Vol. 1 No. 2 October 2017

The Process Of Transforming The Literary Work Written In The Old Into Geguritan Sarpayajnya And Geguritan Kicaka Written In The Balinese Language

By: I Made Suastika, I Ketut Jirnaya, I Wayan Sukersa, Luh Putu Puspawati Faculty of Arts Udayana University

Received: August 12, 2017 Accepted: September 20, 2017 Published: October 30, 2017

Abstract

The story of the Pandawas and their wife in Wirata was used as the plot of the geguritanKicakawhich was initially transformed from Wirataparwa in the form of Parwa. The only episode which was transformed into geguritan written in the Balinese language is the one narrating when the Pandawas were in disguise for one year. In this episode the love story of their wife, Drupadi, who was disguised as Sairindriis also narrated. In this episode it is also narrated that the Chief Minister, Kicaka, would like to have her as his wife. However, the Chief Minister, Kicaka, was killed by Bima, who was disguised as Ballawa, meaning that the love story came to an end. From the language point of view, the episode telling that the Pandawas were in Wirata was transformed intoGeguritanKicaka written in the Balinese language. In addition, although the text was dynamically translated, many Old Javanese words are still used in the Balinese version. Similarly, geguritan Sarpayajaya adopted the episode of Sarpayajnya of Adiparwa; however, the plot was modified again using thestrophes pangkur, dangdanggula, sinom and durma and was introduced using the Balinese language. It is narrated that King Parikesit was bitten and killed by a snake named Taksaka. Consequently, his son, , performed a ritual known as Sarpayajaya, causing all the snakes to die. From the cultural point of view, the text is recited as part of the performing art and the art of music ‘magegitan’ in Bali. The text Sarpayajayaisrecited as part of the cremation ceremony ‘ngaben’ known as mamutru.

Keywords: Mahabharata, Geguritan, Sarpayajnya, Kicaka

Vol. 1 No. 2 October 2017 103 I. Introduction verse). Parikan means adoption; it is a literary Transforming literary works written in one form written in the Balinese language; it can be language into those written in the Balinese adopted from the Old Javanese Mahabharata language is one of the ways of civilizing Bali. and other literary works. It is here that adoption The process of transforming the literary works takes place, which is different from translation. written in one language into the Balinese Adoption means adopting any literary work language is referred to as ‘proses-pem-Balian’ which was initially written in the Old Javanese in the Indonesian language. The term ‘pem- language into the one written in the Balinese Balian’ is a Balinese local wisdom which is language; in this process the episodes are freely derived from the word Bali, meaning Bali. The selected; some are tightly selected based on prefix –pem and the suffix –an are added to the source (babon). As an illustration, the the word Bali, meaning the world of Bali. As Balinese literary works which were adopted an illustration, in the fields of culture and from the Mahabharata text are parikan Salya, literature, the external elements introduced to Bhagawan Domya, Sarpayajnya and Bali are not accepted as we like, meaning that Geguritan Kicaka. they are processed or deconstructed in such a In such literary works the change in form way that they belong to Bali (Suastika, 1997). can be observed; the Mahabharata episode was As far as the Balinese literary works and transformed into geguritan/parikan written in culture are concerned, many things have been the Balinese language. Some characters were adopted from the Old , adopted and changed; some episodes were language and literature. They have been added and some were reduced, depending on adjusted to the Balinese concept and way of what was intended by the Balinese writers. The thinking. As a result, newly-created literary adopting process can be described in three works appear. In addition, the Old Javanese models (code); they are the linguistic code, the values become transformed into new forms. literary code, the cultural or linguistic, literary Pigeud (1967: 69) classifies the transformational and cultural aspects. process of the things adopted from the Old In relation to the process of transforming into four. They are (1) the the Old Javanese literary works into the process of transforming the things related to Balinese language, as the Balinese civilization, ethics and religion into the Balinese language; it is very important to explore comprehensively (2) the process of transforming the things related geguritan as a literary work adopted from the to history and mythology into the Balinese Mahabharata prose. The linguistic aspect, the language; (3) the process of transforming literary literary aspect, and the cultural aspect should works, knowledge, arts, law, humanity, and so be investigated. The tradition of adopting the forth into the Balinese language. Old Javanese literary work Mahabharata The Mahabharataparwas (Mahabharata Parwa into the Balinese literary work is a chapters) which were transformed into the specific phenomenon which connects the literary Balinese language are referred to as Asta Dasa tradition and what change is intended by the Parwa (18 parwas) in Bali. The parwa which Balinese writers so that it can be easily was initially adopted from the Indian understood and belong to its people. Therefore, Mahabharata epic written in Sanskrit was the specific phenomenon in which the rendered into the Old Javanese tradition before Mahabharata episode was transformed into it was transformed into the Balinese language geguritanneeds to be investigated. known as parikanor geguritan (philosophical

The104 Process Of Transforming The Mahabharata Literary Work Written In The Old Javanese Into Geguritan Sarpayajnya And Geguritan Kicaka ..... | I Made Suatika, dkk. II. Method of writing and are rich in ideas. The desire they The phenomenon of transforming the have strongly motivates them to present their Mahabharata text written in the Old Balinese ideas. If, for example, they want to implant language into the one written in the Balinese characters, moral values, heroism, faithfulness, language is the continuation of the process of honesty, and the law of cause and effect what is known as Mang-Jawaken Byasamata ‘karmaphala’ (the karmic law), they do their (answering the value which the Mahabharata best to search out a story with a similar theme text contains) written in Sanskrit into the one which can be used as a model. Then they write written in the Old Javanese language known as their ideas in the form of literary works. Mahabharata. In Bali it is known as Geguritan Sarpayadnya leads the reader astadasaparwa (18 parwas/chapters) to the implicit theme “Literary Teaching and the (Suastika, 2011). The essence of the literary Karmic Law”. Although as a king, the work written by Byasa was adopted in such a character, Parikesit, could not do what he liked. way that new episodes were created. Many As a king he should have been a model. He adopted Sanskrit words, phrases, sentences should not have draped the snake carcass and couplets were freely translated into the Old around the neck of the Brahmin who had lived Javanese language. In brief, on the one hand, a holy life. Then the king Parikesit was killed many episodes were made to be shorter; on by the snake Taksaka. Although he was a king, the other hand, many others were made to be he could not avoid the karmic law. longer, depending on what was desired by the writer in that era. 3.1.2 The Language Used in Geguritan In this present study the data were Sarpayajnya obtained from texts and the field, meaning that The geguritan literary work is generally the data were collected using the qualitative written in the Balinese language but the approach in which the researcher was the geguritan Sarpayajnya is not. Although it is instrument. The result of analysis was presented mostly written in the Balinese language, many informally, meaning that words (Indonesian Old Javanese words are also used. The language) were used to present the result of Balinese language is one of a great number of analysis in several chapters and sub-chapters. local languages in the archipelago. It has speech levels. III. Result And Discussion The Old Javanese language is one of the languages which developed in Java from the 3.1 The Process of Transforming the 9th century to the 15th century. During that era Mahabharata Text into Geguritan the Old Javanese words got mixed with almost Sarpayajnya written in the Balinese fifty percent of the Sanskrit words especially Language adjectives and nouns. The Old Javanese- Indonesian dictionary written by P.J. 3.1.1 The Process of Creating Geguritan Zoetmulder and S.O. Robson (1995) was used Sarpayajnya to identify that the words were the Old Javanese The process of creating Geguritan ones. Sarpayadnya which was taken from the The following text exemplifies the Old Mahabharata story can be explained based on Javanese words in Geguritan Sarpayajnya: the information obtained by interviewing those Raris keni kidange malahib, twara sidha who write and are fond of literary works mati kapisanan, Sang Prabhu doropon ‘nyastra’. In addition, they have the capability mangke, sahiringa manutug, tengah

Vol. 1 No. 2 October 2017 105 alase mangrañjing, hiringane pablesat, pupuh is bound to what is referred to as pada ada ngojog kawuh, ada mangungsi lingsa (regulation) or rythmic pattern (Sugriwa, ngajanang, manglahadang tampak 1978: 3). Pada lingsa includes what is referred kidange malahib, twara bakat to as guru gatra, namely the number of katudtudang. syllables in every line (carik), what is referred (Bawa, 1996: 39). to as guru swara, namely the change in vowel The English version is as follows: (lingsa) in the last syllable of the sentence. Then the antelope was shot with bow and There are four pupuhs used in Geguritan arrow and ran, it did not die, the King was Sarpayajnya; they are (1) Pupuh Dangdang curious to know, all ran after it, entered Gula, (2) Pupuh Pangkur, (3) Pupuh Sinom, the forest, his followers spread, some went and (4) Pupuh Durma. Pupuh Dangdang to the west, some went to the north and Gula features the gentle, sweet and pleasant followed the tracks of the running antelope, character. Therefore, Pupuh Dangdang Gula not found. functions to express love, pleasant things, and As mentioned above, the Balinese teachings. Pupuh Pangkurfeatures the language has the Refined Variety ‘BahasaAlus” enthusiastic and resolute character; therefore, and the Rude Variety ‘Bahasa Kasar’. The two it functions to express seriousness, revenge, varieties are used in the Geguritan and advice. Pupuh Sinom features the friendly Sarpayajnya. In Geguritan Sarpayajnya the character; therefore, it functions to express Baliense language is mixed with the Old beauty, happiness, young people’s activities, and Javanese language. However, not many Old cheerfulness. Pupuh Durma features the rude, Javanese words are used, and the Balinese hard, angry and cruel character; therefore, it is words used are the refined ones; only one rude used to express the things related to hostility, word was found in the text. anger, war, chaos, and the like (Saputra, 1992: 21-29). 3.1.3 The Literary Aspect in Geguritan The binding literary regulations ’padalingsa’ Sarpayajnya in every pupuh used in Geguritan Among the islands in the Archipelago, Bali Sarpayajnya can be seen in the following is the biggest collector of the classical or quotation. Couplet 24 of Pupuh Dangdang traditional texts. Initially, the classical texts were randomly quoted is made up of 10 (ten) lines written on palm leaves ’lembaran-lembaran with the following number of syllables and final daun lontar’. Gradually, for the sake of different voices as follows: interests, such texts were written using the Kocapan Sang Prabu Pariksit, (10i) Balinese characters; then they were written using sêrêng pisan tan kayun ngakúamâ, the Latin characters. There are still many texts (18a) written using the Balinese characters. The meling ring kagunane, (8e) classical texts spread in Bali ; many are tan pakewêh ring kahyun, (7u) collected as personal collections. There are kasadyayang pisan naggêhin, (9i) several private and governmental instititons that pangriúthan I Takúakâ, (7a) collect classical texts. One of the governmental tan hucapa sâmpun, (6u) instititons which collects the classical texts is Bhagawan Samitthi tulak, (8a) Gedong Kirtya No. IV D/10. ka patapan makaron ring Sang Srênggi, Geguritan Sarpayajnya which was found (12i) and is still maintained in Bali is a Balinese literary kocapan di Asttinâ. (7a) work in the form of strophe ’pupuh’. This (Bawa, 1996: 110)

The106 Process Of Transforming The Mahabharata Literary Work Written In The Old Javanese Into Geguritan Sarpayajnya And Geguritan Kicaka ..... | I Made Suatika, dkk. Pupuh Pangkur is made up of seven (7) was proud of the king Parikesit who controlled lines; the 90th couplet which was randomly the area of Hastinapura, including the area where quoted shows the number of syllables and the he was meditating. However, Srenggi had last voice as follows: cursed the king and what he had cursed could Hapine kabhînâ-bhînâ, (8a) not be nullified. galak tuwi buka ngêrêsang athi, (11i) Naga Taksaka which was instructed by kocapa nâgane sâmpun, (8u) Srenggi to kill the King Parikesit found pacêbûr ñêburin kuódha, (7a) difficulties. Then it asked its relative which nanging soroh gebogane pacêbûrbûr, stayed at Saptapala a favor, which then (12u) transformed into a priest who offered the rose- len hada henu di jalan, (8a) apple ‘jambu’. Naga Taksaka transformed into di hambarane ngimbangin. (8i) a very tiny caterpillar hiding in the rose-apple. (Bawa, 1996: 132) After the fruit was taken by the king, the tiny That is how pupuh or Javanese poems are caterpillar changed into a giant snake and bit used in Geguritan Sarpayajnya as a converted King Parikesit, causing him to be completely literary work. burned. King Janamejaya, the son of King 3.1.4 The Plot of Geguritan Sarpayajnya Parikesit, who heard the news, went to ask the Parikesit, the Pandawa’sgrandson, was priests to perform a ritual in which snakes were crowned as the king of Hastinapura. Once upon sacrificed (sarpayajnya). It was performed to a time, he and his followers went hunting in the kill Naga Taksaka, which had killed his father. forest which belonged to the Hastinapura kingdom. An antelope was shot with bow and 3.1.5 The Cultural Aspect arrow; however, it did not die at once. It ran The classical literary work in Bali is closely into the forest and was chased after. They asked related to the cultural life of its supporting Bhagawan Samiti, who was meditating and community. The Balinese people still maintain, could not speak to anybody (monabratha) read and use the classical literary work in their where the antelope ran. As he could not speak daily life. As far as GeguritanSarpayajnya is to anybody, he did not answer. The king concerned, if seen from the source, namely Parikesit was so angry that the carcass of a Adiparwa in general and the episode of grey snake was draped around Bhagawan Jaratkaru in particular, it is popular enough in Samiti’s neck. Then the king returned to Bali and is closely related to the memukur ritual, Hastinapura kingdom. namely the ritual performed after the cremation Srenggi, Bhagawan Samiti’s son, and ceremony ‘ngaben’ is performed. Such a Kresna went to heaven for a walk. He cursed parwais recited at night before the peak of the King Parikesit using his power that Naga ritual is performed. The recitation of such a text Taksaka would bite the king. is referred to as mamutru. The text is recited Srenggi soon arrived at the location where to propose that the soul of the person for whom his father was meditating and found that the the memukur ritual is performed will not like putrid carcass of the snake still got draped the soul of Jaratkaru, which was getting dry around his neck. Srenggi informed his father and hangingdown on a leaf of the bamboo tree. that he had cursed the king. However, the father His/her relatives hope that the soul will not regretted that his son had cursed the king. The become separated from them and will be father said that his sondid not think about what allowed to go to heaven. would happen in the future. Furthermore, he Geguritan Sarpayajnya, as a classical

Vol. 1 No. 2 October 2017 107 Javanese , also functions to amuse people also inserted. As an illustration, Adiparwawas after being busy with daily routines. It is stated written as the old Javanese literary work entitled to function as amusement as its couplets can KakawinPriksit, Kakawin Astikayana, be recited in different types of performing art Astikasraya, and Kakawin Pandawa such as arja, shadow play with leather puppet, wiwaha. The literary works entitled Kidung and ballet. Sri Bhatara Kresna and Geguritan Geguritan Sarpayajnya also contains the Sarpayajnya were created from Adiparwa. The culture of being always introspective. One Old Javanese literary work entitled Kakawin should always be quiet and patient as what Wiratasraya and the Balinese literary work should have been done by King Pariksit who entitled Geguritan Kicaka were created from did not have the answer from Bhagawan Samitri Wirataparwa. who was meditating and could not speak to The examples above illustrate the Old anybody ‘monabratha’. It also contains religious Javanese literary works which have been education and the karmic law ‘hukum developed in Bali since a very long time ago. In karmapala’. King Parikesit made a mistake fact, the Old Javanese literary work has become when he was draping the carcass of a snake united with the Balinese literary work. around Bhagawan Samitri’s neck. Therefore, Therefore, the literary work written in the Old he underwent the same thing; he was killed by Javanese language is also referred to as the Naga Taksaka. Kawi literary work. The features of the literary works written in the Old Javanese language 3.2 The Process of Transforming the transformed into the literary works written in Mahabharata Text from Wirataparwa the Balinese language are as follows (Pigeud, into Geguritan Kicaka 1967). The Mahabharata text which is made up (1) Ethics, religion, and morality are the of 18 parwas and, therefore, it is referred to dominating genres; as Astadaparwa is originally written in Sanskrit (2) The mythology and history written in the (India). Then it was transformed into the one Old Javanese language and Balinese written in the Old Javanese language during two language are the next dominating genres; main eras; during the Kediri and Majapahit eras (3) There was also literature which was and Gelgel-Klungkung era. During the Kediri originally created in Bali; and Majapahit eras, it was transformed into the (4) The literary works written in the Balinese one written in the Old Javanese language in Java language contain art values, legal values, and during the Gelgel-Klungkung era it was knowledge values, humanity values and so transformed in Bali (see Supomo Suryohudoyo, forth. 1977; 1979; Suastika, 1997 and 1997; Pigeud, In the end of the Klungkung era (the 19th 1967. century), the Old Javanese literary works Although the Mahabharata text was transformed into the ones written in the Balinese transformed into the one written in the Balinese language can be more clearly characterized as language, the Javanese impact on the Balinese follows. version can be clearly observed. The Old (1) The new language style, namely the poetic Javanese literary work transformed into the one pattern, appeared in Bali; written in the Balinese language was intended (2) The literary works created could be to make it widely understood in Bali. The form identified from the colophon; however, it of the literary work and the language used were was difficult to identify them changed. In addition, the cultural aspect was chronologically;

The108 Process Of Transforming The Mahabharata Literary Work Written In The Old Javanese Into Geguritan Sarpayajnya And Geguritan Kicaka ..... | I Made Suatika, dkk. (3) The Balinese words distinctly featured the described in Zoetmulder (1957 and 1992). The texts. following text exemplifies the language used in In this present study the process of Wirataparwa. transforming Wirataparwa written in the Old Genep sapuluh lek lawas Sang Pandawa Javanese language into the classical poem ring Wirataparwa, Sang Jadnya GeguritanKicaka written in the Balinese senitamolakaparek : Mahadewi Sudesna, language are discussed from the language sakarmaning paricarita pinakolah nira aspect, literary aspect, and cultural aspect. (15b). The language styles used in the 3.2.1 The Process of Creating Geguritan Wirataparwa text can be grouped into four: Kicaka 1) the language style used to narrate parts of The writer of Geguritan Kicaka told that the story. he was requested by a woman named Dayu 2) the language style used to describe the Biang Sloka to write a song ‘kidung’ two or Sanskrit quotations. three times. She urged that the song be written 3) the Old Javanese language used to explain in the Balinese language telling about how the the dialogues. Pandawas and their wife lived in Wirata 4) the short quotations in the forms of words kingdom. and phrases. The story was then continued with the The relationship between Wirataparwa episode of the events which caused them to be and Geguritan Kicaka is that they use different in disguise in the 13th year. The geguritanwas languages. The former is written in the Old written using pupuhDangdangand Pangkur Javanese language and the latter is written in from the beginning to the end. The the Balinese language. It is clear that the Balinese pupuhDangdang totaled 31 and the language is used as a means of communication pupuhPangkur totaled 77, and in the literary work. As an illustration, the Dangdanggula totaled 13. Balinese version of the sentence Kerangan The writer used what is referred to as Ambek Sang Kicaka is translated into Sang Wiratasarana in the episode when the Cacakauyeng paling, kenehibuk, and Pandavas and their wife were in disguise. It ibukjengah Sang Kicaka(Kicaka was was written in the common Balinese language seriously confused); the sentence Muwah variety; the story was fluent; almost no dialogues dikahanan Dewi Sudesna, mwah mintakasih among the characters were mentioned; the is translated into ketopangandikaIda, episode was fluently narrated, from one scene DyahSudesna, raja putri lewihegar Sang to another until they were free from the Cacaka and is retranslated into pareka ring punishment which caused them to be in disguise DewiSudesnaujaraamelasih(that was what for one year. The story is interesting and the was said by Her Majesty, DyahSudesna, the plots are easily understood by the readers. Queen and younger sister of Kicaka, the chief minister). 3.2.2 The Language Aspect The language used in Wirataparwa is the 3.2.3 The Plot in Geguritan Kicaka Old Javanese language (Mengjawaken It is narrated that the Wirata kingdom was Byasamata), namely the Old Javanese governed by King Matsyapati whose wife was language variety used in the Javanese literary named DewiSudesna, the Kicaka’s younger works from the 9th century to the 15th century. sister. The Pandawas were in disguise for one What Old Javanese variety was used is year and decided to choose the Wirata kingdom

Vol. 1 No. 2 October 2017 109 as their target. Dharmawangsa became a On the journey Wrhanala changed his Brahmin named Dwijakangka teaching chess, position; he led the war and became his Bima became a cook named Balawa, coachman; he took the clothes kept in a cave; became a hermaphrodite named Wrhatnala finally, the troop of the Korawaslost the war. teaching dancing and singing. became King Matsya was happy to hear that his son a shepherd looking after horses and Sahadewa won the war and would return to the palace. became a shepherd as well but he looked after There was a misunderstanding among the cows. DewiDrupadi produced perfume and fighters who were involved in and won the war. served the king’s daughter and DewiSudesna. Then the Pandawas came to the palace and After spending ten months at Wirata, informed who they really were. The gold and something happened to Sairindri; Kicaka, the properties which had been intended to be given chief minister, became interested in her. to the Pandawas were refused. Only one which However, she never did what was instructed was accepted, namely Dewi Uttari to whom and did not want to see Kicaka, the chief Abimanyu, Arjuna’s son, was intended to be minister. married. Kicaka always attempted to persuade Sairindi, but he always failed. One day the chief 3.3 The Function Of Transforming The minister, Kacaka, intended to rape her but he Literary Work Written In The Old could not and she could free herself. He kept Javanese Language Into The One chasing her until they were in front of Written In The Balinese Language DwijaKangka and Sang Balawa. Balawa got angry and Sairindi was freed 3.3.1 The Religious Function by Lord Surya from such a terrible situation. The religious function can be connected to She informed the King on what had happened the relationship between man and the Creator to her but he took no measures against Kicaka. (Almighty God), the harmonious relationship Being offended, Sairindri informed Balawa between man and the environment and between that she intended to take revenge against man and his fellow-beings. God is the source Kicaka, the chief minister, for what had been of everything. He will come when one worships done. Him; man appreciates for everything He has done; His existence protects everybody and 3.2.4 The Characters in Geguritan Kicaka everything. There is the concept DewaRna It is narrated that the Pandawas were in which we should refer to when we appreciate disguise in Wirata kingdom for one year. They God. God is the source of everything in the transformed themselves; they took off their royal world; He has created the world and everything accessories and wore casual clothes. As it contains; man, as one of the creatures He has Kicaka attempted to persuade Sairindi, he was created is obliged to worship and thank Him killed by Ballawa. His death was exposed to for protecting and giving prosperity to the world Trigarta (the kingdom which was under the and everything it contains. Wirata kingdom). They affiliated with the One of the attitudes which can be used to Korawas. The war could not be avoided; King express that we glorify Him is that we should Matsya asked Kangka, Ballawa, Grantika, and show our devotion to Him as what the world Tantipala to fight against the troops of the contains is His blessing. Water, forests, air, Korawas and Trigarta and Wrhatnala was the foods and everything needed for human life; in coachman of the Rajaputra’s cart. short, the nature and environment have been

The110 Process Of Transforming The Mahabharata Literary Work Written In The Old Javanese Into Geguritan Sarpayajnya And Geguritan Kicaka ..... | I Made Suatika, dkk. created by Him. Human beings should be It is narrated in PrastanikaParwa that the devoted to and respect Him physically and Pandawas and Drupadi left the palace for spiritually through different behaviors; we should Himalaya. They were not strong enough to say, do and think about the right things, and continue the journey; consequently, they were always worship Him through semedi, tapa, dead one by one. The karmic law was yoga (mediation) and by performing holy responsible for this; they received the sacrificial rituals. consequences of what they had done when they In Adiparwa it is explained that King were alive on the journey to Mount Himalaya. Janamejaya, Parikesit’s son, Abimayu’s The only Yudistirawho was free from the karmic grandson, Arjuna’s great grandson, instructed law as he had always implemented good deeds the priests to prepare a sacrificial ritual which ‘darma’ when he was alive. He was would be led by a Brahmin. The ritual was accompanied by a dog which turned out to be performed to save the world as Naga Taksaka, the transformation of Lord Darma. the king of snakes, had bitten and killed King In SwargarohanaParwa it was told that the Parikesit. Therefore, the snakes that had been Korawas could only stay happily for a short responsible for the Parikesit’s death should be period of time in heaven before they were made to disappear through a magical ritual. As punished in hell as they had made a lot of sins a result, they were all killed. when they were alive. Contrary to the Korawas, The Pandawas were born as the rewards the Pandawas only felt miserable as the from Gods for the magic formula charmed when punishment they should receive for a very short was married to and . The period of time before they could stay in heaven magic formula charmed by Kunti was heard by eternally. Lord Surya, leading to the birth of ; the magic formula addressed to Lord Darma by 3.3.2 The Social Function Kunti led to the birth of Yudistira; the magic The function and social relationship in the formula addressed to Lord Bayu by Kunti form of the social interaction and the feeling of (Lord of the wind) led to the birth of Bima being close to one another in society based on (Wrkodara), the magic formula addressed to the principle of loving and taking care of one Lord Indra by Kunti led to the birth of Arjuna. another referred to as ‘gotongroyong’ (helping And the magic formula charmed by Madri and one another) can be more clearly observed addressed to God Agni led to the birth of the from the following statements: twins, Nakula and Sahadewa. a) The earth is not only inhabited by human It is narrated that in Mosalaparwaattempts beings, they are also equipped with the were made to annihilate the Yadu dynasty and nature, their God, and the nature both in Krsna and Baladewa dynasty in Dwarawati. the macro and micro levels; One day Samba, Krsna’s son, kidded a priest b) Human beings depend on the life of their through a question whether his baby would be fellow-beings; female or male. Feeling that he was kidded he c) Human beings always do their best to have told that a ‘gada’ (the Bima’s weapon) would good relationship with their fellow-beings; be born. It could be used in the war involving d) The relationship between human beings those who belonged to the Yadudynasty. It was and their fellow-beings is always based on also told that thegada could cause them to be the principle of being equal. annihilated. It was true that the gada which From Adiparwa text it can be stated that caused them to be annihilated had been born. the Pandawas and Korawas always interacted

Vol. 1 No. 2 October 2017 111 with their fellow-beings. The Pandawas, in It was also narrated in Wirataparwa that particular, always lived peacefully from when their expertise in using weapons enabled the they were children to when they were adults Pandawas to defeat the Korawas and their and old. When they were young, they loved troop who came to invade the Wirata kingdom. one another, their parents, uncles, and mother. Arjuna, who was disguised as Wrhatuala, took They still became united when they went to the weapons kept in the forest to fight against Mount Himalaya. In SwargarohanaParwa it was the Korawas. Utara, the son of King Wirata, narrated that they still stayed happily and who used to lead the war, became the harmoniously in heaven. coachman and then Arjuna led the war. The In contrast, the Korawas, as a community Korawas knew that Arjuna had several of 100 siblings, did not show that they lived supernatural weapons and could defeat them. harmoniously; they tended to show conflicts In Udyogaparwa it was stated that Bisma especially with the Pandawas, leading them to was not successful in obtaining the rights of the the Bharatayudha war taking place in Pandawas who lost in the gambling, and that Kuruksetra. Krsna failed to obtain the Indraprasta Palace In the war they were supported by their for the Pandawas. He also failed to obtain their kings. As an illustration, the Pandawas were properties. Krsna, the personification of Lord supported by King Krsna and King Salya. The Wisnu, stated that politically there were four Korawas were supported by , Bisma, ways of defeating enemies. They are negotiating Karna and other kings. This indicates that one in order to make agreements (sama), spreading social community supported another as they conflicts or (bheda), bribing (dana), and had the same interests. violence (danda). After the first three had been taken, no agreements were made. Finally, the 3.3.3 The Educational Function last alternative was chosen, namely violence. In Adiparwa it was narrated that when the The Pandawas prepared themselves to go to Pandawas and Korawas were children, they Kurusetra to fight against the Korawas. The were taught how to use different weapons by Pandawas intended to obtain their rights which different teachers. RsiDrona, for example, had been carried away by the Korawas as, taught them to shoot with bow and arrow. To based on the agreement made with the know how good they were at shooting using Korawas, they and their wife had completed bow and arrow, a competition was held. From the punishment of being exiled in the forest for the competition the Pandawas seemed to be twelve years and being in disguise in the much better at shooting than the Korawas. Two thirteenth year in order not to be known by the of them were distinctly good at how to use Korawas. If they had been identified, they weapons; they were Arjuna and Karna. They would have been punished for another twelve finally became hostile to each other as Karna years. supported the Korawas, while Arjuna never left In Bhismaparta it was stated that the the Pandawas. education which should be taken by a knight is In Wirataparwa it was narrated that being what is known as darmaksatria. Initially, in disguise for one year after wandering in the Arjuna was not interested in fighting against his forest for twelve years was a heavy education teacher, father, nephews and cousins. He said as this was not known by the Karawas and nothing. However, at that time Krsna clearly their cronies. If they had been known to be still and firmly stated that what a knight should do alive, they would have been punished for was keeping his enemies away. Arjuna should another twelve years. be responsible for what he was obliged to do

The112 Process Of Transforming The Mahabharata Literary Work Written In The Old Javanese Into Geguritan Sarpayajnya And Geguritan Kicaka ..... | I Made Suatika, dkk. as a knight. If he had not been responsible for there are special events. The interactive activity what he was obliged to do as a knight, he would beautifies the recitation. have been ridiculed. In addition, many geguritan texts are At that time Krsna showed himself as recorded in the forms of cassette, CD and Wisnu who controlled the world (triwikrama). compact disk, allowing people to listen to the Krsna was the past, is the present, and will be geguritan recitation where they like, at home, the future. He creates and maintains the world during a journey, on the car and so forth. The and carry human beings back to where they other versions of the geguritan recitation such come from. He instructed Arjuna to take his as mageguntangan, mesantian, weapon and to be involved in the war. Krsna mapepaosan, and magegitan are also would protect Arjuna and his brothers. He performed in almost every part of Bali. motivated Arjuna to go to Kuruksetra to fight against the Koraws. Finally, Arjuna became 3.3.5 The Function of Cultural aware that as a knight he should fight against Conservation the enemies. The Sanskrit Mahabharata epic containing heroism has been known in India since a very 3.3.4 The Aesthetic Function long time ago. It narrates the heroism involving The aesthetic aspect can be seen from the the Pandawas and Korawas as the Kuru beauty of the Astina Palace and the Indraprasta dynasty. Their historical journey shows that there Palace, the beauty of the nature and forest, and were always conflicts between them resulting the beauty of the river and mount. The journey from their different interests. Contrary to the made by a character through different types of Pandawas who were always good, the nature, rivers, mounts and trees also shows the Korawas were greedy for power. aesthetic function. The epic life in the Mahabharata text has From the language aspect, the Old attracted many people up to now. Even in Javanese is tightly used based on the language Indonesia it was translated into Astada- rules. The journey made by characters was saparwa (18 parwas) in the DyahBalitung era described as a beautiful one as they went in Kediri in the 10th century. However, among through forests, mounts, water, sea and different them only 8 parwas which have been inherited plants. in Bali. The rest (10 parwas) were not The text is read using the tradition of prose discovered or they were not translated into the reading in Bali and is referred to as palawakya. Old Javanese language in that era. Such a tradition of prose reading is popular in Now the text has been translated into the Bali in general and in Karangasem in particular. Balinese language in the form of geguritan. The mabasan group (the group of people who Even the text written in the Old Javanese recite geguritan) does not only recite the language has been retranslated; in addition, new geguritan written in the Old Javanese texts adopted from the Mahabharata text language‘makakawin’ but also read the text written in the Old Javanese language have also as they read prose. The long and short voices been created. What is unique is that the they make sound beautiful and the text reading Subahaparwa text is not written in the Old is also followed by its Balinese dynamic Javanese language, but the Balinese writer has translation. translatedgeguritan or kakawin into the In Bali geguritan is also recited through Balinese language from the one written in the social media such as TV, HT, and HP when English language.

Vol. 1 No. 2 October 2017 113 The Mahabharata text was carved in the and cultural aspect. So can the process of Perambanan Temple, Central Java and now it transforming Wirataparwa into geguritan has been read in Bali as the text referred to as Kicaka written in the Balinese language. palawakya. The text written in the form of 4. The transformation of the Mahabharata text geguritanis recited in the form of the Balinese into geguritan written in the Balinese tembang (poem) referred to as magegitan, language has educational, aesthetic, social mageguritan, matembang, and magegun- and cultural conservation functions. tangan. Now geguritanis popularly recited through the electronic media such as TV, radio References and HT and the performing art. Geriya, I Wayan. 2008. Transsformasi IV. Conclusion Kebudayaan Bali Memasuki Abad XXI. Based on what was described above, Surabaya: Paramita. several conclusions can be drawn as follows. Sudarsana, I. K. (2017). Interpretation 1. The Mahabharata text, starting from Meaning of Ngaben for Krama Dadia Adiparwa to Swargarohanaparwa, Arya Kubontubuh Tirtha Sari Ulakan written in the Old Javanese language has Village Karangasem District (Hindu been transformed into geguritan written Religious Education Perspective). in the Balinese language. Vidyottama Sanatana: International 2. The Adiparwa has been transformed into Journal of Hindu Science and Religious geguritanSarpayajnya, Bhismaparwa has Studies, 1(1), 1-13. been transformed into geguritanSalya, and Wiraparwa has been transformed into Sudarsana, I. K. (2016, October). The geguritanKicaka. Importance Of Morals Teaching In 3. The process of transforming Adiparwa into Shaping The Students’ Characters In geguritanSarpayajnya written in the School. In Dharma Acarya Faculty Balinese language can be explored from International Seminar (DAFIS) (No. the language aspect, the literary aspect, and ISBN : 978-602-71567-5-3, pp. 367- the cultural aspect. The process of 376). Dharma Acarya Faculty Hindu transforming Bhismaparwa (salyaparwa) Dharma State Institute (IHDN) Denpasar into the geguritanSalya written in the in Association with Jayapangus Press. Balinese language can also be explored Wiana, I Ketut. 2002. Memelihara Tradisi from the language aspect, literary aspect Weda, PT offset BP Denpasar.

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