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Representation Ofjavanese Messianic Manifesto in the Domain of Imperial Literatures

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Representation Ofjavanese Messianic Manifesto in the Domain of Imperial Literatures REPRESENTATION OF JAVANESE MESSIANIC MANIFESTO IN THE DOMAIN OF IMPERIAL LITERATURES by Moch. Ali Faculty of Letters, Airlangga University, Surabaya 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 Kakawin 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. 1 2 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 Messiah 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 Sanskrit 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 (Rigveda, Yajurveda, Samaveda, Kakawin Bharatayudha in the Old Javanese Atharvaveda, including the Upanishads), the Language, one of imperial messianic literary Smrti (Manava Dharmasastra, Parasara works in the era of Java-Hindu to the Dharmasiistra), Itihasa (the Ramayana and the completion of the Kitab Primbon Quraisyn Mahabharata), the Puranas (the most Adammakna in the New Javanese Language, important of them are Agni Purana, Vayu one of imperial messianic literary works in the Purana, Brahmanda Purana, Vishnu Purana, era of Java-Islam, the coming of Prabu Shiva Purana, Bhavisya Purana, Srfmad Jayabaya, 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 Messiahs, 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 DIKSI Vol. : 14. No. 1 Januari 2007 3 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-Majapahit 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
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