Vol. 4 No. 2 October 2020

SIVA-BUDDHA AND TANTRIC VALUE IN CALON ARANG TRADITION

By: I Made Suastika1, Luh Putu Puspawati2 Udayana University E-mail: [email protected], [email protected]

Received: May 21, 2020 Accepted: May 23, 2020 Published: October 31, 2020

Abstract

Calon Arang has a complex values in . This can be seen from the number of Calon Arang manuscripts (texts) stored in various places in Bali, including in the institutions of the Faculty of Literature, Gedong Kirtya, and abroad in the Netherlands. For the purpose of this study which is to obtain the authentic and oldest Calon Arang text, the tracking was carried out to these places using the method of text study (Philology). With the aim to that values in the text of Calon Arang can be understood, it is therefore necessary to understand the value of the text as contained in the text of Candidate Arang Lor 5387/5279 which dates to 1540AD, namely in the Gelgel era, the oldest discovered during this research. Calon Arang harbor the Hindu Buddhist cultural and religious values of his day so it is important to express the -Tantric and Buddhist values contained in the text with the content analysis method. The findings obtained from the study of the text of Calon Arang is varied and it was copied from time to time. Base on philology findings the text of Calon Arang 1540 AD contains cultural and religious values in the Gelgel era, namely Tantric-Shiva and . That values live and develop up to now as a breath of and Balinese culture which is known to be sacred and religious as seen in the storyline and dialogue of Buddhist Mpu Beradah with all of its students such as Calon Arang, Lenda, Lendi, Guyang, Larung and to the King Erlangga.

Keywords: Calon Arang, Shiva-Buddha, tradition, literature

166 Vol. 4 No.1 October 2020

I. INTRODUCTION undertaken by observation, interviews, and After the Old Javanese literature in study of texts (manuscripts), the analysis developed from the 9-14th century, technique was done by comparing the then the Old Javanese literature developed existing manuscripts, then selecting the in Bali as a continuation of the Old Javanese manuscripts used as the basis for tradition. There are two literary currents understanding the contents of the text that emerge (1) continue writing Old (content) that meets Philological standards, Javanese traditions by copying existing namely old and complete manuscripts, literature such as the , manuscripts 1540 AD The technique of Ramayana and (2) transforming Old writing the results of research conducted by Javanese literature into younger and more descriptive qualitative method, then draw well-known literature in Bali. This stream conclusions from the description of the is called the pem-Balian process, which is content. mem-Balikan Old Javanese literary works that had previously existed into Balinese III. RESULT AND DISCUSSION literature at that time from the codes of 3.1 Calon Arang Manuscripts in Bali language, literature and culture. Language Tradition code means that there is a change in the use The manuscripts of the Calon Arang of language that was originally in Old are almost all from Bali, despite the story of Javanese and then adapted / changed into the Old Javanese tradition of the Erlangga Kawi Bali or Balinese, literary code that is Kingdom in . Calon Arang text were by the use of Balinese literary forms such as written in various literary genres. Prose peparikan or geguritan and other forms, manuscripts LOr 4562. 5279, 5387, 4561, and cultural codes of Balinese cultural input 10,789 (4), 12,968, 13,065, 14,784, 14,778, elements that literary work. For example, 14,924 and 14,946. Poetry manuscripts the was changed into a more (sekar madia) LOr 3581 (1), 3963, 3784 local such as the Babad Arya Tabanan and (1), 10,471, 4564, 4565, Poetry (sekar alit) Babad Mengwi. LOr 3948 (5), 4566, 4567, 3612, 4568, To more clearly the importance of 4569, 9594, 13.898, 13,990, 14,826, Bali as the heir and continuation of the Old 12,977, 10,668, 11,319, 13,828, 3746 (35), Javanese tradition as conveyed by 20.XXX (transcription of LOr 3746 (35), Zoetmulder (1974), Bali was influenced by 13,787, 15,020, and 15,461. Decree of LOr as the successor to the Old 31.89, 5156 (2), 5160, 5288, 5369 (4), Javanese tradition called Javanization. 9085, 9514, 9566, 9767, Kit 809/192. Because as a preserver of the Old Javanese There are various variations of the tradition, we are indebted to Bali because names of Calon Arang, Sang Rangda, Sang Old Javanese literature is saved until this Randeng Girah, Calwan Arang and Sang day. There is also the Javanization process Calwan Arang (in Bali it is named Walu coupled with Balinization (read Suastika Nateng Girah). pem-Balian) in the Balinese palace and The LOr manuscripts above is stored literary activities which further highlight in the library of Leiden University and the the strength of Bali in terms of language, manuscripts originally came from various literature and culture (Suastika, 1997). places in Bali and there is a collection of Lombok, namely Lor 5357/5279, as the II. METHOD oldest manuscripts which uses archival The study used qualitative methods, elements. The words are only known in the with steps such as the following: data text such as the word angepyak , angijig- collection techniques, analytical ijig. Besides that, the presence of colophons techniques, and research results writing mentions it iti katatwanira sira sri Mpu techniques. The data collection was Baradah duk aning semasaneng lemah

167 Vol. 4 No.1 October 2020 tulis, samapta telas sinurat ring semadri book) and that era was also born painting camara. Umahyun angilen angungkuli with the themes of Calon Arang by wwai harung hana guwa ngka isaka 1462 mentioning Setra Gandamayu, a grave in (1540 AD) and so on. This place can be the Gelgel Kingdom and as a shadow play estimated in a hermitage at the foot / slope Calon Arang, and plays for performing arts. of Mount Agung in Bali because there is the Literary manuscripts with others influence name Semadri Camara in the Old Bali era. each other especially text LOr 5387/5279 to Tenth Manggala kamacapanika paroh other manuscripts in terms of intertual, terang, the calculation of the seventh day of namely aspects of language, literature and sukra (Friday), the fifth day of umanis, the culture. In fact, it appears in the parama of eighth day of Sri, the sixth day of Calon Arang Kirtya 1047 text Lor Wurukung, the third day of Dwara (kajeng), 5387/5279 used as an example (as a the ninth gigis, the fourth day laba, kuwawu hipogram) in inspiring the birth of the next ring kawi wuku, pratiti, sadayatana Calon Arang and as a model of adaptations (twelve). Thus the completions of the holy in the Balinese literary tradition. work / sang hyang lipyakara was written. To be nurtured for people who are willing 3.2 The Contents of Calon Arang to learn literacy, mistyping, less and more Following is a synopsis of Calon to be forgiven by those who know about the Arang Lor 5387/5279, from pages 1b to 51a rules of literature, because they are young, - The story begins with a description of a forcing to know writing major literature, Buddhist priest named Mpu Bharadah in intends to borrow unsuccessfully. Om Sri Lemah Tulis, having a daughter named Saraswati means good luck. Om (God), Wedawati, daughter of Wedawati who wish a long life for the writer and those who was very sad because her mother died. He have major literature (this), good luck. always goes to the grave to his mother's In the development of literary history place. Finally, Mpu Bharadah ordered the in Bali, especially about the Calon Arang in hostel to be moved to the cemetery (1b- the understanding of society is different in 5b). each era, so that raises the variety and - There is a figure of Calon Arang from versions of the Calon Arang, especially in Girah Village, very evil, have a black terms of genre (form) and understanding of magic. Having a daughter named Ratna the Calon Arang figure. There are genres of Manggali, a teenager who deserves to prose, hymns, geguritan, keputusan (tutur). marry, but no one wants to propose to her This is evident from the title of Calon because people know her mother is Arang, Bharadah Carita, Rangda Kasihan. practicing magic. Due to the ferocity of Neither of a number of the oldest Calon magic, many people on the outskirts of the Arang manuscripts was written in 1540 AD kingdom of Kediri died (6a-11b). and the youngest was kakawin written in the - King Erlangga held a meeting in the 1990s. Kingdom of Daha, so that Rangdeng The peculiarities of each Calon Dirah was killed, because it became a Arang manuscripts highlight the diversity source of disease in the kingdom. Instead of community understanding and function the king held a prayer to Sang Catur of its manuscript, in the Balinese tradition Bhuja. Finally, with the approval of the manuscript has links to Balinese culture Sanghyang Catur Bhuja and witnessed by and the function of magical religious Sanghyang Agni, a revelation was given manuscripts as indicated by different to Mpu Bharadah to kill Calon Arang distinctive themes, such as the Calon Arang (12a-19a). Text LOr 5387/5279 is a text that was born - Mpu Bharadah's trip to Girah, passing in the Gelgel era in the context of the era through villages full of corpses and has a religious function as lipyakara (holy meeting two students of Calon Arang Si

168 Vol. 4 No.1 October 2020

Mahisawadana and Si Wekslook, Mpu Mpu Bharadah in Java and in Bali (38a- Bharadah revived dead bodies, Mpu 39b) Bharadah could defeat Calon Arang with - Mpu Bharadah is sending the disaster to his magic knowledge. Calon Arang given his elder brother (Mpu Kuturan) with a a lesson, Calon Arang get heaven (19a- flood of itchy ants until the priest finishes 25a) his yoga (39b-41b). - Then Mpu Bharadah met with his student - Mpu Bharadah failed to bring the king's Mpu Bahula in Girah (25a-26a). mission to Bali, and conveyed his failure - Mpu Bahula went to the kingdom of Daha, to King Erlangga. On his return Mpu facing the king who was presiding over Bharadah failed to cross the ocean (the the royal court. Present were chief Bali strait) because his boat get sank (42a- minister officials, Patih Amangkubumi, 43a). Rsi, Bujangga, Priest Shiva and - Finally, the king convened at the center of Berahmana (26a-26b). the kingdom attended by royal officials - King Erlangga and his Empress, the including the Chief Minister, Patih governors visited Girah to pick up Mpu Amangkubumi, Rangga KaneMpuan, Bharadah. And then make a ceremony / Sang Maha Pandita Berahmana, and Resi. ritual purification (prayascita) in Girah. When it came Mpu Bharadah reported the - The King and Mpu Bharadah returned to failure of his mission (43a-43b). the palace (29a-29b). - The plan to divide the Daha kingdom into - King Erlangga and Mpu Bharadah arrived two parts, namely the Jenggala and Kediri in the kingdom of Daha, the King desires kingdoms. Then proceed with the to be a disciple of the priest apart from appointment of two kings by Mpu world life (29b-30b). Bharadah (43b-45a). - The Adiwasraya ceremony, which is the - There was a conflict between the king of coronation of being a disciple of the priest, Jenggala and Kediri, a war almost broke a religious dialogue takes place between out, but Mpu Bharadah was defeated by the king and the priest (31a-34b). sanctions to each of the disputing kings - Farewell ceremony and the handover of (45a-48a). tribute by the King to the priest, and the - The division of the kingdom is continued priest goes to Lemah Tulis accompanied by the division of the patih and kanuruhan by the governors and dignitaries (34b- (arya) (45b). 35b) - The ministers follow the priest's journey, - The kingdom of Erlangga (Daha) is namely living the life of being a student prosperous, giving rise to the desire of the and pastor (45b-49b). king to live his life as a priest. Followed - At the end of the manuscript of Calon by the desire to divide the kingdom into Arang. The kingdom of Daha has two (36a). prospered and King Erlangga has lived the - Continued the king who was happy and life of being a priest. Mpu Yajnaswara, a prosperous, his territory from Malay to son of Mpu Bharadah received the Sumbawa was called Nusantara (36a- inheritance of the Semasana Lemah Tulis 35b). and the property contained in it (49b-51a). - The king sent Kanuruhan before the Reverend Bharadah to convey the plan for The synopsis above is the core flow the division of the kingdom in Java and of the Calon Arang. There is an additional Bali (37b-38a). flow as an explanation or additional core - Reverend Bharadah came to Bali to ask flow above. Also in the form of dialogues permission from his elder brother named such as the greatness of King Erlangga, and Mpu Kuturan, to put an Erlangga’s son as his power with the length of the territory king in Bali. The villages mentioned by under his control. Description of the beauty,

169 Vol. 4 No.1 October 2020 the names of plants in the garden, religious The historical value mentioned descriptions or dialogues and ceremonies in in the Calon Arang manuscript is the form of symbols. The additional flow is related to historical events in the as follows: kingdom of Kediri (Daha) when ruled - Description of Wedawati's sadness when by King Erlangga. As is known in the she was hurt by her stepmother and history of Java-Bali the purpose of quarrels with her stepbrothers (2a-5a). creating Calon Arang as a retelling of - Description domitory activities in Lemah old stories, stories about the greatness Tulis, starting from leveling the ground and grandeur of the King Erlangga, followed by a purification ceremony because Erlangga is a Balinese son (bumi sudanen) prayascita, planting who moved to Java. King Udayana various kinds of ceremonial plant trees, ruled in Bali 989 AD. His full name flowers and others (5b-6c) is Sri Darmodayana Warmadewa - Description Calon Arang worships Dewi who married a Javanese princess Bhagawati (Durga) at the grave, her visit named Gunaprya Darmapatini who to the grave with her students to aneluh gave birth to Erlangga. Bali era was practice by dancing in the grave (6a-10b) held by the Warmadewa Dynasty. - Description of the ferocity of the Calon The inclusion of Javanese culture was Arang students who do not know very strong at that time, especially in humanity towards the residents of the writing inscriptions that were Kingdom of Daha (12a). previously in Old Balinese and then - Mpu Bahula marriage description with replaced with Old Javanese (Goris, Ratna Manggali and various marriage 1962). dowry (16a-17b). When he was adult, Erlangga - Description of Mpu Bharadah's journey went to , in Bali when it was when he found corpses on the road and ruled by his brothers named Marakata revived him (meruwat) (19a-21b). and Anakwungsu. - Secret War between Calon Arang and During Erlangga's marriage, Mpu Bharadah (23b-25a). bloodshed occurred which resulted in - Raja Erlangga's trip to Girah Village, there Teguh Darmawangsa being killed, is a protrusion of the beauty of the villages but Erlangga wandered into the forest that are passed (26b). and finally was able to reunite his - Description of teacher salaries and student powerful kingdom in Java in 1037. acceptance ceremonies by Mpu Bharadah was a powerful (Adiwasraya). kingdom in East Java. In 1042, - Mpu Bharadah's religious dialogue with Erlangga lived life as a priest and died King Erlangga about the purpose and in 1047 (Moens, 1950; Muljana, meaning of life (32a-34b). 1979) - Description of the so-called Archipelago In Bali the power was held by region (36a). his older brother, Marakata and Anak - The villages through by Mpu Bharadah Wungsu. Power is exercised entirely passes from Daha to Silayukti (Bali) (38b- by the Wungsu Child with the royal 39b). center in Tampak Siring. When the - The beauty of the place and the sound of government was occupied by the music when the coronation of Raja Daha Warmadewa Dynasty, the influence (Kediri) and Jenggala. of Old Javanese was very large in the field of Old Javanese in the 3.3 The Values in the Calon Arang inscriptions issued by King Darmo a. Historical Value of Java - Bali Udayana and his empress Gunapriya Darmapatni (Kempers, 1991)

170 Vol. 4 No.1 October 2020

Next, the failure of Mpu Then from the beginning the Bharadah's mission to place one of text had implied the purity aspects of Erlangga's sons in Bali was because Mpu Bharadah built the Samasana in Bali already held by his brothers Lemah Tulis Dormitory through land named Marakuta and Anakwungsu. equalization, purification Therefore, Mpu Kuturan as the royal (prayascitanon) built the building advisor in Bali at that time rejected surrounded by flowers, gardens for the proposal. Finally the regional ceremonial facilities. Mpu Bharadah's power in Java was divided into two daughter Wedawati often went to the punang eriki jawaki pinarwa (43b), cemetery to settle there. The grave as arananeng -Kediri. In the a place for burial, as Dewi Bhagawati text of Calon Arang 1049 version, the (Durga) is her god. names of Erlangga's sons are The magical atmosphere felt by and Jayasaba (43b). Wedawati in the graves of many The area that Mpu Bharadah corpses and under a large banyan tree, passes from Java to Bali (Banten) to met with 4 corpses that were caused Silayukti Bali is from the Semasana by the black magic. When her the Lemah Tulis in Sangkan, in child want to breastfeed but her Watulambi, Banasara, ring Japana, surrounded by itchy ants. Wedawati Pandawan, Bubur Mirah, to walked slowly toward the burning Campaluk, Kandikawari, in Kuti, place of her mother's corpse, sat Koti, stay overnight the next day up under the shade of Kepuh tree, cried to Kapulangi, in Makara Mungkur, mentioning her mother, “pick me up, Bayalangu, Ujungilang, Dawewikan, mother. Pabayeman, in Tirah, in Wunut, Finally the Priest Bharadah as Talepe, Weng Putih, in Genggong, Buddhist priest moved his dormitory Gahan, Pajarakan, Lesan, Sekarawi, to his grave, house and dormitory for in Gadi, north to Mamorong Village, a resting place. Cleaned and leveled Widara, in Waru-Waru, Daleman, the ground then set up a hall, the main Weak Mirah, Tarapas, Banyalangu, living room, a small house, multilevel Patawuran Mountain, Sanghyang doors on the edge. Plant hedges trees Dwaralagudi, Pab Measuring, Dawa are lined up, padma and pete-petetan, Alang-alang, Patukangan, Turajan, there are angsoka, andul, surabi, Karrasi, Balawan, Hijin, Bilaran, cape, kamuning, campaka, warsiki, Andilan, until Sagara Rupek (Strait). angsana, jering, and young leaves Bali) then Kalancang and arrived at nagasari. Types of cabol atuwa, Silayukti at the place of the Priest of gambir, jasmine, caparnuja, kuranta, the Kuturan. terinaka tree, , teleng, wari dadu white flowers, orange, string b. Tantric Value - Shiva - Buddha flowers, red lotus, turmeric sabrang, In the Calon Arang Calophon king spinach, suluh spinach, rooted LOr 5387/5279 by the author plants (ikut lutung), stringy plants, mentions that: Hyang lipyakara golden rara (rara melayu), white sinurat, santosakna de sang sudy chrysanthemum, yellow anggangsala ning aksara, durlikita, chrysanthemum, lungid sabrang, kirang lewih. The meaning of this horse cart, kencana tree (gold carp), sentence is written holy works, so that croton tunjung, fig tree in the corner, nurtured people who are willing to very complete various kinds of learn the characters, there is more or flowers and various types of flowers, less wrong writing.

171 Vol. 4 No.1 October 2020

pandanus janma, following the agrahastana wiku with a wife and religious way of life in the dormitory. child. Wanaprastha means adukuh The Priest Bharadah was tengahing alas geng. Mary amangan confronted by his young and old yan tan alihnya anggrengut suket students studying Sang Hyang godong kanan dukuhnya. Matya Darma, at the next stage of life, the uripa tan kencah saking sana. Ikang king relinquished his power and gave biksuka ngarania ikang mahapandita up his authority to his two sons to rule mukti. Berahmacari, ana in Janggala and Kediri (Daha). After suklabrahmacari, tan tresna the King relinquished his mastery to brahmacari ana sawala Mpu Bharadah through the berahmacari, ana berahmacari Adiwasraya ceremony, following the temen. priest with the desire to follow the Kita sang prabu tapanteng noble priest would also study the rajya, ingatakena haywa malupa Sang Hyang Darma, asking to receive following the behavior of the past, good teachings. Letting go of lunia nobody should reduce and add to the thoughts, understanding the teachings whites of the world that existed then. of the law, releasing evil thoughts, That which did not exist in the past adultery, world prohibitions, greed, should not exist now, which loss of consciousness, greed, loss of understands that you have seen, obey self-control, creya, great love, by you, do not pay attention to your sadness, friendship, wise, strong people. There are Dewaseana, thoughts by my master's Rajasasana, Rajaniti, Rajakapa- grandchildren. kapa, Manusasana, Siwasasana, Furthermore, the desire to learn Retisasana and Adigama. My son in order to tumaki-taki Sanghyang enjoys in the realm not only in Java Darma feel the Sanghyang Darma, but also in the archipelago. That is the follow the path of death and character of Sang Hyang Darma destination, know the contents of knowing the secret of life and death, heaven and hell, the entry and exit of knowing heaven and hell, knowing the big and small world (pasuk the world and its order (33a-33b). wetuning buwana agung alit) know Then the Calon Arang and his the main road, the straight path and students conducted teluh so that many branches that should be known by people of King Erlangga died. This perfect people and found by people was done in the cemetery with who walk there (the term Sang magical gestures in addition to the Wusman means perfect people, ferocity of the Calon Arang students people who end, and reach the end) who occupied the place of the larung according to the words of King in the north, the guyung in the east, Erlangga to Sang mahamuni rahayu the mahisa wedana and the lenda and duw wuwus, kita pwa rumegeping Calon Arang in the middle. This Sang Hyang Darma. position is called manca dasa. Then After completing learning Sang in other places they process in the Hyang Darma there are also learning catus pata as a symbol of the world besides Sang Hyang Darma, also and the center of Calon Arang in the understanding tapa, that is atapeng middle towards perfection. Larung in rajya mwang atapeng giriwana dan the north, Guyung in the south, catur asrama winarahakena lwirnya, Lendya in the east and Gandi in the agrahastana, awanaprasta, west. In the north-east position of the abiksukana, berahmacarina. It means lende, in the north-west is filled with

172 Vol. 4 No.1 October 2020

mahisa wedana, in the south-east is Finally, in the middle of the filled by weksirsa and in the north- grave were found two students of west is empty, which refers to the Calon Arang; Weksersa and Mahisa concept of nawasanga sanctity in Wedana. When they saw the pastor Bali now. coming, they approached and saluted Next in contact between Mpu at the priest's feet and begged to be Bharadah with Calon Arang shows released from bad deeds from the various conflicts and secret wars, pastor. The preacher said, "It cannot finally led to the concept of Mpu be ruwat, if not by the Calon Arang Bharadah complaining about Calon first, tell him that I am here". Arang. Starting from the marriage of On the other hand, Calon Arang Mpu Bahula with Ratna Manggali, just faced Batari Bagawati (Durga) in her mother's reading (Calon Arang) a secret conversation and gave was known to be very secret named instructions. Eventually Calon Arang lipyakara (a sacred book for magic / met his father-in-law in the cemetery, literature). When Calon Arang was saying Calon Arang was given leaving the lipyakara book was taken primary advice. The priest opened the and handed over to Mpu Bharadah. evil of Calon Arang, it cannot be Actually the library is sacred, which ruwat because he has done evil, the contains the main things about the filth of the world, the suffering of the path to goodness, perfection, the peak world, killing the whole world. You of the secret of knowledge. Why the cannot be free from sin, if you do not library was directed towards the go through the way of dying as you wrong path by the Calon Arang, wish. You must know the ins and outs Calon Arang leading to the left of deliverance, you must be free from (witchcraft / teluh). sin, "My sins are so great in the world, Mpu Bharadah walked from the please make me free the priest, if you dormitory to villages that were have mercy on the in-laws." said affected by the disaster, he found Calon Arang. several bodies and sprinkled with A secret war between Calon holy water (tirta gangga merta), then Arang and Mpu Bharadah, Calon finally the person came back to life. Arang was angry at being refused to The Pastor's journey continued ruwat. Finally Calon Arang shows toward the southwest past the grave magic power by burning geroda with a moor border there was the (banyan), then the banyan tree is sound of crows loudly, the sound of forfeited. Likewise, the Calon Arang dogs howling but when the pastor finally was burned by Mpu Bharadah came the sound of crows and dogs for his sins, because it was too much, suddenly stopped. There was a Mpu Bharadah had not yet given the woman crying hugging her husband teachings of Sanghyang Darma, so who died and then asked the priest's Calon Arang was revived. Calon help, the corpse revived after being Arang said "Why was he revived?", helped by the priest and told to go Mpu Bharadah said he had not been home. There is one more body but it given the path of death he was aiming has been rotten, by the priest because for. Finally Calon Arang was killed the corpse has been rotten can not live and found a way to heaven. again and his wife will meet after Whereas the Weksirsa and death with Mpu Bharadah will show Mahisawedana waited several years the way to heaven for that person. to be taught by Sang Hyang Darma

173 Vol. 4 No.1 October 2020

and to be able to follow the Calon Shiva-Buddhist cultural and religious Arang. values in Bali. Based on content, Calon Then after the kingdom of Daha Arang talk about Shiva-Tantric and is divided into two namely Kediri and Buddhist dialogues such as Buddhist priest Jenggala, then peace works. So the Mpu Baradah on Buddhist values and patih and kanurukan both want to Shiva Tantric dialogues with Calon Arang, learn the sanghyang darma and Lenda, Lendi, Guyang, Larung, Mpu follow the holy journey, the petition Bahula, and King Erlangga about Buddhist for learning darma and tapa. The teachings and values. and its application at king taught his two students, then that time. saluted the priest he respected, while rubbing the dust at the priest's feet REFERENCES (sarwa wiping the dust of an Berg, C.C, 1927, Meddeljavaanische emperor's greeting the mahaprad). Historische Traditie. Santpoort Sang Wedawati welcomed the Uitgevery, CA Mees. arrival of Mpu Bharadah who had Goris, R. (1962). Ancient , long taught Sanghyang Darma at the Denpasar: Faculty of Letters palace; "He also said," When you will Udayana University. reach the moksa?". My master's Hooykaas, C, 1974, Cosmology and daughter wants to follow my mother Creation in Balinese Tradition, The immediately". Finally, together with Hague : Martinus Nijhoff. the Weksarsa and the Mahisawadana Kempers, A., & Bernet, M. B. (1991). came with the desire to be moksa. The Introduction to Balinese Archaeology pastor's answer “You wait to be and Guide to the Monuments. moksa three more years to meet me, Singopore: Periplus Editions. so please stay here.” The priest Moens, J. L. (1950). De Stamboom Van (judicious) and his daughter moksa, . he disappeared, he will not see his Muljana, S. (1979). Nagarakretagama dan body again, like not to return sorrow tafsir sejarahnya: Bhratara Karya (moksa namu-nama mur ilang pwa Aksara. sira, sama mur ta sira tan pabalik Suastika, I. M. (1997). Calon Arang dalam duhka. (50b). Tradisi Bali. Yogyakarta: Duta After the priest get the moksa, Wacana University Press. Lemah Tulis Dormitory given the Pigeaud. 1967-1980, Literature of Java I- name Murare, katekan ning mangke, III, The Hague : Martijnus Nijhoff. who lives there is his son, Mpu Yaj Vol IV. Supplement (1980) Leiden Swara. So that the Luwih Citra University Press. Dormitory called Kabujangga Tuuk, Van Der, 1897-1912, Kawi- Dibyadi Anget penetrated up to Rupit Balineesch-Nederlansche (Bali Strait) until now. Woordenboek, 4 Vols, Batavia Landsdruckeri. Zoetmulder, P. J. (1974). Kalangwan; A IV. CONCLUSION survey of Old Javanese literature Calon Arang are traditionally stored (Vol. 16): Martinus Nijhoff. in various places in Bali and overseas. For Zoetmulder, P.J, 1982, Old Javanese – the purpose of obtaining valid texts from English Dictionary 2 Vols. S. the philology study, the tracking and Gravenhage, Martijnus Nijhoff comparison of the contents of the oldest (Indonesianized 1995). texts were carried out. The text harbored

174 Vol. 4 No.1 October 2020