WISDOM OF LIFE ACCORDING TO RAMAYANA STORY

THAT CREATED BY KYAI YASADIPURA

By PurwadiLocal Language Education

Faculty of Language and Art Yogyakarta State University

Indonesia

AbstractSerat Rama was created by Yasadipura in the beginning period of Kraton Surakarta. Historically Serat Rama is still related with kakawin Ramayana that was created by Empu Walmiki. Kakawin Ramayana is a literature of Javanese heroism epic that get influence from much doctrine. Serat Rama is a literature of mystic that has acculturation between some story. The harmonity of relation between Got, human and world become central theme of Serat Rama The relation among human and God theologically has said as expression at manunggaling kawula gusti. The relation among human and world sociologically has said as expression of mangasah mingising budi, memasuh malaning bumi, and memayu hayuning bawana that move to formation of jalma sulaksana, sarira bathara, a perfect human that has balanced life between lahir batin, jiwa-raga, intellectual-spiritual, and head-heart.Keywords : Serat Rama, wisdom, Yasadipura

A. Introduction

Literature that is written by Kyai Yasadipura always have value of

philosophy ethics. The word philosophy is derived from the Greek philosopia,

meaning love of wisdom. One who practices philosophy is a philosopher. These

philosophers were persons who loved wisdom. They move a way to know why

they those who has reached the status of a superman or wise-man.

It means a love of perfection or the pursuit of wisdom or ngudi

kawicaksanaan. Philosophers contemplate ratios and thoughts, and emphasize the

mind. They take all of this knowledge and use it as a guide for day-to-day events.

In the Javanese culture, by contrast, philosophy is more often used to come to a

perfect understanding about the beginning and end of life or wikan sangkan

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paran. This perfection is fulfilled through the wholeness of creation, sense, and

determination or cipta-rasa-karsa. A wicaksana can also be termed somebody

who is superior or jalma sulaksana, who is wise or jalma limpat seprarat tamat,

and can use his wisdom to anticipate the future or waskitha ngerti sadurunge

winarah.

Man reaches perfection, according to serat Rama that created by

Yasadipura, when he has reached a true understanding about the beginning and

end of his life. People often refer to this by the phrase mulih mula mulanira or the

concept unity or manunggal. Man, in other words, reaches perfection when he

unites with his Creator or manunggaling kawula-Gusti. A human has reached

perfection when he has reached full thoughtfulness or kawicaksanan and has the

ability to perceive other-worldly events or kawaskithan.

B. Teaching of Ramayana Story

1. Theology Aspect

Development of Javanese literature related with belief system in Javanese

community. Empu Yogiswara was the author of Kakawin Ramayana in 903 M.

He lived at the age of Dyah Balitung in 898-910 M. Kakawin Ramayana was a

translation from Hindu author, Walmiki, in the beginning of Masehi. Kitab

Ramayana consists of 7 kandha and 24.000 seloka. Those seven kandha in

Kakawin Ramayana were as follows:

1. Bala Kandha

filled with a story about Prabu Dasarata, a king in Kosala which has Adodya

as its capital city. In Lakon Sayembara Widekadirja or Sayembara Mantili,

Dewi Sinta, Janakas daughter, was proposed by Rama.

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2. Ayodya Kandha

filled with the story of Rama, Sinta, and Lesmana who were exiled to

Dandaka forest (Lakon Rama Tundhung).

3. Aranya Kandha

filled with the story of Sintas kidnap by Rahwana (Lakon Rama Gandrung).

4. Sundara Kandha

filled with the story of the heroic Anoman who succeeded to meet Dewi Sinta

in Alengka (Lakon Anoman Duta).

5. Kiskendha Kandha

filled with a story of Rama troops sailing the sea to go to Alengka (Lakon

Rama Tambak).

6. Yudha Kandha

filled with the story of battle between Alengka arms and Rama arms, ended

with Rama Sintas return to Ayodya (Lakon Brubuh Alengka).

7. Uttara Kandha

filled with the story after Rama Sintas return to Ayodya. However, Ayodya

people do not believe in Sintas virginity. As a consequence, Sinta was burnt

(Sinta Obong) (Haryanto, 1998: 47).

Ramayana story that created Yasadipura contain theology aspect. Javanese

culture is a part of world community. Indeed in long time ago, Javanese culture

had contributed to value of humanity and philosophy development. There are

literatures and arts created by Pujangga Jawi that fill good principles of life.

Sastra piwulang such as Serat Sutasoma, Negara Kertagama, Suluk Wujil, Niti

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Sruti, Pangracutan, Bratayuda, Bima Suci, Dewa Ruci, Pustaka Raja, Wirid

Hidayat Jati, Centhini, Menak, Wedhatama, Wulangreh, Kalatidha, Sabdatama,

Sabdajati, Sasana Sunu, Wulangputri, Serat Rama and Madurasa give guidance

to everyone, another to do harmony among pasrawungan or social interaction

(Wiwin Widyawati, 2011: 2). Teaching of theology aspect written by Kyai

Yasadipura.

Kinanthi Nalikane rohing daluWong agung mangsah semediSirep kang bala wanaraSedaya wus sami gulingNadyan ari sudarsanaWus dangu nggenira duling(Serat Rama, Kyai Yasadipura)

Translate :

When at midnight Someone pray to GodMonkey is silent All dream sleepAlthough the youngA long time happines sleep

People in Java want to get cosmic order as the following idiom memayu

hayuning bawana. It means that everyone should perform high attitude for

goodness jagad gumelar (macrocosmos) and jagad gumulung (microcosmos), so

the world will become safe and peace. Generally, the king in Java constitutes

satria pinandhita who like to do tapa ngrame.

All of the above combines for a system of ethics often reflected in Serat

Rama written by Yasadipura. In the Javanese culture, ethics are usually mentioned

in Javanese literature as the pursuit of perfection (ngelmu kasampurnan). This

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pursuit of perfection includes ilmu kebatinan, or, as it is known in Islamic

philosophy, mysticism or Sufism. Kyai Yasadipura refer to such practitioners as

mystics (suluk). These mystics, in turn, practice Kejawen, a Javanese set of ethics

or philosophy about life which is not actually a religion but a set of lessons based

on belief in God.

2. Sociology Aspect

Sosiologically Ramayana story is become as reflection activity. The king

of Java often read Ramayana Story. Through the translation of the Old Javanese

Ramayana-kakawin into the the-Javaanese Serat Rama. Kyai Yasadipura in

episode Ramayana story give some advice.

Dhandhanggula Kuneng lingnya Rama Ndayapatiangandika Sri Rama Wijayaheh bakale sira kiyegampang kalawan ewuhsayekti wus ana kang kardiyen waniya ing gampangwediya ing ewuh sabarang nora tumekagampang ewuh yen antepen dadi sijiing purwa nora nana(Serat Rama, Yasadipura)

Translate :

Rama Ndayapati saidhe gives advice to Anomanunderstand your futuredifficult and sad there is really createdif you want to be difficultyou do always only easy your idea is brokendifficult and easy true become kohesivethat finally is empty

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There is spirit of life to get succesfull in social interaction. The Old

Javanese Ramayana which was a translation of the Sanskrit Rawanawaddha, still

survives in the present time. Especially the Old Javanese Ramayana kakawin in

which is found the teaching of Rama to Barata is very popular and is well-known

as the Astabrata or the eightfold commands to Barata. This Serat Rama really

contain about social leadership.

The meaning of satria pinandhita is one who often conducts professional

religius action. The meaning of tapa ngrame is an activity which includes social

work (Abdullah Ciptoprawiro, 1986: 34). According to history, the king often

conducts action of lelaku (spiritual sufistic). In their belief, it always suggested for

people to reduce material hedonism. The aesthetical statement can be form in the

proverb cegah dhahar lawan guling, that mean one must control eating and

sleeping. It is aimed to get a sharp and clear heart.

Serat Rama that created by Kyai Yasadipura give nasionalism teaching. For

example, regarding to this nationalism feature, in the play Kumbakarna Gugur

(the death of Kumbakarna) it is showed how Kumbakarna displays his patriotic

spirit by surrendering his life to death for the sake of his countrys dignity and

respect. The Javanese culture is popular with its kawruh and piwulang useful for

life guidelines (Soetarno, 2002: 151). These kawruh and piwulang containing life

guidelines are the inheritances of the ancestors with ethic-philosophic values

particularly in the song rhymes in of the wayang purwa performance for the

dispersion of the moral messages to people.

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Ramayana story is like by dalang in Javanese community. Wayang is one of

the ways to spread and teach the moral values. In the performance of wayang

purwa, the story or play that is full of examples and karawitan or traditional

music is positioned as the accompanist of the song recitations containing the

moral messages and teachings. The song rhymes in the performance of wayang

purwa enclose the moral teachings, noble values, ethics, and esthetics.

3. Ecology Aspect

Consiosnes of ecology get attention in Serat Rama that written by Kyai

Yasadipura. Environment is ought to be protected by human. As the study of these

sastras could only be done under the guidance of a famous learned teacher, Rama

advised Barata to protect scholars, teachers and Brahmins (people belonging to

the priests-castes). It is well-known in ancient India, that any king should have a

purohita or a private adviser, who helped hint to run the stateaffairs. Sue a

purohita, as well as scholars and teachers belonged generally.

PangkurLampahe Bathara Endra Ngudanaken wewangi ing sabumiDana sumebar sumawurMaratani sajagadKawaratan gung alit sawadyanipunPan ora amilih janma Lakuning Endra sayekti(Serat Rama, Yasadipura)

Translate

We of life according to Bathara EndraHe give happiness in the worldCapital is devidedFor all of humanSmall and big is given

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He always hold justice That is his doctrine

Serat Rama give advice about environment consiousnes. Each episode of

Ramayana story give imagination about ecology and human. Ramayana story is

part of the performance of wayang purwa. According to Javanese people that the

performance of wayang purwa in the inter-subjective grasp of the Javanese in

particular and of the Indonesian in general is taken as a show and at the same time

as a guideline, since it contains the dignified moral teachings (Suyamto, 1992).

In the performance of wayang, there are various types of complete moral

teachings and these are then standardized in the form of sanepa, piwulang, and

pituduh for human to attain a peaceful life. Thus, wayang is a reflection of the life

philosophy of the Javanese or an expression of the Javanese philosophy. The

traditional Javanese has a belief that human himself can do nothing at all, that his

life is determined by the supernatural forces, that his salvage depends on whether

he is able to adjust to the forces or not, and that every chaos and shock will result

in disaster. A humble person translates the comprehension into the belief in the

spirits requiring serenity.

Closely linked to Kejawen is the concept of Kawruh. Kawruh is the

understanding about something we reach through the five senses. Simply put,

Kawruh is a system of knowledge. Every culture, either implicitly or explicitly,

has its own system of knowledge (Soetrisno, 2003: 8). Kawruh is synonymous

with Javism; that is, a Javanese spiritual culture based on knowledge about

metaphysics, mysticism, and ethics.

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C. The Symbolic Meaning of Javanese Literature

1. Meaning of Macapat Song

Yasadipura wrotte Serat by macapat metrum. It has meaning that can used

life guidance. Tembang Macapat is song of Java that have regulation. That is guru

lagu, guru gatra, guru wilangan. This regulation of macapat make easy to sing by

Javanese artist. The meaning of macapat song can be given understanding about

their symbolises.

1) Mijil: miyos, metu, lahir (Javanese) symbolizes the birth of a baby from his

mothers guwa garba (womb).

2) Sinom: pupus (green leaf): this symbolizes a child growing like a flourish

leaf.

3) Maskumambang: mas = accessories, kumambang: noticeable, visible. This

symbolizes the growth of a child who has reached the grown-up period in

which he glimmers like golden accessories.

4) Asmaradana: asmara = love, dana = to give: This symbolizes the

development of a teenager who has fallen in love and shared love with

someone of opposing sex. Book Smaradhana also speaks about api asmara

(fire of love). Asmara means love, and dahana means fire.

5) Dhandhanggula: dhandhang = black, gula = legi or sweet: this symbolizes

someone who has experienced gula hitam or the sweetness of honey in a

marital status.

6) Kinanthi = invited or taken or being together to establish a harmony life of

family.

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7) Gambuh: being highly fitting, harmonious, and balanced. This symbolizes a

family life that has reached happiness and glory in the world.

8) Durma: dur = backward, retreat; ma = momor, retreating at the aged from the

pleasure and happiness of the worldly life to prepare oneself for the happiness

of ukhrawi (life after death).

9) Pangkur = mungkur or withdrawal or alienation from the worldly pleasures

and happiness. This symbolizes that human has left behind the deeds

prohibited by the religion and always performs good conducts of life and

increases the religious ways of life.

10) Megatruh: megat = misah or detach/unfasten, ruh = spirit or soul: symbolizes

that human has completed his duties in the world and returns back to the

akhirat world or kelanggengan era).

11) Pocung: pocong, religious ritual practiced by the Moslems where the dead

man, before the burial, must be cleaned up and wrapped with a white cloth.

One way of guiding peoples moral is through the performance of wayang

purwa, in which there are various arts that can be media for education. The

wayang performance contains many moral aspects useful for people life. Wayang

is assumed as a traditional art with a wide range of functions and dimensions. It is

an encyclopedia of life about the life conducts of human containing the spiritual

philosophies and teachings. The performance of wayang with its selected shows is

highly suitable to the communication of humanity education. When referring to

the personal aspects, the personality of human being is to be insan kamil, that is to

say it has to be harmonious and balanced, in which the self-reference is

transcendental. A man is called perfect when he has reached a full entity, which is

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human dignity (Damardjati Supadjar, 2001: 83). The similar meaning, i.e.

Ultimate Man, is pointed out by Sri Mangkunegoro IV (1990 : 4) in Serat

Wedhatama of the song couplet Sinom. The song recitations of wayang purwa

also contain moral elements related to the nationality values.

The harmonious combination between ethics and esthetics is an interesting

aspect for the audiences. The ethic values expressed in the rhymes will easily be

planted in the heart of the audiences that makes the performance a valuable

guideline for life (Andi Harsono, 2005: 12). The inheritance of piwulang luhur is

dispersed through the arts. One of the Javanese arts containing moral dimension is

wayang purwa. The song rhymes in the performance of wayang purwa play an

important role in spreading the moral messages that has been establish the

Javanese poets. The ethic-philosophic values existing in the song empiric-

historically has long been developed and planted in the heart of the people from

time to time.

The king of Java act Javanese doctrin of leadership named Astabrata. When

the great king Dacaratha arrived in Ayodya, the capital the whole people honoured

prince Rama because he had destroyed the enemies of the great seers in the

hermitage And tile mighty verse also humiliated.

2. Leadership of Astabrata

Javanese prefer the leadership reference of Wahyu Makutharama story

(Siswoharsoyo, 1953: 62). The story tells us the social leadership well-known as

astabrata, which means eight Javanese noble leadership principles as contained in

Serat Rama (Yasadipura, 1916: 28).

1) Teaching of Hambeging Kisma

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It means that a leader should always have mercy to any body. Kisma

means soil. The soil does not care who steps on it and always give them mercy. It

always shows its unconditional service. Though it is hoed, stepped, fertilized and

plowed, it gives fertility and grows crops. The philosophy of the soil is to treat

any one mercifully though the one bites the hands that feed her or him.

2) Teaching of Hambeging Tirta

It means that a leader should be just the way water does, in which the

surface of the water is always level. The upheld justice gives clearness as it clears

any contaminant in it. It never takes any side (emban oyot emban cindhe) or does

favoritism.

3) Teaching of Hambeging Dahana

It means that a leader should be firm and explicit the way fire does, in

which it burns any thing exposed to it. However, the leader must base his or her

consideration on common sense and accountability principle that it does not result

in any corruptness on earth.

4) Teaching of Hambeging Samirana

It means that a leader should be meticulous in any thing he or she does and

in any where. He or she must recognize himself or herself the good side and the

bad side of its people and does not need to rely on subordinates because the

subordinates are more likely to be selective in providing him or her with

information and prefer to report any thing that makes him or her happy.

5) Teaching of Hambeging Samudra

It means that a leader should be condoning and serve as forgiver the way

an ocean does, in which it is always prepared to contain any waste flowing into it.

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The spirit of the ocean reflects the pluralism in leading social life in a highly

plural society.

6) Teaching of Hambeging Surya

It means that a leader should be inspiring for his or her followers the way

the sun does, in which it always shines on earth and unconditionally gives every

creatures energy.

7) Teaching of Hambeging Candra

It means that a leader should provides its people with soothing explanation

the way a moon does, in which it shines without causing any heat and even its

shines very beautiful gleam. Javanese villagers referred to such a moon as

purnama sidi.

8) Teaching of Hambeging Kartika

It means that a leader should be self-confident despite of his or her

limitedness. As a tiny sparkling star in the darkness of a night he or she keeps

sparkling and shining its gleam as the contribution to life.

D. Conclusion

Serat Rama that written by Kyai Yasadipura has wisdom of life. The

Javanese people read Ramayana story as way of life, so they get happines. The

expression of mati sajroning ngaurip in Serat Rama gives persuasive signal to

men so that they always eling lan waspada, simple, introspection, to avoid

enjoyment of material, to do lara lapa tapa brata and happy although they are

sad. The struggle of life in the world according to Serat Rama connect with the

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effort to understand sangkan paraning dumadi or from and to where this life or

the happy ending life.

The education of perfect human character according to Serat Rama is

ordered with to do sêmbah raga-sêmbah cipta-sêmbah jiwa-sêmbah rasa. The

four of doctrine are always troubled by human insting. They are polemos-

egocentros-eros. It is only insting of religious that support the good behavior, so

that men get safety in reaching the purpose of their life. There are kama-artha-

dharma-moksa, enjoyment-prosperity-law-freedom, that all of them ought to do

with examination of life. There is suffering and difficulty.

Some problems of life according to Serat Rama must be solved by

wisdom, effectively, efficiently, sufistic professional and religious humanistic as

personification of figure Rama that reach degree as satria pinandita, that always

do tapa ngramé or do social work religiously. The unity between ilmu-amal,

cipta-rasa, karsa-karya is the equilibrium to arrange the better future. The

reflection of ethical philosophy existention of Serat Rama is one of discourses of

problem solving to some contemporary problems in sociohistory context.

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BIBLIOGRAPHY

Andi Harsono. 2005. Tafsir Serat Wulangreh. Yogyakarta : Pura Pustaka.Abdullah Ciptoprawiro. 1986. Filsafat Jawa. Jakarta : Balai Pustaka.Haryanto. 1988. Pratiwimba Adiluhung Sejarah dan Perkembangan Wayang.

Jakarta : Djambatan.Mangkunegoro IV. 1990. Serat Wedhatama. Jakarta : Yayasan Mangadeg.Siswoharsoyo. 1952. Serat Dewaruci. Yogyakarta : Percetakan Persatuan.Soetrisno. 2003. Falsafah Jawa. Yogyakarta : Adityo Pressindo. Soetarno. 2002. Pakeliran Pujosumarto, Nartosabdo dan Pakeliran Dekade 1996-

2001. Surakarta : ST Press.Suyamto. 1992. Refleksi Budaya Jawa dalam Pemerintahan dan Pembangunan.

Semarang : Dahana Prize.Wiwin Widyawati. 2011. Etika Jawa. Yogyakarta : Pura Pustaka. Yasadipura I. 1916. Serat Rama. Jakarta : Balai Pustaka.

DR. PURWADI, M.HUM born in Grogol, Mojorembun, Rejoso, Nganjuk, Jawa Timur, Indonesia at 16 September 1971. Elementary School until High School at Nganjuk. Graduated in Fakultas Sastra UGM, then studied in Program Pascasarjana UGM at 1996-1998. He studied Doctor at Gadjah Mada University Yogyakarta Indonesia.

His books that has published : Seni Pedhalangan Wayang Purwa, Tembang Dolanan, Perjanjian Giyanti, Babad Majapahit, Serat Rama, Serat Dewaruci, Seni Kerawitan.

He work as lecture at Local Language Education, Faculty of Language and Art, Yogyakarta State University. His address at Jl. Kakap Raya No. 36 Minomartani Yogyakarta 55581, Telp 0274-881020 HP 0815 788 65170.

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