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Candi Sukuh Sebagai Tempat Kegiatan Kaum Rsi Sukuh Temple As a Place of Activities for the Rsi

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Candi Sukuh Sebagai Tempat Kegiatan Kaum Rsi Sukuh Temple As a Place of Activities for the Rsi CANDI SUKUH SEBAGAI TEMPAT KEGIATAN KAUM RSI SUKUH TEMPLE AS A PLACE OF ACTIVITIES FOR THE RSI Heri Purwanto Mahasiswa Jurusan Arkeologi Universitas Udayana [email protected] ABSTRACT A lot of studies about temple Sukuh has been conducted before, but not to the extent in which it existed as the place for kaum Rsi. Sukuh Temple is a holy place located at the slope of Lawu Mountain, away from the cities. This definitely is an absolute requirement for a holy place for kaum Rsi. Many old heritages at Candi Sukuh complex support the argument that this temple was built by the Rsis or hermits. Based on that explanation, the research questions of this study are about what factors that indicate Sukuh Temple as the place for the Rsis, and in what kind of Karsyan. The methodology used in this study was conducted in two steps; that is data collection and analysis. The data collection was including observation and literature review. The data analysis was using qualitative analysis with symbol theory. The result of this study showed that based from the old heritages it was indicated that the Karsyan of Mandala Kedewaguruan. The life of the Rsi at Sukuh Temple was related to foods and drinks. They utilized the surrounding area for farming. The harvests are eggplants, coconuts, paddies, and vegetables. In addition, in religious context, the Rsi also did some teaching and learning activities. Keyword : Temple Sukuh, Karsyan, Rsi, Activities. ABSTRAK Kajian tentang Candi Sukuh cukup banyak dilakukan, namun hingga saat ini belum menyentuh pada eksistensinya sebagai tempat kegiatan kaum Rsi. Candi Sukuh merupakan bangunan suci yang terletak di lereng Gunung Lawu jauh dari keramaian. Hal ini sudah pasti memenuhi syarat mutlak bagi bangunan suci untuk kaum Rsi. Berbagai peninggalan masa lalu di kompleks Candi Sukuh menguatkan dugaan bahwa candi ini dibangun oleh para Rsi atau pertapa. Berdasarkan penjelasan tersebut, maka permasalahan dalam penelitian ini adalah unsur-unsur apa saja yang mengindikasikan bahwa Candi Sukuh sebagai tempat para Rsi dan termasuk karsyan berbentuk apa. Metode yang digunakan dalam penelitian ini melalui dua tahap yaitu metode pengumpulan dan analisis data. Pengumpulan data meliputi observasi dan kajian pustaka. Analisis yang digunakan ialah kualitatif dengan menggunakan teori simbol. Hasil dari penelitian ini bahwa dari berbagai macam benda-benda peninggalan masa lalu di objek penelitian menunjukkan karsyan berbentuk mandala kedewaguruan. Kehidupan kaum Rsi di Candi Sukuh berkenaan dengan makanan dan minuman. Mereka senantiasa memanfaatkan lahan lingkungan sekitar sebagai tempat bercocok tanam. Hasil panennya berupa terong, kelapa, padi, dan sayuran-sayuran. Selain, aktivitas dalam bidang keagamaan, kaum Rsi juga melakukan kegiataan belajar-mengajar. Kata Kunci : Candi Sukuh, Karsyan, Kaum Rsi, Kegiatan. Tanggal masuk : 31 Maret 2017 Tanggal diterima : 3 April 2017 Candi Sukuh Sebagai Tempat Kegiatan Kaum Rsi; 69 (Heri Purwanto) PENDAHULUAN tentunya tidak perlu dibangun rumah-rumah/pondokan dalam Kajian tentang Candi Sukuh jumlah banyak bagi para Rsi dan sudah cukup banyak dilakukan, kaum pertapa, karena penghuninya namun hingga sekarang belum jauh lebih sedikit jika dibandingkan menyentuh pada eksistensinya dengan karsyan berbentuk mandala sebagai tempat kegiatan kaum Rsi. (Munandar, 1990: 340). Lingkungan Kaum Rsi atau sering juga disebut karsyan ini terdapat suatu prasistha sebagai pertapa secara jelas sabha,yaitu kumpulan arca batu pertama kali disebutkan dalam dalam ukuran kecil yang dianggap prasasti Pucangan (1041 M) yang suci yang diletakkan di suatu tempat menguraikan Airlangga terbuka (batur atau punden tanpa mengundurkan diri dari atap) (Munandar, 1990: 341; pemerintahan dan didampingi oleh Munandar 1992/1993: 13). Sudah pengiringnya bernama Narotama barang tentu kaum Rsi mengadakan mengunjungi para pertapa yang upacara keagamaan ditempat ini. berpakaian kulit kayu Karsyan berbentuk mandala, (walkaladhara). Kaum Rsi hidup sering juga disebut dengan mengundurkan diri jauh dari kedewaguruan. Oleh karena karsyan keramaian (Santiko, 2005b: 128). jenis ini terdapat pemimpin Mencari tempat-tempat yang sunyi keagamaan tertinggi yang disebut untuk mendekatkan diri kepada dewaguru. Karsyan yang berbentuk Yang Maha Pencipta. Kaum Rsi mandala adalah kompleks menjalankan salah satu jenjang perumahan pertapa yang dibangun hidup dalam Agama Hindu, yaitu di tempat-tempat yang jauh dari wanaprastha dan sanyasin. keramaian dan biasanya berupa wanaprastha adalah jenjang hidup pendukuhan di tengah hutan dalam memohon jalan kalepasan (wanasrama). Pola perumahan bagi dengan cara mengundurkan diri ke para pertapa tersebut mengikuti tempat-tempat sunyi atau ke hutan. aturan tersendiri seperti yang sanyasin atau bhiksuka jenjang diuraikan dalam kitab Arjunawijaya hidup yang telah mencapai dan Sutasoma (Munandar, 1990: kesempurnaan diri, walaupun masih 340). Karsyan ini dilengkapi dengan hidup (Munandar, 2014: 201-202). lingga pranala. Hal ini memberikan Kaum Rsi ini menempati petunjuk mengenai pemujaan sebuah tempat suci yang dinamakan terhadap Siwa sekaligus ditempat ini karsyan. Penjelasan mengenai diajarkan keagamaan Hindu-Siwa. karsyan banyak dijumpai dalam Dalam Nagarakrtagama beberapa karya sastra antara lain diberitakan terdapat beberapa Nagarakrtagama dan Arjunawijaya. karsyan antara lain Sumpud, Rupit, Karsyan dibagi menjadi dua jenis Pilan, Pucangan, Jagaddita, Butun, yaitu karsyan berbentuk patapan dan Pawitra. Mengenai Pawitra, dan karsyan berbentuk mandala. Agus Aris Munandar dalam bukunya Karsyan berbentuk patapan adalah yang berjudul Arkeologi Pawitra tempat seseorang hidup (2016) telah banyak memberikan mengasingkan diri jauh dari gambaran tentang kehidupan kaum keramaian untuk bertapa dalam Rsi yang tinggal di Pawitra. Pawitra jangka waktu tertentu hingga merupakan salah satu gunung suci memperoleh apa yang di Jawa Timur, yang sekarang diinginkannya. Karsyan berbentuk ini dikenal dengan Gunung 70 Berkala Arkeologi Vol.37 Edisi No.1 Mei 2017: 69-84 Penanggungan (1659 mdpl). Belum mengindikasikan bahwa Candi dapat dipastikan secara tepat sejak Sukuh sebagai tempat para Rsi?. kapan masyarakat sekitar Gunung Kedua, karsyan berbentuk apa Penanggungan memberikan nama, berdasarkan penggolongan dua demikian pada gunung tersebut. karsyan tersebut ?. Ketiga, Kata penanggungan bentukan dari bagaimana kehidupan dan aktivitas pa + tanggung + an, tanggung kaum Rsi, sehingga dapat artinya sesuatu yang memberati melangsungkan hidupnya di (Wojowasito, 1977: 262). Hal ini kawasan Candi Sukuh ?. mungkin saja dapat dihubungkan Diharapkan penelitian ini dengan mitos pemindahan Gunung dapat memberikan pengetahuan Mahameru dari India ke Pulau Jawa, baru mengenai kehidupan kaum Rsi yaitu sebagai pemberat agar tidak di Candi Sukuh pada khususnya, terombang-ambing. Sekaligus dapat menyumbangkan Pawitra tersebut oleh Agus informasi tambahan tentang sejarah Aris Munandar digolongkan sebagai kuna di kawasan Gunung Lawu. karsyan berbentuk patapan. Hal ini Mengingat gunung ini merupakan didasarkan atas tidak adanya salah satu gunung suci di Jawa temuan yang mengindikasikan Tengah. Karya sastra yang sebagai mandala kedewaguruan, menyinggung Gunung Lawu sebagai yang salah satu cirinya terdapat gunung suci adalah Tantu lingga pranala atau lingga yoni. panggelaran. Menceritakan bahwa Lebih lanjut indikasi mengenai Gunung Lawu merupakan salah satu pemukiman dan pedukuhan yang runtuhan dari Gunung Mahameru, banyak tidak ditemukan juga, justru ketika dibawa oleh para Dewa dari banyak ditemukan arca-arca India ke pulau Jawa. Dalam serat berukuran kecil yang disebut dengan Manikmaya dikabarkan bahwa pratisha sabha. Pratistha sabha Gunung Lawu merupakan salah satu merupakan ciri khusus karsyan yang bagian dari 18 gunung suci yang berbentuk patapan. Dalam terletak di Jawa Tengah. Sudah Nagarakrtagama pupuh 78 lebih pasti di sana banyak tinggal sang lanjut disebutkan bahwa mandala Kawi penghasil teks-teks sastra. kedewaguruan yang disebut dengan Lebih lanjut serat Centhini caturbhasm mamandala terdiri atas memberitakan puncak Argotiling di Mula-Sagara, Kukub, Sukayajnya, Gunung Lawu. Argotiling adalah dan Kasturi (Santiko, 2005a: 111). tempat yang angker dan berbahaya, Candi Sukuh merupakan sehingga hanya orang-orang bangunan suci yang terletak di tertentu yang mempunyai lereng Gunung Lawu jauh dari keberanian spiritual tinggi yang keramaian. Hal ini sudah pasti dapat ke sana. memenuhi syarat mutlak bagi Guna menyelesaikan bangunan suci untuk kaum Rsi. permasalahan digunakan teori Berbagai peninggalan masa lalu di simbol sebagai analisis. Kata simbol kompleks Candi Sukuh menguatkan berasal dari kata Yunani yaitu dugaan bahwa candi ini dibangun symbolon yang berarti tanda atau ciri oleh para Rsi atau pertapa. yang memberitahukan sesuatu Berdasarkan penjelasan tersebut, kepada seseorang (Ghost dalam maka permasalahan dalam Titip 2003: 63). Manusia dalam penelitian ini adalah pertama, hidupnya selalu berkaitan dengan unsur-unsur apa saja yang simbol-simbol yang berhubungan Candi Sukuh Sebagai Tempat Kegiatan Kaum Rsi; 71 (Heri Purwanto) dengan kehidupan sehari-hari. METODE Manusia adalah animal symbolicum, artinya bahwa pemikiran dan tingkah Secara umum, metode yang laku simbolis merupakan ciri yang digunakan dalam penelitian ini betul-betul khas manusiawi. Manusia meliputi pengumpulan data dan adalah makhluk budaya dan budaya analisis data. Teknik pengumpulan manusia penuh dengan simbol, data dilakukan melalui pengamatan sehingga dapat dikatakan bahwa
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