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Journal articles on the topic 'Sutasoma'
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Dharmana, I. Wayan Suarsana. "Amalgamasi Dan Restrukturisasi Hindu-Buddha Dalam Kekawin Sutasoma." Candra Sangkala 3, no. 1 (2021): 26. http://dx.doi.org/10.23887/jcs.v3i1.33921.
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Kekawin Sutasoma menceritakan perjalanan Sang Sutasoma yang digubah oleh Rakawi Mpu Tantular pada masa pemerintahan Raja Hayam Wuruk dari Kerajaan Majapahit. Artikel ini mengkaji tentang struktur teks kekawin Sutasoma, sinopsis kekawin Sutasoma, amalgamasi dan restrukturisai Hindu (Siwa) Buddha pada kekawin Sutasoma. Nilai terpenting yang terdapat dalam Sutasoma adalah ajaran untuk mencari intisari dari sebuah ajaran agama, dan menganggap agama Siwa dan Buddha yang kurun waktu itu berkembang di Majapahit memiliki intisari yang sama, sehingga dapat dijadikan acuan dalam memandang sebuah perbedaan agama hanya pada kulitnya saja, sedangkan intinya sama (persamaan dalam perbedaan). Sehingga pada masa Majapahit toleransi antarumat beragama terjaga dengan baik dan berpuncak pada masa keemasan Majapahit. Sutasoma melahirkan sesanti Bhinneka Tunggal Ika, sebuah mahakarya filosofi adiluhung dari Jawa Kuno yang masih sangat relevan dijadikan acuan dalam kehidupan beragama, berbangsa, dan bernegara.
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Meij, Dick van der. "Kakawin Sutasoma and Kakawin Nāgara Krtāgama." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 167, no. 2-3 (2011): 322–32. http://dx.doi.org/10.1163/22134379-90003596.
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Review of: Kate O’Brien, Sutasoma: The ancient tale of a Buddha-Prince from 14th century Java by the poet Mpu Tantular. Mpu Tantular, Kakawin Sutasoma. Cok Sawitri, Sutasoma. I Ketut Riana, Kakawin Dēśa Warnnana uthawi Nāgara Krtāgama: Masa keemasan Majapahit.
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Cahyana, Gd Roni, and Dewa Nyoman Sudana. "Pengaruh Model Pembelajaran Word Square Berbasis Tri Kaya Parisudha Terhadap Hasil Belajar IPA." Jurnal Ilmiah Sekolah Dasar 3, no. 2 (2019): 167. http://dx.doi.org/10.23887/jisd.v3i2.17767.
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This study aimed at investigating whether or not there was a significant effect on science learning achievement of students who were taught by using Word Square learning model based on Tri Kaya Parisudha and who were not taught by using Word Square learning model based on Tri Kaya Parisudha in the fifth grade students at SDN Gugus 6 Sutasoma Kubutambahan Sub-District in accademic year 2017/2018. This study was a quasi-experimental research. The population of this study was the 141 students of fifth grade students at SDN Gugus 6 Sutasoma Kubutambahan Sub-district. The research sample were 14 students of the fifth grade students at SD Negeri 5 Tajun and 16 students of the fifth grade students in SD Negeri 6 Tajun. The data were collected by using test method, the instrument was science learning achievement test and used in the form of multiple choice test. The obtained data were analyzed by using descriptive statistical analysis techniques and inferential statistical analysis which was t-test. The average value of the two classes, namely the experimental group was 23.64 while the control group was 16.25. The result of data analysis showed that thitung = 5.28> ttable = 2.048. Based on the results of this study, it can be concluded that there was an effect of Word Square-learning model based on Tri Kaya Parisudha on students’ science learning achievement of the fifth grade students at SDN Gugus 6 Sutasoma Kubutambahan Sub-district in academic year 2017/2018.
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Makin, Al. "Unearthing Nusantara’s Concept of Religious Pluralism: Harmonization and Syncretism in Hindu-Buddhist and Islamic Classical Texts." Al-Jami'ah: Journal of Islamic Studies 54, no. 1 (2016): 1. http://dx.doi.org/10.14421/ajis.2016.541.1-30.
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This article sheds light on the formulation of pluralism based on the reading of classical Javanese texts by choosing some excerpts of Hindu-Buddhist literature called kakawin and later Islamic works called serat and babad. Dynamic practices of syncretism and harmonization of local and foreign religious traditions are found in the excerpts of Sutasoma, Kertagama, Dewa Ruci, Babad Tanah Jawa, and Centini. From reading of these messages, this writing finds that since the old time of Singasari and Majapahit, harmonization and syncretism of many religious traditions has been practiced as an essential part of the concept of pluralism. Hindu-Buddhist came first in the older literature and later Islamic elements added the complexity of syncretism. This study also finds that Hindu-Buddhist figures are reenacted in the Islamic literature with modifications. The accounts of the famous Javanese saint Sunan Kalijaga reflects the older source of Sutasoma, Ken Arok, Bhima, and other figures. Their stories tell us about the relativism of evil and good, in which evil is not annihilated but converted into goods. This article is an example of our endeavor that pluralism can be formulated based on local wisdom such as reading classical texts with the spirit of reinterpretation of indigenous virtues with a fresh perspective.[Artikel ini mencoba menemukan rumusan pluralisme dengan membaca ulang teks klasik Jawa dengan memilih bagian tertentu dari sastra Hindu-Buddha yang disebut kakawin dan karya Islami yang disebut serat dan babad. Praktik dinamis sinkretisme dan penyelarasan antara tradisi keagamaan lokal dan asing ditemui dalam Sutasoma, Kertagama, Dewa Ruci, Babad Tanah Jawa, dan Centini. Dari hasil bacaan teks-teks di atas, tulisan ini menemukan bahwa sejak masa kuno Singasari dan Majapahit, penyelarasan dan sinkretisme antara banyak tradisi keagamaan telah dipraktikkan sebagai bagian penting dari konsep pluralisme. Hindu-Buddha datang pertama lalu disusul oleh karya Islam yang menambah nuansa sinkretis. Studi ini juga menemukan bahwa tokoh Hindu-Buddha diceritakan ulang dalam karya Islam dengan berbagai modifikasi. Cerita tentang Sunan Kalijaga mencerminkan sumber yang lebih tua seperti Sutasoma, Ken Arok, Bhima, dan tokoh-tokoh lain. Kisah mereka mengajarkan kepada kita tentang relativitas antara kejahatan dan kebaikan; kejahatan tidak dimusnahkan tetapi diubah menjadi kebaikan. Artikel ini merupakan contoh usaha untuk merumuskan konsep pluralisme berdasarkan kebijakan lokal dengan membaca kembali teks-teks klasik dengan semangat penafsiran ulang ajaran lokal dengan perspektif baru.]
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Hobart, Angela. "The Enlightened Prince Sutasoma: Transformations of a Buddhist Story." Indonesia 49 (April 1990): 75. http://dx.doi.org/10.2307/3351054.
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Kasnowihardjo, Gunadi. "KONTRIBUSI HASIL PENELITIAN ARKEOLOGI DALAM PROGRAM “KEBHINEKAAN SEBAGAI PEMERSATU BANGSA”: “STUDI KASUS PADA SITUS KUBUR PRASEJARAH DI PANTAI UATARA JAWA TENGAH”." Berkala Arkeologi 36, no. 2 (2016): 161–72. http://dx.doi.org/10.30883/jba.v36i2.234.
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Lately, the decline in the understanding of Pancasila and Bhinneka Tunggal Ika as the identity and ideology of the Indonesian nation has become a central issue that we must solve together. Diversity in ethnicity, religion, race, and customs owned by the Indonesian nation has been perceived and understood since thousands of years ago, diversities which were starting to be joined together during the Majapahit era. Mpu Tantular in his infamous Kakawin Sutasoma has written “bhinnekatunggalikatan hanadharma mangrwa”, an idea about unity in diversity. From then on, this idea has grown into nationalism spirit, which eventually became a tremendous force to repel the Dutch colonialist. Therefore these diversities must be maintained and preserved. Through a study about the past, archaeology has a role in protecting and preserving the cultural diversity to unify the nation.Akhir-akhir ini, menurunnya pemahaman tentang jatidiri dan ideologi bangsa seperti Pancasila dan Bhineka Tunggal Ika menjadi isu sentral bangsa Indonesia yang harus kita selesaikan bersama. Kebhinekaan suku, agama, ras, dan adat istiadat yang dimiliki Bangsa Indonesia telah dirasakan dan difahami sejak ribuan tahun yang lalu, yang akhirnya mengkristal pada masa Majapahit. Oleh Mpu Tantular dalam Kakawin Sutasoma pupuh 139 bait ke 5 ditulis “bhinneka tunggal ika tan hana dharma mangrwa”, suatu ide tentang kesatuan dalam keberagaman. Akhirnya, kebhinekaan yang dikemas dalam wadah nasionalisme merupakan kekuatan yang luar biasa sehingga mampu mengusir penjajah Belanda. Oleh karena itu, kebhinekaan dan keragaman harus tetap dijaga dan dilestarikan. Melalui kajian sisa-sisa rangka dan budaya manusia masa lalu, arkeologi ikut berperan dalam menjaga dan melestarikan kebhinekaan budaya sebagai pemersatu bangsa.
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Wilkens, Jens, Georges-Jean Pinault та Michaël Peyrot. "A tocharian B parallel to the legend of kalmāṣapāda and sutasoma of the old uyghurdaśakarmapathāvadānamālā". Acta Orientalia Academiae Scientiarum Hungaricae 67, № 1 (2014): 1–18. http://dx.doi.org/10.1556/aorient.67.2014.1.1.
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Kiriana, I. Nyoman. "SINKRETISME DALAM AGAMA HINDU DAN BUDDHA DI BALI." Jurnal Penjaminan Mutu 1, no. 2 (2016): 71. http://dx.doi.org/10.25078/jpm.v1i2.52.
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In religious life, at first the existence of Hindu and Buddhist very harmonious and contradictory in their home country, namely India. But the two religions in Indosesia seem very harmonious, especially in the era of the Majapahit kingdom. Moreover, the existence of Hinduism and Buddhism in Bali very harmony and even complement each other in practice and spiritual order. Buddhism is very much a substance similar to the teachings of Hinduism. In some Hindu literature was found a lot in common with the essence of Buddhism, and vice versa. Very often found literature-literature that reflects the harmony of both religions, among others: <em>Lontar Siwagama, Kekawin Mahabharata, Ramayana Kekawin, Kekawin Arjuna Wiwaha, Kekawin Bharata Yudha </em>and<em> Kekawin Sutasoma, Sanghyang Kamahayanikan, Bubugsah Gagakaking</em> and so on. By looking at it as if the two religions fused in practice in Bali, especially in the implementation of religious activities such as the ritual tawur agung in connection with the celebration of Nyepi Saka as the New Year.
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Zuriati, Zuriati. "Mpu Tantular, Kakawin Sutasoma. Translated by Dwi Woro Retno Mastuti and Hastho Bramantyo. Depok: Komunitas Bambu, 2009, xxiv + 544 pp. ISBN 979-3731-55-9. Price: IDR 85,000 (soft cover). Cok Sawitri, Sutasoma. Jakarta: Kaki Langit Kencana, 2009, 469 pp." Wacana, Journal of the Humanities of Indonesia 12, no. 2 (2010): 421. http://dx.doi.org/10.17510/wjhi.v12i2.129.
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Kadarisman, A. Effendi. "Local Wisdom with Universal Appeal: Dynamics of Indonesian Culture in Asian Context." KnE Social Sciences 1, no. 3 (2017): 8. http://dx.doi.org/10.18502/kss.v1i3.720.
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<p>This paper argues that the dynamics of Indonesian culture in Asian context, as seen from a linguistic perspective, may occur in the form of cultural reinterpretation and semantic change. At the cultural level, this paper takes a close look at two things: apology and “Indonglish” (Indonesian English). Apology is a universal speech act. However, where, when, how, and why people apologize to one another can be culture-specific. I pick out an Islam-specific greeting which gets modified by taking a Malay-specific apology as an illustrative example. As for Indonglish, it can be viewed either as a mock term or as a serious term. As a mock term, Indonglish is characterized by Indonesian-specific errors; and as a serious sociolinguistic term, it is characterized by apology, Indonesian address terms, and religion-related expressions.</p><p>The semantic change pertains to three expressions: <em>pancasila, bhinneka tunggal ika, </em>and<em> tut wuri handayani</em>. The compound word <em>pancasila</em> means ‘five principles’, and the phrase <em>bhinneka tunggal ika</em> means ‘unity in diversity’. Both expressions originate from an old Javanese literary work <em>Sutasoma</em>, written during the second half of the 14<sup>th</sup> century. In <em>Sutasoma</em>, both expressions refer respectively to ‘five moral principles in Buddhism’ and ‘a single religious truth proposed to unite Buddhism and Hinduism’. However, in modern Indonesia, they have undergone drastic semantic change. <em>Pancasila</em> is a cover politico-philosophical term for the five state foundations; and <em>bhinneka tunggal ika</em> is a national motto intended to unite people with different backgrounds into a single Indonesian nation. The last expression <em>tut wuri handayani</em>, or ‘giving support from behind’, was part of the educational motto for Taman Siswa, an educational institution established in the early 1920s. Now, it is taken as a motto for national education, for its great relevance to principles of modern educational psychology. Briefly, cultural dynamics are observable in apology and Indonglish; and the three local expressions originating from Javanese have now become prominent terms of national treasure, whose meanings spark some global appeal.</p><p> </p><p><strong>Keywords: cultural reinterpretation, semantic change, apology, Indonglish.<em></em></strong></p>
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Utomo, Hartmantyo Pradigto, and Purwanto Purwanto. "Kritik Kekuasaan Mpu Tantular sebagai Ulayatisasi Ilmu Sosial Indonesia." Jurnal Pemikiran Sosiologi 6, no. 2 (2019): 150. http://dx.doi.org/10.22146/jps.v6i2.51584.
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Orientalisme dan kebergantungan akademis merupakan dua unsur yang menjangkiti ilmu sosial di Indonesia. Kedua unsur tersebut mengakibatkan kekosongan tradisi pemikiran ilmu sosial yang berasal dari Indonesia. Oleh karena itu, tulisan ini mengupayakan tradisi pemikiran alternatif melalui gagasan Mpu Tantular dalam Kakawin Sutasoma yang berasal dari zaman Kerajaan Majapahit. Pemikiran Mpu Tantular dipilih berdasarkan dua pertimbangan. Pertama belum terdapat penelitian ilmu sosial yang berfokus pada pemikiran zaman kerajaan Kedua relevansi pemikiran kritis yang terdapat di dalamnya. Penafsiran pemikiran Mpu Tantular dikerangkai dengan konsep Ulayatisasi Ilmu Sosial yang bertujuan untuk menghadirkan pusat ilmu pengetahuan yang baru. Metode penafsiran menggunakan hermeneutika untuk menghadirkan tafsir baru terhadap teks. Meletakkan pemikiran Mpu Tantular dalam tradisi ilmu sosial Indonesia dengan menghadirkan relevansi wacana kebergantungan akademis pada tradisi ilmu sosial Barat yang memuncak di zaman Orde Baru. Kebergantungan akademis dihadirkan melalui penerapan gagasan modernisme Amerika yang berbasis pada pemikiran Talcott Parsons. Ilmuwan sosial menerapkan gagasan modernisme Amerika yang bertujuan untuk melegitimasi kekuasaan ekonomi politik yang disertai dengan kekerasan rezim Orde Baru. Pada kondisi tersebutlah pemikiran Mpu Tantular mendapatkan relevansinya sebagai kajian awal guna menghadirkan tradisi pemikiran ilmu sosial Indonesia melalui gagasan kritik kekuasaan.
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Guna Yasa, Putu Eka. "MODEL TERJEMAHAN IGB SUGRIWA DALAM KAKAWIN RĀMATANTRA: USAHA MENGALIRKAN MATA AIR SASTRA KE BERBAGAI TELAGA ZAMAN." Kalangwan Jurnal Pendidikan Agama, Bahasa dan Sastra 12, no. 2 (2022): 1–12. http://dx.doi.org/10.25078/kalangwan.v12i2.1755.
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 Abstrak
 Menerjemahkan merupakan salah satu puncak keahlian IGB Sugriwa yang kini semakin langka. Oleh karena itu, artikel ini bertujuan untuk membahas dua hal, yaitu: (1) menelusuri karya-karya terjemahan yang dihasilkan oleh IGB Sugriwa; (2) model terjemahan yang dikembangkan oleh IGB Sugriwa dalam Kakawin Rāmatantra. Untuk mencapai tujuan tersebut, artikel ini menggunakan metode penyediaan data, analisis data, dan penyajian hasil analisis. Pada tahap penyediaan data, metode observasi dan wawancara digunakan untuk menemukan karya terjemahan IGB Sugriwa. Selanjutnya, terjemahan IGB Sugriwa diklasifikasikan menurut genre dan Kakawin Rāmatantra dianalisis untuk menemukan model terjemahan yang dikembangkan oleh IGB Sugriwa. Berdasarkan analisis tersebut, artikel ini menemukan bahwa IGB Sugriwa telah menerjemahkan 13 karya sastra. Karya-karya terjemahan termasuk dalam karya sastra seperti Kakawin Dharma Shunya (1954), Kakawin Sutasoma (1956), Bharata Yuddha (1958), Kakawin Ramayana (1960), Kakawin Arjuna Wiwaha (1961) dan Kakawin Rāmatantra (t.t). Sedangkan karya terjemahan yang termasuk dalam pidato tersebut adalah Sang Hyang Kamahayanikan (1957) dan Sarasamuccaya (1967). Sementara itu, IGB Sugriwa juga cukup produktif menerjemahkan teks-teks yang berkaitan dengan historiografi tradisional Bali lintas marga seperti Babad Pasek (1957), Babad Blahbatuh (1958), Dwijendra Tattwa (1967), Babad Pasek Kayu Selem (tt), dan Pande Prasasti. (tt). Model penerjemahan yang dikembangkan oleh IGB Sugriwa dalam Kakawin Rāmatantra dirumuskan dalam empat tahap, yaitu (1) kosabasa (kosa kata); (2) kretabasa (tata bahasa), (3) bhasita paribhasa (gaya bahasa); dan bhasita mandala (konteks budaya.
 
 Kata kunci: IGB Sugriwa, Sastra, dan Model Penerjemahan
 
 
 
 
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Purwita, Dewa Gede. "Pengaruh Narasi pada Seni Lukis Tradisi Bali: Studi Bahasa Rupa Lukisan Wayang Kamasan dan I Ketut Gede Singaraja." Humanis 25, no. 4 (2021): 504. http://dx.doi.org/10.24843/jh.2021.v25.i04.p10.
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Traditional Balinese painting elements contain narrative, illustrative, figurative, functional, these formed the structure of Balinese art which is closely related to the existence of the text as the background of its creation. This study aims to read the influence caused by narrative as things that affect the “wimba” and the “cara wimba” in traditional Balinese painting which is focused on Sutasoma's painting in the Kamasan painting style in Bale Kambang Kerta Gosa, Klungkung and the painting of Prabu Salya by I Ketut Gede Singaraja. This research method uses a qualitative art research with analytical descriptive, the theory used as an analysis is the system namely Ruang-Waktu-Datar from the theory of Bahasa Rupa. The results of the analysis show that the narrative forms a system of procedures for depicting traditional Balinese paintings which can be seen from the way the perspective is applied from various sides, the pattern of depiction of figures that replace facial expressions with gestures, as well as the presence of a symbolic time dimension. Through reading with the Ruang-Waktu-Datar, it is found that traditional Balinese paintings are influenced by narratives that are very strongly reflected in their language of appearance.
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Widiantari, I. Gusti Ayu Sri, I. Made Suastika, and I. Nyoman Suarka. "RESISTENSI PANGERAN SUTASOMA TERHADAP HEGEMONI RAJA PURUSADHA DALAM CERITA KEKAWIN SUTASOMA." E-Journal of Cultural Studies, November 30, 2019, 1. http://dx.doi.org/10.24843/cs.2019.v12.i04.p01.
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The purpose of this research is to uncover the inherent values contained in the marriage of Sutasoma, which focuses on the backdrop of Sutasoma's resistance to his father, the king of Parusadha, and reveals the values contained in the The story. The study used an interpretive approach to cultural studies from the qualitative data sources in the text and translations. The foundation of the theory used to analyze data is the theory of power of knowledge and hegemony. With this approach and theory the study found that the reasons and ways of Prince Sutasoma to fight the attitude and behavior of King Purusadha were very arrogant and authoritarian towards the people and the Ministers and The feeders are (1) straightening and redefining the king to return to the path of righteousness (2) performing obligations and responsibilities as a wise prince who must favor his people, (3) make the King aware of the meaning and Responsibility to be leaders, and (4) to commit partiality towards the weak, (5) The alignment of the meaning and leadership of a King (6) restores the authority of a king. The opponents performed by Sutasoma were not violent or physical, but through ideas and initiatives that were delivered subtly so as to evoke a sense of compassion and consciousness of King Parusadha How to be a king Wise.
 Keywords: resistance, hegemony, leadership value, roles and responsibilities
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Worsley, Peter John. "Some Thoughts About Genre in Old Javanese Literature." Jumantara: Jurnal Manuskrip Nusantara 12, no. 2 (2021). http://dx.doi.org/10.37014/jumantara.v12i2.1148.
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Robson in 1983 and 1988 in his reconsideration of the poetics of kakawin epics and Javanese philology drew readers’ attention to the importance of genre for the history of ancient Javanese literature. Aoyama in his study of the kakawin Sutasoma in 1992, making judicious use of Hans Jauss’s concept of “horizon of expectation”, offered the first systematic discussion of the genre of Old Javanese literary works. The present essay offers a commentary on the terms which mpu Monaguna and mpu Prapañca, authors of the thirteenth century epic kakawin Sumanasāntaka and the fourteenth century Deśawarṇana, themselves, employ to refer to the generic characteristics of their poems. Mpu Monaguna referred to his epic poem as a narrative work (kathā), written in a prakṛt, Old Javanese, and rendered in the poetic form of a kakawin and finally as a ritual act intended to enable the poet to achieve apotheosis with his tutelary deity and his poem to be the means of transforming the world, in particular to ensure the wellbeing of the readers, listeners, copyists and those who possessed copies of his poetic work. Mpu Prapañca described his Deśawarṇana differently. Also written in Old Javanese and in the poetic form of a kakawin—he refers to his work variously as a narrative work (kathā), a chronicle (śakakāla or śakābda), a praise poem (kastawan) and also as a ritual act designed to enable the author in an ecstatic state of rapture (alangö), and filled with the power and omniscience of his tutelary deity, to ensure the continued prosperity of the realm of Majapahit and to secure the rule of his king Rājasanagara. The essay considers each of these literary categories.