Sura Dira Jayaningrat Lebur Dening Pangastuti
A Key Principle to Achieve Success
Nyong Eka Teguh Iman Santosa, Kumara Adji Kusuma, and Isna Fitria Agustina
Universitas Muhammadiyah Sidoarjo, Jl. Mojopahit 666 B, Sidoarjo, Indonesia
Keywords: Success, patience, philosophy, jayaningrat, pangastuti.
Abstract: The Javanese people have a traditional philosophy of life which is commonly expressed in the form of idioms.
This paper explores the meaning of sura dira jayaningrat lebur dening pangastuti, one of Javanese popular
idioms. It briefly means the wrathful nature can be defeated by gentleness and patient attitude. Philosophical
analysis is applied to understand the meaning of the idiom. Further elaboration will be done by juxtaposing it
with Islamic perspective especially in conceptualizing the meaning of patience and its relation to the
attainment of individual success. The result of this paper can contribute to the revitalization of local wisdom
and its promotion to global society.
1 INTRODUCTION
The Javanese culture is rich of philosophical concepts
that become practical references in the daily life of its
people. One of them is sura dira jayaningrat lebur
dening pangastuti. This javanese idiom literally
means wild anger can be exterminated by gentleness
or kindheartedness. A peaceful righteousness is able
to defeat a violent evil. Hence, sura dira jayaningrat
lebur dening pangastuti is a concept that emphasizes
on the value of patience and toughness in the face of
extreme situations. A successful result is possible to
be attained through maintaining the attitude of
softness rather than harshness. This value is
obviously urgent and relevant in our contemporary
context shadowed by hatred and violence, not only at
the local levels but also the global. Here, sura dira
jayaningrat lebur dening pangastuti may represent a
principle of success for those who desire their life
prevailed.
This article is presented to reintroduce sura dira
jayaningrat lebur dening pangastuti as a cultural
heritage of human civilization that still has its vital
impetus for humans to achieve success while
discovering their meaningfulness in life. Inspite of
this idiom originally comes from Javanese culture,
one of living cultures in Indonesia, it can inspire
people globally. Sura dira jayaningrat lebur dening
pangastuti is substantially universal. The world today
is in need of wisdoms that elevate common awareness
of the necessity of upholding love and peace with
patience and persistence. Being success in the
perspective of sura dira jayaningrat lebur dening
pangastuti will only achieve its fullness if it is
obtained by avoiding anger and rage. This lesson will
be argued in the following descriptions.
2 METHODOLOGY
This paper tries to understand the meaning of sura
dira jayaningrat lebur dening pangastuti
philosophically. The concept will be analyzed
through its constituent parts and then elaborated in
order to gain a better understanding contextually. In
doing so, some popular perspectives on success and
Islamic perspective on patience are taken here to
enrich the analysis.
At last, this paper is hoped to provide a logical
interpretation with respect to the actual world, not
solely depends on its analytical meanings (Kripke,
2001; Zalta, 1988; Soames, 2003a; Soames, 2003b).
Its contribution is highlighted through an adequate
description about the cultural wisdom radiated from
the concept sura dira jayaningrat lebur dening
pangastuti and its significance for global society.
470
Santosa, N., Kusuma, K. and Agustina, I.
Sura Dira Jayaningrat Lebur Dening Pangastuti - A Key Principle to Achieve Success.
In Proceedings of the Annual Conference on Social Sciences and Humanities (ANCOSH 2018) - Revitalization of Local Wisdom in Global and Competitive Era, pages 470-474
ISBN: 978-989-758-343-8
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

3 RESULTS
Sura dira jayaningrat lebur dening pangastuti is part
of one stanza in Serat Witaradya written by Raden
Ngabehi Ranggawarsita (1802-1873), a great poet of
the royal palace Pakubuwana Surakarta (Simuh,
1999). It means that the idiom is basically part of a
poetic work in Javanese literature. This kind of work
however is able to describe and contain the values of
human life. Literature can play a role in influencing
the perspective and behavior of its readers. It can also
serve as a social control with the moral messages it
carries (Jupriono, 2011). In Javanese literature there
are terms of Serat, Babad, and Suluk. Serat is a
literary work that contains teachings (piwulang or
pitutur) that can be used as a guide and role model for
human beings. Babad usually contains about events
or experiences that had been occurred in the past.
Suluk basically consists of Islamic teachings
particularly Islamic Sufism which is then interpreted
as wandering or traveling in search for the meaning
of life (Purwadi, 2008; Widayat, 2011). The
discussed idiom belongs to the first type namely Serat
Witaradya.
This work is categorized as one of Pustakaraja
Madya texts which are epic, romantic, didactic,
chronic, and supported by elements of myth, legend,
symbolism, hagiography, dream, love, karma, power
struggles, law, and so forth. The texts also talk about
governance, economics, philosophy, environmental
preservation, customs, social community, war
strategy, heroism, espionage, and doctrines for
leaders and servants of the state (Tedjowirawan,
2001). Serat Witaradya tells the story of Prince
Citrasoma, the son of King Ajipamasa in Witaradya
country. Ajipamasa was formerly known as
Kusumawicitra, King of Kediri. He took a new name
after moving to Pengging because Kediri was
damaged by volcanic mud flood (Tedjowirawan,
2014). The Serat portrays Citrasoma as a prince who
is falling in love with a wife of Tumenggung
Suralathi, a regent under his father kingdom. The
woman is called Nyai Pamekas. Citrasoma who is
blinded by love uses his power and influences to
entice and seduce the woman to give herself
completely to him. She refuses it indirectly for her
position is nothing before him. She is trying politely
to awaken the prince from his bad intentions. Finally,
the tenderness and patience of this woman are able to
neutralize and conquer the rage threatening her
(Sudarma, 2016).
This Ranggawarsita’s work represents the typical
mode of thinking in his time. It was heavily
influenced by the Islamic as well as Javanese
literatures. It reflects the blend of Javanese mind with
the teachings of Islam (Karomi, 2013). This syncretic
character shows a mutualism or symbiotic
relationship in which each of the traditions benefits
(Utomo, 2007). Note, it seems through this work
Ranggawarsita also intended to mythologize
Pengging in order to uplift and place it as the center
of power in Java, though in fact it is not so. It could
be driven by his love and respect for his ancestors
who came from this area (Tedjowirawan, 2006).
3.1 The Meaning of Sura Dira
Jayaningrat Lebur Dening
Pangastuti
Sura dira jayaningrat lebur dening pangastuti is
found in this following stanza:
Jagra angkara winangun;
Sudira marjayeng westhi;
Puwara kasub kawasa;
Sastraning jro Wedha muni;
Sura dira jayaningrat;
Lebur dening pangastuti.
Sudarma (2016), by referring to Poerwadarminta
(1939), explains the analitycal meanings of the
stanza.
(1) jagra: rise (in the sense of "waking up");
angkara: evil or wrath; winangun: embodied
(wangun: being).
(2) sudira: very brave; marjayeng or jaya ing:
winning in ...; westhi: distress;
(3) puwara: finally; kasub: famous; kawasa:
powerful.
(4) sastra: writings, letters, books; jro or jero:
inside; Wedha: science, books of knowledge;
muni: speaking.
(5) sura: brave; dira: brave, sturdy; jaya: win;
ningrat: nobles; ning: in; rat: the world.
(6) lebur: crushed; dening: by; pangastuti:
compliment, appreciation, devotion,
observance.
Its free meanings are more or less as follows:
Row 1 to 3: Showing people who are ultimately
drowned in the seduction of power because seeing
theirself as invincible with the courage and
supernatural power they owned.
Row 4 to 6: Explaining that the nature of wrath or
wild anger, according to the books of knowledge, can
be defeated by tenderness.
Sura Dira Jayaningrat Lebur Dening Pangastuti - A Key Principle to Achieve Success
471

In short, sura dira jayaningrat lebur dening
pangastuti by using the above analytical meanings
empashizes on tenderness, modesty, good manners,
and humbleness in facing extreme situations which
are not comparable in strength or power to oppose.
Sura dira jayaningrat lebur dening pangastuti
should be taken as a hybrid cultural concept. It is a
mixture of Javanese and Islamic values. To
understand the meaning of this idiom therefore cannot
be done without paying serious attention to both
cultural ingredients. First of all, it must be recognized
how the Javanese people comprehend their life. They
are essentially seeking harmony within. They love
harmony in which their life with its differences is able
to flow in a harmonious and peaceful state. This
Javanese culture does not only display aesthetic
values, but this culture prioritizes the values of
tolerance and balance in their everyday life.
Moreover, Javanese culture tends to uplift the values
of simplicity and modesty (Rahayu, 2018). This
character is seemingly that plays a role in integrating
between Islamic and Javanese cultural values as
represented by the works of Javanese Muslim
Intellectual in the period of Islamic sultanate
(Kasunanan) Surakarta, Ranggawarsita. Here we
need to get a closer look to the Islamic perspective
particularly on patience. The book of Ibn Qayyim al-
Jawziyah (1989) will taken to do this goal. His book
is entitled ‘Uddat al-Ṣābirīn wa Dhakīrat al-Shākirīn.
Patience (ṣabr) is seen in Islam as a half of true
faith (īmān). The other one is gratitude (shukr). A
believer (mu’min) has to keep both attitudes and
attributes to achieve success in this worldly life and
also in the hereafter. God loves those who have
patience in sincere obedience. They are patient in
obeying God’s commands and avoiding His
prohibitions. Patience itself has at least three literally
meanings. First, it means al-ḥabs or al-man’u,
refusing, detaining, or refraining. Second, it means al-
shiddah or al-quwwah, being strong or sturdy. Third,
it means al-jam’u or al-ḍammu, being solid or
integral. Shortly, it refers to the ability to face any
situations including the extreme uncomfortable ones
in calm and steadfast. Patience is along with those
who are not losing control of their selves in distress
and disaster. They are on an even keel. It is said that
al-naṣr ma’a ‘l-ṣabr meaning the triumph belongs to
those who are patient (Jawziyah. 1989).
In Islam, patience has many others names in
accordance with the situations it is applied. “If
patience consists of restraining sexual desire, it is
called honour, the opposite of which is adultery and
promiscuity. If it consists of controlling one’s
stomach, it is called self-control, the opposite of
which is greed. It if consists of keeping quiet about
that which is not fit to disclose, it is called discretion,
the opposite of which is disclosing secrets, lying,
slander or libel. If it consists of being content with
what is sufficient for one’s needs, it is called
abstemiousness, the opposite of which is
covetousness. If it consists of controlling one’s anger,
then it is called forbearance, the opposite of which is
impulsiveness and hasty reaction. If it consists of
refraining from haste, then it called gracefulness and
steadiness, the opposite of which is to be hotheaded.
If it consists of refraining from running away, then it
is called courage, the opposite of which is cowardice.
If it consists of refraining from taking revenge, then it
is called forgiveness, the opposite of which is
revenge. If it consists of refraining from being stingy,
then it is called generosity, the opposite of which is
miserliness. If it consists of refraining from being lazy
and helpless, then it is called dynamism and initiative.
If it consists of refraining from blaming and accusing
other people, then it is called chivalry (muru’ah
literally “manliness”). Different names may be
applied to patience in different situations, but all are
covered by the idea of patience. This shows that Islâm
in its totality is based on patience” (Jawziyah, 1997).
At this point, sura dira jayaningrat lebur dening
pangastuti has its foundation strongly within Islam.
According to Islam life is not empty from temptations
and difficulties. Therefore, human beings have to be
prepared to deal with. Whosoever want to be success
have to comprehend this fact well. Their success
depends on how they manage and maintain
themselves in front of any circumstances. They are
required willingly or unwillingly to make choices.
Every step they took will influence their next steps.
Success is no easy task. Patience is needed.
Painstaking is a must. Perseverance or persistence is
a call. Sura dira jayaningrat lebur dening pangastuti
is then a principle that cannot be neglected and
ignored in achieving success.
3.2 The Principle of Success
In Islam, patience is obligatory. It is definitely also a
key principle of the success story of Muhammad in
his prophetic mission. The Prophet’s life was a
portrait of true patience how did he practice
steadfastness in preaching Islam. He had proven it by
keeping perseverance in facing the hostility of the
Quraysh and his other adversaries (Santosa, 2018).
Ranggawarsita as a Muslim was highly assumed to
recognize this principle closely. He then brought the
story of Nyai Pamekas and Raden Citrasoma to
convey this noble teaching of patience and
ANCOSH 2018 - Annual Conference on Social Sciences and Humanities
472

perseverance in his work Serat Witaradya. The idiom
sura dira jayaningrat lebur dening pangastuti was a
crystallization of his thought which was a mixture of
Islamic and Javanese traditional culture. Seeking of
harmony among differences and prioritizing peace or
non violent ways in approaching conflicts are easily
perceived as the result of a combination of the two
cultural elements. This kind of peaceful paradigm has
actually its momentum for today’s world (Santosa,
2017).
Nyai Pamekas is probably just a fictional figure,
but she is presented by Ranggawarsita as the story of
success. Although the definition of success may vary
among people and “there is no unique path to
success” (Bostock, 2014), her story can inspire a
universal success story. She represents a survivor.
Instead of being a victim, she chose to refuse
surrender. She reversed the unfavorable to be
supportive for her by practicing sudira marjayeng
westhi, being very brave against the danger. She was
able to keep herself solid and sturdy in the process of
struggle. She prefers to have patience at the time of
difficulty rather than showing complaint.
The story of Nyai Pamekas in facing the threat
from Raden Citrasoma is very exemplary. How she
did cultivate its strength in the position and situation
that placed her as the weak to neutralize the supposed
strong and finally win the case. It can be imagined
how fear Nyai Pamekas of herself, but she was able
to subdue it. The successful persons are not
individuals who do not have a fear. They do have it,
but the fear is not able to crush them. They feel and
experience the fear and take action anyway (Canfield
& Switzer, 2007; Jeffers, 2006). They do focus on
their strengths, not their weakness (Canfield, Hansen,
and Hewitt, 2001). Sura dira jayaningrat lebur
dening pangastuti teaches people how to be brave and
keep courage afore any obstacles.
Nyai Pamekas is also portrayed by Ranggawarsita
in his work as the symbol of patience and persistence.
Sura dira jayaningrat lebur dening pangastuti is the
result of her struggle by keeping her eye on the prize
which is her own safe from a critical threat. Canfield
& Switzer (2007) say, “Persistence is probably the
single most common quality of high achievers. They
simply refuse to give up. The longer you hang in
there, the greater the chance that something will
happen in your favor. No matter how hard it seems,
the longer you persist the more likely your success.”
It is in tune with the phrase mentioned by Jawziyah
(1989) in ‘Uddat al-Ṣābirīn wa Dhakīrat al-Shākirīn
that the triumph belongs to those who are patient, al-
naṣr ma’a ‘l-ṣabr.
4 CONCLUSIONS
Sura dira jayaningrat lebur dening pangastuti is a
local in origin but global in perspective. It has a noble
message that inspires people to become successful
global citizens while maintaining their unique
cultural character. This principle also teaches us to
uphold incessantly any efforts to create peaceful
world where differences can live side by side in
harmony and empathy, caring to each other. Sura dira
jayaningrat lebur dening pangastuti is breathable
with principles that are universally recognized as the
keys of success in life. The principle is being patient,
painstaking, and persevering in undergoing a process
of achieving a goal. This principle calls individuals to
become a tough, resilient, and never-hopeless person
in various situations. Even in the situations that are
highly uncomfortable, the principle will guide to deal
with it in restrained measures and avoid any
counterproductive ways of violence. Sura dira
jayaningrat lebur dening pangastuti keeps people to
never give up in fighting for their dreams. Success is
in need of this principle to be embodied in reality.
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