Vol. 2 No. 2 October 2018
Theological Symbolisation Of Watugunung Myth And Sangkuriang Legend (Comparative Literature Study)
By: Ni Made Ayu Susanthi Pradnya Paramitha Institut Hindu Dharma Negeri Denpasar E-mail: [email protected]
Received: August 6, 2018 Accepted: September 22, 2018 Published: October 31, 2018
Abstract
Science that has developed to this day seems to shift the role of the logic of Theo- logos, namely science that is still supported by divine values or religion. Before humans recognize the logic of science as a tool to understand truth, humans initially seek truth by using mythical logic so that myth is called pre-logic. Between myth and science or logos has the same role, which is to be an answer to chaos in understanding a natural phenomenon. One of the pre-logical phenomena is found in literary works of various myths or legends. Some of them are the myth of Watugunung and the legend of Sangkuriang. Both works are urgently studied in the comparative literature study paradigm, because they contain the same substance, namely the incest and symbolism of the siwaistic understanding of the archipelago. The focus of the issue that will be discussed in this study is how is sexual relations in the Watugunung Myth and Sangkuriang Legend as theological symbolization? This problem was assessed using structural and semiotics theory while, the research method used a qualitative paradigm with the type of data in the form of narration or discourse in the medium of language. The primary data source is the text of the Medang Kemulan Manuscript and the printed text of the Sangkuriang Manuscript. The theological symbolization in the myths of Watugunung and the legend of Sangkuriang there are several symbols, namely: (a) Phaulus as a symbol and understanding of Shiva, (b) Symbol of fertility due to meeting lingga with yoni, (c) Symbol of Wealth, (d) Symbol of awareness of sexuality, (e ) Symbol of awareness of time, (f) Symbol of awareness of the holy place. While symbolizing the theological meaning in Sangkuriang, namely: (a) Mountain as a symbol of Shiva, (b) Symbol of unification of mountains with lake water (lingga and yoni), (c) Symbols of sexual awareness, and (d) Symbol of awareness of time and place.
Keywords: Watugunung Myth, Sangkuriang Legend, and Theological Symbolization
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I. Introduction assumption that basically literary work is a The Watugunung myth originates "world in words" which has intrinsic from the Tutur Medang Kemulan text written meaning that can only be extracted from the by I Wayan Budha Gottama on the Sunday literary work itself. Pure structuralism theory pon wuku wayang on 22-9-1991. While the emphasizes the autonomy of literary works Sangkuriang legend comes from oral stories in which literary work is a structure whose in the Sundanese Tatar region. The legend elements or parts are intertwined closely revolves around the creation of Bandung (Pradopo, 2002: 93). Stanton, as quoted by Lake and Tangkuban Parahu Mountain. The Suwondo (2002: 55-56), said that the Sangkuriang legend was originally an oral building elements of the structure itself tradition. Written references to this legend consist of themes, story facts, and literary are in the Bujangga Manik manuscript facilities, where the plot, characters, and written on palm leaves from the end of the setting are included in the facts of the story. 15th century or early 16th century AD. Both Further mentioned structural theory is also works are important to be studied in the widely used in studying oral literature paradigm of comparative studies, because related to folklore. Studies are emphasized they contain the same substance, namely the on the building blocks of a text. It also incest and symbolism of the siwaistic means that analysis of oral literature views archipelago understanding. culture as text. Structure must be seen as part Based on the background above, the of a systematic totality, but the study of the focus of the problem that will be discussed in structure of oral literature can be only this study is how sexual relations in the partially (Endraswara, 2009: 114-115). This Watugunung Myth and Sangkuriang Legend opinion is based on the assumption that as theological symbolization. The purpose of basically literary work is a "world in words" this study in general was to give an overview which has intrinsic meaning that can only be to the community about the existence of a extracted from the literary work itself. The literary work that has implications for the theory of pure structuralism emphasizes the lives of Hindus. autonomy of literary works in which literary To discuss further about problem work is a structure whose elements or parts above, it takes a theoretical basis as a scalpel the parts are tightly intertwined. (2) Semiotic and sharpens the analysis carried out. In this theory is used to discuss the problem of study the following theories were used: (1) theological symbolism. Semiotics assumes structuralism theory used to sharpen the that in the level of language or speech, each analysis of the narrative structure of the two word or utterance has meaning as an index, works formulated in the formulation of the icon, and symbol. The semiotic theory put first problem. The use of this theory is based forward by Umberto Eco (2009: 101-102), in on the basic assumption of his theory that the realm of code theory explained that the each literary work consists of interrelated interpretant or the recipient of the message elements in building the integrity of work can take several forms, among which may be and structural analysis is to dismantle and it is equivalent (or seems to be equivalent) of explain as much as possible the relationship the vehicle of sign, for example I can make a between elements in building a complete picture of a dog that corresponds with: (1) meaning. Teeuw (1991: 61) states that the word "dog"; (2) it may be an index however also structural analysis is a priority directed at a single object; (3) it could be in for a literary researcher before he steps into the scientific definition, being in the same other things. So, to understand literary works semiotic system, for example salt marking optimally, understanding the structure is a sodium klorisa; (4) it might be an emotive stage that is difficult to avoid or in more association that gets the value of a clear extreme terms it must be done (Suwondo, connotation, "dog" marks compliance; (5) or 2002: 55-56). This opinion is based on the it could be that it is a translation of one term
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into another language, or a substitute in the the data can be divided into two, namely form of a synonym. This theory is applied to primary data used in this research was a capture the possibilities related to the myth of Watugunung text contained in meaning of a particular thing. Watugunung papyrus "Tutur Medang Kemulan" collection and Sangkuriang are talking about mountains of Bali Provincial Cultural Office, Jalan Ir. and boats and lakes. All of these can be seen Juanda No. 1 Denpasar, with manuscript as icons, indexes, or symbols. code T / XI / 11 / DISBUD. The selection of This type of research is qualitative primary data was based on the consideration with a comparative literature study approach. that the myth of Watugunung is known to be Sugiyono (2012: 6) states that qualitative found in the fragments of the Tutur Medang research is a study whose data are in the Kemulan story. Thus it is appropriate to form of words, sentences, gestures, facial choose Medang Kemulan speech as primary expressions, charts, pictures, and data. The second primary data, namely the photographs. While quantitative research is a text of the Legend of Sangkuriang, is found study in which data is in the form of numbers in "Kumpulan Cerita Rakyat Nusantara or qualitative data which sre transformed into (Legenda)" published by Pustaka Agung numbers. The purpose of qualitative research Harapan. Whereas secondary data sources presented by Fatchan in Basrowi and used as support in this research were Suwandi (2008: 8), namely to provide a Medang Kemulan speech which was detailed explanation of phenomena that are compiled in the book " Alih Aksara dan difficult to convey with quantitative Terjemahan Tutur Bhuwana Mareka, Tutur methods. Furthermore, Semi (2012: 34) Brahmokta Widhisastra, Tutur Medang emphasizes that qualitative research is Kemulan " collection of Bali Provincial suitable for research that is related to culture, Culture Office, Watugunung story contained and values such as literature. It is said that in the book "Tenung Wariga (Kunci because literature is a creative form of work Ramalan astrologi Bali)” by IB Putra M. and its shape is constantly changing or not Aryana, paper on the myth of Watugunung, fixed (einmalig) which must be given as well as data obtained from related interpretation. Facing literature means facing libraries such as Hindu magazine which are the text in which the writer and the literary relevant to this research. reading community can also be considered as text. This text is read and an interpretation is II. Discussion made. In qualitative data research are There are several theological generally in the form of recording, symbols in the myths of Watugunung and the photographs, recordings, or memoranda and legend of Sangkuriang, namely: not in the form of numbers (Semi, 2012: 30- (a) Phaulus as a symbol and 31). All data used in this study were broken understanding of Shiva. The truth about the down in verbal form, both oral literature data myth of Watugunung has elements of Siva and other written documents as supporters. understanding can be examined in terms of Therefore, the data in this study were a type the use of mountains as a place of of qualitative data, and not in the form of asceticism. As stated in the papyrus’ quantitative data that requires statistical passages above, that Danghyang Kulagiri calculations or analysis. Meanwhile, the will meditate on Mount Semeru. Implicitly, source of the data, Lofland (in Basrowi and the shape of the mountain in Hinduism can Suwandi, 2008: 169) said that the primary be meaningful as a symbol of lingga. data sources in qualitative research are words Ritiaksa (2013: 12) states that the mountain and actions. The rest is additional. So the also has several designations, one of which data that will be used in this study will be in is Linggacala which means an immovable the form of words or sentences, not using lingga. The mountain is a linggacala which numbers or calculations. Based on the type, is at its peak holy with the gods (Ritiaksa,
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2013: 17). In line with Ritiaksa, Sutaba (in as the symbol of lingga and the lake as the Ardika, 2013: 230) also stated that mountain symbol of yoni is not necessarily interpreted according to Hindu belief is a place where as a particular concept, moreover by ancestral spirits and gods dwell, especially presenting the concept as a literal concept of the God of Mount. sexuality. The worship of the lingga – yoni If it is learned further, the meaning of or phallus - vagina in the Saiwa tradition is the ascetic Danghyang Kulagiri on Mount very esoteric and special. In the macro order, Semeru is an activity of worshiping Lord the worship of lingga-yoni or mountain and Shiva by using a lingga (Mount Semeru) is lake is a symbol of fertility in the sense that the medium. The name Watugunung given the mountain will make a source of life if by Lord Brahma can be associated with there is rain coming from the cycle of lingga. Gunawan (2012: 200), stated that condensing lake water by the sun. Rain will lingga is included in the Linggacala is a bring fertility. The union between lingga and mountain, including large and heavy stones yoni which is a symbol of fertility can be that are difficult to move. The mountain listened to in the process of searching for itself is derived from the word Watu or stone tirta amerta in the sea of milk in the text of (strong, sturdy) and Mount upright stands the Adi Parwa. Philosophically, Mandara symbol of lingga. If the explanation states Mountain which was used as a tool to stir the that the mountain belongs to the Linggacala ocean is a symbol of lingga, while the sea of type, then Watu is also included in the milk is a symbol of yoni. From the stirring of Linggacala type, because in the text of the Mandara Mountain in the sea of milk, Siwaratri Kalpa it is stated that "Bhatara there arose tirta amerta which is a symbol of Siwalingga kurala sirarcanam I dalem ikang fertility (Zoetmulder, 2010: 23). suralaya", translated, "always adores Hyang (c) Welfare Symbols. Linggayoni as Siwa in the manifestation of Siwalingga a symbol of worship, this object is known to which resides in the nature of Shiva symbolize Shiva's unity with Parvati. Lord (Gunawan, 2012: 197). In addition, in the Shiva is considered to be the god of text Jñanasiddhanta it was explained about authority and the safety of life and death. the relationship between lingga contained in Goddess Parvati regarded as a goddess of humans. All show Siwaistic understanding fertility towards rice fields and fields. Based with the symbol of lingga or mountain. on the background of this belief it can be (b) A symbol of fertility because it seen that linggayoni serves as a symbol of meets Lingga with Yoni. In the myth of safety that bestows happiness (Ardika, 2013: Watugunung in the Tutur Medang Kamulan 239). Welfare will be achieved if there is text and the legendary text of Sangkuriang fertility. Like a land, if the land is fertile then text interpretation leads to the concept of everything planted will succeed and produce fertility which emphasizes the theological an abundant harvest. The abundance of essence of Saiwa understanding. This idea harvest that is obtained makes the lives of its places the concept of fertility at the meeting people prosper without any deficiencies. of two elements, such as the description This is also seen when the gods drank the above, lingga and yoni. In Samkya this case amertha which had been obtained from the can be said to represent the purusa results of stirring the sea of milk. The gods (psychiatric) and prakerti (material) who have taken amertha have become elements. In the mythical text of immortal. The immortality is a symbol of Watugunung, there is a concretization of the prosperity, so that if there are people whose abstract idea of Lord Shiva (Lingga-Yoni) lives are prosperous, it will feel eternal. The into the aspect of worshiping the lakes / existence of marriage is the main goal not mountains. Implicitly teaches humans that only to seek legitimate recognition from the the meeting of these two aspects gives birth community, but more than that, fortunate to fertility. The combination of the mountain marriage to crave a prosperous and happy
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life (Titib, 1996 : 394). The union between of the story is, if someone wants to do the principles of purusa and pradhana intercourse, then they must choose a good through a marriage aims to plant the seeds of time, so that later the son obtained is of a fertility and prosperity as in the myth of divine character. Thus, time can also Watugunung. determine the nature of a person. The myth (d) Symbol of awareness of sexuality. of watugunung is closely related to the Sex if viewed in terms of literature has a existence of the wuku system that is used in high spiritual meaning, so that people who Bali. The root word of wuku is uku which are aware of sex will find happiness not only means a week of 30 pieces (Gautama, 2009: in the world, but also find happiness 711). There are a number of 30 pieces of spiritually. Therefore, sex in the sense of information in the Watugunung myth marked spiritual awareness is also explained in the by the number of ketupat that Watugunung myth of Watugunung. The spiritual ate when he was a baby. awareness of sexuality from Watugunung is (f) Symbol of awareness of the holy lacking because it has accidentally made his place. It has been stated that, the mountain is own mother as a wife. This is called as one of the sanctified places. That is why gamia gamana or mother-son incest. Pure many holy places were built around the sex is done with self-awareness. Therefore, mountain. In Bali, almost all of the mountain every individual who wants to connect to peaks and hills are believed to be the sthana God by sex, must first exercise self- or place of the gods, even described as awareness so that later sex is no longer seen padmadala, namely the symbol of the lotus as just satisfying physical desire, but more petal which according to Wrhaspati Tattwa than that, sex can be seen as a spiritual path is the sthana Sang Hyang Sada Siwa (Titib, to God. 2003: 87). The mountain is a high plateau, so (e) Symbol of time awareness. Time that from the top of the mountain one can see in Hinduism is called kala. Hindu views time everything in the lower plains The Mountain is having the concept of rwa bhineda, which holds all the natural beauty, starting from the means two different aspects but they are still flora and fauna. The beauty of a mountain interdependent. The view of the subject can and also the scenery presented makes people be seen in determining good days or dewasa amazed. The aesthetics of the mountain is ayu. Balinese people in choosing the time for not only an exotic place, but also provides activities must be according to the peace. So, if people feel tired in the hustle calculation called with Wariga. They are not and bustle of the city, then the alternative allowed to do an activity without the good destination of refreshing and relaxing the time; moreover, if the activities are sacred mind is the mountainous region. This is also ceremony such as the religious ceremony. the background of the establishment of Because if there are Hindus who dare to temples around the mountainous area. carry out activities without choosing a good Because the scenery presented makes the time first, then undoubtedly their activities hearts and minds of the people become will not run smoothly and find distress. calmer, so that concentration in worship can Hinduism has faith that there is a ruler of be increased. time. In Hindu mythology it is explained that While the theological symbolization the time ruler is Bhatara Kala who is the son meaning in Sangkuriang, namely: a) of Lord Shiva with Goddess Uma. Kala Mountain as a symbol of Shiva. Shiva in the means time (Gautama, 2009: 280). Bhatara Tri Murti concept is a god figure having a Kala is the son of Lord Shiva who has a pralina function which is to melt everything creepy face. This is due to Bhatara Guru's in this world. On the other hand, Lord Shiva mistake with Bhatari Uma who is having sex is stated to be the highest deity position, of in bad times. That's why Bhatara Kala was other gods. Bhuana Kosa Text, born with a creepy appearance. The essence Jnanasiddhanta, Wrhaspati Tattwa,
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Ganapati Tattwa, Tattwajnana, and Legend of Sangkuriang. The mountain Purwabhumi Kamulan state that Lord Shiva referred to in this study is Tangkuban is the Almighty, Single, and Transcendental. Perahu Mountain. Shiva is the most worshiped deity, both in (b) Symbol of mountain unification India and in Indonesia, and Bali in particular. with lake water (lingga and yoni). The boat It is evident that Shiva is the most worshiped is a symbol of lingga because in the story it deity in Indonesia and Bali in particular. is said that Sangkuriang because of his anger Evidence that Shiva is the most worshiped kicking the boat he made so that the boat deity in Indonesia and Bali in particular is was thrown until it fell in the lake he made. the number of sacred buildings that use the This is the symbol of the unification of the Siwaistic concept. As for the sacred building lingga and yoni, or purusa and pradana. The is the temple. The temple is a sacred building incident of throwing the boat until it fell in that has a towering shape. In Indonesia, the the lake made by Sangkuriang was a most sacred temple buildings are located demonstration as the movement of the lingga around the island of Java. In addition to the was entered towards Yoni. The movement temples, there are also historical Siwaistic can also be seen as the Purusa movement relics. Linggayoni and stupas are which has active traits towards Pradana with characteristic of Siwaistic historical heritage. its passive nature (Ritiaksa, 2013: 10). The Another characteristic that can prove in an explanation is in accordance with the area to adopt or apply the teachings of concept in Samkhya philosophy which Siwaism is its worship system. Countless explains that purusa and prakerti are two numbers of Hindus throughout the world interconnected principles, and from that worship Lord Shiva by following various relationship the creation process occurs. methods. The oldest form of worship is Clearly stated that the sea that has concave called Parasupadam (Pasupata) (Gunawan, shape but because it is covered with water it 2012: 217). Pasupadam or pasupata is one looks flat is a symbol of yoni, as well as the sect that worships by using the medium of lake made by Sangkuriang which is also has Lingga. Lingga is one of the most important concave shape is a symbol of yoni. In the symbols of Lord Shiva. There are two types legacy of a Hindu historical building called of Lingga, namely the movable and Mohenjodaro, a yoni in the concave or immovable Lingga. The moving Lingga is a hollow form was found, which symbolized lingga that can be carried anywhere, whereas female genitals. the immovable Lingga that is in one place (c) Symbol of sexual awareness. The and cannot be moved which is included the acts of violence committed by Sangkuriang mountain. Mount in Hindu belief is the in the form of coercion to agree to marry sthana of the gods and ancestors. In various him, which in Hinduism is called raksasa purana also explained that Mount Kailasa is wiwaha, is an act of forced marriage by place of Lord Shiva. The mountain is a forcibly escaping a girl (Sudarsana, 2005: 9). beautiful place; from the top it will provide a The actions taken by Sangkuriang have magnificent view. Calmness and comfort that exceeded the norms. This is due to the strong are presented as spiritual boosters of people lust that affects the mind of Sangkuriang. In becomes increased. Mount is a sacred the end Sangkuriang failed to get Dayang symbol of Lord Shiva which is stated as an Sumbi to be his wife. This is a result of immovable lingga. In the context of banten karma for people who in their lives only or offerings, the mountain is symbolized obey their desires. with tumpeng (Ritiaksa, 2013: 4). If (d) Symbol of awareness of time and observed, the shape of cone is indeed shaped place. The delay occurred when Sangkuriang like a mountain. Discussing the mountain is could not fulfill the requirements proposed not going to run out, including reviewing the by Dayang Sumbi. The requirement mountain symbol found in the story of the proposed by Dayang Sumbi to Sangkuriang
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is that Sangkuriang should make a pond on mountains are water catchment areas the top of the mountain, along with a boat (Sarma, 2011: 113). that will be used for honeymoon. With high As a result of deforestation, there will self-confidence, Sangkuriang agreed to these automatically be no water catchment areas, requirements. Then Sangkuriang summoned resulting in heavy rain flowing into the lower the king of genie who he had conquered to plains, causing flooding as happened in be ordered to make a boat, while several regions in Indonesia. The Sangkuriang would make the pond. It was establishment of holy places around forests almost morning and Sangkuriang's work was and mountains is a brilliant way for Hindu almost over. Dayang Sumbi started to worry ancestors. In addition to the high religious because Sangkuriang had almost finished his power, the establishment of holy places in work. In her anxiety Dayang Sumbi could forest and mountain areas is an effort to only pray to the God so that Sangkuriang maintain its sustainability because would not marry her. Finally, Dayang conservation by establishing sanctuaries has Sumbi's prayer was granted. Suddenly, the proven effective in preserving forests and sun rose earlier than usual, so the villagers mountains. Nonetheless, this conservation immediately got up to pound rice, and the effort will not succeed if the human also has sound of chickens began to be heard. The the intention to join together to maintain the genie who heard it did not dare to continue preservation of forests and mountains. For the work, and went away leaving the job. this reason, it is necessary to have an inner Sangkuriang who knew about the incident, awareness that places such as forests and became angry and kicked the boat that was mountains need to be preserved. almost finished. The story proves that it is very important for someone to always be III. Conclusion able to appreciate time, for that reason time Theological symbolization in the is said to be valuable. A person who can myths of Watugunung and the legend of appreciate time is an individual who has Sangkuriang have several symbols, namely: consciousness. With respect for time, it is (1) Lingga as a symbol and understanding of also the same as devotional service to Ida Shiva, (2) Symbol of fertility due to the Sanghyang Widhi Wasa, because time is the meeting of lingga with yoni, (3) Symbol of Sun which constantly moved. While the Health, (4) Symbol of self-awareness, (5 ) awareness of Sangkuriang's place is when Symbol of awareness of time, (6) Symbol of one day Nyi Dayang Sumbi met her father, awareness of the holy place. While the and said that she wanted to be an ascetic and theological symbolization in Sangkuriang, meditated in the forest accompanied only by namely: (1) Mountain as a symbol of Shiva, her dog the Tumang which was the (2) Symbol of unification of mountains with incarnation of the god. Knowing that these lake (lingga and yoni), (3) Symbols of sexual workers' genies did not dare to accept the awareness, and (4) Symbol of awareness of task from Sangkuriang, they immediately time and place. disappeared. Sanguriang was very angry to know this. This magical young man kicked References the boat he made, when facedown to the Ardika, I Wayan, dkk.2013. Sejarah earth the boat turned into a mountain and BaliDari Prasejarah Hingga Modern. until now it was called Tangkuban Perahu Denpasar:Udayana University Press. Mountain. So forests and mountains are Eco, Umberto.2009. Teori Semiotika. sacred and worthy of their preservation. Signifikasi Komunikasi, Teori Kode, Because as it is known, both forests and Serta Teori Produksi Tanda. Cetakan mountains are currently threatened with Kedua. Bantul: Kreasi Wacana. sustainability. This is due to the rampant Endraswara, Suwardi.2009. Metodologi illegal logging, even though forests and Penelitian Folklor (Konsep, Teori dan
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