REPRESENTATION OF JAVANESE MESSIANIC MANIFESTO IN THE DOMAIN OF IMPERIAL LITERATURES

by Moch. Ali Faculty of Letters, University, e-mail [email protected]

Abstract Artikel ini bertujuan untuk melacak dan mendeskripsikan 'representasi manifesto messianismeJava pada ranah karya-karya sastrakeraton.' Sejak semula, masyarakat Jawa memiliki ideologi tentang manifesto messianisme sebagai identitas kultural. Pada ranah politik kerajaan Jawa, sebenarnya ideologi ini dianggap sebagai wahana orientasi kosmik. Sejak era kerajaan Kediri, masa kebudayaan Jawa-Kuna (Jawa Hindu-Buddha), hingga era kerajaan Mataram, masa kebudayaan Jawa-Islam; para 'rakawi' dan 'pujangga' telah mengadopsi, mengembangkan, mengkristalkan, mereformulasikan, bahkan telah merekayasa ulang tentang episteme messianik Jawa melalui proses pengimitasian konsep messianisme Kitab-kitab Suci dari peradaban Semit (Arab) dan Arya (India). Sebagai bentuk messianisme hibrida yang berpangkal pada 'imitatio Indica- Islamica', secara literal memang disadap dari kultur Brahmani dan Ibrahimi yang kemudian mengalami proses reinkamasi dalam episteme Jawa berkat ekstasinalar penulis-penulis Jawayang menjadikan keraton sebagai skriptoria. Temuan yang berkaitan dengan pengaruh kultur keagamaan manea tentang manifesto messianisme asing dalam teks-teks tertulis berbahasa Jawa, mungkin dapat dianalisis melalui karya-karya sastra keraton yang menyuarakan kronologi profetisme Jawa, seperti Bharatayudha, Kakawin Sutasoma, dan Kitab Primbon QuraisyAdammakna. Dalam sejarah sastra Jawa, karya-karya sastra yang bersifat messianik, yang digubah oleh para penulis keraton, kenyataannya telah menciptakan konsep yang tidak berbeda, meskipun mereka menggunakan istilah-istilah religiositas dari agama Hindu, Buddha, maupun Islam. Istilah-istilah keagamaan yang melintas batas itu difungsikan untuk memproklamirkanjati diri dan superioritas Mesias Jawa yang tentu saja berbeda dengan messianisme manca. Dalam konteks ini, ideologi messianistik Jawa dapat diidentiflkasi dan direpresentasi melalui dua hal; (1) orientasi messiansime etnik yang merujuk pada paradigma identitas kultural Jawa, (2) orientasi eskatologi messianisme Jawa Islam. Studi ini bertujuan untuk merangkai jaring intelektual keraton sejak masa kebudayaan Jawa Kuna hingga Jawa Islam seputar messianisme Jawa: (i) episteme tentang inkamasi, (ii) konsep Mesias Jawa yang bersifat hibrida.

Key words: Hindu, Buddha, Islam, Indic, Semitic, Brahmanic, Abrahamic, incarnation, Javanese, messianic episteme.

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A. INTRODUCTION neglected in building a Javanese theology. It In the Indic studies, many philologists approaches Javanese's concept of the final and theologians are really familiar with the as a developing theme and shows how existence of the Hindu Scriptures, namely the a proper grasp of the textual meaning at each Sastras which announce about the Vedic stage of Javanese Bible literary inspiration is messianic manifesto. The term, sastra necessary for understanding messianic is that which isassociated with what is so-called prophecy. From the beginning, the Javanese the Vedasin many genres. There are the Sruti in messianic episteme which referred to the four number (, , , Kakawin Bharatayudha in the Old Javanese , including the ), the Language, one of imperial messianic literary Smrti (Manava Dharmasastra, Parasara works in the era of -Hindu to the Dharmasiistra), Itihasa (the and the completion of the Kitab Primbon Quraisyn ), the (the most Adammakna in the New , important of them are Purana, one of imperial messianic literary works in the Purana, Brahmanda Purana, Purana, era of Java-Islam, the coming of Prabu Purana, Bhavisya Purana, Srfmad , the Just Leader as the tribal messianic Bhagavatam Purana, etc.), the Agama such as figure became a main issue. The Kakawin the Pancaratra to the Vaisnava, the Bharatayudha, a work of Hindus episteme, the Pratyabhijna to the Saiva, and the Kakawin Sutasoma, a work of Buddhist Mahanirvana-Tantra to the Sakta sects, and episteme, and other Old Javanese Literatures in other Vedic writings by all great acaryas the era of pre-Islamic time in Java, apparently, (spiritual masters). Meanwhile, they never the authors have a passing over spirituality with think about the roots of Javanese messianic the covering of organized religions of Hindu & manifesto in the Javanese Bible in the Old Buddha, mainly about the messianic episteme. Javanese era and the Islamic Javanese one. Each author delineates the texts that are direct Therefore, the research of the Javanese Bible, messianic prophecies and examines their namely the kakawin and the kitab (serat) meaning and development within the flow of nowadays, are important to dig up and to God's plan. And, the reader will gain an rediscover the origin of Javanese messianic understanding of God's process for bringing the episteme as the tribal massage politically, Messiah to the earth of Java through the golden socio-historical background of the texts, a age of Javanese nation, and of his intent to bring literary journey of Brahmanic and Abrahamic the safety knowledge of the Messiah forjustice, stories which were scripturally inherited from ministry and peace for salvation to the world of Indic and Semitic ideas in the mind-set of tribal idea through him. Therefore, this tribal Javanese imperial writers in the island of Java. massage refers to the coming of the Javanese The Bible of Java, however, occupies a new Messiah per se. Then, in the era ofpost-Islamic post in an academic mind of cross-cultural time in Java, one of imperial Javanese literary study,especially for interfaith community. works is like the Kitab Primbon Quraisyn The development of imperial Javanese Adammakna, the author also has a passing over literary works in the hegemony era of foreign spirituality by using the Vedic-Arabic terms to religions, however, crystallized an indifferent explain a massage, especially about the messianic idea in many various texts although Messianic idea and the coming of Javanese they used different messianic terms. In this Messiah in the age of Kaliyuga or Jaman Akir. context, the Javanese Bible points to the coming To understand about the concept of of the Javanese , especially Prabu hybrid Javanese Messianism in the imperial Jayabaya, the king ofKediri. Javanese literary tradition, rethinking the 'text', This messianic idea considers another 'inter-texts', and 'intertextuality' are important. important line of interpretation that had been As in all poststructuralist theory, Julia

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Kristeva's work, a French semiotician, also B. EPISTEME OF INCARNATION:THE demonstrates that all signifying systems from OLD JAVANESEHERITAGE table settings to poems are constructed by the In Javanese mind-set, the idea of manner in which they transform earlier incarnation is a main point. It refers to the signifying systems. Any text or Sacred Text is Javanese episteme about how they think and 'constructed of a mosaic of quotations' and is how they speak of their world. The Javanese 'the absorption and transformation of another messianic idea is literally always related to the (Julia Kristeva, 1980:66). Hence, for her, a text idea of incarnation. Both ideas are related to the is 'an ongoing process in which the writer concept of salvation and the cosmic harmony, confronts the ideological givens of different and an incarnation idea appears in a classical culture and subverts the linguistic signifiers in work ofKediri Kingdom by which it is called a unanticipated ways (Davis and Schleifer, famous Kakawin Bharatayudha. In this 1986:273). Concepts are nothing more than kakawin, the messianic idea appeared in the era words, and signifier are words that refer to other of Old Javanese society in pre- words and never reach out to material objects Kingdom by which the term nurun was used. In and their interrelations. In effect, all meaning is the Kakawin Bharatayudha LIlA described that textual and intertextual. Everything we can Lord Vishnu descended in the holy land of Java know is constructed through signs, governed by via Prabu Jayabaya's body (Wirjosuparto, the rules of discourse for that area of 1996: 179-180). knowledge, and related to other texts through filiations, allusion and repetition. In this way, Karunnya pwa Bhattara Wishnnu lumihat texts are marked by a surplus of meaning which ri ya salahasa mar ikang hati. Nahan mar results in differing readings of texts or Sacred mmanira nurun pitaka natha nika Texts which are formed and conducted through tuhagannamulih praja. Nguni kyati mediating factors such as the present structures Bhattara Kreshnna pangaran ri sira of discourse, the present concepts of the saphala yan jayengranna. Ndah mangke discourses structures of the time of the 'writing' tineher ta paduka Batthara Jayabhaya of the texts, the traditions of reading, and the paneggahing sarat. suppositions which those traditions have made possible, of thoseparticular texts. When Lord Vishnu sees the island, He then When a text or 'sacred text' is view in mercies to it. He feels so sad in his heart, so this way, it subverts the concept of the text as that why Lord Vishnu then descends into self-sufficient and dramatically blurs the the world to become a King in the island, outlines of the text and disperses its image of and He rules the kingdom perfectly. In the totality into an bounded, illimitable tissue of ancient age, He was formerly known as connections and associations, paraphrases and Bhatara , and He was being a fragments, texts, and contexts. This view is winner while fighting against the enemy of reiterated by Roland Barthes when he argues in the battle. Now, His duty is that the text is 'unconscious or automatic continued by His Excellence Bhatara quotations, given without quotations, and the Jayabaya who has a famous name in the text is also multidimensional space in which a world. variety of writings, none ofthem original, blend and clash. The text is tissue of quotations. The writer can only intimate a gesture that is always If in the Kakawin Bharatayudha, a interior,never original. His only power isto mix work of Hindus rakawi, Mpu Panuluh writings, to counter the ones with others, in such described the idea of incarnation by which Lord a way as never to rest on anyone of them Vishnu descended via Prabu Jayabaya to bring (Barthers, 1981:39). salvation, so after the fall of , in the golden age of Majapahit, a Buddhist

Representation Of Javanese Messianic Manifesto (Moch. Ali) 4 rakawi, Mpu Tantular also described the Bhatara and Sri as the Supreme Persons in the incarnation idea via a holy story of King Old Javanese, which are dealing with the Sutasoma in the Kakawin Sutasoma 1.4.as an Bhagaviin in the Sanskrit word, and both incarnation of Sri Jinapati, the other title of the represented the manifestations of the Javanese Buddhaperse (Santosa, 1975: 138-139). Divine, the Avatiira in the Vedic term. The theory of the divine manifestations (avatiira) of Purwwa prastawa ning parwwa racana Vishnu or Buddha among men, however, is a ginelar sangka ring boddhakawyal nguni particular immanent form of the Supreme Deity Dwapararing treat Krtayuga sirang within his non-duality, the transcendent sarwwadharmmanggakaral tan len hyang becoming immanent within the phenomenal Wisnwiswara sira matemah which isultimately not otherthan the Deity. bhupati marttyalokal mangke praptang The descents of the Lord as the avatiira Sri Jinapati manurun matyanang are infinite in number, such as Bhagavan kalamurkka. Krishna or Buddha Gautama, namely Sri Jinapati in India (Voor Indie), and Bhatara Jayabaya or Sri Sutasoma in Java (Achter First of all the story I compose is derived Indie). In other words, as the avatiiras, the from the stories of the Enlightened One. In figures of Bhatara Jayabaya in the Javanese- previous times, in the third, second, and Hindus episteme and Sri Sutasoma in the first ages, the embodiment of all forms of the Dharmma were no other than the Gods Javanese-Buddhistic one are directly adopted from Brahmanic sources or Indic thinking Brahma, Wisnu, and Iswara. They became which so called the imitatioIndica. Even, in this kings in the world of mortal men. But now, case, to support the use of avataristic titles of in the Kali age, Sri Jinapati descends here to eliminate the evil and the wicked. King Jayabaya, I can mention two Old Javanese inscriptions which were historically discovered by the archeologists in , (1) The incarnation of Buddha as Sri janardaniiwatiira in the Hantang stone [1057 Jinapati in the body ofKing Sutasomain the age caka], (2) siiksiit Wisnwangsa satata of Kaliyuga, was then narrated clearly in other sakalajagatpiilaka, which means 'the stanza, the Kakawin Sutasoma III. 1-2. incarnation of Vishnu who protects the world salvation' in the Talanstone [1058 caka]. Based kyati Sri Sutasoma nama nira de nrpati on these inscriptions proved that Jayabaya winuwus ing jagad kabehl sangke warnna himself has claimed as the incarnation of niragawe suka nikang bhuwana Vishnu. The Old Javanese word pinakamusti ning hidep...... hyang ning Janardaniiwatiira, is etymologically derived kingkin angindarat semu ni rum nira wahu from Janardana (the other name of Lord tumurun sakeng tawang. Vishnu) and iiwatiira (one who descends). And other, Wisnwangsa, it is also etymologically It became well-known and was repeated derived from Wisnu (the god of protector, among the people, that the king had called namely Lord Vishnu) and angsa, manifestation him Sutasoma/ because he was good (Kartoatmodjo, 1985:29-30). looking, he bought happiness to the people Literally,the Vedicinfluence ofthe Old who regarded him as a divine being.! Javanese Messiahs, it indicates that there is an Looking like an incarnation of the god of intertextual evidence between 'Sacred Text' and lovejust descending fromthe sky. 'text.' Obviously, in the mind-set of the Old Javanese, Bhatara Jayabaya himself, is the Both Hindus and Buddhist Javanese Krisnamurtti (incarnation of Krishna), and Bhagavan Krishna as an incarnation of Vishnu literary works represented the identity of

DIKSI Vol. : J4. No. J Januari 2007 5 himself whom came down many times in the mr: cm>it-tid-\.I'l.21 -tid-ctt)~I ~ ~-( iG ~ IcH"I ~ earth via avatara has literally been foretold by the Hindus 'Sacred Text', the Bhagavad-Gita G11ck11:>,J1G1~(1:~cna.l'{ 3i~~~Q II IY.7-8. It is a concept of avatara of Tatah ka/au sampravrtte sammohaya sura- by which Pancamo- Veda,the other name of the dvisam/ buddho namnanjana-sutah Bhagavad-Gita recommended it. Sri Krishna, kfkatesu bhavisyati'// one of Vishnuavataras said:

~~~~~amc:rl Then, in the beginning of Kali-yuga, the ~ <141(""cttl~-tt-'1I~~~ II Lord will appear as Lord Buddha of the name of Ailjana's son, in the province of 4~ "IUII~ ~ ~~ ~ ~~<1lctt..l Gaya (Bihar) will take place Gust fro the ~~~¥¥II purpose of deluding those who are envious yada yada hi dharmasya g/anir bhavati of the faithfultheist). Bharata/ abhyutthanam adharmasya tadatmanam In this frame of reference, a Buddhist srjamyaham// rakawi, namely Mpu Tantular, as a voice of paritranaya sadhiinam winasaya ca , however, spoke of this puranic duskrtam/ messianic idea in the Old Javanese word, in the name of SrI Jinapati, a Javanese Prakrit term dharma-samsthapanarthaya sambhawami ('Javaansch Prakrit'). He also used other Old yuge-yuge/ / Javanese words manurun and tumurun to express the Javanese messianic episteme by Whenever there is a decline of which it was a real cognate translation of righteousness and rise of unrighteousness, Sanskrit word avatara as well as in the Vedic o Bharata [Arjuna], then I send forth create Sastra, such as the Bhagavad-Gita, the incarnate Myself. For the protection of the Narayaniya of the Mahabharata, and the good, for the destruction of the wicked and Harivamsa, where such words as janman, for the establishment of the righteousness, I sambhava, srjana, and pradurbhava are come into being from age to age employed (Sheridan, 1986:60). The Old (Prabhupada, 1986:226-228). Javanese Bhagavad-Gita also affirmed the use of these Vedic terms in the form of the Old Vishnu, for example, has many forms Javanese words to express the concept of of his unique incarnations as the avatara(s) to Javanese messianic episteme, like nurun spread over a justice in the world, and at the mangjanma. The text describes as follows, same time, to set up or to protect thejustice per 'apan rumaksa sang Shadu, mwang se from the evil and the wicked. These divine sumirnaning dhurjana donkwa nurun manifestations are affirmed by the Srimad mangjanna ring , ring sayuga-yuga, Bhagavatam Purana, one of eighteen maka don ri kapagehaning dharma kalinganya' Mahapurana of Hinduism.Amazingly,the book [then I send forth create incarnate Myselffor the also announced that Krishna and Gautama were protection of the good, for the destruction of the the avatara(s). According to the Srfmad wicked and for the establishment of the Bhagavatam Purana 1.1.24, Bhagavan righteousness, I come into being from age to Gautama himself, the son ofAnjana, born in the age, see the Old Javanese Bhagavad-Gita IV.8] Kali-yuga in Bihar as the Buddha was the ninth (Menaka, 1990:88). It indicates that the avatara of Vishnu after the coming of Bhagavad-GIta and SrImad Bhiigavatam Bhagavan Krishna. In the words of Purana as the 'Indian Sacred Texts' of Hinduism Krishnadvipayana Vyasa (in Prabhupada, in the Sanskrit are the hypogram of both 1972:160-161),he said: kakawin(s), namely the Kakawin Bharatayudha

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and the Kakawin Sutasoma as the 'Javanese blessing for those born in the Kali-age, which texts' of VaisnavaandSaiva-Buddha sects in the begins at Krishna's death. In the Kali-age, Old Javanese. It also indicates that those people delight in sin(Sheridan, 1986:54). Sanskrit texts in the Vaidika bhiisa are As a Javanese Mahayana Buddhist, religiously transformed into manusi bhiisa into known as Tantric/ Vajrayana Buddhist, Mpu the form of the Old Javanese through the project Tantular's religious episteme has a connection of mangjawaken Byasamata (to make the with a frame of reference of Tibetan Buddhism, translations of Vyasaveda's works) from the in which the Tantric Mahayana doctrine original sources in the Sanskrit. Even, the respects with the "icons" of Brahma, Vishnu, context of 'Vedic Sastra' in VoorIndie is then and Shiva at the Buddha altar, as well as each reread, reformulated, and changed into the incarnations, although atthe same time, the icon 'Javanese sastra' in Achter Indie. If Krishna, the of Buddha becomes the Istadevata of manifestation of Lord Vishnu nurun as King Buddhists. The Buddhists of Thailand and Jayabaya, namely siiksiitnira Wisnumurtti (the Cambodia also have this tradition to respect the incarnation of Vishnu) in the Kali-yuga, so also of Hindu and place the image of Sri Jinapati, the manifestation of Buddha Buddha as the Istadevata for worshipping manurun as King Sutasoma, namely siiksiitnira (Waddell, 1972:12). Buddhamurtti (the incarnation of Buddha) in The Vedicterm, avatiira in the Hindus- the Kali-age. Mpu Panuluh said, 'ndah mangke Sanskrit or in the Buddhist-Prakrit, and the tineher ta paduka Bathara Jayabaya Hindus-Javanese word, nurun or manurun, paneggahing sarat (his duty is now continued tumurun in the Buddhist-Javanese terms, are by His Excellence Bhatara Jayabaya who has a linguistically the key-words to understand famous name in the world). Mpu Tantular also about the spirit of salvation of Vedic Culture in said, 'mangke praptang Kali Sri Jinapati India and Java, and how the Javanese manurun matyanang kalamurkka (but now, in community recreate both messianic idea and the Kali-age, Sri Jinapati descends here to incarnation concept as worldly messianic eliminate the eviland the wicked. Ifwe view the orientation in the domain of court literatures concept ofKali-age, a crucial part of four Vedic which refer to the framework of Javanese ages, in this way, it means that the Indic cultural identity in the Achter Indie, for messianic idea in the Yavadvfpam land, the proclaiming the Indic-JavaneseMessiahs. well-known island of Sanskrit Ramayana of Valmiki in India, is literally reformulated into C. THE INDIC-SEMITIC JAVANESE the Javanese messianic episteme in the MESSIANISM Jawadwipa land, the island of Java. There are the titles of Vishnu in four Vedic ages. In the Since the beginning, the episteme of Kreta-age, the Deity has a white complexion incarnation in Java has crystallized from the era and fourarms. Inthe Treta-age,he has acrimson ofthe coming of Hindu until the post-coming of hue and appears in the form of sacrifices. Pious Islam, mainly in a frame of reference of men worship with the Vedic forms and Hari is imperial Javanese mysticism. In other words, the embodiment of the gods. In the Dvapara- this episteme of incarnation represents the model of Javanese messianic manifesto in two age, the Lord has a dark complexion, wears the Kaustubha gem and the Srlvatsa curl. Men ages; (1) the Old Javanese cultural era, (2) the worship by means of both Vedic and Tantric Islamic Javanese cultural era. As I said before, rituals and seek the SupremeReality in a human the Old Javanese imperial literary works; the form with the marks of a king. In the Kali-age, Kakawin Bharatayudha and the Kakawin the are neglected and Bhagavan is Sutasoma before the coming of Islam in Java, the court writers created the Indic Javanese worshipped by the Tantricpractices of chanting manifesto. When the mission ofIslam came into and singing his name. Even though Krishna lived in the Dvapara-age, there is a special the court, they recreated the other hybrid

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Javanese messianic episteme,namely the Indic- because He could not continue the next Semitic Javanese messianic manifesto. One of manifestation again, because that is the end the Islamic-Javanese imperial literary works, (Soembogo,n.t.: 19). that is, the Kitab Primbon Quraisyn Adammakna which was appeared after the Ing salebeting jaman Kaliyuga, Hyang islamization in Java, described this messianic Narayan (Wisnu) angrasuk warni cemeng, idea clearly, although the text manifested it in kados sampun pratelo, bilih paring sasmita the formof variant terms. manawi isining jagad badhe risak. Risak In the Kakawin Bharatayudha and the ing budi pamikiripun, margi tansah Kakawin Sutasoma, the use of the Old Javanese mituruti hardening angkara murka. words, such as nurun, manurun or tumurun, have similar semantics with the use of messianic words in the Old Javanese In the days of Kaliyuga, Hyang Narayan (the God Vishnu) will manifest into a Bhagavad-Gita, nurun mangjanma which were human with the black skin, according to the literally translated from the Vedic terms of the prophecy, he is brings the signs that the Sanskrit Bhagavad-Gita, namely srjlimi world will destruct. Destruction in soul, (manifest, incarnate) and sambhavlimi (I do spirit and intellectual because they always appear) to describe the avatlira,the incarnation follow the satanic will to destroy the truth of Godhead of Vishnu, descends from the (Soembogo,n.t.: 23). kingdom of God for material manifestation. Meanwhile, in the Kitab Primbon Quraisyn Adammakna, namely 'SeratJangka Jayabaya', Wondene wontenipun Serat Jangka which was mentioned by the author himself, Jayabaya, nika kaakenaken karanganipun this messianic idea is manifested in many New Prabu Jayabaya Kedhiri, inggih Javanese words, although it refers to the panjalmaning Wisnu ingkang pungkasan. indifferent semantic, such as mangejowantah, Dados namaning Serat kapendhetaken titising, tumitisipun,panjalmaning, manjalma, ngangge namaning sang pengarang, and angrasuk etc. These New Javanese words sarana dipun wewahi tembung Jangka are literally used by the pujangga (imperial sangajenging nama, dados mungel Jangka author) to express the Javanese messianic Jayabaya. manifesto in the era ofIslarnic Mataram, and to proclaim that Prabu Jayabaya himself, the king The existence of the Serat Jangka Jayabaya of Kediri, was the incarnation of Lord Vishnu, is then considered as the work of Prabu one who descended to rule in Java as the Ratu Jayabaya, the King of Kediri. He is the last Adil (the Just Leader) with the Islamic Javanese incarnation of Lord Vishnu. Thus, the name title panetep panatagama Kalipatullah (one of the Serat is derived from the author's who rules with the divine Law, the Caliph of name with adding the word Jangka in front God) in the Jaman Akir (the Last Day). In the of the name, namely Jangka Jayabaya Kitab Primbon Quraisyn Adammakna, chapter (Soembogo,n.t.: 18). Triwikramatext,thepujangga then said: Dene ingkang dipun wastani jaman Mila kasebutaken titising Wisnu, utawi Kaliyuga punika inggih jaman sangsara panjabnaning Wisnu ingkang pungkasan, utawi jaman Kalabendhu, inggih ugi jalaran mboten saged nglajengaken winastan Jaman Akir (akiring jaman), tumitisipun malih, margi sam pun pan tog. kados kawursita ing Serat Jangka Jayabaya. Therefore it is mentioned the incarnation of Vishnu, or the last incarnation of Vishnu, The age ofKaliyuga is the age of passion, or

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the age of chaos, that is the era of the Last known image), iigama (a type of post-Vedic Day, like the prophecies in the Serat Jangka scripture, composed in Sanskrit and mainly Jayabaya (Soembogo, n.t.: 23) concerned with matters of ritual perfonnance), andprabhu (Lord, Majesty). On other hand, the Pameca wonteneng jaman dahulu, tuwin Islamic episteme in the imperial work can be rawuhipun panetep panatagama identified through the use of the New Javanese kalipatullah. Pamecanipun sang Prabu words too, such as jaman akir, adil, and Jayabaya ing Kedhiri...Ratu Adil panetep kalipatullah, and Allah. These words are the panatagama kalipatullah, utusan kang Semitic Javanese tenns which are linguistically ngemban dhawuhing Allah. adopted from theArabic, zamiin iikhir (the days before Hereafter), 'iidil (justice), khalifatulliih (the Caliph ofGod, onewho rules in the name of The story about the past, and the corning of God), andAlliih (the OneGod). the Just Leader who reigns with the divine Meanwhile, the use of New Javanese Law as the Caliph of God. That is the story of the Lord Jayabaya in Kediri... the Just words of the Kitab, such as manjalma, and Ruler who reigns with the divine Law as the panjalmaning, proves the essence of the Caliph of God, the messenger who received spiritual ideology of the pujangga which is the divine words of God (Soembogo, n.t.: literally derived fromthe Vedicepisteme. These New Javanese messianic tenns of the Kitab can 49) be compared with the messianic words of the Serat Bagavad-Gita in the New Javanese Ifwe reread these texts, we can assume version too, such as manjalma or panjalma, that the spirit of Vedicepisteme in the era of the especially on chapter Gnyana YogaIV.7-9., the Old is still accepted, affinned, text describes as follows: and used by thepujangga ofMataram to deliver the Javanese messianic message in the era of Islamic Javanese culture. On one hand, the Saben-saben sajroning lelakon urip ing Vedic episteme in the Kitab Primbon Quraisyn bumi iki, angger-anggering tepa-salira Ian Adammakna, can be identified through the use welas asih marang sapadha-padha of New Javanese words; such as Kaliyuga, dilalekake, Ian tindak tanduk sawenang- Narayan, Wisnu, panatagama, and prabu. wenang saya andadra, Manira nitahake These words are the Indic Javanesetenns which Manira Pribadi. Perlune mbantu Ian are linguistically adopted from the Sanskrit and ngayomi ingkang padha alus-alus budine the Hindi, Kali-Yuga (the Age of Quarrel and Ian mbrastha kang padha am beg angkara- Hypocrisy which began which five thousand murka. Murih njejekake angger-anggering years ago and lasts a total of 432.000 years, this tepa-salira Ian welas asih ing sabenjaman age is the fourth and final era in the seriesof eras Manira man;alma ing donya iki. Kang in any Mahayuga, or cycle of creation), ora pangling marang van;alma Manira Ian Niiriiyana (the four anned fonn of Lord Vishnu ngakoni kasucian Manira, sawusi nemahi who presides over the Vaikunthaplanets, in the ajal, ora bakal bali menyang donya maneh, Mahiibhiirata, Krishna is identified as an nanging tetep manunggal karo Manira. incarnation of Niiriiyana), Visnu (the Personality of Godhead, the second person of Whenever there is a decline of the Hindu triad, and he is the personification of righteousness and rise of unrighteousness, the preserving power), niita (the cosmic dance, then I send forth create incarnate Myselffor Siva Natariija, Siva the Lord of Dance depicts the protection of the good, for the Siva dancing in a ring of fire, a paradoxical destruction of the wicked and for the range of mood from wild ecstasy to controlled establishment of the righteousness, I come detached movement is expressed in this well- into being from age to age. One who knows

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the transcendental nature of My incarnation and to what extent it was altered to suit his and activities does not, upon leaving the purpose. By tracking these New Javanese body, take his birth again in this material messianic key-words back to the Old Javanese world, but attains My eternal abode messianic sources we are able to estimate to (Hudoyo, 1990:65). some extent the influenceswhich were working upon the pujangga in his mission, and by The Indic Javanese messianic episteme studying these religious terms in the native is obviously the chain of transmitting system of Javanese literatures contemporary with him, we various court works in their historical own can sometimes understand more exactly what he himself means by the terms he uses in the context to prove the continuum of the common heritage of textual monument in cross- Kitab Primbon Quriasyn Adammakna, namely linguistics, cross-cultures, and interfaith the SeratJangkaJayabaya. Therefore, the Indic discourses, namely Hinduism, Buddhism, and Javanese incarnation concept, in the Javanese Islam. In other words, different imperial episteme, is never lost, and it is really being a literatures will have to be taken as components center of spiritual knowledge of Javanese in a continuum with close links of mysticism continuously. By transforming the intertextuality. The Kitab Primbon Quraisyn Eastern foreign idea of Hinduism into a Adammakna as the Indic-Semitic Javanese text, Javanese mysticism, especially about the is also the mixing text which derived from the futuristic figures of Javanese Messiahs, the hierarchical texts; (1) the Vedic texts in the imperial writers enriched the world-view of Sanskrit, (2) the Indic Javanese texts in the Old Javanese hybrid mysticism. Javanese, (3) the Islamic texts in the Arabic. Indeed, this text is an Indic Javanese text in the D. CONCLUSION form of Islamic Javanese version which was Based on the description about the reborn in the Islamic Javanese culture. In this Javanese messianic episteme and the famous context, I may also assume that the pujangga tribal figure of Javanese Messiah, I finally have has reread the Kakawin Bharatayudha in the a conclusionas follows: Old Javanese, and combined the text with 1. The influence of Vedas is the fundamental Islamic sources. As the forms of imitatio idea of the Javanese messianic manifesto, Indica-Semitica, this messianic manifesto was namely the avataric episteme. In the literally adopted from Brahmanic and history, this avataric episteme always Abrahamic cultures which were actually reborn appears in the court works of two Javanese by the imperial writer into the Javanese cultures; (i) the Indic Javanese messianic episteme. In the eschatological sense, the idea in the Old Javanese Culture, (ii) the pujangga also indirectly quoted the Vedic Indic-Semitic Javanese messianic idea in messianic elements of the Old Javanese texts. the IslamicJavanese Culture. Here, the pujangga also directly spoke of the 2. In the Bible of Java, the roots of Vedic Old Javanese avatiira in other variant. It is that episteme as an expression of tribal the ancient Javanese messianic term which messianic ideology in the mind-set of speaks through the mouth ofpujangga. It is the imperial literary writers is most deepest, knowledge of the original sources that can alone even, most strongest than the roots of throw a light on what often appears at first Islamic episteme. obscure and meaningless. One of the principal difficulties before us is to ascertain whether a 3. Linguistically, there are many Javanese messianic terms to announce the identity of messianic idea or expression was the the Javanese Messiah; (i) nurun, manurun, pujangga's spiritual property or adopted and tumurun, turun mangjanma in the Old adapted from the earlier Old Javanese sources, Javanese words, (ii) manjalma, panjalma, or borrowed ITomelsewhere, who he learnt it

Representation Of Javanese Messianic Manifesto (Moch. Ali) 10

panjalmaning, tumilising, etc., in the New Sheridan, Daniel. P. 1986. the Advaitic Theism Javanese words. In fact, these words of the Bhiigavata Puriina. Delhi: express the same idea in both works, the Motilal Banarsidass. kakawin of rakawi, and the kilab or the Santosa, Soewito. 1975. Sutasoma: A Study in serat of pujangga; and the use of Javanese Wajrayana. New Delhi: philological study about the origins and International Academy of Indian development of Javanese messianic terms Culture. in the Javanese literatures is a way out to Sutjipto Wirjosuparto. 1996. Kakawin understand the famous Javanese Messiah, Bharatyudha. Jakarta: Penerbit Prabu Jaya in the mind-set ofJavanese men. Bhatara. Thus, in this context, the text ofpujangga is Soembogo, Wibatsu Harianto (ed.). n.t. Kitab a mosaic of quotations, indeed, Primbon QuraisynAdammakna: Serat unconscious or automatic quotations, given Jangka Jayabaya. Yogyakarta: CV without quotations. Buana Raya. Waddell, L. Austine. 1972. TibetanBuddhism. BIBLIOGRAPHY NewYork:Dover Publications.

Barthes, Roland. 1981. "Theory of the Text" in Robert Young (ed.). Untying the Text. London: Routledge. Davis, Robert Con and Ronald Schleifer. 1986. Contemporary Literary Criticism: Literary and Cultural Studies, 3'd edition. New York & London: Longman. Hudoyo, R.M.S. Suryo. 1990. Serat Bagawad Gila. Surabaya:YayasanDjojo Bojo. Kartoatmodjo, Martinus Maria Sukarto. 1985. Harijadi Kediri. Yogyakarta:Lembaga Javanologi Universitas Kadiri. Kristeva, Julia. 1980. "Word, Dialogue, and Novel", in Leon S. Roudiez (ed.), Desire and Language, trans., Thomas Gora et.al.NewYork:ColumbiaUP. Maswinara, 1. Wayan. 1999. Bhagawad Gila Dalam Bahasa Inggris dan . Surabaya: Paramita. Menaka, I Made. 1990. Bhagavadgita. Singaraja: Yayasan Kawi Sastra Mandala. Prabhupada, A.C. Bhaktivedanta Swami. 1972. Srfmad-Bhiigavatam, first canto (part one-chapters 1-7). Bombay: the Bhaktivedanta Book Trust. 1986. Bhagavad-Gftii As It is. Mumbai: the Bhaktivedanta Book Trust.

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