Vol. 4 No. 1 May 2020

THE IMPLICATIONS OF THE TEO-FEMINISM EDUCATION IN THE EPIC OF MAHĀBHĀRATA FOR READERS

By: Ni Made Anggreni1, I Wayan Sukayasa2, Ni Made Indiani3 1Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar 23Universitas Hindu Indonesia E-mail : [email protected], [email protected], [email protected]

Received: May 13, 2020 Accepted: May 25, 2020 Published: May 30, 2020

Abstract

Women increasingly develop themselves into the same human as their husbands (men). However, in view of this phenomenon, it can be seen that among the progress of women there are still gender gaps in women's daily lives. In addition to seeking self-nature, women are also required to be able to manage the situation of the household, the needs of children, and to participate in activities in the community. One solution that can be done so that the gap can be minimized, namely between men and women can complement each other by reflecting on religious teachings. One of them is the teachings contained in literature, the epic Mahābhārata. This research is examined based on the perspective of Hindu religious education with the aim of analyzing the implications of theo-feminism in the epic of Mahābhārata (perspective of Hindu religious education). This research was analyzed by qualitative descriptive method with interview and documentation data collection techniques. The findings in this study are that women not only play a domestic role but also play a social role, the struggle for gender equality, and the occurrence of karmic phala. The implications for the reader, namely the implications of leadership, politics, culture, and education.

Keywords: Educations; Teo-Feminism; The Mahābhārata Epic

I. INTRODUCTION because humans are born helpless and they do Education for humanity is an absolute not have the perfect instinct to adapt to the necessity that must be fulfilled throughout environment. Humans need a long learning life. It is impossible for humans to live, period in preparation to be able to properly develop, prosper and be happy without it connect with the environment constructively,

85 Vol. 4 No.1 May 2020 which begins after the human child reaches in the most difficult conditions because they physical adjustment like being able to walk, believe in the miracles of God. In the first eat, use his own hands or achieve physical impression, it is very clear that Mahābhārata freedom. Humans must be educated or he will is a story of brothers fighting over the throne lose the essence of humanity and will not of Hastinapur - along with all the patriarchal become cultured (Maksum, 2016: 33). values which have no place for women, Adults provide education for their except as wives or mothers for their sons. children to increase the maturity of children, However, the more a person delves into both boys and girls. Women increasingly the Mahābhārata text, the more one will find develop themselves into human beings who courage in women such as Gangga, Satyawati, will be equal to the men. Women can be Draupadī, , Gandarī and Śhikhaṇḍi leaders who can decide and determine, not through their roles. Over the various just accept everything as before. They can situations that cornered them, the women even have better careers than their husbands, exerted their minds and bodies to fight in their like being school principals, regents, police own battles with a firm and unyielding chiefs, ministers and council members. This attitude. They created their space and played situation will also affect the characters of a decisive roles that left men with no choice but woman. Besides, the bustle of women also has to walk along the paths that had been set by an impact on children's education at home. women. The women are described as having Because of it, their children are sometimes special heroic qualities and we cannot help taken care by household personal assistants. but feel sympathetic and awe for their Mother gives money as a substitute or a wisdom, skill, intelligence and passion for symbol of affection. Giving money that is less achieving something not only the best that life proportional to children because there will be has to offer but also achieving it in a way a tendency to be misused which has a bad which they already set. Therefore, behind impact on the child's behavior and character. every successful man, there is a strong and In view of this phenomenon, it can be seen ideal woman. that there are still gender gaps in women's daily lives. In the effort to find the nature of II. METHOD life, women are also required to be able to The main focus of this research is the epic control their household, fulfill the needs of the story of the Mahābhārata by Subramaniam. children and participate in community This research belongs to the qualitative activities. One solution that can be done in category. The types of data are quantitative order to minimize the gap between men and data and qualitative data. The primary data women is by complementing each other, source of this research is the epic especially by reflecting on religious teachings Mahābhārata by Subramaniam while the contained in literary work. supporting data are in the form of related Literary work is one of the results of an literature. Researchers as the main instrument immaterial culture that contains various source. Data collection techniques with general teachings such as science, history, documentation and interview studies. The mythology, behavior, customs, morals, data analysis technique is done by reading the religion, philosophy and so forth. In its Mahābhārata epic story, using a qualitative development, many literary works appeared descriptive method. in various forms in accordance with their era (Emzir, 2015: 6). III. DISCUSSION One of well-known literary works is the 3.1 Leadership Implications epic of Mahābhārata by Rishi Vyasa. Female Draupadī was the only Hastinapur woman figures in this epic such as Gangga, Satyawati, who managed to question patriarchal norms, Draupadī, Kunti, Gandarī and Śhikhaṇḍi are openly challenged men and assert that she was described as women who never give up even equal to them. On many occasions, it was

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Draupadi who defended or even protected her was always able to control her husband and not vice versa. In fact, her husbands to improve their abilities in husbands, especially Yudhistira, disappointed preparing for the war that would possibly her at critical moments: when Draupadī was occur. Besides, Draupadi was also able to stripped off her clothes in the Kuru palace, make her husband remember the oaths they kidnapped by Jayadrata and harassed by took when he was harassed in the dice game Kicaka at the Wirata palace. Regardless of all hall by Duryodhana, Radheya, Dursasana, Draupadī’s insults, the tended to Sakuni and the other . She is always seek a peaceful path rather than revenge. Even able to provide motivation. on the final journey to the Himalayas, when Furthermore, the female figure who was Draupadī fell, none of them stopped to help able to become a leader was Śhikhaṇḍi. She her. But despite all the difficulties she was the only woman who was given the right experienced, Draupadi remained strong and to engage in the Barathayuda (the great battle managed to carve her name in this epic of Kurukshetra). This opportunity was used (Sharma, 2013: 86-87). by Śhikhaṇḍi as best she could to defeat Draupadi was a woman born of fire. . Śhikhaṇḍi opened the way for the According to the prophecy, she would destroy Pandavas’ victory over the Kauravas. For this the Kshatriyas (warriors). She became equal reason, she was named the main woman who to men when she decided to marry the five was capable of entering the Mahābhārata. The Pandavas. On several occasions, the Draupadī following is excerpt of the story taken from a protected and provided livelihood for her book by Subramaniam (2007: 526) which tells husbands. Thus, the character of Draupadī can the moment when Bhisma realized that be applied in modern life which is protective, someone invited by into his chariot no matter who they are, both men or women. was reincarnation of Princess Ambha. She also denied the patriarchal system in the Śhikhaṇḍi approached Bhisma. She story to be considered as a challenged Bhisma. Bhisma smiled dissident. Draupadi just wanted to align mockingly at her. He said “You might be women's degrees with men. That is what a man now. You may be a great man. But modern women must put forward in living to me, you are a woman. I don’t like to their lives that men do not merely protect fight with women. I will not accept your them, but they actually have the strength to challenge.” defend and protect themselves. Being Based on the excerpt above, it can be independent and tough in facing all problems considered that the spirit of Śhikhaṇḍi is is a must. Likewise, when Draupadi faced worthy of notice when she was able to carry harassment in the hall when Yudhisthira lost out the mission given by Pandavas in order to the dice game. The following is the excerpts defeat Bhisma by shooting five sharp arrows. of the story in which Draupadi was able to This attitude is worth being emulated by a release her husband from ’s slavery. leader in carrying out leadership. Bhagavad “... I apologize for the actions of my son Gita, III.21 tells who did not know what he had done”. yad yad ācariti śreṣṭhas, tat tat Draupadi said “Give me this gift, release evetarojanaḥ, my husband Yudhisthira from this Sa yat pramāṇaṁ kurute, tokas lad attachment”. I beg you to announce that he anuvartate is not a sinful slave.” Dhrtarastra did that. Meaning: He asked her to ask for another request. Whatever deeds are carried out by great After that Draupadi freed , Arjuna, people, will be followed by ordinary Nakula and Sahadeva from their ties. people. Any standard set by his actions “Ask for another gift, my daughter.” as an example, followed by everyone Dhrtarastra said this to cheer him up with (Darmayasa, 2017: 110-111). this gift (Subramaniam, 2007: 190).

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Based on the explanation above, it can be not inherent in women or even their feminine interpreted that a good leader will make his side that prioritizes peace. Even though when subordinates become good. If a leader is talking about power, it is actually neutral disciplined, his subordinates will also be because it can be used for good or bad. disciplined. A leader will not be able to get his The ability to join politics of a woman is subordinates to be on time, if he is always late also stated in the epic of Mahābhārata. It can or he cannot be on time. This is based on be seen when Satyavati wanted her people’s thinking that someone can be far descendant to be king. Satyavati and her better than someone else and/ or can be far father were able to make Bhisma to withdraw worse than someone else. It is also related to his rights as a crown prince and took an oath the leadership on how a leader can establish to be single for the rest of his life as in the an organization or company well if he has not story below. been able to be a good model to his Is there any guarantee for me if they will subordinates. Therefore, based on the not claim Satyavati’s child rights in the function of leadership to mobilize an future? Prince was surprised at the man’s organization, there are four terms that we great desire. With a disgusted smile he encounter; commanding, directing, actuating said “Are you not satisfied? I will satisfy and motivating. It seems that the ability your heart. I will not marry. I swear by possessed by Draupadi and Śhikhaṇḍi is a heaven and earth, or the name of my way for them to mobilize their husbands, teacher Dharma that I will not marry as friends and the state to keep their spirits so long as I live. Are you satisfied now?” that this motivational spirit will be very (Subramaniam, 2007: 10). suitable to be emulated by women. It also Mahābhārata recognizes the strength in hopes that women who have become mothers women. Anyone must deal with women if are required to be able to motivate their they want to maintain the throne. This is why children and husbands in life. Yudhistira, the new king who was anointed after Bharatayudha, asked Bhishma who was 3.2 Political Implications lying on an arrow bed, to tell him about the Education is very important for women. intricacies that tended to be the root of all evil Broad insight makes a woman become and was considered as the weakest point. smarter and wiser in living or making Marriage, family, and mother’s role are decisions in their life. In conveying sacred. These can be important for the welfare aspirations in front of the community, good of a state. If the norms relating to these sacred speaking skills are needed to be able to touch things are threatened and disturbed, life will people's hearts. Women have a great asset for turn into chaos soon (Sharma, 2013: 8). it, namely the maternal instinct that makes Women’s sexuality is potentially women look soft in speech. In addition, considered as a very destructive force, even intelligence is also needed in choosing words, the most powerful men can be helpless. so that people can understand them. However, women’s power can be crucial if it Broad insight, gentleness, intelligence is controlled and regulated. Therefore, women and high knowledge make women look more are divided into two classes which are truly perfect in front of society. Indonesian politics destructive because of their uncontrolled is more often identified with the world of sexuality and sacred wives and mothers. In men. This happens because politics is this polarity, there is ambiguity towards considered as an activity in which people need niyoga or getting out of bed, polyandry, and “power” to compete, full of intrigue and women’s freedom to take the initiative in inappropriate for women to enter. Politics approaching a man. There is also ambivalence becomes an activity that is synonymous with related to the relationship between wife and negative power, abuse, violence, mobilization her brother in law. and open competition in which conditions are

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Mahābhārata presents a variety of contemplation of the figure of Draupadi in the women. Their words and actions become the story of Mahabharata. From the results of that driving force behind men’s behavior. They contemplation, he presented the figure of continually intervene, engineer, conquer and Draupadi in performing arts. Thus, the theo- undermine to create space for themselves to feminism education in the epic of transfer power. Men probably think that they Mahābhārata has implications for the control women and they are superior to preservation of the performing arts. women, but in Mahābhārata, women are intelligent, brave, and beautiful individuals 3.3.2 Implications for Literary Arts who cannot be easily persecuted. Teo-feminism education in the epic of Mahābhārata which created literary work is 3.3 Cultural Implications when the prayer of a mother took Arjuna to 3.3.1 Implications for the Preservation of conduct asceticism on Mount Indrakila. The Performing Arts prayer of a woman or mother has a strong The theo-feminism education in the epic suggestion of influence to determine one’s of Mahābhārata has also been performed in success. This can be an evidence in the story the form of fragment dance by Pradnya Swari of Arjuna when he asked for powerful Bali Dance Studio led by Sudiksa. The weapons from the Gods in preparation for fragment dance that was performed at the Bali Bharatayuddha that would take place soon. Arts Festival (PKB) in 2017 presented a Rajagopalachari wrote something as follows. performance that tells the insults to Draupadi Upon the advice of Bhagawan Wyasa, in the gambling arena. According to the leader Arjuna went to Mount Himalayas to be of the Sudiksa’s studio, he had to read and an ascetic and wanted to be blessed with understand the epic of Mahābhārata new weapons by the gods. He excused especially when narrating the Dursasana’s himself to his brothers and Panchali. scene when pulling Draupadi’s saris in the Panchali said, “Dananjaya, may you gambling arena. Furthermore, Sudiksa said succeed in carrying out your duties. May something as follows. the Gods give you everything that your To perform the scene of Draupadi’s mother, Queen Kunti craves since a long insults, it takes a long time to practice the time ago. Our happiness, honor and dance and music. I also have to prosperity all depend on you. Come back understand the story of the Mahābhārata. after successfully getting new weapons.” I read the Mahābhārata book over and Thus Panchali delivered Arjuna with over again, ponder it, imagine the figures encouraging words. of the characters, especially Dursasana Although the words came from the mouth and Draupadi for days. Then, the results of Draupadi, his wife, the hopeful prayer of that reflection, I presented in the form was the prayer of his mother, Queen of art performances. Of course, it's not Kunti. “May the Gods give you perfect at all. However, rather than everything that your mother, Queen nothing, it is better to provide Kunti craves since a long time ago.” entertainment and messages to the (Rajagopalachari, 2013: 142) audience (Interview, 3 May 2019). Arjuna found success in his quest for a Besides traditional Balinese artists, there new magic weapon from the Gods. He said are many artists from outside Bali utilize the about various experiences, both bitter and story of Mahābhārata for performing arts. sweet experiences while in the heaven. He Draupadi’s character is very interesting and also gained new experience which is to add has no counterpart right now. Sudiksa could skills in terms of dancing and playing music. judge Draupadi’s character to be very He also told of his practice against interesting and there was no equivalent at this Nivatakavaca in a beautiful and prosperous time. It is a sign that he has made a vision and

89 Vol. 4 No.1 May 2020 state. Subramaniam (2007: 239) writes Arjunawiwâha based on Zoetmulder's review Arjuna’s experience as follows. (1995: 298-302) can be seen as follows. I'm very happy there. One day, Lord Niwâtakavaca, a giant () prepares told me. “You have to do himself to attack and destroy the Lord Indra’s something to serve me. There are several heaven. Lord Indra decided to ask for help called Nivatakavaca. They have from a human because the giant could not be made many difficulties for me. They live defeated, either by a god or by a giant. Arjuna in the middle of the deep sea. They are was chosen who lived as an ascetic on Mount not invincible until now. I want you to Indrakîla. Before Arjuna was assigned, his go, fight and destroy them.” fortitude must be tested in doing yoga first Arjuna was then told to fight with because this is also a guarantee that his help Nivatakavaca. In a fierce battle, Arjuna actually brings results as expected. managed to gain victory. Then Arjuna Seven angels whose beauty was truly continued his story (Subramaniam, 2007: amazing were called. Two angels, Suprabhâ 240). and Tilottamâ, were ordered to visit Arjuna After killing Nivatakavaca, I entered and then used their beauty to seduce him. their city. That city is very beautiful. Those angels traveled along the natural beauty There are no words that can describe it, of Mount Indrakîla to meet Arjuna. They no one can describe the prosperity, the rested in a river, beautified themselves and luxury and wonders of that city. I was planned something best to achieve their goals. very surprised to see that attractiveness. I The angels arrived at a cave where asked Matali how the city can be so Arjuna sat cross-legged to do samadhi. They prosperous. Amaravati is not as beautiful then showed all the beauty to attract Arjuna, as that city. Matali told me that the city but in vain. The angels who intended to tempt belonged to Lord Indra. However, the Arjuna were tempted by Arjuna’s good looks. city was taken by the Nivatakavaca who It was disappointing. They returned to heaven had pleased because of their and reported to Lord Indra. For the gods, the asceticism. They were invincible. The angelss failure was joy because it was a proof gods cannot do anything to them, thanks of Arjuna’s determination. to the grace of Brahma. This is why my Lord Indra himself then visited Arjuna father wanted me to go to that place and and disguised himself as a senile and hunched kill them. I am a human and not a god. old sage. The old sage pretended to cough and We return to the city of Lord Indra, then was respectfully greeted by Arjuna. In Amaravati.” the spiritual dialogue, Arjuna asserted that his The story of Arjuna’s experience of only aim in doing asceticism was to fulfill his asceticism and living life in the heaven, obligations as a knight and helped his brother, apparently caught the attention of Mpu Yudisthira to reclaim his kingdom for the Kanwa. This poet wrote this literary work welfare of the whole world. Lord Indra was during the reign of King Airlangga who ruled satisfied to hear Arjuna’s answer. He showed in East Java from 1019 to 1042 AD. While himself and suggested him to ask for grace this kakawin was estimated to be composed from Lord . Lord Indra returned to the around 1030. Experts strongly suspect that the heaven and Arjuna continued his asceticism. story of Arjuna Wiwaha was taken from In the meantime, the king of the giants Wanaparwa, the third book of the epic of the had heard the news of what had happened on Mahābhārata. Listening to the story of Arjuna Mount Indrakila. He sent a giant named Mûka Wiwaha, it can be said that MPU Kanwa gave to kill Arjuna. In the form of a wild boar he some additions and also reduced stories that destroyed the surrounding forests. Arjuna was were presented by Indian culture, both written startled, raised his weapon and exited his by Rajagopalachari and Subramaniam. The cave. At the same time Lord Shiva appeared summary of the story contained in Kakawin in the form of a hunter from one of the

90 Vol. 4 No.1 May 2020 estranged tribes, the Kirâma. At the same Niwatakavaca of her own volition because it time, they released their arrows and a boar would be destroyed or before she and all the died because an arrow pierced. The two spoils were taken prisoner. Two ladies-in- arrows turned out to be one. A dispute arose waiting came to the king and brought news between Arjuna and the Kirâma over the wild that he had longed for. Instantly he got up and boar. Disputes culminated in fierce warfare. headed to the Sari garden. Niwatakavaca held Because of running out of arrows, they then Suprabha. Suprabha rejected all his lustful started fighting with their bare hands. Arjuna, urges and begged the king to be patient until who almost lost, held his opponent's leg. At dawn. She seduced him while praising the that moment, the hunter’s form vanished and power of the invincible king, then asked what Lord Shiva appeared. kind of results in which he was awarded an Lord Shiva presented Arjuna with a extraordinary miracle by Rudra. powerful arrow named Pasupati. At the same Niwatakavaca was trapped by Suprabha’s time, Arjuna was also given magical persuasion and revealed his secret. The tip of knowledge how to use the arrow. After that his tongue was his sacred place. When Arjuna Lord Shiva vanished. Then two heard that he left his hiding place and (demigods) came and brought a letter from destroyed the palace gate. Niwatakavaca was Lord Indra. He asked Arjuna to appear, assist shocked by the terrible noise. Suprabha used the gods in their plans to kill Niwatakavaca. the moment and ran away with Arjuna. Arjuna was doubtful because this meant that The anger of the king overflowed he was even longer separated from his because he realized that he had been deceived. brothers. However, he finally agreed. He wore He ordered his troops to immediately depart a magic cloth with a pair of sandals carried by and march against the gods. The heaven was the two apsara. They flew to the heaven to filled with joy because Arjuna and Suprabha meet Lord Indra. He was greeted cheerfully had returned safely. In a rally held by the and the angels were infatuated by Arjuna's gods, the tactic of repelling the enemy was good looks. Lord Indra explained that the discussed, but only Lord Indra and Arjuna situation was not so favorable for the gods due knew what weapons they had in possession of to Niwatakavaca’s evil plan. The giant could Niwatakavaca's inadvertent remarks. Armies only be killed by a human, but they should of the gods, apsara and gandharwa headed to first find their weakest point. The angel, the battlefield on the southern slopes of Suprabha who has long been targeted by the Mount Himalaya. When the king of the giants giant, would visit him accompanied by Arjuna began chasing him and shouting in anger, and tried to know his secret. Arjuna accepted Arjuna pulled his bow. The arrow shot into the assignment and they came down to earth. the king’s mouth and pierced the tip of his In the afternoon, they arrived at the giant tongue. He fell down and died. king’s house. The giants were holding Arjuna received a prize for his helps. For preparations for the war against the gods seven days (according to calculations in the there. Suprabha headed to a studio of mestika heaven and this is the same as seven months (pure crystal hall) in the middle of the palace on human earth) he was given the fruit of the courtyard while Arjuna was following her results of his manly behavior. He would reside closely. In fact, Arjuna had a secret power so like a king on the throne of Lord Indra. After he could not be seen by people. That was why being crowned, he married the seven angels. the ladies-in-waiting who were mingling in One by one, escorted by , they entered the full moonlight only saw Suprabha. Some the bridegroom’s room. The first angel was of the ladies-in-waiting who had been brought Suprabha because she had the first right after here from Lord Indra’s palace recognized her their dangerous journey. After Suprabha, and welcomed her happily while asking how Tilottama arrived as the second and followed things were happening in heaven. Suprabha by the other five angels whose their names told how she left the heaven and crossed to were not mentioned.

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After all this time, Arjuna began to get wrote the story again in the form of kakawin nervous. He missed his relatives he left (literary works). In general, the definition of behind. He locked himself in a hall in the park kakawin is a form of poetry in old Javanese and tried to express his feelings through a language with meters originating from . poem. That moment attracted Menaka and Usually a kakawin in a certain meter consists Tilottama’s attention. The latter stood behind of at least one stanza. Each kakawin stanza a tree and listened how Arjuna found has four lyrics with the same number of difficulties to compose the second couplet’s syllables and usually consists of guru and closing line. Tilottama then finished it off laghu. Guru is a term from which with a funny line. After seven months had means heavy voice or high voice, while laghu passed, Arjuna begged Lord Indra for is light voice or short voice. farewell. He was escorted back to earth by In the kakawin meter, a syllable Matali in a heaven chariot. containing long vowels (a, i, u, e, o, ai and au.) Listening to the story of Arjuna in the is called a long syllable or guru, whereas the Kakawin Arjuna Wiwaha, it is certain that syllables that contain short syllables are called Mpu Kanwa had read intently and deeply the laghu. According to C.C Berg, Old Javanese epic of the Mahābhārata from India. When kakawin has many similarities with kavya, referring to the Mahābhārata written by both Indian poetry in Sanskrit. Kakawin can be Rajagopalachari and Subramaniam, Mpu interpreted as old Javanese poetry which uses Kanwa gave additional figures, such as the the time meter “kavya” of Indian poetry (in his seven angels who seduce Arjuna. The names book entitled: Indleding tet de studia van Oud of the seven angels like Suprabha, Menaka, Javaabsch, 1928). Tilotama and the other four angels are not Morphologically, the word ‘kakawi’ is mentioned in the epic of Mahābhārata, either formed from the basic word ‘kawi’ with an written by Rajagopalachari or Subramaniam. affix in the form of a conflict (ka-) + (-n). The In the epics written by these two Indian poets, base word of ‘kawi’ lexically means the there are no stories of seven angels seducing author or poet (Woyowasita, 1973: 66), Arjuna. Likewise Arjuna's marriage with conflkict (ka-) + (-n) in the old Javanese seven angels in heaven was not told either by morphological system means to declare things Rajagopachari or Subramaniam. On the to be like the so-called basic words or also contrary, Subramaniam (and this is not told by support the meaning of rules, status as Rajagopalachari) tells the story of Urwasi referred the basic word. Thus, the word who fell in love with Arjuna. She cursed ‘kakawin’ means being a kawi or poet. Arjuna to be a sissy for a year because of Etymologically, the word ‘kawi’ means being rejected by Arjuna. clever, smart and creator. Kakawin is old Mpu Kanwa seems more inclined to Javanese poetry. The meaning of kakawin follow the story told by Subramniam. That comes from the word ka = kawi = en which can be seen from the story of Nivatakavaca. means poet. Kakawin itself can be interpreted However, in the text written by Subramaniam, as poetry. The book that reveals about there is no mention that Arjuna fought against kakawin is known as wrettasancaya. This Nivatakavaca with Suprabha. Likewise, wrettasancaya book was published by H. Subramaniam did not tell the point of Kern in 1875 with Javanese letters. This book Nivatakavaca's weakness which was on his was also re-published in Latin letters which tongue. The story told by Mpu Kanwa through had been published in Verspreide Geschriften, Kakawin Arjuna Wiwaha shows that writing volume IX, page 67. literary works was inspired by the theo- Based on the description above, the theo- feminism education in the epic of feminism education in the epic of Mahābhārata. Mpu Kanwa is certainly one of Mahābhārata has implications for the the readers of the epic of Mahābhārata. Then preservation of literary works, especially old through his inner strength and imagination, he Javanese literature. Besides kakawin, the

92 Vol. 4 No.1 May 2020 theo-feminism education in the epic of 40. Ni Sugandika kocapan, nemangkin Mahābhārata also has implications for the mangagêm kêris, raris ya mangeka preservation of geguritan literary works. The cita, ngastawa sri narapati, sudira tan readers of the epic of Mahābhārata Epic who ana wêdi, ature “Ratu Sang Prabu, devoted themselves to regional literature mangkin jantos ratu titiang, kaula wrote a geguritan literary work in accordance bakti mangiring”, gêlis nyuduk, sêrira with his imagination. The geguritan that has a wawang ya pêjah. close connection with the theo-feminism in the epic of Mahabharata is the Geguritan 41. Saking gêlising cêrita, Sang Satiawati Salia. It is not clear who the author of this newati, dening mula ida satia, Ni geguritan is. Some sources say Ida Anak Sugandika mangiring, subaktine tan Agung Made Regeg was the one who sinipi, kaeman antuk sang prabu, Sang popularized this geguritan. Geguritan was Satiawati nyayangang, punika awinan originally formed from the poems of Sinom lalis, tan kaitung, lêwih purine ring and Pangkur. In its development, this Madra. geguritan received additional support from 42. Cêrita mangkin sang atma, tansah several other Balinese literary observers. adulur mamargi, Sang Salia rauh Maharani (2001: 41) then gave an additional mamêndak, atmane Sang Satiawati, poem with the intention that the geguritan Sugandika mangiring, Sang Salia lovers in sekaa santi would not feel bored. ngandika alus, “Suwe titiang Besides Sinom and Pangkur, the geguritan of manyantosang, i dewa tan wentên Salia was awakened from the poems of Semarandana, Ginada, Dangdang, Ginanti, prapti, nunas ratu, dumununging Durma, Adri, Maskumambang, Demung, and maring suarga”. Megatruh. Despite the addition of the poem, 43. Nemangkin ida Sang Salia, widiadara the contents of the story have not changed mamêndakin, mantuk ka Sura-buana, from the previous book. widiadari akueh ngiring, tan kawarna Then the reader Mahābhārata, I Wayan nemangkin, cêrita ring Suarga murub, Sutedja from Buruan Village, Penebel baswara ngulap-ulap, sarwa ratna District, Tabanan Regency copied the mirah adi, sampun puput, Sang Salia geguritan entitled Geguritan Sang Salya manggih suarga. Senapati. The followings are the excerpts of According to Salya’s geguritan above, that geguritan found at the end of its part, we can see the addition of figures in the epic namely Pupuh Sinom in the serial numbers 38 of Mahābhārata. In the epics of Subramaniam to 43. and Rajagopalachari, there is no Satyawati 38. Maatur Ni Sugandika, “Titiang figure as Salya’s wife, but Satyawati's name mapamit mawali, ka puri Madra was known as Bhagawan Parasara’s wife who nêgara, erang titiang kari urip, katêmu gave birth to Bhagawan Wyasa. Satyawati ring wong nêgari, suka yan ngemasin was also Sentanu’s wife who gave birth to lampus, mangiring cokor i dewa”, Citrangada and Vicitrawirya. In Indonesian ngandika Sang Satiawati, “Yaning culture, especially Javanese and Balinese, the tuhu, nyai pitrêsna ring nira. marriage of Satyawati and Salya has its own 39. Nah jalan jani gatiang, bêsikang idêpe story. Jero Dalang Wayan Supartha said there jani, mangiring raja dewata, da ja buin lived a giant-faced sage named Rishi walang ati”, Ni Sugandika tur agêlis, Bhagaspati in a pasraman in the forest. Because of following Dharma ways, he is also ngalungsur duhung sang prabu, Sang named the giant Dharma. He had no wife. Satiawati umayat, ring dada When he wanted to have a child, he worshiped tungtunging kêris, agêlis mur, lintang and begged the Gods. The Gods granted him sudira ring cita.

93 Vol. 4 No.1 May 2020 a beautiful princess. Because she was from the In the next incarnation, Suksarana worship, the child was named Pujawati. became Rishi Bhagaspati and Sumantri After Pujawati became an adult, she became Narasoma. Rishi Bhagaspati wanted wanted to get her soul mate. One night she to meet with the incarnation of Sumatri again. dreamed of meeting a handsome young man. That is why he created a princess by doing Pujawati asked her father to look for the worship. However, after meeting again, young man she met in her dream. Rishi Narasoma did not want to live together with Bhagaspati went around looking for that the incarnation of Sukasrana. Narasoma’s young man. On the way, Rishi Bhagaspati met attitude in Balinese is referred to as a “sale” a handsome young man named Narasoma. tree in which the flowers are used as hair The young man was asked to be Rishi ornaments, but the stem is “dikiladin” (used Bhagaspati’s son-in-law, but he refused as a butt cleaning tool after defecating). outright. Narasoma said if his father had a Therefore, Narasoma was named Salia (often form of a giant, then his daughter should be a written Salya) which is derived from the word giant, which was certainly not beautiful. Rishi “sale”. Rishi Bhagaspati then swore an oath Bhagaspati finally forced Narasoma by that he would kill Salya in war through his carrying him. After arriving at his pasraman, forthcoming incarnation. According to the Rishi Bhagaspati introduced his daughter, story, Rishi Bhagaspati or Giant Dharma Pujawati. Apparently, Narasoma was incarnated as Yudhistira. Because of that surprised and mesmerized to see the beauty of reason Yudhisthira was the only one who Pujawati that could be described like an angel. could defeat Salya at the time of the In short, Narasoma wanted to marry Bharatayuddha War and the king of Madra Pujawati. After a while they enjoyed the already knew it too. It can be seen in happiness of a household, Narasoma suddenly Geguritan Salya. When word got out that felt sad when enjoying food. Narasoma Salya was named Senapati (war commander), explained that there was latah in the rice. Nakul immediately went to his uncle. Nakul Pujawati looked for latah, but she found said that he would not be able to fight his nothing. Upon Narasoma's suggestion, uncle. Therefore, Nakul begged Salya to kill Pujawati conveyed this to her father, Rishi him right now. However, Salya said that he Bhagaspati who was intelligent and wise. He would lose the war if Yudhisthira resisted and understood immediately and asked his used the weapon of Kalimausadha. In the epic daughter whether she chose her father or her of Mahābhārata, Salya indeed died at the husband. For the sake of the future life, hands of Yudhistira. Pujawati chose her husband. Because of her In Geguritan Salya, Satyawati is not the loyalty to her husband, Pujawati was later only additional figure, but there is also a named Satyawati. figure named Ni Sugandika as Satyawati’s After that moment Rishi Bhagaspati servant. Satyawati who was very loyal to her excused himself to return to the heaven. husband, finally committed suicide after Before disappearing, Rishi Bhagaspati told meeting her husband’s body on the battlefield. Narasoma about the history of his life. Rishi Likewise Ni Sugandika also committed Bhagaspati said he was the incarnation of suicide because he was very loyal to her Lady. Suksrana and Narasoma as his biological With the addition of the figures and brother, Sumantri. Sumantri wanted to study stories written earlier, it shows that the with Arjuna Sasrabahu, but he did not want to implications of Teo-Feminism education in take his sister to Arjuna Sasrabahu's palace the epic of Mahābhārata have an influence on because Suksrana had a ugly face. However, the preservation of regional literary arts. The Suksrana insisted to go to that place and geguritan was written by the reader of the epic Sumantri frightened his brother with arrows. of Mahābhārata who had a talent for Unexpectedly, the arrow released from his composing literary works. bow and pierced Sukasrana's body until he died.

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3.4 Educational Implications being disappointed by by Bhisma, she was Education as a noun means the process of born as a hero to take revenge. Likewise, changing attitudes and behavior of a person or Bambang Ekalaya who was cheated by Rishi group in an effort to mature humans through Drona was reborn as Dristajumna. Rishi teaching and training. The term ‘education’ is Bagaspati who is often called the Giant terminologically defined differently by Dharma in Bali was born as Yudhisthira. education experts. This difference is The story of the Goddess who influenced by their own perspective. gave birth to Bhisma also led to reflections Education is closely related to all aspects that the existence of the law of karmaphala of human development, such as physical must also be believed. This was stated by development, health, skills, thoughts, Ketut Sudira, a stakeholder from Pedungan, feelings, volition, social and the development South Denpasar. After he read the of faith. This development makes humans Mahābhārata and its stories which were told more perfect, improve their lives, natural life orally, the story of the Goddess Ganga implies becomes cultural and moral (Gandhi, 2011: the law of karmaphala. It can be listened to 65). when the birth of the vasu. In the epic of The theo-feminism education in the epic Mahābhārata compiled by Subramaniam, it is of Mahābhārata for the readers has provided not mentioned the birth of the vasu. The story possiblities and opportunities for the readers of the eighth birth of the vasu is told in the to think and reflect on the messages conveyed epic of Mahābhārata compiled by in the story. Scenes in the epic of Subramaniam. According to Ketut Sudira, the Mahābhārata especially those relating to theo- epic of Mahabhrata implies the law of feminism have received much readers’ karmaphala. Based on the story, there were reflection. Moreover, Mahābhārata readers eight vasu stole the Rishi Wasistha’s Nandini not only get messages through written stories, cows when walking in Rishi Wasistha’s but also from serial films that are shown on pasraman. Because of that dishonorable deed, television and on DVD that have been Rishi Wasistha cursed the vasu to reincarnate commercialized in the public market. From to be human beings. They then asked for help some books, there is a lot of readers’ to Goddess Ganga to make them her children reflection, especially when the Goddess when they were born in the world. Rishi could Ganga threw her babies into the Ganga River not remove the curse, but he could minimize as soon as they were born. it. Prabhasa Wasu who took Wasistha’s cows There are messages that become the got the severest punishment to live in the reader’s contemplative material that can be world longer, while the other seven vasu only picked from the narration. According to a live a day in the world who because of their number of informants, there are at least three small mistakes. That is why when the things that are taken as contemplations, such Goddess Ganga gave birth, her first seven as the belief in punarbawa (incarnation), the sons were banished to the Ganga River, so law of karmaphala law and moksa. According that they would soon be free from punishment to Gede Anis, an artist in Tabanan, in the story for their return to the heaven, while Prabhasa that tells us about the Goddess Ganga, there vasu whose greatest sin was born as Bhisma. are at least two things that can be learned, Furthermore, Ketut Sudira revealed his namely the belief in the incarnation and the reflections. law of karmaphala. So, the law of karma can be seen in that Gede Anis further conveyed his story. Whoever is guilty will receive the contemplation that not only the story of the punishment accordingly. Even though Goddess Ganga can give credence to the they are vasu, if they do something incarnation but many other stories in the epic wrong, they must get punishment. The of the Mahābhārata. For example, the birth of law of karma still applies to anyone, Princess became Śhikhaṇḍi. Because of including the gods. If the yams are

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planted, surely the yam also produced. It The cousins will fight and kill each other. is impossible to have corn.” Women in your family will cry, like these The story of the Goddess Ganga also women at this time. This is the curse of evokes reflections that the birth as a human Gandhari. being is also a punishment. It is implied that Krsna smiled sweetly and said, Mother, I the vasu who got the curse did not feel happy, know that I am the only person capable if they were born as human beings in the of destroying the entire Vrsni family. world. They wanted to get the lightest They are not destroyed. They can only be punisments and begged for forgiveness from destroyed by their own families. Only a Rishi Wasistha. The age gave mercy and Vrsni can kill a Vrsni. No one else can made the seven vasu felt relieved to live in the kill them. There is no god who can hurt mortal world for only one day. From that them. They must die at the hands of their story, according to Wayan Muliana, a literary own siblings. I’m happy because your aspirant from Tabanan, it can be contemplated curse has helped me to solve my that moksa is indeed the ultimate goal of problem. I would have been forced to kill humans. Muliana reflected on the story of the them all, if only you hadn’t cursed me. Goddess Ganga that vasu was an immortal Mother, I am truly very fortunate that you creature. Thus, if they were born as human have worked together to destroy the beings, that means there is a decrease in Vrsni family. You really blessed me. degree. There are also other things. Your anger There is also another thing that should be has gone out now. You will never be able contemplated, namely the curse is a blessing. to get angry at again. I’m ready If the curse in general is to have the to do anything for Pandava. If my family connotation of punishment and to make the has to be destroyed so they can live, I’m condemned one suffer, then the curse that very happy to do it. I am telling you again Urvasi put on Arjuna is a blessing. Likewise, that Pandava means more than my life. the curse of Queen Gandari was a blessing for The narrative above can also be . According to the story, Arjuna was contemplated that disaster or illness does not cursed by Urvasi because her love was always mean suffering at all. Not rejected. infrequently, disaster is also a blessing. However, the curse only lasted one year The implication of the reader’s affective because of Lord Indra’s request. The curse aspect of Teo-Feminism education in the epic was used by Arjuna when he disguised of Mahābhārata is that the wiracarita presents himself one year in the Matsya Kingdom. At moral values that give rise to feelings, that time, Arjuna was a dance teacher and judgments and responses to those values. behaved as a transvestite. Feelings include sadness, anger, and joy. A curse was also casted by Queen Feelings of sadness can be seen from the case Gandari after the Bharatayuddha. When of Princess Amba. She was one of the three meeting Krishna, Queen Gandari, the princesses of the Kingdom of Kasi who was Kaurava mother blamed Krishna for a civil in a great contest for the warriors. She had war and all of her sons died. Subramaniam chosen King Salva by draping a varmala. (2007: 762-763) writes it as follows. However, when Bhisma came and took the I curse you. Because of your negligence, other Kasi’s daughters, Princess Amba was Kaurava and Pandava want to destroy also taken. each other. This world is ruined because Princess Amba then told Bhisma that she of you. The animosity between these had chosen Salva. Because of that, she cousins has caused the destruction of the returned to her palace again. Unfortunately, whole family. Therefore, in thirty-six when Princess Amba met Salva, she was years, from today, your family, the whole rejected. Salva suggested her to asked Bhisma family of Vrsni, will destroy themselves. to marry her. Princess Amba returned to meet

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Bhisma, but Ganga’s son refused it because he according to the case and its motivation. This did brahmacari that means he will not marry. can be seen in the case of Goddess Ganga and As a result of that rejection, a reader of the Queen Kunti. They both threw their biological Mahābhārata, Ni Made Dyah Sathya children in the river, but those moments have Pradnyadari, shared in the sadness different values because the motivations are experienced by Princess Amba. According to different. Pradnyadari also stated that if she Pradnyadari (interviewed on 4 May 2019), faced a problem like Queen Kunti, he also had how sad it would be if love was rejected. difficulty in making decision. The story writer Moreover, all men who must marry her deliberately made a story like that to offer the refused her love. As a woman who aspires to reader a choice and make an assessment of the form a household, but then all those ideals messages conveyed. fail, it is natural that Princess Amba feels sad. After reading the epic of Mahābhārata, a Furthermore, Pradnyadari claimed to be sad teacher or educator in the broadest sense takes as follows. actions such as spreading the message of the As a normal woman, I feel sad when story to others through oral storytelling. They reading the story of Princess Amba. At also have to analyze which actions should be first, she had chosen a man named Salva. imitated and which actions are not worth From Salwa, she hoped that she would emulating. have children. Salwa was chosen as her Even though Queen Kunti had a mistake, husband and would accompany her both there are many good points to emulating. joy and sorrow. However, when she met According to Ni Nyoman Sunarti, Queen Salva after being taken by Bhisma, even Kunti had firmness in maintaining her the man who had just chosen refused with virginity. Even though she had never felt the a sarcastic laugh. I can feel the sadness of pleasure of a ‘biological interaction’ with her Princess Amba. husband in her life, she still maintained her Because of it, Princess Amba wanted to holiness without ever intending to have an take revenge on Bhisma in which she affair. She was so diligent and faithful to look considered to be the cause of this suffering. after her sons, including her stepson. Kunti Princess Amba did a long asceticism in the had once thrown Karna in the river, but she forest. still prayed for her son to always find Pradnyadari also felt angry when he happiness. He did not mean to harm Karna at witnessed Draupadi being stripped by all. Dussasana in front of respectable people in According to Sunarti, a kindergarten Hastina. Pradnyadari imagined how cruel teacher in South Denpasar, something that can Dussasana was. be taken from the story of Queen Kunti is Based on Pradnyadari’s statements always begging the Gods for her children’s above, she not only felt angry, but at the same survival. She also hopes that her children will time she also felt relieved because of having always get along well in the family and she an assessment of the scene. As is already can be fair on her children. mentioned, Dussasana’s actions were very However, according to Sunarti, she does barbaric and worse than animals’ actions. It not want to imitate Queen Gandari’s attitude. means there is a message conveyed that The Kaurava’s mother closed her eyes with Dussasana has a very low nature and cloth to show her loyalty to her blind husband. character. That figure is not worth mentioning Dritarstra, who was blind from birth did not human who have bayu, sabda and idep want to but Gandari deliberately made herself (wiweka), knowing which are good deeds and unable to see. If your husband cannot see which are bad deeds. Dussasana is totally because he has been blind since birth, why immoral who is devoid of morality should you do the same thing? Sunarti added Regarding the evaluation of an act that this will cause an imbalance because she according to Pradnyadari, it can vary decided to close her eyes intentionally and the

97 Vol. 4 No.1 May 2020 consequences can also be bad. She had heard Mahābhārata. First, Leadership Implications the story from her late father about it. One are the influences of the Śhikhaṇḍi’s spirit, day, Queen Gandari called her sons who was and Draupadī’s in providing leadership just a teenager to be resolved by applying impact in this modern era. Second, Political elixir oil. Incidentally the first one who heard Implications that affect the growing desire for the call was Bhima. Kunti’s son faced Queen women to enter politics which tends to be Gandari who thought that the one who was charged with a lot of household work. Next, coming was Duryodhana. Without asking Cultural Implications are influential in first, Gandari rubbed Bhima’s entire body fighting for their rights and determining with the elixir. After finishing, Gandari choices for their lives which consist of realized her mistake, but she tried to hide her implications for the preservation of disappointment. He again called his son, performing arts and implications for literary Duryodhana. arts. The last implication is Educational Gandari’s eldest son immediately faced Implications of the epic of Mahabharata and the magic oil of the Gods’ grace was which have implications for someone who rubbed over her son’s body. Unfortunately, wants to learn (learning to know), understand the oil was only enough to reach the thigh. For teachings and how to behave (learning to do), that reason, Duryodhana's thighs were weak then the influence of attitudes that is instilled while the other parts of his body could not be in oneself is formed into characters (learning injured by weapons, both sharp and blunt to be) so that readers who regularly read and weapons. In the Bharatayuddha war, do the teachings will become accustomed to Duryodhana's weakness was exploited by behaving (learning to live together). Bhima to win the duel. Therefore, Sunarti disagrees with the reason for being loyal to REFERENCES her husband and then makes herself blind or Darmayasa. (2017). Bhagawad Gita does not see deliberately. Moreover, the eye (Nyanyian Tuhan). Denpasar: Yayasan as a symbol of sight is a gift of God, so it is Dharma Sthapanam. not wise if they are misused. Queen Gandari’s Emzir. S. R. (2015). Teori dan Pengajaran attitude can be interpreted as the epic author’s Sastra. Jakarta: Rajawali. message that is offered to the readers for Gandi, M. (2002). Kaum Perempuan dan further reflection to be used as a way of life. Ketidakadilan Sosial. Yogyakarta: From the explanation above it can be Pustaka Pelajar. concluded that the educational implications of Maksum, A. (2016). Sosiologi Pendidikan. the epic of Mahabharata have implications for Malang: Madani. someone who wants to learn (learning to Poerwadarminta, W. J. S. (1987). Kamus know) as well as the readers of the epic of Umum Bahasa Indonesia. Jakarta: Balai Mahabharata who read, listen or watch the Pustaka. epic of Mahabharata can take some values, Rajagopalachari, C. (2013). Kitab Epos like the concept of Dharma. After learning it, Mahābhārata. Jakarta: IRCiSoD. one can understand the teachings and attitude Sharma, K. A. (2013). Perempuan- (learning to do), then the influence of the Perempuan Mahābhārata. Jakarta: attitude that is instilled in oneself is formed Kepustakaan Populer Gramedia. into the character (learning to be) so that Suandewi, K. (2015). Mahābhārata ajaran readers who regularly read and do the agama Hindu yang Hidup dan teachings will become accustomed to Universal.(https://www.kompasiana.co behaving (learning to live together). m/suandewi/Mahābhārata-ajaran- hindu-yang-hidup-dan- IV. CONCLUSION universal_55283c8af17e61fa2d8b45c). There are four major implications of the Accessed: 3 Mei 2018. Teo-Feminism narrated in the epic of

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Subramaniam, K. (2007). Mahābhārata. Surabaya: Paramita. Suryani, L. K. (2003). Perempuan Bali Kini. Denpasar: BP Titib, I M. (2003). Purāṇa Sumber Ajaran Hindu Komprehensip. Surabaya: Paramita. Winanti, N. P. (2010). Perempuan dan Kepemimpinan Transformasional. Surabaya: Paramita. Zoetmulder, P. J. (1995). Kamus Jawa Kuna Indonesia. Jakarta: Granmedia Pustaka Utama.

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