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Sri Mulih Pendawa Sebagai Sarana Pelengkap Grebeg Sekaten Di Keraton Kasunanan Surakarta

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Sri Mulih Pendawa Sebagai Sarana Pelengkap Grebeg Sekaten Di Keraton Kasunanan Surakarta SRI MULIH PENDAWA SEBAGAI SARANA PELENGKAP GREBEG SEKATEN DI KERATON KASUNANAN SURAKARTA Sukatno Institut Seni Indonesia Surakarta, Jalan Ki Hajar Dewantoro 19 Surakarta E-mail: [email protected] Abstrak Lakon Sri mulih Pendawa merupakan garapan baru yang menggabungkan lakon versi Jawa dengan versi Mahabarata. Keluarga Pendawa mengalami ketidak tenteraman karena Dewi Sri dan Sardono murca bersama dengan lumbung padinya dari tempat penyimpanan. Dewi Sri bertempat di keraton Pundak Sitegal suatu keraton baru yang dipimpin seorang raksasa yang arif bijaksana. Untuk mengembalikan Dewi Sri sebagai lambang kemakmuran dan kebahagian hadir seorang tokoh Probokusuma berasal dari kahyangan Untoro Segoro yang mencari pengakuan putera janaka. Probokusumo akan diterima sebagai anak janaka jika dapat mengembalikan Dewi Sri. Atas pertolongan Burung Goh Endro Probokusuma dapat memboyong Dewi Sri setelah kembang Ajari Tangan dapat dibawa bersama Sardono. Kembalinya Dewi Sri dan Sardono bersama lumbung padi, Lesung dan alat penunbik padi ketempat penyimpanan sebagai tanda kemakmuran, kebahagianan dan ketenteraman keraton Amarta. Sri Mulih Pendawa as Completory Facility of Grebeg Sekaten at Surakarta Kasunanan Palace Abstract Sri Mulih Pendawa play is a new performance that blends Javanese version play and Ma- habarata version. Pendawa families went through tumultuous life because Dewi Sri and Sar- dono were wrathful with their rice mill out of its storage. Dewi Sri dwelled in Pundak Sitegal palace, a new royal palace led by a noble and wise king. To return Dewi Sri as a goddess of prosperity and happiness, a figure named Probokusuma came from Untoro Segoro heaven, who searched for admittance of Janaka son. Probokusuma would be admitted as Janaka son if he could return Dewi Sri. By dint of Goh Endro bird, Probokusuma could carry away Dewi Sri after Sardono had brought Ajari Tangan flower. The return of Dewi Sri and Sardono with the rice mill, trough and rice masher to the storage represents prosperity, happiness, and convenience of Amarta royal palace. Kata kunci: Sri Mulih, wayang kulit, Sekaten, garapan baru. PENDAHULUAN Ramayana, Arjuna Sasra dan Sri Mulih. Pada peringatan maulud Nabi Muhammad Di dalam pertunjukan wayang kulit Saw di keraton Surakarta 2013 diselengga- purwa terdapat banyak sumber ceritera rakan pertunjukan wayang kulit purwa yang digunakan. Sumber ceritera yang la- yang bertempat di Sitinggil Keraton Sura- zim di antaranya adalah versi Mabaharata, karta. Sejak tanggal 18 hingga 26 bulan Ja- 10 Sukatno, Sri Mulih Pendawa Sebagai Sarana Pelengkap Grebeg Sekaten Di Keraton ... 11 nuari 2013 setiap malam sekatenan diper- rinya setelah selesainya hajad Gunungan tunjukan pertunjukan wayang kulit yang Sekaten diperebutkan masyarakat? dilakukan oleh para abdi dan sentana dalem. Gerebeg Sekaten merupakan tradi- Lakon yang dipilih menyesuaikan dengan si keraton Surakarta dalam rangka mem- kebutuhan untuk peringatan yang bersi- peringati kelahiran nabi Muhammad Saw. fat ritual. Lakon Wirataparwa mengawali Perayaan Sekaten di Surakarta sebagai pe- pertunjukan. Kusus pada tanggal 24 ja- ristiwa multi dimensi. Tujuan diselengga- nuari 2013 yang bertepatan dengan kelahi- rakanya pertunjukan wayang di Sitinggil ran nabi Muhammad saw, pada siang hari keraton Surakarta adalah pertama untuk digelar pertunjukan wayang kulit dengan melestarikan budaya wayang yang telah lakon Sri Mulih Pendawa. Garapan lakon mendapatkan pengakuan internasioal se- memadukan konsep budaya Jawa dalam bagai peninggalan budaya masterpiece in- lakon Dewi Sri dengan versi Mahabarata. tangibel heritage di Paris tahun 2003. Kedua Penggarapan lakon didukung oleh sege- sebagai media dakwah Islam, dan ketiga nap seniman dan seniwati yang tergabung sebagai sarana ekonomi, sarana hiburan dalam kerabat keraton. Dalam pertunju- dan sarana wisata. Keraton memiliki tang- kan terdapat berbagai konsep pertunjukan gung jawab moral untuk mengembangkan diantarannya konsep murca yaitu mening- kebudayaan dan syiar agama (Puger, wa- galkan tempat oleh karena sudah terabai- wancara 18 januari 2013). Keraton sebagai kan oleh pendukungnya, konsep badar yai- pendukung budaya Jawa dan pelindung tu kembalinya ujud semula setelah tokoh agama terutama Islam, wajib menyema- merubah ujud dirinya untuk penyamaran, rakkan syiar Islam. Para Sunan senantia- konsep mencari ketenangan hidup, keba- sa berusaha menyelaraskan lingkungan hagian hidup dan konsep persatuan dan budaya dengan membangun berbagai sa- kesatuan. rana, baik yang bersifat struktural mau- Keluarga Pendawa yang memerlu- pun kultural demi tercapainya syiar Islam kan kebahagian dengan selalu memeliha- (Dipo Kusuma, dalam Hadwiyah 2011: ra tradisi, menghormati leluhur ternyata 156). Dalam Sekaten masyarakat Islam melupakan Dewi Sri dan Sardono sebagai melakukan ritual sesuai ajarannya, mis- lambang kecukupan sandang dan pangan. alnya pengajian, syiar melalui ceramah, Para ksatria hatinya sedih jika kawula ke- pertunjukkan rebana dengan menyajikan kurangan sandang dan pangan. Para tokoh syair-syair islami, sholat berjama’ah, dan kemudian saling menginstropeksi diri dan pameran buku-buku Islam. Dengan de- meneliti perilaku yang dianggap menyim- mikian sekaten memberi arti penting da- pang. Ternyata para kawula dan kesatria lam perkembangan dakwah Islamiyah, Pendawa telah melupakan pada Dewi Sri terutama kepada masyarakat yang masih dan Sasdono dewa sandang dan pangan. peka terhadap tradisi kejawen, dapat lebih Dewi Sri telah pergi, murca meninggalkan mengenal dan memahami ajaran-ajaran Is- Pendawa karena telah banyak dilupakan lam. dalam arti tidak ditempatkan pada mes- Kehadiran gamelan sekaten di de- tinya. Dengan usaha yang gigih dan me- pan Masjid Agung oleh sebagian masyara- lalui perjuangan yang berat akhirnya dewi kat masih diyakini dapat memberi ‘berkah’ Sri kembali ketangan keluarga pendawa. dalam kehidupannya, bahkan dikeramat- Amarta kembali sejahtera, bahagia kecu- kan. Tersedianya seperangkat sesaji yang kupan sandang dan pangan. beraneka ragam bentuknya, misal berupa Permasalahannya adalah bagai- makanan, bunga-bungaan, bahkan terda- manakah penggarapan lakon Sri Mulih pat bedak dan pewangi lainya merupa- yang dipergunakan sebagai sarana pe- kan bukti atas kedalaman penghayatan nunjang gerebg Sekaten? Mangapa lakon keagamaanya. Sebagian masyarakat ma- Sri Mulih Pendawa yang dipentaskan di sih meyakini apabila mendapatkan salah Sitinggll keraton Surakarta pada siang ha- satu dari sesaji , akan mendapatkan berkah 12 HARMONIA, Volume 13, No. 1 / Juni 2013 yang bermacam-macam, misalnya awet muda, panennya subur, banyak rezeki, panjang umur dan berbagai bentuk berkah lainnya. Aktivitas mencari berkah dalam upacara shahadatain merupakan bentuk akulturasi budaya Islam-Jawa secara nyata yang masih berjalan dan berkembang. Ke- nyataan mencari berkah terlihat dari seba- gian masyarakat yang berusaha mengais rezeki dengan berjualan makanan berupa sego liwet, cabuk rambak yang kemudian menjadi bagian tradisi sekaten. Sebagi- an kelompok pedagang sengaja berjua- Gambar 1. Ki Dalang Ki Anom Sukatno lan setiap tahunnya untuk mendapatkan ‘berkah-Nya’ pada upacara sekaten, pada Keberadaan Islam khususnya di hal hidup kesehariannya mereka bertani, tanah Jawa berkaitan denan keinginan ke- usaha pande, pedagang hewan dan ber- raton untuk memperkuat legitimasinya. macam usaha lainnya. Penyebaran Islam di seluruh Jawa Kehadiran pertunjukan wayang ku- dan kemudian ke kepulauan lain di Indo- lit garapan baru yang dilakukan setelah nesia, dilakukan oleh mereka para ulama hajad Gunungan Sekaten sebagai pelen- yang tergabung dalam Wali Sanga. gkap upacara merupakan perkembangan Kehadiran Wali Sanga merupakan bentuk baru yang sebelumnya belum ter- awal masuknya Islam dalam budaya Nu- jadi. Menurut Puger, pada jaman para wali santara, di mana kebudayaan Islam ber- sanga syiar ajaran Islam melalui pende- kembang di pusat-pusat pemerintahan. katan budaya. Pertunjukan wayang kulit Salah satu wali yang terkenal bagi orang sering dilakukan oleh Sunan Kalijaga di Jawa adalah Sunan Kalijaga, seorang ula- beberapa tempat tanpa meminta imba- ma yang sakti dan cerdas, budayawan lan jasa. Bagi warga yang membutuhkan yang santun dan seniman yang hebat. konon cukup dengan imbalan pengucapan Bahkan sebagian orang Jawa menganggap sumpah dengan membaca dua kalimah sa- sebagai guru agung dan suci di tanah Jawa hadat yang berati sebagai tanda masuk Is- (Purwadi, 2003: 150). lam. Untuk melestarikan budaya wayang Dakwah Sunan Kalijaga dalam pe- dan juga siar Islam, mulai tahun 2013 akan nyebaran ajaran Islam adalah dengan pen- diselenggarakan pertunjukan wayang dekatan sosial budaya, seperti pertunjukan yang bertempat di Sitingggil bersamaan wayang, upacara tradisi, tembang macapat dengan dibunyikannya gamelan Sekaten yang telah terlebih dahulu berkembang di depan masjid Agung (Puger, Pengantar dalam kehidupan masyarakat Jawa. Pertunjukan 18 Januari 2013). Berkaitan dengan proses spiritualime Islam di Indonesia merupakan Islam Jawa; �����������������������������������Islam dan kultur Jawa, sebagai pro- singkretis yaitu percampuran dengan bu- ses alkulturasi acapkali dianggap sebagai daya lama yang lebih dahulu ada seperti perilaku sinkretik, yang mana keduanya misalnya dengan kepercayaan Jawa, Hin- mengalami peristiwa akulturasi. Secara du, dan Budha. Saat ini terjadi akulturasi ekstrim ada yang berpendapat bahwa Is- dan asimilasi budaya. Sebagai contohnya lam dalam masyarakat Jawa telah menga- melalui gerebeg Sekaten dan upacara se- lami proses penjawaan yakni penyesuaian
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