Sang Hyang Segara Rekayasa

Sang Hyang Segara Rekayasa

My worship is for God only Universe creator and all its I adore all of the great poets To whom worship God only

ASTINA.—The leaders of Kurawa together with General Baladewa, the President of Mandura, discuss national catastrophe.

DURYUDANA: All distinguished leaders! As though those tsunamy ocean, extraodinary raining season, rainstorm, flooding, they would sink the earth, bacoming global catastrophe. Is it also happening in Mandura?

BALADEWA: Yes—exactly! Even many areas have been flooded by tsunamy of the ocean.

KARNA: It happens in the Propince of Awangga, too! Fishermen have been the victims! Marine tourism dies! It ruins here and there.

DURYUDANA: What's actually the cause of this catastrophe? How can we overcome it?

SAKUNI: Excuse me, Sir! Prehaps Prof Durna has an authentic thinking and a sophisticated problem solving strategy.

DURYUDANA: OK, Prof Dur—go to the podium, please.

DURNA: Nah, hahaha… thanks! A great expert needn't boasting in the podium! Suporting form behind! Nah, hahaha… you see my dear Kurawa—these do not only happen in Astina, Mandura, Awangga that fall into catastrope, but also happens in Bangladesh. More horrible! Nah, theoretically—there are cause and effect! Such a catastrophic effect is caused by an impact. Tsunamic ocean, rainstorm, flood, and even the icebergs in both polars of the earth have been melting—those all are caused by human deeds that do not care environmental life. Irresponsible ocnum!

BALADEWA: Krrk-phew! Bastard ocnum! Who is s/he, Prof?

DURNA: According to my research, that's caused by Antasena's exsperiment in the abyss of an ocean.

BALADEWA: Krrk-phew! Son of a bitch, Antasena!

KARNA: What does he want?

DURNA: For he is an admiral of Amarta, he has a political purpose. For the sake of Pandawa national power! He wants to be the authority of ocean and calls himself Sang Hyang Segara Rekayasa.

BALADEWA: What? Sang Hyang? Krrk-phew! Crazy! How insane Antasena is! Does such a title exist in holy book, Prof?

DURNA: Ah, No! I've read all bibliographies. The libraries of Sokalima University and Atasangin University I've researched. Either in ancient books such as Tantu Panggelaran, Kitab Manik Maya, Kitab Paramayoga, Kitab Kanda, Kitab Sudamala, Kitab Nawaruci, Kitab Gatutkacasraya, Mahabarata, Ramayana, or the modern ones—there is no Sang Hyang Segara Rekayasa. Sang Hyang the forger! Holy falacy!

DURYUDANA: All right, make theexperiment fail, catch and justify him!

SAKUNI: How if Amarta protects him?

DURYUDANA: Attack!

“Good! Great! Acc!” + “Okay!” + “W-well!” + “OK!” + “Long Live Kurawa!” + “Long
live! Long live! Long live!"

BALADEWA: Krrk-phew! Percisely!

DURYUDANA: Al right, General Baladewa—lead the multinational troops. And Let. Gen Karna should lead the Paracommando troops of Astina.

BALADEWA: Yes, Sir!

KARNA: Yes, Sir!

“The Paracommandos of Ocean Operation—attention! Dursasana, Dursala, Dursata, Durmuka, Durkarna, Duradara, Durwigata, Durmagati, Kartamarma, Kartipeya, Citragada, Citramarma, Citrakandala, Citrayuda, Citraksa, Citraksi, Adityaketu, Bimabahu, Dirgabahu, Dirgalacana, Dirgarama, Dredarata, Drepasastra, Drestahasta, Drepayuda Drepawarman—ready to move!”

“March forward!”
“Yes, Sir!”

In the ocean war Kurawa
Is ready to attack Antasena

DASAR SAMUDRA.—Teritorial zone of Amarta.

(BOOM!)
“Krrk-phew! Bastard mine!”
“Look out the submarine!”
(BOOM!)

ANTASENA: Hmh, Kurawa—never think you can make Amarta defense ruin. Submarine of Antaboga the masterpiece engineering of Prof Dr Antaboga is very sophisticated. I'm Sang Hyang Segara Rekayasa doing an exsperiment in the Oceanoculture Sea-Lab for the future of Amartan nation. Whoever can't go into this Sea-Lab.

Gara-gara
The earth quakes
The ocean storms

TUMARITIS.—In the earthly hollow-sorrow, Panakawan is joking.

“Excuse me, I’m Petruk Swayze. Dear Readres—how are you today? Fine? OK, so am I. Hehehe… in its story it's raining: wet, leaky, muddy! Ehm… Yun, Ren, Sis—what are you doing? Keep on showing off! When will you showw off in Matahari again? Alter! Go to campus please, hehehe… what about Wayang Kampus? Happy-dumpty! It's said: activist! Be scientific please, hehehe… not arty ah!”
“Talking to whom, Truk?”
“To my fans, of course!”
“Huh, pretending to be top n pop!”
“Hehehe… of coz! Eh, where's Gareng? Bang, Gareng Mbeling has been made yet?
Hurry up, it'll be played! I'll have a show—not only Bagong which is in action.
Boring!”
“U're sentiment to me, Truk!”
“I'm! Nah, that's Gareng! Come
here, Reng! Where’re ye from?”
“Show-biz!” + “Show off!”
“Zow, you know?
Not like u: show off. No sale!”
“Fuck u! I made an observation there to investigate the attitude of the consumerism culture to anticipate next business. It's enjoying!”
“O rather Bagong the urban!”
“Stop! Mr Jun is coming here!”

ARJUNA: Kang Semar—we should look for Admiral Antasena. So long he has not reported his job to Amarta.

SEMAR: All right, Sir.

Arjuna and Panakawan
Pass through the jungle

“E-e-babo-babo… Gog—there's a j-jungle p-passer c-comes t-to Pringgadinga-cala.
W-who's he, Gog?"
“Ssh! General Arjuna!”
“E-e-babo-babo… a-attack!”—(Whoosh!)—“C-ciaat!”—(Clunk! Thwack! Dig! Clunk)—“Hugk-khoeekh uhuooo… m-me d-dead, Gog!”—(Crash!)
“Cakil died, Lung!”
“Neven mind, Gog!”
“Grr-babo-babo, the deuce! Face me Dityakala Badaisegara! Hey, bro: Pragalba, Rambut Geni, Padas Gempal, Jurangrawah, Buta Ijo, Buta Terong, Buta
Endog—let's mob the devil officer!”
“C’mon!” + “OK!” + “Move!”
“One, two, three! Ciat! Ciat! Ciiaatt!”—(Boom!)—“Ouch! Ahk! Khk! Klk!”—(Clunk! Clunk! Clunk!)
“O Lord! All died!” + “All light! Let's go, Bro!”
(Whoosh!)—“Stop!”
“Who are u? O yez! It'z me Mr George! Yez, Mr Joz!”
“Wow! How cool the Buta's name—using a pop name! U loose, Reng.”
“Em… who are u, double Dutch?”
“Mistel Gabliel! Let's go ah! Nevel cale such a scloundle!”—(Thwack! Clunk! Dig!)—“Ouch! U beat me till bluised! Ef u wanna make wal, be spoltive! Caleless u!”
(Bang-bang!)—“Finish, Gong!”

All mal-giants
Died quickly

The teller tells
The tall tale

OCEANOCULTURE SEA-LAB.—Admiral Antasena called Sang Hyang Segara Rekayasa makes the world riotious because of his invention of Abyss Ocean Defense System, and his Oceanomigration can solve the demography of the world in the future by creating Seascrapper Buildings. Such a phantastic exsperiment causes pro and contra all over the world. There's no mystic-magic if Girinata, the President of Sorgaloka, comes down to earth.

GIRINATA: O the World of Divas! Antasena—stop thy exsperiment! Don't go after the God's will! And take Sang Hyang of thy name.

ANTASENA: Sorry, I can't! This exsperiment is not just a mere expert pretension. This title is not for pretending to be great! This is for life's sake.

GIRINATA: Babo-khhk-phew! It's rude! Aren't thou afraid of the multiuniversal troops of Triloka?

ANTASENA: Sorry, Sir! No!

GIRINATA: The deuce! Catch him!

“Ay, Sir! Indra, Bayu, Brahma, Wisnu, Surya, Sambu, Kamajaya, Yamadipati,
Temboro, Trembuku—sergap si Antasena!”
“Ay, Sir! Ay, Sir! Ay, Sir! Ay, Sir!”
(KABOOM!)
“O the World of Divas!” + “Back off! Bayu back off!”
“Bergenzong-bergenzong, Antasena can't be destroyed! Actually super-powerful
he is! Dangerous! Only Ki Semar can overcome this case, Lord!”
“Look! Ki Semar's coming!”

SEMAR: What's the matter, Lord? Battling with Mr Pak Antasena I see. Mercy me, Maha Sang Hyang! For universe's sake—Sang Hyang Segara Rekayasa is actually moved by the power of Sang Hyang Wenang. Nah, Mr Antasena—the tour of duty's finished! Wenang creates, Wenang reengineers, Wenang nurtures nature. Is it right, Maha Sang Hyang?

“About LHN—our father's the expert!”
“What is LHN, Truk?”
“LHN: Lakonet of Hyang Nation."

SANG HYANG WENANG: Ki Semar's right! Manggayuh karahar-janing praja, memayu-hayuning bawana.

Pick the flower
To free whatever

By Ki Harsono Siswocarito a.k.a Siswo Harsono. Semarang, December 22, 2007

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Mahabharata

MAHABHARATA

This is an epic telling the story of Bharata dynasty from the kingdom of Hastinapura. It discloses the continuous war between 'evil' and 'goodness', at the end after a very long battle the goodness shall win, with the blessing of God Almighty, and after a lot of sacrifices had been done. The MAHABHARATA contains moral and philosophical teachings adopted by many Javanese.

Setyawati, the daughter of fisherman with amazing charm and beauty, undoubtedly had a lot of admirers. Her father, although was only an ordinary man, had a strong determination to marry her daughter with a man of super quality. He always prayed solemnly to Supreme God, the creator of the universe that Setyawati's son, one day could be a wise and great king of the country.

King Santanu, a widower of Bharata dynasty, the father of Crown Prince Dewabrata or Bisma, a brilliant Kstria-warrior, fell in love with Setyawati. He could take her as a wife with condition, that a son born from her should be coronate as a king to substitute him. He became absent-minded, heavily distressed. He knew for sure that Bisma was the only right person who could replace him.

The wise Bisma, a man with a sharp vision, knew his father's problem and he should overcome his father's sadness soonest.

As for Bisma, on top of everything in the world was his love and respect to his father. He should do everything for his beloved one although he had to sacrifice his own life if necessary. Not to be a king was not a big deal! He should dedicate his service to the country and people, as a ksatria and Resi (Begawan) a saint, he should never marry. He agreed the son of Setyawati definitely should be king of Barata dynasty.

On his own initiative, he went decisively to see Setyawati's father who was very surprised of what Dewabrata or Bisma had decided. He said that he had never met a man of such nobleness, doing something only for the sake of other people's happiness.

Setyawati became Santanu's wife and gave birth to several sons. She raised her sons in the best manner, including her eldest secret son with Resi Pulosoro, his name was Krisna Dwipayana.

By secret destiny of life, Kresna Dwipayana with his noble character, mastering a lot of knowledge and the essence of holy teachings become a King of Hastinapura ruled the country wisely. The life in his kingdom was just and prosperous, and he was honored not only by his own people but also by the people of neighboring countries.

In a proper time as he had planned it carefully, he decided to step down as king and carried on a life as a hermit doing a lot of samadiI (meditation) for his own purity and for a peaceful life of his descendants and other people. He changed his name to Begawan Abiyoso.

He had married with Princesses of Kasi Kingdom, Ambika (mother of Destarata) and Ambalika (mother of Pandu). So, the king of Hastinapura had three sons, Destarata, Pandu Dewanata and Widura. Destarata, the elder one, was blind since his birth, in accordance with ethnic and regulation of darma, the ancient teachings, he was not entitled to become a king to success his father, the younger brother Pandu Dewanata was crowned. Widura was crippled.

Destarata married with Gendari, they had one hundred children called Kaurawa, the most popular were the eldest son Duryudana and his younger brothers Dursasana, Durjaya, Durmursa, Durmata, etc, and one sister Dursilawati, the wife of Jayajatra.

Pandu the king, he had two wives, the first Dewi Kunti, gave birth to three sons; Puntadewa or Yudistira, Bima and Arjuna. The second Madrim, gave birth to a twin sons; Nakula and Sadewa. Those five sons were called Pandawa.

Pandu's wife, Kunti, before her marriage with Pandu, when she was a young girl, she had secretly made love with God of Sun, Surya, and had a son - Karna.

Kunti's meeting with God Surya had occurred after practicing mantra (magic spells) calling God of Sun. He was drawn by her spells, but could not return to heaven before showing his love. She was so afraid, as she was still a young girl. The god with his magical strength could guarantee her, that after delivering their child she should remain virgin. Thus Karna was born; avoiding disgrace, the baby boy was thrown away to a river where a coachman who adopted him as his son picked him up. This secret was disclosed by Kunti to Karna only after Bharatayuda had been declared (Bharatayuda, the war between Kaurawa and Pandawa - the war of Bharata family).

The Death of Pandu

Princess Kunti as her husband chose the crown prince Pandu after winning a contest in the kingdom of Kuntiboja.

Among the competitors, many crown princes of different countries. Pandu had shown himself as the most gentle, handsome and charismatic ksatria warrior. No doubts, Kunti draped the garland of flowers around his neck as a sign of her election.

His second wife, Princess Madrim, the younger sister of king Salya was also a woman of gifted natural beauty.

One a nice day, he went out for picnic with Madrim, in the nearby forest blossoming with different flowers, the nature was so tranquil with pleasant circumstances; it was a beautiful time to caress his wife. He forgot that he was under the curse of a Brahmana (hermit) that he would die if he enjoyed himself with a woman.

One day Pandu was hunting deer in the wood, he saw a couple of deer playing around then he shot dead a deer with his arrow, it turned out that it was a hermit with his woman.
The young amorous king could not stop his natural need and died in the lap of Madrim.

Destarata - The New Ruler of Hastinapura

After the mourning period was over, Destarata was coronated as the king, although he was blind. His main advisor was Bisma, his unmarried uncle. He had no personal ambition and devoted his life entirely for Hastinapura and Bharata dynasty. He supervised the life and education of his grand children; Kaurawa and Pandawa. He was also called Resi Bisma (Resi -Priest).

Widura was advisor to Destarata, appointed by Bisma. He was a brilliant man, scholar, mastering a lot of knowledge such as literature, ethics of darma and Priesthood.

Kripa, he was a guru to Pandawa and Kaurawa, master in martial art and ethics of battle.

Durna, the mahaguru to Pandawa and Kaurawa. His father was a Brahmana (Hindu priest). After finishing his study of Weda - Hindu holy teachings, he completed also his study in martial art and war strategy in which he became an expert. As a youngster his name was Bambang Kumbayana. He was prepared to do everything to defend his top position. One day, Durna was involved in a battle face to face with Patih (chief minister) Gandamana from Cempala or Panchala kingdom, his ex-rival when Gandamana was Patih of Hastinapura. Durna was totally defeated, one of his hands was fractured badly and it could not function anymore for the rest of his life. His nose was broken, so he had a twisted nose forever. He was referred as Pendita Durna, as appreciation of his expertise in holy teachings. He was married to Kripa's sister and had one son Aswatama. He was accepted to work as a teacher in Hastinapura and lived in the palace compound. As a Pendita (Brahmana, Pundit) he should carry on with an honest and low profile life, but life with his beloved family in the palace had lured him to luxurious path, which he preferred.

Pandawa and Kaurawa were educated by Durna. They were prepared to be the skilled ksatria - warriors, ready to dedicate their life for the fatherland. As a result of good and serious teaching, they were very skillful to use almost every kind of weapons.

On top of physical ability, they were given also moral and religious lessons. Moreover, some of them depend on their own initiative and exercises had gained tremendous super natural power, even had received heirlooms (PUSAKA) from gods in the form of KERIS (dagger), bow and arrow, and MANTRA (magical spell).

In the process of training and living together during their childhood, as young ksatriaS, the cousins Pandawa and Kaurawa, were quite often competing each other and quarreling.
Duryudana and Dursasana were jealous to the superiority of Pandawa in using weapons and in fight. Pandawa were more diligent in learning, while Kaurawa were lazy because they were sons of the king.

One day, in an open archery contest for the ksatrias, in the square in front of the palace, watched by thousands of people, Arjuna was superior. He was the best. The people applauded loudly every time Arjuna hit the target. Kaurawa, especially Duryudana were jealous.

Unexpectedly, a youngster entered in the square and challenged Arjuna that he could do the same as him or even better. He did some marvelous demonstration and then he challenged Arjuna for a duel match in archery.

Kaurawa were happy, willing to see Arjuna defeated. Arjuna was not afraid, he agreed too. But suddenly, their guru - Kripa stopped the plan for contest. He said that Arjuna was a great ksatria of the great Bharata dynasty; he would not do a contest with Mr. no-body. This is a ksatria ethics, which must be respected.

Duryudana protested, he was going to promote that young handsome guy to be a noble man and should appoint him as adipati (viceroy) of Awangga. Listening to Duryudana, a coachman came in happily, praising Duryudana for what he had done to his son. The unknown young man confessed that he is Karna, the son of coachman.

This confession was ridiculed by Pandawa. Duryudana took the hands of Karna out of the arena, shouting that Karna should be his best friend, the viceroy of Awangga. Since that time, Karna was very faithful to Kaurawa until his death. During that incident nor Karna nor Pandawa knew that they were brothers.

A woman who witnessed the scene, had a strong feeling - that the youngster, judging from his face as hand some as his first love, wearing accessories when he was born; the shining earrings and holy weapons, must be her own son, her fruit of love with God of Sun, the elder brother of Pandawa.

The woman, Kunti, was trembling, afraid if something might happened to Karna and Arjuna, both were her sons, but she said and did nothing, kept the secret deeply in her heart.

Sangkuni

Another faithful friend to Kaurawa was Sangkuni or Harya Suman. He was a man full of intrigue, very tricky. In order to satisfy Duryudana to oppress Pandawa, he would do gladly. Due to his mastering to twist words he was appointed as Patih (chief minister) of Hastinapura under Pandu and Destarata.

Sangkuni, he was handsome when he was young, his name was Harya Suman. At his first year in Hastinapura, he did not have any position, although he was a trusted friend of Duryudana. But he was so smart to find ways in the central power if necessary by defamation. One of his victims was the Patih Gandamana. Upset by slanderous attacks of Harya Suman, the honest Patih Gandamana under king Pandu, beat him up black and blue, his handsome face became ugly. After that trashing, Gandamana left the palace.

King Pandu Dewanata then appointed his brother in law, the younger brother of Gandari (wife of Destarata) to be his chief minister. Gandari and Sangkuni were the children of a king from a smaller kingdom Atasangin or Gendaradesa.

Conspiracy to Kill Pandawa

The people of Hastinapura adored more and more Pandawa. They saw them as the sons of the great and farsighted King Pandu Dewanata. Pandawa now grown up believed to have ability to govern the country as just and wise as their late father.

Moreover they had good behavior, polite, and always gave good examples to people, never hurt others. They were true ksatrias.

Yudistira, the eldest of Pandawa became the people's choice. He was very patient, never got to be angry, kind and wise, and had all conditions to be a great king like his late father. Duryudana, supported by Karna and Sangkuni, could not bear this unfortunate circumstance.

Moreover Duryudana was very jealous to his elegant cousin, Arjuna. His wife queen Banowati secretly loved Arjuna. He tried to influence his father, telling that people everywhere ridiculed Destarata and also Bisma. The people said that Yudistira was the legitimate king of Hastinapura. Pandawa was a menace to the power of Kaurawa, something had to be done to prevent the danger.

As a matter of fact, Destarata was a good and sincere man. He knew what's right and wrong. He had tried several times to advise his sons, especially the eldest - Duryudana to behave properly to be in a good terms with Pandawa, their own cousins. But after a hot argument, Destarata would agree with whatever Duryudana's wish. He was a weak father who bowed to his son's wish, this bring unfortunate on Pandawa.

A conspiracy to kill Pandawa was on the way, directed by Sangkuni, approved by Duryudana.
Pandawa and Dewi Kunti were invited to attend a grand party in Balai Sigala-Gala, a retreat palace of Bharata family. Kaurawa and their friends launched an extravagant celebration; Pandawa and Kunti were warmly welcome. Delicious and abundant foods and drinks served music and dance by first class artist performed. Different kinds of games were available. Everyone enjoyed this grand fiesta.

Midnight was the peak of the party, where anybody seems a bit drunk; some were already collapsed on the floor. The Kaurawa ushered Pandawa and Kunti to their quarter to rest. After saying goodnight, the Kaurawa left the place. The Pandawa wanted to sleep right away on the luxurious beds, as they were very tired.

But they were still protected by God. Batara (god) Narada, the assistant of Batara (god) Guru, appeared in Pandawa's quarter. He told Pandawa that they were trapped by Kaurawa by burning the palace to kill Pandawa. Narada told them when the fire begun to burn the palace, they had to follow a white squirrel (garangan) running to an underground tunnel without further delay, otherwise they were dead. Narada vanished at once. When the fire started burning, and a white squirrel seen running, Kunti and Pandawa followed it through a dark tunnel.

The palace Balai Sigala-Gala was caught by a big fire, nothing remained except debris and ashes. Kaurawa were satisfied, they thought Pandawa and Kunti were already dead. While Pandawa after crawling in the tunnel, came out and found their selves in the jungle. They were extremely exhausted, feeling sad and they did not understand why Kaurawa wanted to eliminate them.

When the news of the fire accident reached Hastinapura, the king and his elder advisors were sad thinking that Kunti and Pandawa died. They wore mourning clothes.
Unexpectedly in the jungle, Kunti and Pandawa were visited by an old Bagawan (priest) Abiyoso, the grand father of Pandawa. Abiyoso was pity for the fate of his young grand children. He told them that there was no need to be distressed and remind them, because as a ksatria they had to overcome any obstacles.

At last he advised them not to return to Hastinapura for a while, instead they had to go to Cempala kingdom and disguised themselves as Brahmana.

Pandawa in the Kingdom of Cempala

In disguised as Brahmanas, Kunti and Pandawa lived in a beautiful country of Cempala or Panchala Kingdom. They wore Brahmana's clothes made of deer's leather.

In one beautiful sunny day, the court family of Cempala held a contest in which the winner should get the attractive princess - Drupadi. It was held in the square in front of the ancient decorated palace. Among the crowd spectators were some distinguished guest, ksatriaS from different kingdoms.

Crown prince Drestajumena represented the organizers, polity welcomed all the guests. Afterward he announced firmly and clearly that the winner was the one who could raise the available bows and arrows and the shooting could hit the target.

One by one archers had tried, including King Salya and Duryudana, but failed even to raise the bow, it was too heavy. Then came the turn of Karna, viceroy of Awangga, a master in archery. Many people believed that he should be the winner, after seeing him raise the bow. But he had missed the target. So he also failed.

No more ksatriaS entered the arena. Calmly a Brahmana came in, greeting politely to Drestajumena and asked cautiously if a Brahmana could be given a chance to participate. The crown Prince replied that every good man with good family background was entitled to take part and this was also the wish of her sister - Drupadi.

All spectators were curious, who was that brave Brahmana. The Brahmana in fact he was Arjuna, the archer of Hastinapura, after raising the bow, skillfully hit the target five consecutive times. The crowd was roaring, applauding to honor the winner.
Meanwhile the princess Drupadi, wearing silk satin with shining jewelry, step down to arena. With wonderful gamelan accompaniment, smiling to handsome Arjuna. Drupadi draped a garland of flowers around his neck.

Drupadi was brought to Pandawa's rented house. Kunti, the Pandawa's mother decided that Drupadi became the wife of five Pandawa.

The Javanese Wayang version of Drupadi was different. The winner of the contest was the one, who could defeat, Patih Gandamana, uncle of Drupadi, in a duel battle. Gandamana was famous as a ksatria who owned a strong supernatural power and very skillful in fights.
It was the wish of king Drupada, her daughter should marry with only a ksatria of super quality. Meanwhile Kunti and Pandawa had decided to join the contest, with the purpose to get a wife for the eldest son, Puntadewa or Yudistira. Pandawa should be represented by Bima, as Bima was already married man, if he could be a winner, Drupadi was for Puntadewa.

After no ksatria could defeat Gandamana, PandawaS proposal was accepted. Gandamana, a ksatria who had the highest darma teachings, knew that his lifetime was numbered. He should return to eternity, to the holiest place where he came from. He knew that Bima should be his cause of death; he was happy and not afraid. Only moments before the battle between two big strong heroes, Gandamana purified himself. Not known by anyone, he gave his magical spell to Bima. After a heroic battle, Gandamana defeated and dead.
Drupadi became the wife of Puntadewa. Latter on, Drupadi's adroit younger sister, SRIKANDI fell in love with her own GURU in archery - Arjuna, and became his wife.

The Kingdom of Amarta

The news of the success of Pandawa in Cempala and that they were still alive broke out and reached Hastinapura. Their appearance in Cempala has denied previous news that Pandawa had died one year ago in Balai Sigala-Gala. King Drupada asked Pandawa and their family to stay in Cempala as long as they like. He could not trust Destarata and Kaurawa.

Meanwhile in the court meeting in Hastinapura, King Destarata pressured by Bisma and Widura, was compelled to call back Pandawa to live in Hastinapura again.

In other court session, Destarata and his advisors had decided that Pandawa should be given a half territory of the country. This just and wise decision was taken, to prevent further conflicts between the cousins - Pandawa and Kaurawa.

Duryudana and his gang - Sangkuni and Karna, were not happy with this 'political move' but could do nothing at the moment.

Thus, Puntadewa was inaugurated as King Yudistira of Amarta or Indraprasta. Pandawa and their family lived in Amarta and successfully built the country. They carried their family life, having wives, sons, and palaces. Some of them are well known in the WAYANG KULIT (leather puppet) story such as:

•Antareja, son of Bima with an earth goddess.
•Gatotkaca, another son with a giant woman.
•Antasena, his son with a sea goddess - urang ayu.

Bima's palace was Jodypati and Gatotkaca's was Pringgodani.
Arjuna he had several wives;
•Dewiretna, the mother of Wisanggeni.
•Palupi, the mother of Bambang Irawan.
•Subadra, the mother of Ongko Wijaya or Abimanyu, Abimanyu's son with Utari was Parikesit, the king of Amarta and Hastinapura after the Great War of Bharatayuda.

Arjuna also married Srikandi, a woman warrior. He also had goddess wife - Dewi Supraba, gift from god Guru. Madukara was the name of his palace.

Arjuna was a very handsome ksatria adored by many beautiful women. So, at present in Indonesia, a man who has many affairs is called an Arjuna or a girl sometimes calls her sweetheart as my Arjuna.

The Kingdom of Amarta had a good relation also with other kingdom such as Dwarawati, with his divine king Kresna. Some figures from Dwarawati were; Setyaki, the army chief, Kresna's sons; Suteja and Samba. Kresna's brother Baladewa was the king of Madura. The Kingdoms of Cempala and Wirata were also faithful friends of Amarta.

What happened with Kaurawa? Duryudana had two children; a boy Lesmana and a girl Lesmanawati. The only girl of Kaurawa, Dursilawati married to Jayajatra. One of Kaurawa faithful friend was Burisrawa.

Rajasuya Ceremony

It was the time for Amarta to declare itself as a great kingdom - empire with Yudistira as a great king as advised by Kresna. The most important pre requisite of Rajasuya was 'it must be attended at least by one hundred kings'.

There was another kingdom, Magada with its king Jarasanda also wishing to perform Rajasuya. He had decided to celebrate it by force. He had captured around seventy kings from these neighboring countries, and had jailed them in Magada's prison.

Pandawa's army attacked Magada, killed Jarasanda and liberated the seventy kings who were grateful to Yudistira and Kresna. At that victorious day, Amarta kingdom celebrated Rajasuya. At that ceremony, one of the guest kings must be inaugurated as the most honorable guest. All of the attendance agreed that that this should be Kresna.

Only a king, named sisupala was against. sisupala started to insult Kresna. Although he owed his life to Kresna but he always hated him. Kresna had promised to sisupala's mother a long time ago that he would not hurt sisupala with an exception ' if Kresna was insulted in front of one hundred persons then he should punish sisupala'. In that case in front of Rajasuya, Kresna had executed his right and sisupala died in the fight.

Amarta had become an empire under the great king Yudistira and recognized by more than one hundred kingdoms. The life in the empire was perfect.

Pandawa Lost at Gambling

Kaurawa and their advisors did not stop thinking how to ruin Pandawa. At last Sangkuni found a way out to defeat Pandawa without a war. It was a gambling at dice. Sangkuni knew that Yudistira was very fond of dice gambling, Yudistira was a good gambler, but did not master how to cheat with the dice.

In accordance with ksatria ethics, a ksatria would not reject an invitation to play a dice that was the case with Yudistira. He was invited; Sangkuni the master gambler skillfully manipulated it. Yudistira lost all bets, all his material wealth, his palace, his country, Pandawa, and his wife Drupadi. Drupadi was humiliated by Dursasana.

Under the pressure of Destarata's advisors, result of the gambling revoked. The decision changed 'Pandawa had to live in the jungle for twelve years. In the 13th year they were permitted to live in any country in disguise. If they were found and recognized by other people, Pandawa had to go back to the jungle for another twelve years.

So, Pandawa and Drupadi went to exile. Facing a very hard life in the jungle, Bima protested to his elder brother, Yudistira. He saw by his own eyes and sure that Yudistira saw too that Duryudana by the help of Sangkuni had cheated. In that case the result must not be accepted. Bima did not understand why Yudistira who saw the dirty dishonest trick during the gambling did not protest them.

Yudistira replied firmly that as a ksatria holding highly the value of darma, he would not disgrace Duryudana in front of many people, especially Duryudana who was a nobleman of Hastinapura. Moreover, since that time, they had to carry out the promise before the gambling that the looser had to go in exile for twelve years.

Life in the Jungle

Pandawa could adopt the life in the jungle, they live very modestly. Suffering had made their spiritual life calmer, and their minds became clear. Some people joined or lived near by them to live as ascetics.

Begawan Abiyoso, their grand father and guru came to visit. He told them that fate was unavoidable as he predicted during Rajasuya. Many kings, warriors, families and enemies should die in the coming big war; Pandawa should suffer physically for fourteen years. He told them to be brave and must past this up grading course in life and then happiness would come.

'Pasopati' Arjuna's Heirloom

Arjuna went to mountain Indrakila, live as a hermit. He meditated requesting justice so that Pandawa could receive back their legal country. The experience of Arjuna in this meditation was a very famous plot in leather puppet, it takes the whole night to perform this plot, and the story of this plot is named 'BEGAWAN CIPTONING MINTOROGO'.

This request was accepted by Batara Guru, he was given a supernaturally powerful (sakti) heirloom (pusaka) in the form of a bow and arrow called PASOPATI, which could be effectively used by Arjuna in the war of Bharatayuda.

Visit of Kresna

Kresna together with his brother Baladewa and his chief warrior Setyaki visited Pandawa in the jungle. Setyaki, seeing the miserable life at Pandawa had asked Kresna, whether Pandawa should have to wait for another twelve years to return to Amarta. Why they did not attack Kaurawa right now with to help of many friends.

Kresna replied was NO. Pandawa had to keep the promise even it was a bad one. Pandawa must have patience and learn to overcome obstacles in life by conducting the good and right deeds permitted by God Almighty.

When the time had come and Kaurawa did not keep the promise, then Pandawa had the right to take whatever action against Kaurawa, to declare war if necessary. Kresna and Yudistira were in the same opinion that truth is above power and prosperity.

Wirata was chosen as a place to hide because this kingdom had not a good relation with Hastinapura. They got job as servants in the palace. Yudistira was a servant of the king, Drupadi served the queen. Bima was a cook Arjuna was a dance teacher, Nakula took care of horses, while Sadewa took care of cows.

Months had passed; the intelligent units of Kaurawa spreading to a lot of countries could not find the whereabouts of Pandawa. In the eleventh month, an accident occurred. The Wirata's chief warrior found dead after trying to rape Drupadi. Rumors spread that a giant, husband of the queen servant killed him. Kaurawa suspected that the killer must be Bima, and then Kaurawa decided to attack Wirata.

Led by Duryudana, flanked by Bisma, Durna, Karna and Sangkuni the attack began. Wirata's troop led by crown prince Utoro. At first Utoro hesitated and then Arjuna who became his coachman encouraged him not to be afraid. Pandawa now became very skillful at battlefield defeated Kaurawa in a short time. Duryudana said that Pandawa had to return to a jungle for another twelve years, because they have been discovered before 13th year had passed. Bisma explained that the last day was one day before Kaurawa attacked Wirata, then he advised Duryudana that in order to have a good relation with Pandawa again, Amarta must be given back to Pandawa.

Duryudana categorically refused Bisma's advice and firmly said that not even a piece of land should be returned to Pandawa at whatever risk. Kaurawa prepared for war.

Kresna the Ambassador

Kresna, the wise king, was sent to Hastinapura by Pandawa to negotiate a peaceful return of Amarta to Pandawa (in Javanese Kresna Duta). Duryudana, advised strongly by Sangkuni, Karna, Jayajatra and Burisrawa was against the proposal by other advisors such as Bisma, Widura, Kripa, Durna and even his own father Destarata, that Duryudana should keep the promise gentlemanly after Pandawa had left the country for thirteen years. Duryudana said proudly that as a king he had a full right to rule the country as he wished. He did not need to follow what the good books said.

Bisma said if the war broke, Kaurawa was much less powerful than Pandawa, Kaurawa should be defeated. The ksatriaS from Pandawa were so sakti (have powerful supernatural power) and their pusaka (heirlooms) were also sakti, so there was no chance for Kaurawa to win the war. Moreover many of them or even all would die. Duryudana said that he was not afraid to confront Pandawa. Destarata intercepted nicely, "My sons please don't be greedy, having a half of this country is enough for you and the whole family, and we shall live peacefully!”

But Duryudana totally dominated by evil spirit, did not want to give back Amarta to the right owner, he could not see his own cousin Pandawa to live as happy as Kaurawa. He just would not accept any advice from guru, Begawan and even god, that a total war with Pandawa, all Kaurawa would be dead. He and his friends started to insult Kresna. And Kresna upon witnessing the worst mental attitude of Kaurawa, people with no honor, went out side the courtroom, tried to oppress his anger. Spontaneously his magic power spell - TRIWIKRAMA appeared, Kresna turned out to be a huge giant, with thunderous voice shouted, and “The truth should prevail. Kaurawa, all of you shall be eliminated in Bharatayuda".

Upon hearing this TRIWIKARMA's voice, Kaurawa and all the audience were trembling afraid, also Duryudana. Destarata tried to apologize for what his evil son Duryudana had done, begged him not to execute the will of TRIWIKRAMA. Kresna answered, "That is God punishment, it shall happened". Kresna returned to the base camp of Pandawa to report.

(Suryo S. Negoro)

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The Dewaruci Mythology

The Dewaruci story is drawn from the Indian Mahabharata epics, even though it is entirety Javanese in concept, and is traditionally told in the wayang kulit or shadow puppet theaters. This wayang story is used by all mystical sects in Java to serve as an allegory for potential spiritual transformation in their lives, but it also touches the deepest levels of reality in Javanese day-to-day life and cultural worldview.

The Dewaruci epic influences all classes of Javanese society to some extent, where, as praxis its adherents make the true meaning of the Dewaruci real, which is expressed through their culturally determined worldview, thereby establishing the true spirit of Javanese life. It is because of that, without understanding the Dewaruci story itself, the observer may fail to see the whole point of the Javanese culture and their worldview. Because of the important influences that the Dewaruci story has on the worldview of Javanese society and culture, it requires further analysis of its esoteric messages before relating its connection to the praxis of everyday life in Java.

In its esoteric mystical sense, the story of Dewaruci symbolizes the union of man with god; the spirit of man, represented by the Dewaruci, leads the self and soul of the adherent toward harmony, thus providing spiritual awakening and fulfillment of life in the mystical union with God. For the non-mystics, who recognize that the ultimate goal of union with the divine is for the very few, it represents the satisfaction obtainable by ordering the inner and outer aspects of their lives. The account of Dewaruci revolves around its main character that is named Bima; he is one of five Pandawa brothers whom, accompanied by Krishna, are destined to join battle against their one hundred Kurawa cousins in order to reclaim the lost kingdom of Ngastina, which the Kurawa wrongfully usurped from them.

The story begins with Suyudana, the king of the Kurawa, who plots the death of his enemy Bima. Suyudana enlists Durna, a trusted spiritual guide to both the Pandawa and Kurawa, to send Bima on a difficult journey that will certainly kill him. Durna tells him to search for the water of eternal life in which he must bath, as it will protect him from his enemy Suyudana. Durna instructs Bima that the water of life can be found in the Candramuka Cave at the top of a mountain; however, Durna knows there are two powerful giants that live on the mountain who are sure to kill Bima when he comes to disturb them.

Ignoring the entreaties of his concerned brothers, he sets off to the mountain and inadvertently awakens the two giants from their meditations as he is searching the mountain for the water of life and must fight them. He realizes during the ensuing struggle that he must strike the giant’s heads together in order to kill them. In killing the giants Bima frees the gods Indra and Bayu from Batara Guru’s (a manifestation of Shiva) curse as incarnations of giants and they in turn gratefully inform him that there is no sacred water on the mountain.

Bima then suspiciously returns to Durna who explains that he was only testing his protégé’s resolve before sending him on his real journey to find the water of eternal life. Durna now tells him the water of eternal life is to be found at the bottom of the sea, hoping that sea monsters will surely kill Bima as he searches the depths of the oceans. His brothers again warn him that he should not go, but he ignores their pleadings, he enters the sea and begins his search for the magic water.

After entering, prevailing over and surviving of the rough sea, he is confronted by a naga, or a sea dragon named Nemburnawa, who he must fight. After a long frustrating time he finally defeats the naga by slicing it to pieces with his magical thumbnail (pancanaka) and continues into the depths of the sea on his quest. At the bottom of the sea, it becomes tranquil where Bima in time chances to meet an exact thumb size miniature of himself in the form of Dewaruci, an incarnation of his own spirit.

He tells the Dewaruci he is seeking the water of eternal life and after some discussion the Dewaruci responds by inviting him to enter his left ear. Bima at first questions how he might enter the left ear of such a small entity, but the Dewaruci assures him that the whole universe is contained within him and that he must therefore also surely fit Bima inside.

After entering the Dewaruci, Bima became disorientated and lost his sense of direction for a time, before he finally focuses on the Dewaruci and slowly begins to regain his sense of direction and to recognize the sea, the land, mountains and sun again. He then experienced four colors of light; three being black, red, and yellow that represent the undisciplined human emotions, and white representing peace obtainable within his heart.

He experiences another light flash of eight colors and comes to realize from this experience that the water of eternal life exists waiting to be found within his own heart and that his inner most being is truly one with the divine, inseparable and in union with God. He then sees a small pearl like figure radiating light in front of him that represents his soul.

Following the revelations Bima became reluctant to leave the Dewaruci but finally relented after the Dewaruci instructs him that he must leave to fulfill his predestined worldly duties. Empowered by this experience within the Dewaruci and instructed to keep secret his experience of enlightenment Bima rejoined his relieved brothers in the world and successfully helped them to regain their kingdom of Ngastina from their one hundred defiant Kurawa cousins.

Interpretation

The story of Dewaruci is thus suffused with mystical esotericism that is often interpreted within a range of subjective understandings, as different authors and gurus seek to give structure and explanation to its deep symbolic spiritual meaning. But as Stange explains, ‘there is no accepted code of “correct” interpretations [in wayang stories] – different mystics, even the same person on different occasions, put the same imagery to very different uses.

Nevertheless it is implicitly apparent that the Dewaruci story is about the transformation of Bima from a worldly entity to that of enlightened being, each part of the story symbolically representing the stages he had to pass through to find spiritual enlightenment and ultimate union with God. The clear message of this story is that the water of life, or the attainment of enlightenment, is not to be found in the outer material world but within one’s self, the Dewaruci is Bima’s own true spiritual being. However, this story is more than symbolic myth for the reason that it serves to inform would-be mystics of the stages of consciousness they must also experience in obtaining the inner spiritual realization enjoyed by Bima.

The Dewaruci story thus signposts the journey of Bima’s spiritual awakening, albeit concealed within esoteric symbolism, on at least seven levels. At the first level Bima climbs the mountain in search of the water of life. At this level, he questions the outer-world and he begins to search for the water of life and holy knowledge through meditation. The metaphorical mountain is believed to symbolize the parts of the head, the mountain his nose, the giants his eyes, the cave his third eye or locus of insight.

Representatively, the meaning of approaching the mountain is to meditate and train the mind for sharpening thought and developing insight in the search of divine union. Through his symbolic killing of the giants, Bima is woken from the illusion that the outer material worldly desires of food and wealth is where truth lies, only to see that the inner-world of the self is where divine truth ultimately exists.
Upon this realization, Bima shifts his focus toward the second level located in his heart, symbolized by the ocean vast and deep, and toward the realm of intuition and feeling. At this point, he lets go of the idea that he can find the divine truth through rational thought and outward related perceptions. This revelation leads him towards entering the ocean (his heart) where he must give up conscious bound thought to intuition, feeling and compassion.

The ocean is the third level representative of where Bima becomes fully aware of his emotions as symbolized by the turbulent ocean. At first the ocean is rough, but as he gains control of his emotions through meditation the ocean becomes calm, he struggles to overcome his unpleasant feelings and thoughts and steadily pacifies his desires and senses. This symbolism seeks to signify that the adherent must develop forgiveness and compassion through having a heart with the capacity of an ocean.

Having overcome his emotions, Bima moves to the forth level of spiritual dilemma, between the pure union with the divine and the temptation to gain and use power for material growth. The sea dragon, or naga, represents the five unbridled senses which lust for supernatural powers such as invulnerability, charisma, healing and extra sensory ability, powers that are released through meditation on the different chakra levels; or centers of spiritual power within the body. In overcoming these compelling temptations to gain power, he must reach a decision to fight lustful desire by defeating the symbolically disruptive naga and by this means controlling his five senses.

The fifth level symbolizes Bima’s struggle over his five senses and how he uses Pancanaka, his thumbnail, to defeat the naga. The Pancanaka represents the five senses that Bima has sharpened through meditation to control his attitude towards lust for power. In overpowering the naga he has defeated the I, me, mine of desire and materialism, become compassionate, accomplished modesty, developed a correct sense of right and wrong, dispelled his past wrongdoings, sought only good for him and others and reached corporeal harmony. At this point the metaphorical ocean is completely calm, he is in control of his emotions and is no longer concerned by the material world, his inner feelings have become serene, obedient and responsive. Once he has overcome the naga he is able to move to the next level where he meets his true spiritual self.

The sixth level points to Bima’s meeting of and entering into the Dewaruci. The Dewaruci symbolizes Bima’s spiritual self that will lead him to union with the divine, with God, servant and master. Once inside he swims in a boundless sea where nothing can be seen, the spaces were empty and without form and he could not perceive north or south, east or west, low from high until he realizes his spirit, the Dewaruci, is his source of direction, the center of his universe.

When Bima finds his direction by focusing on the Dewaruci, he perceives four colors, black, red, yellow and white respectively, which are the four interdependent positive and negative drives of humanity that truly represent the obstacles to be overcome before reaching enlightenment; for example as one interpretation explains:
Luwamah (egocentripetal force) which originates from the element earth and is located in the flesh. Its color is black. Its nature is, among other things, evil, greedy, lazy, lusty etc. Its positive nature comes when the negative ones are subdued and disciplined. It forms the basic power which gives support to action.

Amarah (energy, driving force) originates from the element fire, located in the blood, and its color is red. It has in its nature, among other things, anger, perseverance, etc. Anger leads to destruction, while perseverance forms the main element of success.

Sufiah (desire, wish) originates from the element water, and is located in the marrow. Its color is yellow. Sufiah is the passion that brings about love, lust and keen involvement in everything.

Mutmainah (egocentrifugal force) originates from the element ether. Its color is white. If it is developed and cultivated it gives rise to unselfishness, and brings about purity of mind.

The Dewaruci explained to Bima that he had accepted his inner drives represented by the four colors and had overcame these obstacles, not by destroying them, but by balancing them. For if the ego-centripetal drive (Luwamah–black) is supported by desire (Sufiah–yellow) it leads to the world of the passions of the flesh. If desire of the flesh is supported by the energy (Amarah–red) they will increase greatly. But when desire (Luwamah–black) is supported by ego-centrifugal forces (Mutmainah–white) the outcome will be deeds of compassion that benefit others.

To control these competing forces Bima held faithfully to five perceived expressions of good behavior, being; non-attachment in order to restrain desire; acceptance in order to restrain greed; truthfulness in order to support high morality; patience in order to restrain anger, and high virtue that leads to purity and integrity of action. Thus Bima did not allow his ego and desire to drive his behavior to negative outcomes, but to unselfish positive actions, deeds that lead him closer to spiritual union in harmony and therefore, via the Dewaruci, to his next level of awakening.

Bima then saw the four colors vanish into a single flame of eight colors as he overcame those obstacles, and gained insight into what is true reality and he received the grace to accept union with God. The Dewaruci explains to him that the single flame represents the union of self with God; it demonstrates that all things in heaven and on earth are in everybody to be realized and that between the macrocosm and microcosm there is no distinction. He has thus moved away from relying on deliberate thought, mastered his feelings, overcome his five senses and reached true union of self with God and thereby eliminated all duality of thought.

At the seventh and last stage the Dewaruci spoke out against Bima’s desire to remain inside him in a total state of bliss wishing for more knowledge and explains why he must leave the Dewaruci and return to the world to fulfill his destiny. The Dewaruci reveals to him that his first union was with the world’s every action giving him the power to perceive the world through his spirit; Bima could no longer be fooled by the illusion of the outer material world. The next revelation was that the outer aspect of human spirit was in fact inside Bima, that the inner human spirit was his true spirit, and that these were never divided. This revelation explains that Bima was once deluded by outward looking worldly pursuits and had forgotten his true inner self, until he realized that truth lay within him, that to find inner peace he must journey to his inner spirit. The last revelation was that true union with God symbolizes that all things were within Bima always and that servant and master are as one indivisible, much as the Shadow Puppet and Shadow are one, as the puppet moves so must its shadow. Bima thus surrendered to his fate, reentered the world and fulfilled his destiny, his inner and outer aspects in harmony with the divine and he accepting of his fate.

Therefore, for all intents and purposes, this interpretation sheds light on the basis of Javanese culture that underlies the way to obtaining true wisdom and insight. In other words those who aim for spiritual transformation must go past the illusion of outer world experience, risk all and enter the deepest reality of the inner self to find the water of life, or the divine in themselves, in order to give true insight and meaning to their own mundane existence. Truth and reality are thus not to be found in the world of illusion, as the Dewaruci story demonstrates, because for the Javanist, ultimate truth and reality are to be found in one’s inner self. The Dewaruci is a part of Bima, symbolizing that he is ‘of divine nature’ holding the truth of the meaning of life in his own innermost being. The question is then how does this story relate to Javanese everyday life or cultural praxis?

As Everyday Cultural Praxis

What Praxis means here is social action, it is the process of living-out active relationships within society that are based on the theory that truth and reality are inseparable from a given society’s actual conduct in everyday life. A society’s history helps to determine its truths and realities and praxis is the going beyond of those conceptual realities, it is the acting out of that truth or ideal in mundane life and society, rather than just holding to the theoretical speculation that truth exists only in the abstract and must remain there. Cultural praxis then is the internalization and then embodiment of these abstract truths that are then manifested in a society even if only unintentionally.

For the Javanist, the Dewaruci story is abstract truth that is first embodied and then manifested in Javanese culture, as Magnis-Suseno explains:

As the shell of a walnut contains the kernel, so the Dewaruci story contains the essence of all Javanese mystical wisdom. It is the insight that man has to push through, to the spring-water of life, if he wants to become perfect and thereby attain the deepest reality of his own life.

So for the ascetic Javanese mystic, the development of control over the true inner self and acceptance of the experiential outer self are spiritual praxis directed towards life without duality and is for them the ultimate truth of life. Like Bima, the mystic seeks to unite their feelings because it permits great self-control, it gives the adherent the ability to adjust to and accept the illusions of the outer world without bother while fulfilling the inner quest for union with God.

For the layperson however, who must persist in their mundane existence to survive, the object of the mystical union with God may seem less expedient. Nevertheless, for them the Dewaruci story remains as a guide to obtaining harmony and structure in their lives and for those reasons the duality of the inner and outer aspects of everyday life are governed in other ways, mainly through cultural influences.

For example, the Dewaruci story’s significance is expressed via Javanese etiquette and social expectation, and the coarse emotions are its focal point. As already mentioned above; luamah, hunger and the craving for food; sufiah, love, avarice and desire; amarah, anger and perseverance; and, mutmainah, purity of mind. These coarse and pure emotions require control before gaining empowerment.

Bima, it seems, was empowered by breaking through worldly illusions and obtaining union with the worlds every action, which brought him harmony with the outside world and the insight for controlling his emotions. For the Javanese layperson on the other hand, whether the individual is aware of it or not, at some level, harmony is personified through the pressure of etiquette and social interaction which seeks to subdue its peoples coarser emotions.

These coarse emotions then, when expressed openly, are considered deplorable, and as such, are all outer aspects of life that must be mastered in order to develop the right relationships within society, for if these disorienting emotions are too strong to control they may lead to disharmony, disappointment, depression and disease. The Javanist adherent therefore seeks to avoid any sudden shock and the subsequent emotional confrontation that follows, by subduing these feelings so they may calmly focus on the true insight that is believed to lie within.

As the Dewaruci story illustrates, in seeking to move past crude outward focused individual feelings for material growth, the adherent must concentrate on their true inner feelings hidden beneath. The layperson on the other hand, must learn to adjust to these idealized social expectations of harmony and to regulate the coarser aspects of their being through socialization, self-control, acceptance of traditional values and true feeling.

For the Javanist feelings, or rasa, have three deep philosophical meanings. Firstly, corporeal feeling, as in the five senses, touch, sight, hearing, taste and smell. Secondly, emotional feeling, as in love, hates, passions, happiness and sadness. Thirdly, meaning, as in intuition, instinct and ways of knowing (gnosis) based on experiential interactionism and cultivation of all the senses.

These feelings are what the Javanist seeks to control in order to fulfill harmony in their inner lives; it is the path of Bima, for to obtain control of and understand the feelings of the self, and therefore others, is to become strong and refined. For the Javanist, feeling is the ‘whole body, and the organs within it, it is not just the mind that “knows”’, feeling and meaning is the objective truth which informs the actor of the rules for interacting within their world and to hurt another’s feelings is to be considered a grave offence. To cultivate harmony in this world is to accept one’s place in it, to master one’s feelings, to feel empathy with others, to interact towards others with respect through the engagement of those refined feelings, to possess etiquette and preserve inner balance.

Etiquette as praxis thus becomes the outward formalization of social interaction that is based on true feeling that in turn assists the maintenance of outer social order and the sustaining harmony in people’s lives. It is these conventions which avoid shame and embarrassment in the world and inform Javanese social existence by means of muting true inner feelings, for directness is self-serving coarseness, as it does not allow people to get a ‘feeling’ for their corresponding individual’s often taciturn motives and may cause sudden disturbance in their world.

Conflict avoidance is the key to Javanese social harmony, it is regulated by its collective norms and expectations that suppress unpredictable inner attitudes from surfacing in the individual, and hence, it ensures society’s welfare. These social conventions compel proper etiquette in Javanese society and are manifestly sustained based on mutual respect framed within social hierarchy.

Therefore, mutual respect framed in hierarchical order rests on the tenet that everyone knows their place and acts in accordance with the rules of etiquette; like for instance, behaving according to one’s rank in society and mastering indirection, dissimulation, and self-control. Knowing one’s position in society assists in the respectful interaction between the hierarchical ranks and avoids offence that may lead to ‘unexpected aggression’. Indirection allows players interacting through conversation time to ‘get a feel’ of what the other really means and avoids ill-mannered bluntness. Dissimulation (‘proper lying … white lies’) is hiding one’s true purpose or true feelings in respect to others in order to maintain orderly outward appearances. Lastly, self-control is how a person carries themselves, their self-possession, countenance, speech, and manners, which are all ultimately indicative of a persons standing in the hierarchy.

Mangnis-Suseno explains the importance of hierarchy in Javanese life as:

He who is aware of his right place in society and the world will possess the right inner attitude and, correspondingly, will perform the right actions. He, who is driven by passions and egotistic motives and who neglects the duties of his rank, paying no attention to rukun or authority, gives evidence that he has not yet situated his place in the whole. He lacks correct understanding.

Therefore, ideally, these hierarchical principles of respect are not one-sided relationships weighted to advantage the higher ranks, they are rukun principles mutually orientated to benefit all in society. Each level of society paying deference to the other in the tradition of reciprocal and social obligation, whether they be high ranking or of low standing. Each level of society paying respect to the other, regardless of their status, in order to maintain personal and social harmony by avoiding shame and humiliation in the course of their inter–individual relationships. Moreover, each level of society minding their obligations to the other, even to where it affects the subjective affairs within Javanese bureaucracy.

Cited from David Andrew Evans, The Dewaruci in Javanist Spiritual and Cultural Praxis and its Subjective Force on Javanese Naval Bureaucracy (Tesis)
http://www.acicis.murdoch.edu.au/hi/field_topics/Dewaruci.doc

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Bharatayudha

Bharatayuda

In Java, it is called Bharatayuda Jayabinangun, a war to end the conflict between Pandawa and Kaurawa, which where cousins from the same dynasty - Bharata's. The winners should continue the dynasty ruling over Hastinapura Empire.

It was an unavoidable war designed by heaven's power to eliminate all evil elements in the world. There were two opposite camps, fighting to ruin each other. But not every person involved directly in the battle, they were exception.

Kresna by divine decision was not allowed to involve in direct battle, using his power and weapon to crash Kaurawa, because of this happened, Kaurawa should be melted instantly by powerful Kresna. He was permitted to act as Pandawa's advisor and coachman of Arjuna. Destarata and Widura remained neutral. Baladewa did not agree with a war solution, had left the battlefield.

Some elder figures such as Bisma, Durna, Kripa, and King Salya although they were against Duryudana's attitude, due to their own reasons had to join Kaurawa's forces. Sengkuni and Karna with full determination also joined to Kaurawa.

On the side of Pandawa were famous Ksatrias from Cempala kingdom such as Drestajunmena, the woman archer Srikandi, from Wirata Kingdom, Utoro and his brothers – Resi Seto and Sanga, Setyaki from Dwarawati. The sons of Pandawa, the brave and powerful Gatotkaca, Abimanyu, Bambang Irawan.

Seeing the list of fighters, the war in Kurusetra terrain should be dreadful! Dewi Kunti and Karna - The Mother and Son. When both sides were preparing for the war a mother was worried for the destiny of one of her sons, her eldest son. Viceroy Karna of Awangga, was a chief warrior of Kaurawa, going to fight his own brothers - Pandawa in 'alive or die' battle. She confessed her mistake by not telling Karna and Pandawa that they were brothers - her sons. The mother Dewi Kunti was same as any mother in earth, could not see her own sons going to kill each other. Secretly and decisively he went to see Karna in his residence.

The viceroy was amazed by her visit, and then asked her, "What could a son of coachman do for you, queen Kunti, the mother of the noble Pandawa?”

"You are not a son of a coachman, Adirata is not your father, your father is God Surya and your mother is me, Kunti, who is also the mother of Pandawa, your own brothers", Kunti said.

Then Kunti told Karna the real story. She begged Karna, in this very critical moment; it was right to leave the bad character of Kaurawa and joined his brothers - Pandawa who were on the right side.

Kunti continued, "By joining your brothers Pandawa, all of you should be a powerful force able to eliminate whatever evil in the world. Please Karna, my son, or Suryaputra (son of God Surya), do it as a reflection of your mother's love!”

Karna the brave warrior was shocked to hear this sudden evidence, his senses told him that what Kunti said was true and he could feel also the approval of God Surya. After having composed of himself Karna replied sadly, "What you have asked me, dear mother, is against Ksatria's character. What you have done to me since I was born had robbed my right of a mother's love. I have eaten the rice of Kaurawa and I have been given position, luxurious life and trusted by them. I have also advised them to go in war, and now all of a sudden, I join Pandawa. What will people think of me? I have betrayed my trust, I am a traitor!” Trying not to be emotional he further said, "In respect of your order to me, dear mother, I will not do any harm to Pandawa in the war, no matter what they are going to do to me. I will not kill them, except to Arjuna. So Pandawa will remain five persons, the fifth is either Arjuna or me. Please apologize me!”

Dewi Kunti could say nothing, and then she left after giving him a big hug. She asked to herself, "Who could avoid the fate of life?” She hoped God should bless him.

The Battle in Kurusetra

Resi Bisma - The Great Fighter

On the first day of Bharatayuda Jayabinangun, Resi Bisma was appointed by Kaurawa as their commander in chief (senapati), Pandawa entrusted this duty to Drestajumena, elder brother of Drupadi and Srikandi. Bisma the grand father of Pandawa and Kaurawa proudly accepted the position of senapati saying that as a Ksatria, he should prefer to die in the battlefield than lying in bed with sickness.

Minutes before the war started, Yudistira went to his grand father Bisma alone, kneeling to great him and said, "I apologize that today I have to fight you in this unavoidable war. But I would like to let you know that the big family of Pandawa love and respect you sincerely. I would like to ask your blessing in this holy war".

The great Bisma almost cried, touching lightly Yudistira head and replied, "Deep in my heart, I always love you Pandawa and Kaurawa, I am sorry that I have failed to prevent this war and worse I am compelled to join the opposite side due to my commitments to Destarata. I don't hesitate that you are on the right side. Fight as a true Ksatria and you would win. May God bless you"?

Then Yudistira did the same thing by visiting Kripa and Salya.

The war began, Bisma fought as a lion, and the other warriors from both side too. In the first day, from Pandawa side Utoro and Seta of Wirata were killed. Duryudana was happy.
In the third day, after evaluating the situation, with many victims on Pandawa force, Kresna advised that Bisma had to be killed right away. Arjuna was hesitating, how could he killed his own family, guru, in the battle. Should it be better if Pandawa gave up their demand?

The wise Kresna advised Arjuna on morality, ethics of ksatria, Karma, Darma, etc, among other he said, "Born as ksatria, you must be ready at anytime to live and to die on a tip of a weapon. Holy duty of ksatria is to serve the country by deflating enemies in the war to win the truth". The advice of Kresna to Arjuna during Bharatayuda was called Bagawadgita.

Pandawa's forces in the meeting had decided Srikandi to lead Pandawa's army's against Bisma. Bisma upon seeing Srikandi tried to avoid her. He knew that his death should be in the hand of a tomboy woman. Although he already knew that, his lifetime was numbered, he fought bravely. Many arrows shot by Srikandi, helped by Arjuna penetrated his old body, finally he felt down (the name of Srikandi is very famous in Indonesia. Nowadays, many careers woman in Indonesia with respect are called Srikandi Indonesia).

Bisma dying surrounded by Pandawa and Kaurawa, he told Duryudana, "You are the one who could stop this war. Don't be greedy to your own cousins Pandawa. As for my self I am dying in piece, I have paid my debts to Kaurawa".

Duryudana refused to stop the war, and accused him that Bisma had always on the side of Pandawa. Then Bisma said to Karna nicely, "I knew your secret, Batara (god) Narada told me that you are the son of Batara Surya with Dewi Kunti, you should take the side of your younger brothers Pandawa, the real ksatriaS, fighting for the truth".

Karna knelt to him respectfully replied, " My respected grand father, with all my love to you, I have to join Kaurawa, who have take good care of me for the whole life. This is the ethic of ksatria, I'll sacrifice my life to pay my debts".

Bisma whispered slowly, "it is your determination that is the best way". Bisma death mourned deeply by all fighters.

Meanwhile many Kaurawa's brothers had died in the hand of Bima. Pandawa had also paid dearly – Bamang Irawan, a son of Arjuna died in the heroic battle.

Kaurawa had a new commander in chief, Guru (teacher) Durna, master of war strategy and skillful fighter. In the thirteenth day, Ongko Wijaya or Abimanyu got killed very cruelly. He was tortured heavily in an uneven battle, beaten by Durna, Aswatama, Sengkuni, Dursasana, after being trapped by Jayadrata. Pandawa was in mourning, especially Arjuna, the father of Ongko Wijaya.

In this sudden moment, came their grand father - Abiyoso, he told them no need to grieve
too deeply, they had to remember the natural law of life and death.

The Death of Jayadrata

In the following mourning, Arjuna vowed to kill Jayadrata before sunset. Bima in anger killed again several brothers of Kaurawa, Gatotkaca showing his ability to fly, hit to dead many enemies' soldiers. Burisrawa, a strong Kaurawa's supporter was de-headed by Setyaki's sword.

It was already afternoon, Jayadrata was always staying far from Arjuna. Jayadrata was afraid to fight face to face with Arjuna. Kresna shot his mighty Cakra (arrow with sharp disc head); it is the heirloom of Batara Wishnu. The effect was surprising, clouds covered the sun. The fighters thought it was already sunset, the battle of today stopped and resumed again for tomorrow. Jayadrata wanted to spot where Arjuna was, lifted his head.
Arjuna had prepared his powerful heirloom - Pasopati, an arrow given to him from Batara guru (Arjuna had used Pasopati to kill a powerful king giant Niwata Kawaca, who attacked the kingdom of Heaven). The arrow hit Jayadrata's neck; his head rolled in the earth and died.

Guru Durna was Killed in War

Kresna the great advisor for Pandawa knew that Durna was not easy to be defeated, some tactics must be used to weak him. Durna was a begawan (priest) but his love to his son Aswatama had made him taken a wrong decision to side with Kaurawa. Kresna asked Bima to kill Kaurawa's elephant by name Aswatama (the name was the same as Durna's son), after that all the soldiers had to shout strongly and repeatedly, "Aswatama was dead!”

The thunderous yells were heard by Durna, he was shocked whether it was true. He decided to ask a confirmation to Yudistira, the man who never lied in his whole life. Yudistira replied the confused Durna softly, "Yes, Aswatama, the strong elephant is dead". The worried Durna only heard the words 'Aswatama - dead'. He was totally demoralized; he could not imagine living without his beloved son Aswatama, the one he hoped to continue his aspirations of life. He could not concentrate in battle; as a result he was killed in the hands of Drestajumena.

Gatotkaca, Son of Bima

Gatotkaca who had ability to fly was the air force of Pandawa; his powerful magic blows had victimized a lot of Kaurawa fighters. He led an army of giant from his own kingdom - Pringgondani.

Duryudana was worried to see the storming attacks of Gatotkaca's army. He instructed Karna to eliminate Gatotkaca immediately, otherwise more and more Karna's soldiers should die within a short time.

Karna at that time was busy to start a duel fight against Arjuna. He was the only one in Kaurawa forces who had an heirloom arrow, which could kill Arjuna. The heirloom's name was Kunta Wijaya Danu . Karna heard a thunderous storm in the sky and a black cloud moving. He knew by instinct that it must be Gatotkaca in action. He shot his Kunto to that cloud whilst going forward to face Arjuna.

When baby Gatotkaca was born, his navel could not be cut with any knife. Upon advice from a wise man, the navel was cut by the casing of Kunto arrow. But the Kunto's casing penetrated inside his stomach permanently. The fate had predicted that when the arrow Kunto returned to its casing then Gatotkaca should die. When Gatotkaca was a youngster, by accident he had killed his giant uncle, Kalabendana. The spirit of Kalabendana had been waiting to revenge. He knew the fate of Gatotkaca's death in Bharatayuda. The shot of Karna in fact did not hit the target, the arrow Kunto could not reach Gatotkaca who flied too high. In a very quick move, Kalabendana's spirit took Kunto and told him, “You have to return to your casing, I'll help you". So, with the help of Kalabendana's spirit, Kunto hit Gatotkaca. Gatotkaca's spirit together with Kalabendana's went back happily to the eternity.

Adipati Karna or Suryaputra

He was a very powerful or sakti chief warrior, respected highly by friends and enemies. He had a very strong and high position in Hastinapura, fully trusted by Duryudana. He had no reason at all to complain in his life, he had everything a man should posses; wealth, power, pride, love of his family. Everything seemed to be perfect, if he was a son of coachman. But secret of his personality, which just had been uncovered, by his real mother Dewi Kunti and Bisma had moved his emotions.

In the eve of his first day as Kaurawa's commander in chief, Arjuna secretly visited him. He had the most difficult moment in his life. Arjuna was his ardent enemy, his competitor in archery, the man he hated most up to now, and at the same time was also his brother.
Arjuna suddenly stood in front of him, knelt and greeted him honestly with full of respect and said clearly, "Please accept my sincere respects and Pandawa's respect to you. I come here to ask your apologies for all which had happened to our mother, Kunti send her love for you and also all Pandawa love you, our eldest brother".

Karna, upon seeing Arjuna's attitude could say nothing, he was deeply moved. What he could do was just a slightly nod with tears hanging on his eyes. Arjuna went on, his heart was beating, "Our brother, Yudistira and all of us, have decided to listen to you as our eldest brother, we will obey your decisions. If we win this war you are the one who become the emperor of Hastinapura. We believe that from now on, you will be always with us, your own brothers".

Upon listening and feeling what his brother said, Karna, the powerful Adipati - chief warrior could not overcome his emotions, trying to stop the bursting tears, he embraced Arjuna firmly. Both of them, the mighty ksatriaS, who did not recognized the word 'surrender' in battlefields, in reality were only human beings, could only speak with emotion, showing deep love to each other. After a while, both of them were self-composed. Karna tried to speak calmly, "Arjuna, my dearest brother, deep in my heart, I love all of you - my Pandawa brothers and I also do love our mother Kunti. I am very grateful for your decisions; it's really the most respectable honor for me. I'm telling you that the mistake is mine, as I fight only for my own welfare and happiness and to defend my powerful position, full with material wealth, I have to take the wrong side in Bharatayuda. I admit that it's shameful for a ksatria", he paused and then continued. "I personally beg you to understand my position; please convey this massage to all my brothers. As for you, Arjuna, tomorrow don't hesitate to face me in the battle, we'll fight as true ksatria. I'm prepared to be killed to preserve my good name. Use all your skill, use all your power. May God bless you"? Then they embraced again each other without a word and Arjuna asked his permission to leave.

In the next morning, Karna wore his white dress, impressive and charming. White dress means holy and in fact he was prepared to die. With his sharp authoritative voice, he commanded his troop to be in the formation and ready to attack. Karna's coachman was King Salya.

On the other side, Arjuna sits in his carriage coached by King Kresna. Karna and Arjuna looked very determent but their hearts were governed by emotions of family love. Should they continue? Coachmen, Salya and Kresna knew the feeling of Karna and Arjuna and advised them to behave as true warriors. The battles around them had started fiercely. Karna had just shot his Kunto arrow to Gatotkaca. His carriage was heading forward to face Arjuna. They exchanged shootings of many arrows.

All of a sudden, Karna's carriage was torn into pieces, hit by Gatotkaca's body falling from the sky. He was thrown away. With no carriage he met Arjuna directly. He was aware that Arjuna had several heirlooms, which should kill him. But he would be happy to be killed by a mighty, powerful ksatria -Arjuna, his own brother. He was happy that his brothers would be glorious rulers in Hastinapura, not the mad Duryudana.

At that time, the heirloom arrow of Arjuna - Pasopati hit him, and Karna felt down, killed heroically in the battle. His death was mourned deeply by Kaurawa and Pandawa. Although Karna had fought for Kaurawa but as the eldest brother of Pandawa, Pandawa family with full heroic ceremony held the incineration of his body.

King Salya, the Senopati of Kaurawa

King Salya, in his heart he preferred to be with Pandawa, but he was trapped by Duryudana in such a way so that he had to join Kaurawa. He fought with all his strength, he had a powerful spell (aji) called 'CANDRA BIRAWA'.

When he spelled the mantra (aji) a lot of giants came out from his ears, and killed a lot of Pandawa's soldiers. Pandawa forces were deteriorated. Again, the wise Kresna knew his secret. The only man who could face him was Yudistira, considered as the holiest man of all the people. He was honest, kind-hearted and never lied.

The CANDRA BIRAWA giants, would not attack if it was not attacked, they did only counter-attack. When Salya spelled CANDRA BIRAWA, it was only one giant appeared, but if this giant was killed then he would become two life giants, two would become four and then sixteen, etc. They would multiply themselves to be hundreds and thousands of giants. The soldiers who were counter-attacked by CANDRA BIRAWA giants should be death definitely, their whole blood were sucked.

Yudistira was a man who did not like to fight, he should meet Salya but instructed by Kresna not to attack the CANDRA BIRAWA giants. The giants were confused; they did not know what to do, in facing a passive man. The giants soon reduced their total numbers. From 1000giants became 10 and then became 1, the original CANDRA BIRAWA giant.

The CANDRA BIRAWA went back into the ears of the owner. Salya had to fight without the help of his spell; he was getting tired as he was an old man. When Yudistira released his heirloom JAMUS KALIMOSODO, Salya had not enough power to defend himself, he got killed right away.

The Death of Duryudana

After Salya's death, there was no alternative for Duryudana to lead the Kaurawa himself. He was alone now; all his loyal friends and warriors had been killed. He was rather dying himself than suffering to live together with Pandawa. He ran to nearby river but chased by Bima, then fought by using big GADA (bludgeons). Each fighter, full with anger and hatred, wanted to kill his enemy as quickly as possible. Duryudana did not surrender easily, although he had no hope for the future anymore. Kresna showed the weakness point of Duryudana and told Bima what to do. Bima hit Duryudana's thigh with his big GADA RUJAKPALA. Duryudana collapsed and could not move anymore. He was dead in agony. The evil king or the king of evil at last died.

Bharatayuda was over now, the good and the truth had defeated the evil, the greediness. The price of this glorious day was too heavy for Pandawa, in Hastinapura lived a lot of widows and orphans.

In the night after the war was considered over, the son of Durna - Aswatama, together with Kripa and Kartamarma, treacherously slip into Pandawa's camp. Then killed some Pandawa's family and then burned the camp and ran away hiding in the forest. Drupadi saw who had done dishonest killing. The following morning, they were captured by Pandawa and eliminated.

Yudistira, Emperor of Hastinapura

There were no more obstacles for Yudistira to govern the country wisely. Hastinapura was a prosperous and peaceful country, respected highly by its neighbors and maintained good relation with other countries.

Destarata and Gendari, the parent of Kaurawa, lived together with Kunti, the mother of Pandawa. They were treated honorably by Pandawa and always been respected as their own parents. All the Pandawa's sons were dead in Bharatayuda, to some extent, the death of all Pandawa's son was Arjuna's mistake. He had successfully helped God Guru by killing a giant king Niwatakawaca who menaced to ruin Suralaya, the God palace. God Narada, in the name of God Guru, had given him a Goddess - Supraba to marry; besides he was promised by Narada that Batara Guru should grant him whatever a request he made. Arjuna, accompanied by Semar, spontaneously replied, he wished that after the Bharatayuda all Pandawa remained alive. This request was agreed by Narada.

Semar was shocked to hear the conversation. He told Arjuna that when a man asking something from God, it should be clearly and precisely. In that case Arjuna should ask for the life of Pandawa and their children, not only for Pandawa. But the deal was done, the fate should prove.

Luckily Pandawa had one descendant, the grand child of Arjuna, Parikusit, the son of the late Abimanyu and Utari. Parikesit was the crown prince of Hastinapura.
Destarata and Gendari after living honorably with Pandawa for several years, decided to live as hermits in a lovely place to donate the rest of their life for samadi (meditation), Dewi Kunti as sign of solidarity joined them. Pandawa in tears respected this decision as it was in accordance with the teaching of darma.

Parikesit, the New Emperor of Hastinapura

After almost three decades in power, in the situation of relatively - peaceful and prosperous, Pandawa decide to resign from public life. The crown prince Parikesit had been educated properly with Pandawa themselves as his teachers, considered mature enough to rule the country. Also the younger generation, as a result of a wise and proper training was ready to live in harmony.

The Pandawa's generation, their loyal and respected friends like Kresna and his families had already passed away. So, it was the time also for Pandawa to leave all matters related with life in the world.

Parikesit had received all the knowledge previously mastered by Pandawa. In short, he knew and should practice the three darma, consist of: (1) Darmaning Pendito Utomo. DARMA: a good teaching or way of life; PENDITO: a priest, a saint, dedicated his entire life to God Almighty, for a perfect an correct behavior and action; UTOMO: a perfect and correct behavior and action; a first class quality. Meaning: he had to think and do as a good PENDITO. (2) Darmaning Ratu Gung Binatoro. RATU: king or queen; GUNG: from AGUNG – great; BINATORO: from Batoro-God, a very honorable god's behavior. Meaning: He had to think, consider and do like a great respected king must be just and wise. (3) Darmaning Satrio Wirotomo. SATRIO: a title of nobility: knight, in ordinary life: gentleman. Satrio is always considered of a man with noble quality, well educated, having good conduct and behavior. WIRO: dare, not afraid. Meaning: He had to think and act using his brains. He must be polite and knew what's right and wrong. He must work hard and always ready to defend the truth, combating the evil at whatever cost.

In Javanese life, the position of Pendito (Begawan, resi, priest, and saint) and Ratu (king or queen and all noble family) are considered much respected, even close to divine quality. So, all their words and deeds are considered right. They are called the PANUTAN, the one that should be followed and obeyed. A Javanese proverb says:

SABDO PENDITO RATU means that everyone who has said or promised something must fulfill or honor it.

Nowadays, a real leader, must posses the three Darma, following the example of the WAYANG KULIT philosophy. Parikesit was inaugurated as the new Emperor to continue the ruling of Pandawa dynasty, guided by the holy principles of three Darma.

Pandawa Return to Where They Came From

Pandawa together with Drupadi having satisfied with their life in earth, voluntarily and consciously left the palace compound. Walking to purify their souls they went to mount Mahameru (Semeru). The top of this mountain was considered sacred, a place next to heaven where holy Gods live. That was an episode full with spiritual teaching. Pandawa they were five - Yudistira, Bima, Arjuna, Nakula and Sadewa, but in fact symbolizing the life of a person with the five senses, Drupadi symbolizing the real feeling of a man.

In their existence of life, Pandawa had always together, they could not be separated one by the others, in good or in bad situation. If one of them was separated, Pandawa's should not be in balance. This reflects the life of a person as a whole. In this journey to eternity, one by one of them felt down and disappeared.

At first, Drupadi, symbols of human life and feeling, the latest was Yudistira or Puntadewa or Darmakusuma, the holder of the kingdom (of life), the leader of the other four brothers (four senses). He was seriously (Susetyo) leading the others four.
The second was Bima, who strongly and determinedly (Santoso) protecting Pandawa. The third was Arjuna, who was alert to keep the truth (benar). The fourth was Nakula, who was clever and skillful. No goal could be reached without a skill (pintar). And the fifth was Sadewa, who always accomplished everything with the principle at high morality (susila & tatakrama). A human being has to pass the above symbols in his life on this earth. In short he must have a holy heart, doing right & correct things, patient, polite, love others, and never hurt others, so that he lives safely. In order to reach the condition of holiness, in preparation to be the united again with his holy origin (from where he came from before his birth). Sometimes a man needs to be in solitude, where he should practice self-denial, with limited food, sleep, sex and should not speak over the bad conducts of other people and should not torture animals... That kind situation should enlighten him to kill all of desires of five senses and oppress his lust. He should be able more easily to concentrate in Samadi (meditation).

To achieve this holy goal, the soul purity, the mediator has to kill all the desires of lucrative food and material wealth as well as bad or wrong or sinful hearth's wishes.
Pandawa had solemnly done that to achieve pure reflection or reality of holy life. In the gate of heaven, God Indra, the ruler of heaven and God, Yamadipati, who was authorized to snatch human soul from his body, stopped Puntodewo. They forbid Puntodewo to enter the heaven by bringing his ugly dog. If he insisted to bring it then he would enter the hell. Puntodewo was firm; he would not leave his dog, the ugly dirty creature, as his dog was loyal till the end. Suddenly the dog vanished and turned out to be god Darma, his own spiritual father, who would like to test Puntodewo.

After passing the gate, Puntodewo was in the dark place, uncomfortable and sting, joining his Pandawa families. From that place, he could see the Kaurawa lived in the beautiful palace, surrounded with a garden full of flowers and birds. They were eating, drinking, talking with a big smile. He was surprised and shocked how it could happen with him and his family. After several days, he was approached by Gods and Goddesses that he would be transferred to live in heaven by joining Kaurawa, living the other Pandawa and family behind. He rejected the offer completely.

At last Puntodewo had passed the whole test, and he and other Pandawa and family all of a sudden saw light and lived in heaven like they deserved. Pandawa was thrown to the darkness of hell before living in a bright heaven, it was meant to give a lesson to human beings that he or she should suffer before enjoying a good life.

Heaven is the holiest place, which only the creator - God Almighty could give permission to live in, is a place preserved for holy souls of good people. The basic philosophy of Pandawa's journey life is: SANGKAN PARANING DUMADI. SANGKAN: the origin where it comes from. PARAN: the destination where it goes. DUMADI: human being

Above all wayang kulit reflecting in God, in eternal life and supernatural. A life of human beings by the wish and decision of God Almighty originates from holy things, by birth should perform his or her duty properly in the world, and if not fails, should return to his or her holy origin again.

(Suryo S. Negoro)

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Ramayana

RAMAYANA

The story of prince Rama from the kingdom of Ayodya, the incarnation of God Vishnu, he is a wise man, faithful husband struggling to free his beautiful wife, Shinta, who had been abducted by the ogre King Rahwana or Dasamuka. Rama's mother - Princess Kausalya of Ayodya, was very attractive but she had a desperate and unhappy life. She was paralyzed. In fact, her suffering was a God's will in order to prepare her to gave birth to a would be hero - a just great king with full of wisdom.

Kausalya married with Dasarata, Rama's father. Dasarata, then married again with Kekayi and Sumitra. He owed a promise to Kekayi, which should be fulfilled upon Kekayi's request one day, with her, a second son Barata, was born. Sumitra gave birth to the third son - Laksamana.

One day Rama won a battle contest, organized by King Janaka of Mantili his award was a marriage with king's beautiful daughter - Shinta. Just before Rama's coronation as King of Ayodya began his grave test in life. His step mother, Kekayi, asked Dasarata to execute his promise, Dasarata was severely sick, and Kekayi was the only one who could cure him. At that time he made her a promise, that he would do whatever a wish she wanted and that should be executed one day upon her requests.

Rama had to leave the palace and for 13 years have to live in the jungle of Dandaka. This is a promise which can not be neglected, by noble people and gentlemen, as said in the ancient holy teachings 'SABDA PENDITA RATU' sabda means words, Pendita means priest, Ratu means king or queen, and meanings the words which have been spoken must be respected. In his exile, Rama was accompanied by his lovely wife Shinta and his brother Laksmana. His brother, the son of Kekayi, Barata, remained in Ayodya to become the ruler during Rama's absence.

Barata, upon learning what had happened, pursued Rama in the jungle, begging him to come back to rule. Barata did not want to be a king; he loved and adored Rama very much. Rama wisely told him, that as a ksatria (warrior), he has to carry out the order of the king. He appreciated Barata and gave him his shoes as symbol of his crown and taught him the eight principal’s doctrines of leadership: HASTA - BRATA.

A leader must have eight prime characters, consisting the characters of: (1) The SUN - He has to give spirit, live and energy to his subordinates. (2) The MOON - He has to be able to please and give light during dark period. (3) The STAR - He must give a good and correct example. (4) The WIND - He must know the real condition. (5) The CLOUD - He must have authoritative bearings and his action must be useful. (6) The FIRE - He must have a firm and just attitude. (7) The OCEAN - He must have a vision, able to cope with any problems and must not hate somebody. (8) The EARTH - He must have a good and honest mind, and has to acknowledge merits of other people to his country.

The Kingdom of Alengka

Wisrawa, he was a king in Lokapala, but has resigned and lived as an ascetic became a Begawan (Hindu priest), so he had totally left affairs of mortal life such as earthly riches, etc. He handed over his power to his son - Danapati. Danapati was in a deep love to princess Sukesi, the daughter of Samali, the King of Alengka. As a formal procedure, Danapati proposed a marriage to Sukesi through his father.

What was happened afterwards was a catastrophe, Wiraswa, the Begawan, upon seeing his would be daughter in law, he could not stop the temptations of the girl beauty, and in short he himself married Sukesi (the fiancée of his own son). Danapati was quite angry and ready to kill his father, but stopped by God of Justice, saying that he was not entitled to end his own father's life. He had committed a sin. As punishment, Lokapala one day should be destroyed by the son of Wisrawa with Sukesi, Rahwana, which also should kill Danapati. As for Wisrawa, he would also receive his punishment as what he had done was very shameful and disgrace for a Begawan, where for his own interest he had betrayed his son and his people.

Although Wisrawa and Sukesi are both human beings, but their three of four children should be giants. The first is Rahwana or Dasamuka - a giant with ten faces, the second is Kumbakarna - a giant with big ears like elephant, the third is a woman giant - Sarpakenaka with long poisoned nails. Only the fourth, Wibisana is normal human beings.

The Kidnapping of Shinta

In the jungle, Shinta saw a very cute golden deer, playing around nearby. Every time she wanted to caress the deer, he moved away. She then asks her husband, Rama, to catch the deer. Rama could not catch it and the deer was running away. Rama was out of patience and shot with an arrow. The deer was dead, it was discovered that in reality it was a giant, a soldier of Rahwana. Before the death, the deer was roaring loudly. Shinta thought that it was Rama in trouble, she sent Laksmana to rescue him.

While Laksmana was away and she was alone, unguarded, she was kidnapped by Rahwana. Rahwana was a cruel, immoral giant, his appearance was terrifying. He crashed everybody who was against him. He was very strong, had tremendous magical power, he could not die even his body has been torn apart to pieces, as long as part of his flesh touch the earth. This magical power was called AJI PANCASONA. Even Gods were afraid of him, that's why he was given to marry a Goddess, Tari, but it could not stop his lust for other women. He wanted also Shinta, the wife of Rama Wijaya, a powerful warrior. Garuda Jatayu, a big hawk bird in the tales saw the abduction and tried to defeat Rahwana but he failed and seriously injured. But Jatayu managed to tell Rama and Laksmana that the kidnapper was the crazy giant king - Rahwana.

SugriwaA - Subali - The Monkeys - Warriors

RamaA and Laksmana in their pursuit to liberate Shinta had met the monkeys’ warriors; they were Sugriwa, Subali, and Anoman, the divine white monkey. Sugriwa, Subali and their sister Anjani, they were human beings, turn into monkey after bathing in the lake - Telaga Seta Nirmala (Lake of White Water). They were the children of Resi (Begawan) Gopata with his Goddess wife Betari Indradi. In the lonely hermit's abode, the beauty of Goddess Indradi was incomparable. God of Sun could not resist the temptation to adore her. As a sign of his adoration, he gave her a toy - CUPU MANIK ASTAGINA. This secret was discovered by his husband Resi Gopata, becoming very upset, his supernatural power makes her to be stone statue. Then he threw away the toy into a lake. Subali, Sugriwa and Anjani were very found of the toy, and would like to keep it. The two brother jumped right away into the lake, Anjani as a lady only washed her hand and face with the lake's water. When they came out of the water, they did not recognize each other. The two brothers turned out to be monkeys, while Anjanis's face and hands were grown with thick hairs.

They were very sad, regretting what had happened. In order to become normal human beings again, they had to isolate themselves in the jungle. Subali had to live like a cave bat, Sugriwo had to live like a deer, crawling, and Anjani had to live like a frog, nude in water. Anjani naked with her most attractive sexy body, was eyed by the God Guru. As the result thereof - Anoman was born.

Anoman, the son of the Supreme God, become a heroic fighter and also a very wise advisor to Rama. He had extra ordinary magical power comparable only to some gods. Rama knew the kingdom of monkeys through Anoman. He got the full support of the monkeys to attack Alengka and Rahwana, after killing Subali, the competitor of Sugriwa. Subali was bad and greedy to rule the jungle kingdom. He was so sure of himself because he had also AJI PANCASONA. In fact, he had given to Rahwana, the mantra (magic spell) of PANCASONA. There was no other way for Rama than eliminate Subali with his super magical bow and arrow, named Guwawijaya.

The monkey army was building dams and bridges across the sea to Alengka. Meanwhile in Alengka, only Sarpakenaka agreed with Shinta's abduction, she further wanted another abduction that was the handsome Laksmana to be her husband. Kumbakarna, disagreed, he is a kind-hearted giant. He knew what's right and wrong. Wibisana, the youngest human beings brother (he is not a giant) disapproved completely with Rahwana's misbehavior. He warned seriously his eldest brother that what he has done should be paid dearly by the country and the people.

The war would break due to kidnapping of other's man wife, it was a sin, and that man was Rama, the incarnation of God Vishnu with his arrow Guwawijaya that had killed Rahwana's Guru- Subali. Guwawijaya was destined by God to eliminate all evil doing in the world, Rahwana could not accept Wibisana's advice, and he counter accused him of being a coward and chased him away from Alengka. Wibisana joined the forces of Rama, with the goal not to betray his country but for the sake of absolute truth. Before the frontal attack, Anoman was sent as Rama's ambassador, proposing a peaceful settlement by freeing Shinta. It was blatantly refused by Rahwana and Anoman burned the capital of Alengka. All of Rahwana subordinates were either killed or defeated.

Prince Indrajit or Meganada, the powerful son of Rahwana was also killed (mega means cloud; he was created from cloud by supernatural power of his uncle Wibisana). Kumbakarna, initially he refused to fight, but joined the battlefield not to defense Rahwana, but to defense his country, under the Principle of "Right or wrong my country". He accepted with all his heart to die for his country. At last, Rahwana, the ten faces giant, a cruel and criminal king, who did not want to surrender until the last moment, tragically died in the hands of Rama Wijaya, the incarnation of Vishnu - the bearer of life and truth.

Return to Ayodya

Victoriously, Rama, Shinta and Laksmana returned to Ayodya after thirteen years of exile and agony. They were warmly greeted by the people of Ayodya, impatiently willing to see Rama, the great hero and wise king, and his beautiful and faithful queen Shinta. They were adored by the people. Unfortunately this happiness did not last long. The people started not to trust Shinta's faithfulness to Rama. It was not possible if a woman held by a man for twelve years and nothing happened. At the beginning the people believe that Shinta was faithful as she had passed successfully her oath soon after her release that she would be burn to ashes if she was unfaithful. Factually she remained alive and intact after the burning. Rumors made the situation unfortunate for Shinta. The burning was only witnessed by Laksmana, Rama's brother, probably protecting her good name and by monkeys; there was no man trust monkey in history.

Shinta, pregnant was thrown away in the jungle. When she was aware the reason why she was expelled from Ayodya, accused of being dishonest to husband, Shinta screamed and cried hysterically. The world could not bear to hear her crying; suddenly it became dark, poured heavy rain, with thunders and lightning. The gigantic waves stormed the sea.

All of a sudden, Resi Walmiki, the guru of Rama came to safe her. Under his protection, Shinta gave birth to twin brothers, Lawa and Kusya. The handsome and talented boys were educated directly by a very respected and qualified guru - Walmiki. No wonder they become also masters in self defense, art and having good conduct and started also to learn the way of 'a true life'.

After the dispatch of Shinta, Ayodya became chaotic. Life was difficult, harvest failed in the whole country. Horses offering ceremony was held; the horses run to every directions and followed by Rama's troop. The territories and countries which had been passed by these horses were ‘occupied’, that's mean a justification of 'colonialism'.

A horse was running into the retreat of Guru Walmiki, resulting a fierce fight between Rama's troop against Lawa and Kusya. All the soldiers including Laksmana were defeated. Rama was very angry, and went to the battlefield himself. He was challenged by Lawa and Kusya; they did not recognize each other as father and sons. Rama was aiming his super powerful arrow, Guwawijaya, the two boys were preparing themselves…..it was very critical moment.

Suddenly, Resi Walmiki shouted, "No, my son. The lord, Guwawijaya shall not kill your own sons". Rama saw his respected Guru, descended from his chariot and greeted him respectfully. He admired his sons and in the short distance, he saw also Shinta his beloved wife. Shinta run away, chased by Rama, shouting, "Shinta, I made a mistake, please forgive me".

Shinta in agony called the mother earth, "Mother earth, and please embrace me". The earth opened, Shinta fell inside and never come back. Rama confused, aiming his Guwawijaya to the earth, crying, "Let me and Shinta and the universe crush to bits".

The God Shiva intercepted, "Vishnu to ruin the world is not your duty, and it’s mine".
Rama, with deepest regret, went back to Ayodya, accompanied by his twin sons who were sworn in as crown princes

(Suryo S. Negoro)

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