King Dasarata had three sons from his three wives. Dewi Kusalya bore a son named Rama. His other two wives, Dewi Kekayi ang Dewi Sumitra bore Bharata and Lesmana respectively.

Rama, who was an incarnation of wismu, married to Dewi Shinta, who was actually the daughter od Rahwana, but was abducted at birth by his brother, Wibisana. Wibisana created a baby boy from a dark cloud and tricked Rahwana into believeing that this wife had given birth to the child. The boy was later known as Indrajit after he defefated the god Indra.

As King Dasarata was approaching death, one of his wives, Dewi Kwkayi, talked him into nominating Bharata as King and to banish Rama, Sinta and Lesmana from Ayodya. Embarrased at being made to usurp the throne from Rama, the rightful heir, Bharata set out to look for Rama and Shinta in the forest Dandaka. Upon seeing Rama, Bharata tried to convince him to take the throne. Rama declined the request and moved on into the forest.

Bharata refused to be crowned as king, maintaining that he would act as Regent of the Kosala kingdom in the hope that Rama would return one day.

Rahwana finaly learned that Rama and Lesmana, who were discovered by his sister in the forest, were two sons of this enemy, King Dasarata. When he saw Rama’s wife, Dewi Shinta, he immediately wished to have her for himself. Rahwana, then setup a careful plas to throw two birds with one stone.

Rahwana sent an ogre-servant, Kala Marica to lure Rama away from Shintaa and Lesmana. Kala Marica turned himself into a golden deer to attact the noble lady’s attention. Rahwana’s trickproved to work when Shinta asked Rama to catch thhe deer for her.

Agreeing to fulfill his beloved wife’s request, while always being alert of her safety concern, Rama created a magic circle and ordered Shinta to stay inside it during his pursue of the deer deep into the forest. Rahwana was eventually able to talk Sinta into leaving her circle and abducted her. A Garuda bird, who happened to see Dewi Sinta being flown away by Rahwana, tried to stop him. Garuda was defeated and mortally injured. As Rama was on his way backfrom the forest, he saw the dying Garuda,who,fortunately could tell him that a giant had abducted Dewi Sinta.

In Rahwana’s captivity, Dewi Sinta consistently rejected his advances, while the proud giant king was too proud to have her with force.Sinta remained untouched by Rahwana for many years.

In the mean time, Rama kept searching for his lost love, and finally managed receive help from a Monkey King called Sugriwa. Hanoman. a lieutenant n Sugriwa’s army, was sent across the sea in search of Dewi Sinta. The white ape soldiermanage to pass Rama’s ring to Sinta and bring Sintas’s ring to be delivered to Rama as a sign of their mutual and lasting love. Unfortunately, upon escaping the palace Hanoman was captured and sentenced by Rahwana to be set aflame.

Despite objection of Rahwana’s brother and chief Minister he went on by executing Hanoman. Hanoman was put to the stake and his tail was sset on fire. Hanoman, who was a member of Bathara Bayu’s brotherhood, used his supernatural powers to break free leaving sparks behind. the sparks from his burning tail set the capital city on fire. Hanoman managed to rejoin Rama to prepare the real war.

Rahwana was helped by his brother Kumbakarna on te one side managed to scatter Rama’s side with the monkey army of King Sugriwa. Wibisana, who was a younger brother of Kumbakarna, sided with Rama and told Rama his elder brother’s weakness.Kumbakarna’s body was shaterred into pieces by countless of arrows. Wibisana than told Rama the history ofbirth of Indrajit, who was fighting on Rahwana’s side and was undefeatable. Indrajit was eventually slain and his body was turned into a cloud.

In the end the real enemy remained-King Rahwana himself.
Rama succeeded to separate the demon King’ head from his body many times; however, due to his great supernanural powers, his head reattached itself to the body eveery time. Hanoman came to Rama’s assistance by covering Rahwana’s head with a mountain when it fell of the body once again. This time the head would not return and Rahwana met with death.

As the affermath of the war, Rama appointed Wibisana king of Alengka and left the kindom with dewi Sinta and Lesmana for his home of capital Ayodya. Bharata willingly handed the throne to Rama and everything seem to recover. Rama was suspicious of Sinta’s purity during her captivity in Alengka. the wife had to undergi a test of fire and passed the horrible test. However, pregnant Sinta was banished to the forest where twin sons, Lawa and Kusa, were born. When Rama eventually inveted Sintato return to the palace she refused, and chosed to be swallowed by Goddess of the earth. Rama accepted the twin boys as his sons. The throne of Ayodya was passed on to Lawa,one of the twin princes.

The relief carvings on the Prambanan temple leave us a dilemma between believing on Sinta’s intact puritydespite of the years she spent in Rahwana’s captivity and the thought that Rahwana did eventually manage to have his way with Dewi Sinta.

Jagad kang wus gumelar:

dewi sinta

Keh-kehane dosa sing ora arupa pelanggaran hukum, ora dadi urusane hukum. Selingkuh, ngenyek utawa nyepelekake wong liya, ngrasani alane wong liya, kawi asring ora dadi urusane hukum. Dosa kang arupa tindak kriminal iku klebu dosa kang gedhe sing satemene sanksine ora mung awujud sanksi hukum,ananging uga sanksi karohanen.

Narapidana wis nindakake paukumane lan wis metu saka pakunjaran, durung mesthi sing resik utawa kalis saka dosa-dosane. Sanksi agama iku ora mung ditampa ana donya, nanging uga ana akhirat, manungsa percaya menawa sakabehing tidak ala iku senajan ora konangan utawa kasumurupan wong liya, mesthi ana undhuh-undhuhane. Sapa sing nandur bakal ngunduh.

Ana tetembungan: Gusti Allah iku ora sare, dadi tumindak lan osiking pikire manungsa iku tansah kapirsan. Dadi sanajan ora kena sanksi hukum, sakabehing tumindak iku ana akibate. Mula ana unen-unen: ngunduh wohing pakarti. Sakabehing pakarti ala lan becik iku ana undhuh-unduhane, bisa ana donya, bisa ana akhirat, bisa uga ditamapa atawa disandang dening anak putune.

Nanging kapercayan ngano mau ana sing nganggep mung kayadene mitos, mula ya akeh sing padha ara percaya. Tindak culika ya banjur ngambra-ambra, perkara, ukuman ana ndonya lan ana akhirat wis ora digubris.

Gusti Allah iku Maha Pengampun, mulane yen manungsa wis ngakoni sakabehing dosa lan kaluputane sarta wis mertobat ora bakal gawe dosa maneh, mesthine ya pinaringan pangapura. Pangapura saka lembaga yudikatif awujud pembebasan saka lapas, sawise nglakoni paukuaman lan mbayar dendha kaya kang kasebutake ing vonise hakim.

Yen dosa mau magepokan karo sesambungan ing antarane wong siji lan sijine, pangapura iku kudu kawenehake kanthi eklas de¨ning wong sing ketaman tindak kang era becik mau. Gusti Allah ora kersa paring pangapura menawa wong sing ketaman mau durung aweh pangapura. Mula wong sing rumangsa wis tumindak era becik kudu ngakoni kaluputane lan wani njaluk pangapura. Yen wis oleh pangapura, sesambungan ing antarane sing tumindak luput lan sing ketaman wis bali resik maneh.

Apura-ingapura iku perlu murih hubungan silaturahmi ing antaraning warga masyarakat tansah becik. Njaluk pangapura lan aweh pangapura iku perlu dikantheni kesadharan lan ketulusan. Kanthi mangkono, apura-ingapura iku ora mung dhapur “upacara”, nanging uga bisa kanggo nglatih kadiwasaning batin lan gawe salaras utawa harmonising masyarakat, satemah bisa nyambut gawe bebarengan kanthi becik.

Jagad kang wus gumelar:

jagad jawa january 2012

Kasil mbabad Alas Glagahwangi, Raden Kusen ngedegake kadipaten anyar, Kadipaten Bintara. Adipati Natapraja sesebutane.   Sinengkuyung dening para ulama, mligine Wali Sanga, Natapraja kasil nggawa Bintara dadi praja anyar sing katon kencar-kencar. Wilayahe saya suwe saya jembar. Dhuwur kukuse, adoh kuncarane. Suwene-suwe, ora mung dadi kadipaten, Bintara manjilma dadi keraton anyar. Kesultanan arane. Dene sing ngratoni nganggo sesebutan sultan, Sultan Fatah Jimbunningrat.

Fatah pranyata bisa nata praja, bisa gawe fondasi kang pengkuh tumrap negarane, negara anyar kang sadurunge mung dadi reh-rehane Majapait. Majapait, sing sekawit dadi tuk lajere, ditinggalake, kapara diperangi saengga ambruk. Sejarah khas Jawa nyathet ambruke negara Nusantara II iku kanthi sengkalan ”sirna ilang kertaning bumi” utawa 1400 taun Jawa.

Temene, Majapait meh wae ambruk nalika periode II dinasti bumi Tarik iku diregem dening Kalagemet. Sadurunge pancen wis bisa dietung manawa putrane Wijaya iku ora nduwe kapabilitas minangka raja. Ora mung tandang grayange sing tansah klelat-klelet, jumbuh karo jenenge, nanging uga nduwe watak sing kurang becik tumrap pemimpin: cegok aten lan nggugu karepe dhewe, kepara duwe watek sapa sira sapa ingsun.

Kalagemet sing ora liya ya Jayanegara iku pranyata gagal nata praja. Siji baka siji sakagurune Majapait methal, kepara banjur merong kampuh jingga. Ora tambah bala nanging malah saya tambah mungsuh. Klebu satru munggwing cangklakan. Klimaks-e, Jayanegara diperjaya dening abdine dhewe nalika sang raja gerah.

Gagale Jayanegara ora mung merga ora bisa nata praja, momong para kawula lan ngesuhi para nayaka, nanging uga ora kuwawa njaga praja. Jayanegara, sing kudune dadi payung agung tumrap para sentana lan kulawarga minangka intine praja, malah ngrusak prajane dhewe. Jayanegara gagal njaga prajane.

Njaga Praja
Njaga praja minangka pratelan idiomatik ngemu teges ora mung njaga praja supaya aman lan tentrem. Luwih saka iku, njaga praja uga ateges bisa nampa marang sakabehing kekurangan sing ana lan bisa mengku kekurangan mau. Kekurangan sing ana ora malah dibabar marang liyan, nanging cukup ”dingerteni dhewe”. Saliyane iku, kabeh tindak tanduke, muna-muni, uga tansah njunjung drajat marang awake dhewe, kulawargane, munggahe marang negarane.

Senajan kasil nata praja, Patah uga kegolong ora bisa njaga praja. Minangka putra, mestine dheweke bisa ”mikul dhuwur endhem jero” marang Brawijaya. Nanging dheweke malah ora. Bebasan ngemut gula, krasa legi dileg sapabrik-pabrike. Merga rumangsa sentosa jalaran disengkuyung dening para wali, Fatah malah merangi bapake dhewe kanthi maneka pawadan. Fatah sing nyengkakake Brawiaya lengser keprabon. Saora-orane iku sing dicritakake ing Babad Tanah Jawi.

Bali marang nata praja. Nata iku temene mernata supaya tumata. Kahanan sing maone pating blengkrah, pating slebar, utawa kocar-kacir, malih dadi tumata. Ora kosokbaline. Nata ora mung ngerehake, utawa dadi pangreh praja, nanging uga among sahingga bisaa dadi pamong praja. Sawijining pamong iku ora mung bisa mrentah, ora mung dhawuh dangu, duka, utawa drana wae. Nanging kanthi spirit pamong, dheweke kudu tansah bisa nindakake gegebengan kaya kang diajarake dening Ki Hajar Dewantara: ing ngarsa sung tuladha, ing madya mangun karsa, lan tut wuri andayani.

Unen-unen iki pancen klise lan wis disumurupi dening wong akeh. Ewasemono, durung karuwanyen padha kelingan tegese. Mula ora ana eleke manawa perlu dielingake manawa sacara harfiah sesanti mau ngemu teges ing ngarep menehi conto, ing tengah mbangun tekad utawa karep, lan sing ana ing buri tansah nyengkuyung.

Nanging luwih saka kuwi kabeh, bola-bali manut panemune Ki Hajar, pemimpin lan mimpin iku yektine kawicaksanan (wisdom). Mula arepa kepriye cak-cakane, kudu tansah linambaran kawicaksanan mau, amrih ora dadi otoriter nanging dadine demokratis. Banjur ing ngendi dununge panata praja iku? Ora kudu ana ngarep terus senajan pancen jejer minangka pengarep. Sebab yen ana ngarep terus sok-sok lali piye rasane yen ana tengah, apamaneh ana buri. Mula wong kang lagi nata praja iku kudune ya bisa manjing ajur-ajer senajan ora kudu mancala putra mancala putri.

Astabrata
Kanthi mangkono, wis samesthine manawa saben pamong praja nalika nata praja kudu tansah nindakake astabrata, laku wolu. Iku mono, ing jagad pewayangan, mujudake ajarane Rama marang Destarata nalika arep nglenggahi dhampar keprabon negara Ayodya utawa Begawan Kesawasidi marang Arjuna ing lakon Makutharama.

Sepisan, ngenut lakune srengenge. Lire, nduwe sipat panas, kebak energi, lan aweh dayaning urip.

Loro, lakune rembulan sing nduwe wujud endah lan asung pepadhang nalikane peteng.

Telu, lakune lintang. Lire, darbe wujud endah, dadi rerenggan nalikane wengi sepi, lan bisa dadi pandoming keblat.

Papat, lakune angin. Angin mono nduwe sipat ngisi saben papan kothong senadyan papan mau rempit dikaya napa.

Lima, lakune mendhung. Katone ireng medeni, nanging yen wis tumurun dadi udan bakal nelesi lan nguripi saben tethukulan.

Nem, lakune geni. Geni mono jejeg lan saguh mbakar apa wae. Tegese, ora emban cinde emban siladan nanging ngadeg jejeg kanthi adil.

Pitu, lakune samodra kang nduwe sipat jembar tan wangenan lan nampa apa wae. Lire, jembar wawasane lan bisa nampa apa wae kanthi ”dhadha kang jembar”.

Dene kang pungkasan, lakune bumi kang duwe watak sentosa lan suci. Mula pamong praja iku sabisa-isa kudu sentosa lair-batine nanging uga ora wigah-wigih nglunturake nugraha marang sapa wae kang duwe lelabuhan. Persis karo unen-unen ìsapa nandur ngundhuhî.

Sepisan maneh, kanthi ngenut laku wolu mau, istingarah pemimpin bakal kasil mbangun kawicaksanan kanggo nata praja lan uga njaga prajane dhewe. Ora mung bisa nuntut anane manungaling kawula-gusti, nanging uga manunggaling gusti ing rasane kawula. Utawa, dadi panguwasa sing kumawula, dudu kawula sing kumawasa, apamaneh mendem kuwasa.

(Sucipto Hadi Purnomo, dosen Sastra Jawa FBS Unnes/)

Jagad kang wus gumelar:

pitutur , ki gusti among praja