REPRESENTATION OF JAVANESE MESSIANIC MANIFESTOIN THE DOMAIN OF IMPERIAL LITERATURES

by Moch. Ali

Faculty of Letters, Airlangga University, Surabayae-mail menahem_ali@yahoo.com

Abstract

Artikel ini bertujuan untuk melacak dan mendeskripsikan 'representasimanifesto messianisme Java pada ranah karya-karya sastrakeraton.' Sejak semula,masyarakat Jawa memiliki ideologi tentang manifesto messianisme sebagaiidentitas kultural. Pada ranah politik kerajaan Jawa, sebenarnya ideologi inidianggap sebagai wahana orientasi kosmik. Sejak era kerajaan Kediri, masakebudayaan Jawa-Kuna (Jawa Hindu-Buddha), hingga era kerajaan Mataram,masa kebudayaan Jawa-Islam; para 'rakawi' dan 'pujangga' telah mengadopsi,mengembangkan, mengkristalkan, mereformulasikan, bahkan telah merekayasaulang tentang episteme messianik Jawa melalui proses pengimitasian konsepmessianisme Kitab-kitab Suci dari peradaban Semit (Arab) dan Arya (India).Sebagai bentuk messianisme hibrida yang berpangkal pada 'imitatio Indica-Islamica', secara literal memang disadap dari kultur Brahmani dan Ibrahimi yangkemudian mengalami proses reinkamasi dalam episteme Jawa berkat ekstasinalarpenulis-penulis Jawayang menjadikan keraton sebagai skriptoria.

Temuan yang berkaitan dengan pengaruh kultur keagamaan maneatentang manifesto messianisme asing dalam teks-teks tertulis berbahasa Jawa,mungkin dapat dianalisis melalui karya-karya sastra keraton yang menyuarakankronologi profetisme Jawa, seperti Kakawin Bharatayudha, Kakawin Sutasoma,dan Kitab Primbon QuraisyAdammakna. Dalam sejarah sastra Jawa, karya-karyasastra yang bersifat messianik, yang digubah oleh para penulis keraton,kenyataannya telah menciptakan konsep yang tidak berbeda, meskipun merekamenggunakan istilah-istilah religiositas dari agama Hindu, Buddha, maupunIslam. Istilah-istilah keagamaan yang melintas batas itu difungsikan untukmemproklamirkanjati diri dan superioritas Mesias Jawa yang tentu saja berbedadengan messianisme manca. Dalam konteks ini, ideologi messianistik Jawa dapatdiidentiflkasi dan direpresentasi melalui dua hal; (1) orientasi messiansime etnikyang merujuk pada paradigma identitas kultural Jawa, (2) orientasi eskatologimessianisme Jawa Islam.

Studi ini bertujuan untuk merangkai jaring intelektual keraton sejak masakebudayaan Jawa Kuna hingga Jawa Islam seputar messianisme Jawa: (i)episteme tentang inkamasi, (ii) konsep Mesias Jawa yang bersifat hibrida.

Key words: Hindu, Buddha, Islam, Indic, Semitic, Brahmanic, Abrahamic,incarnation, Javanese, messianic episteme.

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A. INTRODUCTION

In the Indic studies, many philologistsand theologians are really familiar with theexistence of the Hindu Scriptures, namely theSastras which announce about the Vedic

messianic manifesto. The Sanskrit term, sastrais that which isassociated with what is so-called

the Vedasin many genres. There are the Sruti infour number (Rigveda, Yajurveda, Samaveda,Atharvaveda, including the Upanishads), theSmrti (Manava Dharmasastra, ParasaraDharmasiistra), Itihasa (the Ramayana and theMahabharata), the Puranas (the mostimportant of them are Agni Purana, VayuPurana, Brahmanda Purana, Vishnu Purana,Shiva Purana, Bhavisya Purana, SrfmadBhagavatam Purana, etc.), the Agama such asthe Pancaratra to the Vaisnava, thePratyabhijna to the Saiva, and theMahanirvana-Tantra to the Sakta sects, andother Vedic writings by all great acaryas(spiritual masters). Meanwhile, they neverthink about the roots of Javanese messianicmanifesto in the Javanese Bible in the OldJavanese era and the Islamic Javanese one.Therefore, the research of the Javanese Bible,namely the kakawin and the kitab (serat)nowadays, are important to dig up and torediscover the origin of Javanese messianicepisteme as the tribal massage politically,socio-historical background of the texts, aliterary journey of Brahmanic and Abrahamicstories which were scripturally inherited fromIndic and Semitic ideas in the mind-set of

Javanese imperial writers in the island of Java.The Bible of Java, however, occupies a newpost in an academic mind of cross-culturalstudy,especially for interfaith community.

The development of imperial Javaneseliterary works in the hegemony era of foreignreligions, however, crystallized an indifferentmessianic idea in many various texts althoughthey used different messianic terms. In thiscontext, the Javanese Bible points to the comingof the Javanese Messiahs, especially PrabuJayabaya, the king ofKediri.

This messianic idea considers another

important line of interpretation that had been

DIKSI Vol. : 14. No. 1 Januari 2007

neglected in building a Javanese theology. Itapproaches Javanese's concept of the finalMessiah as a developing theme and shows howa proper grasp of the textual meaning at eachstage of Javanese Bible literary inspiration isnecessary for understanding messianicprophecy. From the beginning, the Javanesemessianic episteme which referred to theKakawin Bharatayudha in the Old JavaneseLanguage, one of imperial messianic literaryworks in the era of Java-Hindu to the

completion of the Kitab Primbon QuraisynAdammakna in the New Javanese Language,one of imperial messianic literary works in theera of Java-Islam, the coming of PrabuJayabaya, the Just Leader as the tribal messianicfigure became a main issue. The KakawinBharatayudha, a work of Hindus episteme, theKakawin Sutasoma, a work of Buddhistepisteme, and other Old Javanese Literatures inthe era of pre-Islamic time in Java, apparently,the authors have a passing over spirituality withthe covering of organized religions of Hindu &Buddha, mainly about the messianic episteme.Each author delineates the texts that are direct

messianic prophecies and examines theirmeaning and development within the flow ofGod's plan. And, the reader will gain anunderstanding of God's process for bringing theMessiah to the earth of Java through the goldenage of Javanese nation, and of his intent to bringthe safety knowledge of the Messiah forjustice,ministry and peace for salvation to the world oftribal idea through him. Therefore, this tribalmassage refers to the coming of the JavaneseMessiah per se. Then, in the era of post-Islamictime in Java, one of imperial Javanese literaryworks is like the Kitab Primbon QuraisynAdammakna, the author also has a passing overspirituality by using the Vedic-Arabic terms toexplain a massage, especially about theMessianic idea and the coming of JavaneseMessiah in the age of Kaliyuga or Jaman Akir.

To understand about the concept ofhybrid Javanese Messianism in the imperialJavanese literary tradition, rethinking the 'text','inter-texts', and 'intertextuality' are important.As in all poststructuralist theory, Julia

Kristeva's work, a French semiotician, alsodemonstrates that all signifying systems fromtable settings to poems are constructed by themanner in which they transform earliersignifying systems. Any text or Sacred Text is'constructed of a mosaic of quotations' and is'the absorption and transformation of another(Julia Kristeva, 1980:66). Hence, for her, a textis 'an ongoing process in which the writerconfronts the ideological givens of differentculture and subverts the linguistic signifiers inunanticipated ways (Davis and Schleifer,1986:273). Concepts are nothing more thanwords, and signifier are words that refer to otherwords and never reach out to material objectsand their interrelations. In effect, all meaning istextual and intertextual. Everything we canknow is constructed through signs, governed bythe rules of discourse for that area of

knowledge, and related to other texts throughfiliations, allusion and repetition. In this way,texts are marked by a surplus of meaning whichresults in differing readings of texts or SacredTexts which are formed and conducted throughmediating factors such as the present structuresof discourse, the present concepts of thediscourses structures of the time of the 'writing'of the texts, the traditions of reading, and thesuppositions which those traditions have madepossible, of thoseparticular texts.

When a text or 'sacred text' is view in

this way, it subverts the concept of the text asself-sufficient and dramatically blurs theoutlines of the text and disperses its image oftotality into an bounded, illimitable tissue ofconnections and associations, paraphrases andfragments, texts, and contexts. This view isreiterated by Roland Barthes when he arguesthat the text is 'unconscious or automatic

quotations, given without quotations, and thetext is also multidimensional space in which avariety of writings, none of them original, blendand clash. The text is tissue of quotations. Thewriter can only intimate a gesture that is alwaysinterior, never original. His only power is to mixwritings, to counter the ones with others, in sucha way as never to rest on anyone of them(Barthers, 1981:39).

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B. EPISTEME OF INCARNATION:THEOLD JAVANESEHERITAGE

In Javanese mind-set, the idea ofincarnation is a main point. It refers to theJavanese episteme about how they think andhow they speak of their world. The Javanesemessianic idea is literally always related to theidea of incarnation. Both ideas are related to the

concept of salvation and the cosmic harmony,and an incarnation idea appears in a classicalwork ofKediri Kingdom by which it is called afamous Kakawin Bharatayudha. In thiskakawin, the messianic idea appeared in the eraof Old Javanese society in pre-MajapahitKingdom by which the term nurun was used. Inthe Kakawin Bharatayudha LIlA described thatLord Vishnu descended in the holy land of Javavia Prabu Jayabaya's body (Wirjosuparto,1996: 179-180).

Karunnya pwa Bhattara Wishnnu lumihatri ya salahasa mar ikang hati. Nahan marmmanira nurun pitaka natha nikatuhagannamulih praja. Nguni kyatiBhattara Kreshnna pangaran ri sirasaphala yan jayengranna. Ndah mangketineher ta paduka Batthara Jayabhayapaneggahing sarat.

When Lord Vishnu sees the island, He thenmercies to it. He feels so sad in his heart, sothat why Lord Vishnu then descends intothe world to become a King in the island,and He rules the kingdom perfectly. In theancient age, He was formerly known asBhatara Krishna, and He was being awinner while fighting against the enemy ofBharata in the battle. Now, His duty iscontinued by His Excellence BhataraJayabaya who has a famous name in theworld.

If in the Kakawin Bharatayudha, awork of Hindus rakawi, Mpu Panuluhdescribed the idea of incarnation by which LordVishnu descended via Prabu Jayabaya to bringsalvation, so after the fall of Kediri Kingdom,in the golden age of Majapahit, a Buddhist

Representation Of Javanese Messianic Manifesto (Moch. Ali)

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rakawi, Mpu Tantular also described theincarnation idea via a holy story of KingSutasoma in the Kakawin Sutasoma 1.4.as an

incarnation of Sri Jinapati, the other title of theBuddhaperse (Santosa, 1975: 138-139).

Purwwa prastawa ning parwwa racanaginelar sangka ring boddhakawyal nguniDwapararing treat Krtayuga sirangsarwwadharmmanggakaral tan len hyangBrahma Wisnwiswara sira matemah

bhupati marttyalokal mangke praptangkali Sri Jinapati manurun matyanangkalamurkka.

First of all the story I compose is derivedfrom the stories of the Enlightened One. Inprevious times, in the third, second, andfirst ages, the embodiment of all forms ofthe Dharmma were no other than the Gods

Brahma, Wisnu, and Iswara. They becamekings in the world of mortal men. But now,in the Kali age, Sri Jinapati descends here toeliminate the evil and the wicked.

The incarnation of Buddha as Sri

Jinapati in the body of King Sutasoma in the ageof Kaliyuga, was then narrated clearly in otherstanza, the Kakawin Sutasoma III. 1-2.

kyati Sri Sutasoma nama nira de nrpatiwinuwus ing jagad kabehl sangke warnnaniragawe suka nikang bhuwanapinakamusti ning hidep... ...hyang ningkingkin angindarat semu ni rum nira wahutumurun sakeng tawang.

It became well-known and was repeatedamong the people, that the king had calledhim Sutasoma/ because he was goodlooking, he bought happiness to the peoplewho regarded him as a divine being.!Looking like an incarnation of the god oflovejust descending fromthe sky.

Both Hindus and Buddhist Javanese

literary works represented the identity of

DIKSI Vol. : J4. No. J Januari 2007

Bhatara and Sri as the Supreme Persons in theOld Javanese, which are dealing with theBhagaviin in the Sanskrit word, and bothrepresented the manifestations of the JavaneseDivine, the Avatiira in the Vedic term. Thetheory of the divine manifestations (avatiira) ofVishnu or Buddha among men, however, is aparticular immanent form of the Supreme Deitywithin his non-duality, the transcendentbecoming immanent within the phenomenalwhich isultimately not other than the Deity.

The descents of the Lord as the avatiira

are infinite in number, such as BhagavanKrishna or Buddha Gautama, namely SriJinapati in India (Voor Indie), and BhataraJayabaya or Sri Sutasoma in Java (AchterIndie). In other words, as the avatiiras, thefigures of Bhatara Jayabaya in the Javanese-Hindus episteme and Sri Sutasoma in theJavanese-Buddhistic one are directly adoptedfrom Brahmanic sources or Indic thinkingwhich so called the imitatioIndica. Even, in thiscase, to support the use of avataristic titles ofKing Jayabaya, I can mention two Old Javaneseinscriptions which were historically discoveredby the archeologists in East Java, (1)janardaniiwatiira in the Hantang stone [1057caka], (2) siiksiit Wisnwangsa satatasakalajagatpiilaka, which means 'theincarnation of Vishnu who protects the worldsalvation' in the Talanstone [1058 caka]. Basedon these inscriptions proved that Jayabayahimself has claimed as the incarnation ofVishnu. The Old Javanese word

Janardaniiwatiira, is etymologically derivedfrom Janardana (the other name of LordVishnu) and iiwatiira (one who descends). Andother, Wisnwangsa, it is also etymologicallyderived from Wisnu (the god of protector,namely Lord Vishnu) and angsa, manifestation(Kartoatmodjo, 1985:29-30).

Literally, the Vedicinfluence ofthe OldJavanese Messiahs, it indicates that there is anintertextual evidence between 'Sacred Text' and

'text.' Obviously, in the mind-set of the OldJavanese, Bhatara Jayabaya himself, is theKrisnamurtti (incarnation of Krishna), andBhagavan Krishna as an incarnation of Vishnu

himself whom came down many times in theearth via avatara has literally been foretold bythe Hindus 'Sacred Text', the Bhagavad-GitaIY.7-8. It is a concept of avatara of Hinduismby which Pancamo- Veda,the other name of theBhagavad-Gita recommended it. Sri Krishna,one of Vishnuavataras said:

~~~~~amc:rl

~ <141(""cttl~-tt-'1I~~~ II

4~ "IUII~~ ~~ ~ ~~<1lctt..l

~~~¥¥IIyada yada hi dharmasya g/anir bhavatiBharata/

abhyutthanam adharmasya tadatmanamsrjamyaham//paritranaya sadhiinam winasaya caduskrtam/

dharma-samsthapanarthaya sambhawamiyuge-yuge/ /

Whenever there is a decline of

righteousness and rise of unrighteousness,o Bharata [Arjuna], then I send forth createincarnate Myself. For the protection of thegood, for the destruction of the wicked andfor the establishment of the righteousness, Icome into being from age to age(Prabhupada, 1986:226-228).

Vishnu, for example, has many formsof his unique incarnations as the avatara(s) tospread over a justice in the world, and at thesame time, to set up or to protect thejustice perse from the evil and the wicked. These divine

manifestations are affirmed by the SrimadBhagavatam Purana, one of eighteenMahapurana of Hinduism.Amazingly, the bookalso announced that Krishna and Gautama were

the avatara(s). According to the SrfmadBhagavatam Purana 1.1.24, BhagavanGautama himself, the son of Anjana, born in theKali-yuga in Bihar as the Buddha was the ninthavatara of Vishnu after the coming ofBhagavan Krishna. In the words ofKrishnadvipayana Vyasa (in Prabhupada,1972:160-161),he said:

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mr: cm>it-tid-\.I'l.21 -tid-ctt)~I ~ ~-( iG ~ IcH"I ~G11ck11:>,J1G1~(1:~cna.l'{ 3i~~~Q II

Tatah ka/au sampravrtte sammohaya sura-dvisam/ buddho namnanjana-sutahkfkatesu bhavisyati'//

Then, in the beginning of Kali-yuga, theLord will appear as Lord Buddha of thename of Ailjana's son, in the province ofGaya (Bihar) will take place Gust fro thepurpose of deluding those who are enviousof the faithful theist).

In this frame of reference, a Buddhistrakawi, namely Mpu Tantular, as a voice ofBuddhism, however, spoke of this puranicmessianic idea in the Old Javanese word, in thename of SrI Jinapati, a Javanese Prakrit term('Javaansch Prakrit'). He also used other OldJavanese words manurun and tumurun to

express the Javanese messianic episteme bywhich it was a real cognate translation ofSanskrit word avatara as well as in the VedicSastra, such as the Bhagavad-Gita, theNarayaniya of the Mahabharata, and theHarivamsa, where such words as janman,sambhava, srjana, and pradurbhava areemployed (Sheridan, 1986:60). The OldJavanese Bhagavad-Gita also affirmed the useof these Vedic terms in the form of the Old

Javanese words to express the concept ofJavanese messianic episteme, like nurunmangjanma. The text describes as follows,'apan rumaksa sang Shadu, mwangsumirnaning dhurjana donkwa nurunmangjanna ring bhumi, ring sayuga-yuga,maka don ri kapagehaning dharma kalinganya'[then I send forth create incarnate Myselffor theprotection of the good, for the destruction of thewicked and for the establishment of the

righteousness, I come into being from age toage, see the Old Javanese Bhagavad-Gita IV.8](Menaka, 1990:88). It indicates that theBhagavad-GIta and SrImad BhiigavatamPurana as the 'Indian Sacred Texts' of Hinduism

in the Sanskrit are the hypogram of bothkakawin(s), namely the Kakawin Bharatayudha

Representation Of Javanese Messianic Manifesto (Moch. Ali)

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and the Kakawin Sutasoma as the 'Javanesetexts' of Vaisnavaand Saiva-Buddha sects in theOld Javanese. It also indicates that thoseSanskrit texts in the Vaidika bhiisa arereligiously transformed into manusi bhiisa intothe form of the Old Javanese through the projectof mangjawaken Byasamata (to make thetranslations of Vyasaveda's works) from theoriginal sources in the Sanskrit. Even, thecontext of 'Vedic Sastra' in VoorIndie is then

reread, reformulated, and changed into the'Javanese sastra' in Achter Indie. If Krishna, themanifestation of Lord Vishnu nurun as KingJayabaya, namely siiksiitnira Wisnumurtti (theincarnation of Vishnu) in the Kali-yuga, so alsoSri Jinapati, the manifestation of Buddhamanurun as King Sutasoma, namely siiksiitniraBuddhamurtti (the incarnation of Buddha) inthe Kali-age. Mpu Panuluh said, 'ndah mangketineher ta paduka Bathara Jayabayapaneggahing sarat (his duty is now continuedby His Excellence Bhatara Jayabaya who has afamous name in the world). Mpu Tantular alsosaid, 'mangke praptang Kali Sri Jinapatimanurun matyanang kalamurkka (but now, inthe Kali-age, Sri Jinapati descends here toeliminate the eviland the wicked. Ifwe view the

concept ofKali-age, a crucial part of four Vedicages, in this way, it means that the Indicmessianic idea in the Yavadvfpam land, thewell-known island of Sanskrit Ramayana ofValmiki in India, is literally reformulated intothe Javanese messianic episteme in theJawadwipa land, the island of Java. There arethe titles of Vishnu in four Vedic ages. In theKreta-age, the Deity has a white complexionand fourarms. In the Treta-age,he has acrimsonhue and appears in the form of sacrifices. Piousmen worship with the Vedic forms and Hari isthe embodiment of the gods. In the Dvapara-age, the Lord has a dark complexion, wears theKaustubha gem and the Srlvatsa curl. Menworship by means of both Vedic and Tantricrituals and seek the SupremeReality in a humanform with the marks of a king. In the Kali-age,the Vedas are neglected and Bhagavan isworshipped by the Tantricpractices of chantingand singing his name. Even though Krishnalived in the Dvapara-age, there is a special

DIKSI Vol. : 14. No. 1 Januari 2007

blessing for those born in the Kali-age, whichbegins at Krishna's death. In the Kali-age,people delight in sin(Sheridan, 1986:54).

As a Javanese Mahayana Buddhist,known as Tantric/ Vajrayana Buddhist, MpuTantular's religious episteme has a connectionwith a frame of reference of Tibetan Buddhism,in which the Tantric Mahayana doctrinerespects with the "icons" of Brahma, Vishnu,and Shiva at the Buddha altar, as well as eachincarnations, although at the same time, the iconof Buddha becomes the Istadevata ofBuddhists. The Buddhists of Thailand and

Cambodia also have this tradition to respect theTrimurti of Hindu and place the image ofBuddha as the Istadevata for worshipping(Waddell, 1972:12).

The Vedicterm, avatiira in the Hindus-Sanskrit or in the Buddhist-Prakrit, and theHindus-Javanese word, nurun or manurun,tumurun in the Buddhist-Javanese terms, arelinguistically the key-words to understandabout the spirit of salvation of Vedic Culture inIndia and Java, and how the Javanesecommunity recreate both messianic idea andincarnation concept as worldly messianicorientation in the domain of court literatureswhich refer to the framework of Javanese

cultural identity in the Achter Indie, forproclaiming the Indic-JavaneseMessiahs.

C. THE INDIC-SEMITIC JAVANESEMESSIANISM

Since the beginning, the episteme ofincarnation in Java has crystallized from the eraofthe coming of Hindu until the post-coming ofIslam, mainly in a frame of reference ofimperial Javanese mysticism. In other words,this episteme of incarnation represents themodel of Javanese messianic manifesto in two

ages; (1) the Old Javanese cultural era, (2) theIslamic Javanese cultural era. As I said before,the Old Javanese imperial literary works; theKakawin Bharatayudha and the KakawinSutasoma before the coming of Islam in Java,the court writers created the Indic Javanesemanifesto. When the mission ofIslam came intothe court, they recreated the other hybrid

Javanese messianic episteme,namely the Indic-Semitic Javanese messianic manifesto. One of

the Islamic-Javanese imperial literary works,that is, the Kitab Primbon QuraisynAdammakna which was appeared after theislamization in Java, described this messianicidea clearly, although the text manifested it inthe formof variant terms.

In the Kakawin Bharatayudha and theKakawin Sutasoma, the use of the Old Javanesewords, such as nurun, manurun or tumurun,have similar semantics with the use ofmessianic words in the Old JavaneseBhagavad-Gita, nurun mangjanma which wereliterally translated from the Vedic terms of theSanskrit Bhagavad-Gita, namely srjlimi(manifest, incarnate) and sambhavlimi (I doappear) to describe the avatlira, the incarnationof Godhead of Vishnu, descends from thekingdom of God for material manifestation.Meanwhile, in the Kitab Primbon QuraisynAdammakna, namely 'SeratJangka Jayabaya',which was mentioned by the author himself,this messianic idea is manifested in many NewJavanese words, although it refers to theindifferent semantic, such as mangejowantah,titising, tumitisipun,panjalmaning, manjalma,and angrasuk etc. These New Javanese wordsare literally used by the pujangga (imperialauthor) to express the Javanese messianicmanifesto in the era ofIslarnic Mataram, and toproclaim that Prabu Jayabaya himself, the kingof Kediri, was the incarnation of Lord Vishnu,one who descended to rule in Java as the RatuAdil (the Just Leader) with the Islamic Javanesetitle panetep panatagama Kalipatullah (onewho rules with the divine Law, the Caliph ofGod) in the Jaman Akir (the Last Day). In theKitab Primbon Quraisyn Adammakna, chapterTriwikramatext, thepujangga then said:

Mila kasebutaken titising Wisnu, utawipanjabnaning Wisnu ingkang pungkasan,jalaran mboten saged nglajengakentumitisipun malih, margi sam pun pan tog.

Therefore it is mentioned the incarnation of

Vishnu, or the last incarnation of Vishnu,

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because He could not continue the next

manifestation again, because that is the end(Soembogo,n.t.: 19).

Ing salebeting jaman Kaliyuga, HyangNarayan (Wisnu) angrasuk warni cemeng,kados sampun pratelo, bilih paring sasmitamanawi isining jagad badhe risak. Risaking budi pamikiripun, margi tansahmituruti hardening angkara murka.

In the days of Kaliyuga, Hyang Narayan(the God Vishnu) will manifest into ahuman with the black skin, according to theprophecy, he is brings the signs that theworld will destruct. Destruction in soul,spirit and intellectual because they alwaysfollow the satanic will to destroy the truth(Soembogo,n.t.: 23).

Wondene wontenipun Serat JangkaJayabaya, nika kaakenaken karanganipun

Prabu Jayabaya Kedhiri, inggihpanjalmaning Wisnu ingkang pungkasan.Dados namaning Serat kapendhetakenngangge namaning sang pengarang,sarana dipun wewahi tembung Jangkasangajenging nama, dados mungel JangkaJayabaya.

The existence of the Serat Jangka Jayabayais then considered as the work of Prabu

Jayabaya, the King of Kediri. He is the lastincarnation of Lord Vishnu. Thus, the nameof the Serat is derived from the author's

name with adding the word Jangka in frontof the name, namely Jangka Jayabaya(Soembogo,n.t.: 18).

Dene ingkang dipun wastani jamanKaliyuga punika inggih jaman sangsarautawi jaman Kalabendhu, inggih ugiwinastan Jaman Akir (akiring jaman),kados kawursita ing Serat JangkaJayabaya.

The age ofKaliyuga is the age of passion, or

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the age of chaos, that is the era of the LastDay, like the prophecies in the Serat JangkaJayabaya (Soembogo, n.t.: 23)

Pameca wonteneng jaman dahulu, tuwin

rawuhipun Ratu Adil panetep panatagamakalipatullah. Pamecanipun sang PrabuJayabaya ing Kedhiri...Ratu Adil paneteppanatagama kalipatullah, utusan kangngemban dhawuhing Allah.

The story about the past, and the corning ofthe Just Leader who reigns with the divineLaw as the Caliph of God. That is the storyof the Lord Jayabaya in Kediri... the JustRuler who reigns with the divine Law as theCaliph of God, the messenger who receivedthe divine words of God (Soembogo, n.t.:49)

Ifwe reread these texts, we can assumethat the spirit of Vedicepisteme in the era of theOld Javanese culture is still accepted, affinned,and used by thepujangga ofMataram to deliverthe Javanese messianic message in the era ofIslamic Javanese culture. On one hand, theVedic episteme in the Kitab Primbon QuraisynAdammakna, can be identified through the useof New Javanese words; such as Kaliyuga,Narayan, Wisnu, panatagama, and prabu.These words are the Indic Javanese tenns which

are linguistically adopted from the Sanskrit andthe Hindi, Kali-Yuga (the Age of Quarrel andHypocrisy which began which five thousandyears ago and lasts a total of 432.000 years, thisage is the fourth and final era in the seriesof erasin any Mahayuga, or cycle of creation),Niiriiyana (the four anned fonn of Lord Vishnuwho presides over the Vaikunthaplanets, in theMahiibhiirata, Krishna is identified as anincarnation of Niiriiyana), Visnu (thePersonality of Godhead, the second person ofthe Hindu triad, and he is the personification ofthe preserving power), niita (the cosmic dance,Siva Natariija, Siva the Lord of Dance depictsSiva dancing in a ring of fire, a paradoxicalrange of mood from wild ecstasy to controlleddetached movement is expressed in this well-

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known image), iigama (a type of post-Vedicscripture, composed in Sanskrit and mainlyconcerned with matters of ritual perfonnance),andprabhu (Lord, Majesty). On other hand, theIslamic episteme in the imperial work can beidentified through the use of the New Javanesewords too, such as jaman akir, adil, andkalipatullah, and Allah. These words are theSemitic Javanese tenns which are linguisticallyadopted from theArabic, zamiin iikhir (the daysbefore Hereafter), 'iidil (justice), khalifatulliih(the Caliph of God, one who rules in the name ofGod), andAlliih (the OneGod).

Meanwhile, the use of New Javanesewords of the Kitab, such as manjalma, andpanjalmaning, proves the essence of thespiritual ideology of the pujangga which isliterally derived fromthe Vedicepisteme. TheseNew Javanese messianic tenns of the Kitab can

be compared with the messianic words of theSerat Bagavad-Gita in the New Javaneseversion too, such as manjalma or panjalma,especially on chapter Gnyana YogaIV.7-9., thetext describes as follows:

Saben-saben sajroning lelakon urip ingbumi iki, angger-anggering tepa-salira Ianwelas asih marang sapadha-padhadilalekake, Ian tindak tanduk sawenang-wenang saya andadra, Manira nitahakeManira Pribadi. Perlune mbantu Ian

ngayomi ingkang padha alus-alus budineIan mbrastha kang padha am beg angkara-murka. Murih njejekake angger-anggeringtepa-salira Ian welas asih ing sabenjamanManira bali man;alma ing donya iki. Kangora pangling marang van;alma Manira Ianngakoni kasucian Manira, sawusi nemahiajal, ora bakal bali menyang donya maneh,nanging tetep manunggal karo Manira.

Whenever there is a decline of

righteousness and rise of unrighteousness,then I send forth create incarnate Myselfforthe protection of the good, for thedestruction of the wicked and for the

establishment of the righteousness, I comeinto being from age to age. One who knows

the transcendental nature of My incarnationand activities does not, upon leaving thebody, take his birth again in this materialworld, but attains My eternal abode(Hudoyo, 1990:65).

The Indic Javanese messianic epistemeis obviously the chain of transmitting system ofvarious court works in their historical own

context to prove the continuum of the commonheritage of textual monument in cross-linguistics, cross-cultures, and interfaithdiscourses, namely Hinduism, Buddhism, andIslam. In other words, different imperialliteratures will have to be taken as componentsin a continuum with close links ofintertextuality. The Kitab Primbon QuraisynAdammakna as the Indic-Semitic Javanese text,is also the mixing text which derived from thehierarchical texts; (1) the Vedic texts in theSanskrit, (2) the Indic Javanese texts in the OldJavanese, (3) the Islamic texts in the Arabic.Indeed, this text is an Indic Javanese text in theform of Islamic Javanese version which wasreborn in the Islamic Javanese culture. In this

context, I may also assume that the pujanggahas reread the Kakawin Bharatayudha in theOld Javanese, and combined the text withIslamic sources. As the forms of imitatioIndica-Semitica, this messianic manifesto wasliterally adopted from Brahmanic andAbrahamic cultures which were actually rebornby the imperial writer into the Javaneseepisteme. In the eschatological sense, thepujangga also indirectly quoted the Vedicmessianic elements of the Old Javanese texts.

Here, the pujangga also directly spoke of theOld Javanese avatiira in other variant. It is thatthe ancient Javanese messianic term which

speaks through the mouth ofpujangga. It is theknowledge of the original sources that can alonethrow a light on what often appears at firstobscure and meaningless. One of the principaldifficulties before us is to ascertain whether amessianic idea or expression was thepujangga's spiritual property or adopted andadapted from the earlier Old Javanese sources,or borrowed ITomelsewhere, who he learnt it

9

and to what extent it was altered to suit his

purpose. By tracking these New Javanesemessianic key-words back to the Old Javanesemessianic sources we are able to estimate tosome extent the influenceswhich were workingupon the pujangga in his mission, and bystudying these religious terms in the nativeJavanese literatures contemporary with him, wecan sometimes understand more exactly whathe himself means by the terms he uses in theKitab Primbon Quriasyn Adammakna, namelythe SeratJangkaJayabaya. Therefore, the IndicJavanese incarnation concept, in the Javaneseepisteme, is never lost, and it is really being acenter of spiritual knowledge of Javanesemysticism continuously. By transforming theEastern foreign idea of Hinduism into aJavanese mysticism, especially about thefuturistic figures of Javanese Messiahs, theimperial writers enriched the world-view ofJavanese hybrid mysticism.

D. CONCLUSION

Based on the description about theJavanese messianic episteme and the famoustribal figure of Javanese Messiah, I finally havea conclusionas follows:1. The influence of Vedas is the fundamental

idea of the Javanese messianic manifesto,namely the avataric episteme. In thehistory, this avataric episteme alwaysappears in the court works of two Javanesecultures; (i) the Indic Javanese messianicidea in the Old Javanese Culture, (ii) theIndic-Semitic Javanese messianic idea inthe IslamicJavanese Culture.

2. In the Bible of Java, the roots of Vedicepisteme as an expression of tribalmessianic ideology in the mind-set ofimperial literary writers is most deepest,even, most strongest than the roots ofIslamic episteme.

3. Linguistically, there are many Javanesemessianic terms to announce the identity ofthe Javanese Messiah; (i) nurun, manurun,tumurun, turun mangjanma in the OldJavanese words, (ii) manjalma, panjalma,

Representation Of Javanese Messianic Manifesto (Moch. Ali)

10

panjalmaning, tumilising, etc., in the NewJavanese words. In fact, these wordsexpress the same idea in both works, thekakawin of rakawi, and the kilab or theserat of pujangga; and the use ofphilological study about the origins anddevelopment of Javanese messianic termsin the Javanese literatures is a way out tounderstand the famous Javanese Messiah,Prabu Jaya in the mind-set ofJavanese men.Thus, in this context, the text ofpujangga isa mosaic of quotations, indeed,unconscious or automatic quotations, givenwithout quotations.

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