Bali Dwipa

EPISODE 3b (Continuation):  LEARN ABOUT FAITHFULNESS "The Cockatoo Bird and Its Companions"

This episode is the continuation of the previous 3a serialize. Episode 3b is still telling about the distinctive character of a cockatoo in accordance with the character of the owner. The theme of the story is wrapped in the power of friendship. Friendship, in this case, are divided into two, namely (i) the relationship of the king with his officers / ministers in links with the slave masters (patron-client) and (ii) a bird friendship with their owners, which each of them has a different character. On the first friendship story (king with his minister before the old king died), is the friendship that motivated by the sincere devotion from his ministers, honest, loyal and respectful to the king / ruler so that the kingdom reached its prosper, prosperity, and peace. Besides the king was very clever, it also because justice was preferred. The king trusted his subordinates for their honesty and selfless devotion, otherwise the ministers were very kindly deeds. This is the ideal situation of a government that was effective, both sides needed each other and formed a strong synergies government. The opposite situation was indicated when the old king died, and was replaced by the crown prince. Likewise, the young minister who were very lustful power, luxury, which did not care about the welfare of the people, using a ruse to realize that ambition. Sweet words, grandiose indeed a superficial evil intentions behind it. The next is the friendship of a bird that had a different character according to the character of its owner. Here is presented the original text, which was then translated into English.

Text

            Gêlising crita rauh rêke watêk tapaswine, saha nêsêk sang prabu, maduluran atur aris, sinambi makta sangku muah swamba, maisi tirta mahêning, buina ida makta palinggihan. Panyambraman ida sang tapaswi, sakancan woh-wohan ne ada di alase.  Pakayunan ida ngaturin  sang prabu gumanti wit saking susrusa nirmala tan pacantula, mangda ida sang prabu arsa ngayunang panyambramane ênto. Ledang pêsan kayun ida sang prabu Gajahdruma, katamiu baan watêk tapaswine, lantas ida matur: “Inggih pedanda, mawinan titiang rauh mriki, saantukan titiang kaon ring rana”. Lantas ida nguningayang  indik uli pangawit têkaning ida rauh di pasraman. Pêdanda mirêng pangandikan ida sang prabu  kaliwat kawêlas arsa, wireh patuting pamargin watêk  tapaswine, gumana tuah ngamargiang kaparamartan. Sang prabu matur pitaken, warnane kamerang-merangan, nunasang têken pêdanda, unduk i kêdis atate ane panggihin ida  i tuninne. Mara keto atur pitaken ida sang prabu, lantas i kêdis atat matur: “Inggih ratu Sang Prabu Gajahdruma, antuk atate sane panggihin i ratu i wawu, wiakti lian ring titiang, saantukan titiang kubuh antuk ida pêdanda, nyabran dina titiang mamanggih wiadin miragi indik tutur kadyatmikan kalih tutur kretadarma. Mungguing atate sane panggihin iratu i watu satata ipun mamanggihin kalih miragi  ujar i juru boros, kaon-kaon kewantên pajar ipun, seosan ring anake kadi titiang, nyabran ningêh  aji tutur sêlokampuraga sastra nalêr  karêsêp ring manah. Pamuput ipun ratu, wantah ngapitut solahing kanti. Padagingan ipun sang malaksana kaon, kaon sane kapanggih. Ayu pakardine, lêwih kang pinangguh. Sakadi pamargan i ratu, ngalinggihin pamunguning catur tanda mantrine anom,tan sengêh ring wacanan ipun, mawastu i ratu tan wentên uning ngamêl rat, kalih ngalap trêsnan panjak, samalih tan uning ngunadikayang bakti kaula, sane patut kalawan tan patut. Mawinan asapuniki  sane panggihin i ratu mangkin. Kenginan wusan i ratu jumênêng nata”. Keto atur i kêdis atate têken ida sang Prabu Gajahdruma.

Ngandika I Patih Sambada ring I Nohan miwah I Tatit, luir pangandikan dane sapuniki: “Yan buat papinêh awake, tusing apa kapo bina ida sang Prabu Singha têken pamargan ida sang Prabu Gajahdruma. Salampah muah seluan satata anut sojar Sang Nandaka. Nanging yadiapin keto, êda cai pada sêbêt, awake lakar ngekanang daya, mangdene nyama-nyamane suud kakingkingan”. Wawu asapunika pangandikan dane  I Patih Sambada, sami wadwa asune pada lêga manahipun. (Bersambung 4a: Rencana tipu muslihat I Patih Sambada).

TRANSLATION

           In the shorten story, the ascetics had come closer to the king (Gajahdruma), greeted while carrying vessel (metal), holy water, as well as seating. The offerings from the ascetics were the various types of fruits in the forest. The aim was to give to the king a truly from the heart without any doubt, which then pleased the king to enjoy the offerings. How gladly King Gajahdruma, hosted by the ascetics and said: “O pastors, the reason I'm here, because I was losing the war”. Then he told them the beginning until the end of what happened. The pastor was touched / sorry by listening to the story of the king, because as the existence of the ascetics, who are only carrying out the teachings of Paramata. The king asked, with an expression that shame, yet mingled with angry. He asked the pastor about a parrot he had seen. Hearing the question of the king, the parrot said: “Hi, king Gajahdruma, about the parrot that your majesty had seen earlier, in fact it is different from me. I am being the pet of the pastor. Every day, I hear about the teachings of mysticism and also the teachings of truth. The cockatoo that your majesty saw is the cockatoo that is always listening to the teachings and words of the hunter. His words always inappropriate, which is in contrast to me, who is every day listening to seloka mpuraga literature, which then seep into the heart. In short, my lord, just follow the actions / words of a friend. The point is do bad, the result must be obtained ugliness. If it is a good deeds, then the better it becomes. Like the action that the majesty did, who believe in all the words / demand of the four young ministers, who did not know the meaning of the words, finally your majesty was wrong and can not govern, and protect (understand, support) the will of the people. You can not feel the respect from the people, which one is true or not true. Finally, as this is what the majesty got. So it is no longer a king". Thus were the words of the cockatoo to the King Gajahdruma.

I Patih Sambada said to I Nohan and I Tatit, the words were like this: “In my opinion, there is no different between Prabu Singha with the habit of Raja Gajahdruma. All of his words and rules are always following Sang Nandaka. But, even though it was like that, you all cannot be sad, and do not lie to others, so that our brothers will not feel sad”. When hearing the words, I Patih Sambada, and all of the dogs felt happy.

Message

The message of the story above is that the order of the king / ruler to be adhered by ministers / subordinates was aimed for the security and tranquility of all citizens. As a good subordinate, a command must be done well with whatever it costs, and with dedication and responsibility that should be followed.

The death of the four old minister, with the behavior of the young ministers who do not pay attention to the interests of the people, made the neighboring kings dared to challenge Gajadruma raids. This attack worked well and razed the kingdom. Hedonic behavior of the four young ministers were preoccupied with the luxury of not successfully defend the country. Only destruction in return. That's what one chose friends and trust given misused for personal gain.

           Another friendship is shown by the opposite character / behavior of parrots (atat). This is experienced by Gajadruma twice during his escape in the forest. The first character is rough, the whole string of harsh words of a parrots of hunter's pet, which will speak just like a hunter who continue to pursue their prey also to find and kill the prey when they see other beings. The vocabularies of the hunter are always being listened by the parrot every day. 'Always hear the hunter's shoutings which are ferocious / intimidating, never once said of virtue. The second character is refined, welcoming, polite. This is shown by a parrot which is being taken care by a priest. That means the environment affects the person's behavior. Essentially fabric of a friendship, (which) gave good or bad effects, no other that determines, as an example of believing in the four young ministers, who lied and could not defend the country '. Must be good at selecting and sorting the words which are appropriate to be followed, wiweka is necessary in order not to fall into the hole collapse.

That is bit of the story about friendship, an abused trustful braid. In everyday life certainly also have to be careful on choosing friends. If wrongly chose a friend, it is like digging a hole in the hole itself. The behavior of friendship is shown by a parrot that the environment is very influential in the final outcome. When the environment is correct (the teacher is also true) then the results are goodness, otherwise if the environment is not true then the results are bad.

 The other mandate focused on the selection dilemma of the old ministers. Four old ministers were experiencing dramatic tragic events. They were in the choice of equally unfavorable, like eating fruit of simalaka. On the one hand they have to uphold the mandate of the previous king and on the other side at the same time should also be subject to the viceroy as the legitimate heir to the throne. As an obedient servants, four old minister have been trying to sensitize and explain his refusal, which was based on the mandate of the king earlier that whatever happens, whatever the reason the four of them (the old minister) should not be in the palace for keeping the border, which is the most important thing, keeping the state as sovereignty. By the instigation of the young ministers who thirst for power, the four attempt that old minister failed miserably and must be redeemed at the sacrifices. This is the highest form of sacrifice, the lesson of "loyalty" (mati satya), which will be cost expensively. In the teachings of Hinduism known as the five satya, namely (1) satya budi: faithful to the ideals; (2) satya mitra: loyal to friends; (3) satya negara: loyal to the state (and the nation); (4) satya Semaya: faithful to the promise; and (5) satya wecana: loyal to speech (Wijaya, 1981: 156, the Drafting Team, 1976: 503). The four ministers' act can be categorized in "satya negara'' 'loyal to the nation'. The definition of the nation and the state in this context is not in the sense of homeland alone but further than that, namely the representation of state symbols like the boss, the head of state, the king. Mandate to uphold the orders of superiors / king with full responsibility, dedication, selfless are other forms of the values of loyalty and values are noble and in the context of the Bali termed "dharmaning ksatria".

           The quote above is a bit of a form of sincere antiquity devotion and perhaps a rare commodity. These days, it is hard to find. Sincere selfless self-sacrifice is not only physically but also mentally and even lives were ready to be sacrificed when it was considered important. Sacrifices certainly should not blindly, must be based on a strong conviction, which is based on the principle such as truth and duty.

           From the above description, it can be interpreted as follows. Gajadruma central theme of the story is about friendship. The quality of a friendship will determine the fate of a person at a later date. The rise and fall depends on how to choose one's life and trusting friendship. Conversely, a friend should be sincere, selfless, dedicated and do not abuse the trust that has been given by the companions. In addition, the mandate to be conveyed in the story contains a message about faithfulness. Faithfulness in question is believed to be loyal to something that is true and must be upheld. Loyal to friends, faithful to the promise, faithful to the nation and the state, loyal to the lofty ideals to be realized. The point is to be one word and deed. The following table is presented the characters in the story.

Note:

 ( + )                  : have/positive

( - )                   : do not have/negative

( 0 )                      : cannot be described

(mimi)