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DEWI SRI DALAM KEPERCAYAAN MASYARAKAT INDONESIA Goddess Sri in Indonesian Society Belief

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DEWI SRI DALAM KEPERCAYAAN MASYARAKAT INDONESIA Goddess Sri in Indonesian Society Belief DEWI SRI DALAM KEPERCAYAAN MASYARAKAT INDONESIA Goddess Sri in Indonesian Society Belief Titi Surti Nastiti Pusat Penelitian Arkeologi Nasional Jl. Raya Condet Pejaten No. 4 Pasar Minggu Jakarta Selatan [email protected] Naskah diterima: 20/05/2020; direvisi: 03/06/2020; disetujui: 03/06/2020; publikasi ejurnal: 26/06/2020 Abstract In Hinduism, Goddess Sri is known as the wife of Lord Vishnu. There were found several statues made from stone and bronze called “Dewi Sri” (Goddess Sri) in Indonesia. Judging from the hand positions and attributes of the statue of Goddess Sri found in Indonesia, iconographically they are different from Goddess Sri statue found in India. The assumption is that the depiction of Dewi Sri in Indonesia has always been related as the Goddess of Fertility or the Goddess of Rice. Paying homage to the Goddess of Rice or the Goddess of Fertility had already existed before Hindu-Buddhist influences came to the archipelago. Therefore, when the siplin (statue maker) depicting Goddess Sri as the Goddess of Rice, the siplin has a different concept from Goddes Sri as the wife of Lord Vishnu, although Goddess Sri as the Goddess of Rice is also believed to be the wife of Lord Vishnu. The depiction of Goddess Sri is inseparable from the concept of her as the Goddess of Rice that has been worshipped from the Prehistoric Period, therefore Goddess Sri has a distinctive attribute that depicts this, which is her left hand holding a sprig of rice. The purpose of writing this paper is to find out the description of Goddess Sri as the Goddess of Rice in the beliefs of Indonesian society and its tradition up to now. This paper used a qualitative and analytical descriptive method, while to describe the statue iconographic analysis is used. From the result of this study, it can be described how the belief of Goddess Sri in the Indonesian Society as a Goddess of Rice which is very closely related to fertility plays an important role in agriculture. Keywords: Goddes Śrī, Indonesian society, Hindu-Buddhist iconography Abstrak Dewi Sri dalam agama Hindu, dikenal sebagai istri Dewa Wisnu. Arca “Dewi Sri” baik berbahan batu maupun perunggu ditemukan di beberapa tempat di Indonesia. Berdasarkan sikap tangan dan atribut arca Dewi Sri yang ada di Indonesia, secara ikonografis berbeda dengan arca Dewi Sri dari India. Asumsinya adalah karena penggambaran Dewi Sri di Indonesia dikaitkan dengan Dewi Kesuburan atau Dewi Padi. Penghormatan kepada Dewi Kesuburan atau Dewi Padi sudah ada sebelum pengaruh Hindu-Buddha datang ke Nusantara. Pembuat arca dalam menggambarkan Dewi Sri sebagai Dewi Padi mempunyai konsep yang berbeda dengan Dewi Sri sebagai istri Wisnu, meskipun Dewi Sri sebagai Dewi Padi ini dipercaya sebagai istri Wisnu. Penggambaran Dewi Sri tidak terlepas dari konsep Dewi Padi yang telah dipuja dari Masa Prasejarah, sehingga Dewi Sri mempunyai atribut yang khas yaitu tangan kirinya memegang setangkai padi. Tujuan penulisan ini adalah untuk mengetahui penggambaran Dewi Sri dalam kepercayaan masyarakat Indonesia dan tradisinya sampai saat ini. Metode yang dipakai adalah metode kualitatif dan deskriptif analitis, sedangkan untuk mendeskripsikan arca dipakai analisis ikonografi. Hasil penelitian ini dapat digambarkan bagaimana kepercayaan Dewi Sri dalam masyarakat Indonesia sebagai Dewi Padi yang sangat erat kaitannya dengan kesuburan memegang peranan penting dalam pertanian. Kata Kunci: Dewi Sri, masyarakat Indonesia, ikonografi Hindu-Buddha Dewi Sri dalam Kepercayaan Masyarakat Indonesia - 1 Titi Surti Nastiti PENDAHULUAN dengan India? Bagaimana kepercayaan Kata Sri diambil dari bahasa Sansekrta śrī masyarakat Indonesia terhadap Dewi Sri sebagai yang artinya kesuburan (prosperity), kekayaan Dewi Padi? Tujuan penulisan ini adalah (welfare), keberuntungan (good fortune), menggambarkan bagaimana kepercayaan kesehatan (wealth), keindahan (beauty), masyarakat Indonesia terhadap Dewi Sri sebagai personifikasi (personification) (Liebert, 1976). Dewi Padi. Pemujaan kepada Dewi Laksmi Śrī dalam bahasa Sanskerta dipakai juga sebagai sebagai Dewi Padi di India, hanya terdapat di awalan dalam menyebut nama orang terhormat Orissa dan Bengali (Tate, 2016). atau orang suci, misalnya Śrī Krisna. Kata Sri sebagai awalan untuk menyebut nama orang terhormat juga dikenal dalam Bahasa Indonesia, METODE misalnya Sri Baginda, Sri Rama, dan lain-lain. Metode yang dipakai adalah metode Dewi Sri di Indonesia dihubungkan kualitatif dan analisis deskriptif, sedangkan dengan mitos tentang asal muasal tumbuhan, untuk mendeskripsikan arca Dewi Sri digunakan terutama padi. Mitos ini berasal dari beberapa analisis ikonografi. Metode penelitian kualitatif daerah Indonesia, dan ceritanya hampir sama, merupakan prosedur penelitian yang yaitu tentang tumbuhan yang berasal dari tubuh menghasilkan data deskriptif berupa kata-kata seorang wanita. Mitos ini berhubungan dengan tertulis atau lisan dari orang-orang dan perilaku pemujaan kesuburan, terutama pada masyarakat yang dapat diamati (Moleong, 2000). Analisis berbudaya agraris di seluruh dunia yang sudah ikonografi dilakukan dengan mempelajari ciri- sangat tua usianya. Padi merupakan salah satu ciri suatu benda yang menggambarkan tokoh tanaman budidaya terpenting yang diperkirakan dewa atau orang suci atau simbol-simbol berasal dari India atau Indocina sekitar 1500 SM keagamaan tertentu dalam bentuk lukisan, relief, (Shadily, 1984). Mitos mengenai padi, di Jawa mozaik, arca, dan benda lainnya (Tim Penyusun, dan Bali pada umumnya dihubungkan dengan 2008). Dewi Sri. Dewi Sri yang dikenal sebagai dewi padi ini menjadi dewi yang sangat dipuja dalam kehidupan sehari-hari masyarakat Sunda, Jawa, HASIL DAN PEMBAHASAN dan Bali. Tokoh Dewi Sri dikenal dalam Arca Dewi Sri berbagai cerita pada ketiga masyarakat tersebut Dewi Sri dikenal sebagai istri Dewa yang dihubungkan dengan asal muasal padi. Wisnu yang dipercaya sebagai Dewa Pelindung Cerita Dewi Sri tertua terdapat dalam teks dalam Trimurti agama Hindu. Dewi Sri dikenal Tantu Panggelaran. Teks itu mengisahkan juga dengan nama Dewi Laksmi, sehingga tentang keadaan Pulau Jawa ketika baru terjadi penggabungan dua nama menjadi Dewi diciptakan. Dewa-dewa turun ke Pulau Jawa Sri Laksmi pada masa Hindu awal. Selain itu, untuk menyempurnakannya. Batara Wisnu Dewi Sri Laksmi dikenal juga dengan nama dengan Batari Sri menjelma menjadi raja di Gaurī dan Gayalaksmi. Sri yang digambarkan Mdang Gana bernama Sang Kandyawan dengan sebagai salah satu aspek dari Dewa Wisnu permaisurinya. Mereka dikaruniai lima orang disebut dengan Śrīdhāra (Liebert, 1976). putra. Suatu hari, kelima putranya membunuh Dewi Sri dalam ikonografi Hindu burung kesayangan ibunya. Tembolok burung digambarkan memegang śrīphala (buah bilwa tersebut mengeluarkan empat macam biji-bijian atau kawista) dan teratai. Ia ditemani dua berwarna kuning, hitam, putih, dan merah. Biji perempuan yang membawa chaurī (alat berwarna kuning itu menjadi kunyit, biji pengebut lalat) dan dua atau empat gajah yang berwarna hitam, putih, dan merah tumbuh membawa ghata (kendi). Dewi Laksmi menjadi padi (Pigeaud, 1924). digambarkan bertangan dua, empat atau delapan. Berkaitan dengan Dewi Sri, dalam Atributnya adalah sangkha (cangkang kerang) khasanah ikonografi Indonesia ditemukan arca dan teratai jika bertangan dua. Apabila bertangan Dewi Sri yang secara ikonografi berbeda empat, ia membawa cakra, sangkha, teratai, dan penggambarannya dengan Dewi Sri di India. bunga pala atau membawa mahālungga (sejenis Berdasarkan hal tersebut, pertanyaan penelitian buah lemon), teratai, dan bejana berisi minuman ini adalah mengapa terdapat perbedaan para dewa, atau teratai, buah bilwa, sangkha, dan penggambaran arca Dewi Sri di Indonesia bejana berisi ambrosia (makanan para dewa). 2 Tumotowa Volume 3 No. 1, Juni 2020: 1 - 12 Apabila Dewi Sri digambarkan bertangan anting, kalung, kelat bahu, gelang siku, dan delapan, membawa busur, bunga pala, panah, channawīra (Gambar 1). teratai, cakra, shangka, alu kayu, dan tongkat penghalau (Gupte, 1972). Śrī disebut juga dengan nama Śrīdewī yang merupakan personifikasi dari dharmapāla perempuan, sehingga ia dianggap sebagai dewi pelindung terutama oleh Dalai Lama dalam agama Buddha sekte Lama. Ia juga dikenal sebagai Singhawaktrā, Makarawakrtā, dan salah seorang dewi dari Dākinī (dewi empat musim). Śrīdewī digambarkan dalam bentuk menakutkan berwarna biru dengan kendaraan berupa kuda putih atau biru. Atribut yang biasa dikenakan berupa daṇḍa, kāpala, candra, gadā, kangkala, Gambar 1. Dewi Sri koleksi Museum Sonobudoyo, khadga, khatwangga, mayūrapattra, nāga, Yogyakarta nakula, trinaya, triśirah (kadang-kadang), dan (Sumber: Penulis, n.d). wajra (separuh) (Liebert, 1976). Arca perunggu Dewi Sri koleksi Museum Beberapa arca “Dewi Sri”, baik dari batu Sonobudoyo, Yogyakarta disebutkan sebagai maupun perunggu ditemukan di Indonesia, di koleksi Museum Radya Pustaka, Solo ketika antaranya adalah arca Dewi Sri dari Candi diidentifikasi W.F. Stutterheim. Arca Dewi Sri Barong, Yogyakarta, arca batu dan perunggu digambarkan duduk di atas padmāsana dengan koleksi Museum Sonobudoyo Yogyakarta, arca posisi paryanka, memakai kiritamakuta dan perunggu koleksi Museum Nasional. Arca Dewi perhiasan berupa kalung, gelang siku, gelang, Sri dari Candi Barong berjumlah dua buah dan anting, dan channawīra. Terdapat prabha dibuat dari batu (Pramastuti, 2005). Arca berbentuk oval dengan hiasan lidah api di pertama, Dewi Sri digambarkan duduk dalam belakangnya, dan di atas kepalanya terdapat posisi paryangka di atas padmāsana. Tangannya
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