In the teachings of KANDA PAT SARI,
Kanda, words of wisdom, tales to share,
Mystic prowess, wisdom to impart,
Ancient secrets, in our hearts, we bear.

The opening verse introduces Kanda Pat Sari as sacred knowledge — not mythology, but living spiritual inheritance.

“Kanda” refers to divine companions born alongside a human being. The verse frames this teaching as ancient wisdom carried within the heart. The knowledge is not external; it is embedded within our existence from birth.

This establishes the central theme: we are never spiritually alone.

At our birth, Sanghyang Panca Mahabutha’s grace,
Born with Tiga Sakti, in sacred space,
In Pura Desa, Pura Puseh, Pura Dalem, they reside,
Worshipped by all, far and wide.

Here the song moves into cosmology.

The mention of Sanghyang Panca Mahabutha refers to the five great elements — earth, water, fire, air, and ether — which form both the universe and the human body.

The “Tiga Sakti” symbolizes the three divine forces that animate life.

The reference to Pura Desa, Pura Puseh, and Pura Dalem represents the sacred triadic balance of creation, preservation, and dissolution in Balinese spiritual architecture.

This verse connects human birth to cosmic structure. The body is temple. The world is body.

KANDA PAT SARI, the knowledge profound,
Fourfold wisdom, in silence is found,
Born with the world, Sanghyang’s grand design,
Power unbounded, in every heart, it shines.

The chorus defines the essence:

• “Fourfold wisdom” refers to the four spiritual siblings.
• “In silence is found” emphasizes that this knowledge is experiential, not intellectual.
• “Born with the world” reminds us that this is not learned later — it is innate.

The power mentioned is not domination — it is spiritual awareness.

Anggapati, the oldest one, so wise,
Guardian of fields, mountains, endless skies,
Dwells within, in Segare Tan Patepi’s embrace,
With healing sweat, suffering to erase.

Anggapati is described as the eldest — wise and expansive.

He is linked with vast natural spaces: fields, mountains, skies — symbolizing stability and guardianship.

“Segare Tan Patepi” (the endless ocean) reflects boundless consciousness.

“Healing sweat” symbolizes purification through effort, struggle, and sincerity.

Anggapati represents grounding and resilience.

Mrajapati, born second, strong and bold,
Protector of forests, roads, secrets untold,
In the blood, a source of strength so great,
With Bayu’s breeze, it conquers cruel fate.

Mrajapati embodies strength and movement.

As protector of forests and roads, he symbolizes both the wild unknown and life’s journey.

Residing in the blood, he represents vitality and life-force.

“Bayu’s breeze” connects him to the air element — motion, breath, and destiny.

Mrajapati is courage within circulation — power that moves through us.

Sanghyang Panca Mahabutha, spirits of divine,
We invoke your presence, let your power shine.
From the eastern lands to the southern shores,
To the western realms and where the north wind soars.

Invocation of Sanghyang Panca Mahabutha

This section expands from the four siblings to the five cosmic elements.

The directional invocation — east, south, west, north — reflects sacred spatial balance. The spiritual guardians are not abstract forces; they occupy cosmic directions and internal dimensions simultaneously.

It is both a geographical and metaphysical alignment.

Ong Ang Ang Ang Ong,
Ong Ing Ong Ung Ang Ah Ah Tang,
Ong Kyah Kyah Ong Shah,
Ung Rung Reng Rong Wasat,
Ong Ong Mang Wyang Syah.

Ih, I Ratu Ngurah Tangkeb Langit, metu kita saking jagat wetan,
ajakan waduanira, roang sira kabeh, apupul ring pesamuan, manusanta angaturaken;
Katipat dampulan maulam taluh bekasem, canang pesucian,
segehan nasi kepelan putih, be ne bawang jahe.

Ah, I Ratu Wayan Tebeng, metu kita saking jagat kidul,
ajaken waduanira, roang sira kabeh, apupul ring pesamuan, manusanta angaturaken;
Katipat galeng maulam taluh bebek, canang pesucian,
segehan kepelan barak, be ne bawang jahe.

Uh, I Ratu Made Jelawung, metu kita saking jagat kulon,
ajakan waduanira, roang sira kabeh, apupul ring pasemuan, manusanta angaturaken;
Katipat gangsa maulam sate gede, canang pesucian,
segehan nasi kepelan kuning, be ne bawang jahe.

Eh, I Ratu Nyoman Sakti Pangadangan, metu kita saking jagat lor,
ajakan waduanira, roang sira kabeh, apupul ring pasemuan, manusanta angaturaken;
Katipat gong maulam taluh bebek maguling, canang pesucian,
segehan nasi kepelan selem, be ne bawang jahe, medaging lanjaran, mesari 11 kepeng.

Iyaha, I Ratu Ketut Patung, metu kita saking jagat madya,
ajakan awaduanira, roang sira kabeh, apupul ring pesamuan, manusanta angaturaken;
Katipat lepet akelan mauling taluh angsa, canang pesucian,
segehan kepelan brumbun, be ne bawang jahe.

Aja sira lali asanak ring ulun, apan ulun tan lali astiti bakti ring sira
wehan ulun panugrahan kesaktian, Kesidhian, lan Kewisesan.
Ong winursita rasyamuka angamet sarining amerta kusuma ya nama swaha.

The bridge is the heart of the song — a full ceremonial invocation.

The mantra syllables (Ong, Ang, Ung, etc.) act as vibrational keys. They are not literal language but sonic gateways.

Each directional guardian (I Ratu Ngurah Tangkeb Langit, I Ratu Wayan Tebeng, I Ratu Made Jelawung, I Ratu Nyoman Sakti Pangadangan, I Ratu Ketut Patung) is invited with offerings described in detail.

The offerings (katipat, taluh, segehan, canang pesucian) represent balance between material devotion and spiritual intention.

The line:

“Aja sira lali asanak ring ulun…”
(Do not forget your kinship with me…)

is deeply intimate. It affirms reciprocal remembrance between human and unseen companions.

The closing mantra in Balinese script seals the ritual with sacred authority — invoking divine essence and immortal nectar (amerta).

This bridge transforms the song into ceremony.

Banaspati, born third, within the land,
Guardian of fields, farms, with a loving hand,
In the flesh and all openings within,
Musical winds, the battle it will win.

Banaspati is connected with land and agriculture — life-sustaining ground.

Residing in the flesh and bodily openings, this indicates physical embodiment and sensory awareness.

“Musical winds” symbolizes harmonized internal forces. Battle here refers to overcoming imbalance within the body.

Banaspati represents embodiment and survival.

Lamas, born last, Lamad is its name,
Ratu Nyoman Sakti Pengadangan’s claim to fame,
In the bones and marrow, it takes its stand,
With Pawitra’s flow, life’s strings in its hand.

Lamas is the final sibling, dwelling in bones and marrow.

Bones symbolize structure, lineage, and ancestral memory.

“Pawitra’s flow” suggests sacred purification energy moving through life’s inner framework.

This verse completes the embodiment map: from sweat, blood, flesh, to bone.

The human being becomes a sacred mandala.

KANDA PAT SARI, the knowledge profound,
Fourfold wisdom, in silence is found,
Born with the world, Sanghyang’s grand design,
Power unbounded, in every heart, it shines.
Sanghyang Panca Mahabutha, spirits of divine,
We invoke your presence, let your power shine.
From the eastern lands to the southern shores,
To the western realms and where the north wind soars.

The final chorus merges both teachings:

• Kanda Pat Sari (four spiritual siblings)
• Sanghyang Panca Mahabutha (five cosmic elements)

Together they represent microcosm and macrocosm unified.

Power here is harmony between internal and universal forces.

With hearts open wide, in unity we stand,
Guided by the teachings of this sacred land.
Sanghyang Panca Mahabutha, our eternal light,
In your presence, we find our might.

The closing shifts from invocation to realization.

Unity is the outcome of understanding.

The sacred land refers both to Bali and to the inner spiritual landscape.

The eternal light of Sanghyang Panca Mahabutha symbolizes awakened awareness.

The ending affirms strength not through force — but through alignment.