kajaten (essence) for jirim (space). The order to swallow and let out the mount can be interpreted as an order to receive knowledge to be later on developed and applied. It is possible that Mount Mahameru was just a metaphor representing the knowledge on the aforementioned three realms which surround human beings; the Universe, the earthly world, and the real lives of human beings. Also, there are the three realms; the realm of good (deities), the realm of evil (demons), and the realm of real human actions. In short, it is possible that what Mount Mahameru represents in the tale of Semar is none other than “the ultimate knowledge of everything.” If it is so, it would be prudent to regard Mount Mahameru as kajaten (essence).

Josef Prijotomo, 10th December 2008