Baratayuda Jayabinangun "versi bhs inggris"

Scene 1. The Court of Ngastina(Wayang: DuryudanaKilatbuwana, Puntadewa, Wrekudara, Janaka,Nakula, Sadewa, Sangkuni and maidservants. 3)
(GendhingKetawang Gendhing KABOR;, laras slendro pathet nem, sirep )
(Narration )Swuh rep data pitana4 Which is the nation that is eka adi dasa purwa? Eka refers to unity; adi, supreme; dasa the number ten; and purwa denotes primeval: the beginning. While the existence of God can be seen in the beautyof the land, the shimmering firmament, the endless oceans and the infiniteuniverse, the most divine expression of God's beneficence is the land andnation of Hastina, also called NgGajahoga and Limanbenawi. It is called Hastina because it was built by Prabu Hastimurti. It is also called Limanbenawi and Gajahoya names which derive from the word "elephant",which once roamed this region in great numbers. It is a beautiful country, andit is fitting that we begin our story with a description of Hastina, which is anarchipelago of islands set in the ocean, caressed by the ceaseless waves of theblue sea, framed by the horizon, where the water meets the sky. The roughshoreline is cut with crags of outcropping rock, dotted with deep caves wherelawet 5 birds nest, then take to wing and float and dart in the sea breeze.White sand beaches rise up to lush green coconut groves; the land is fertile, sothat all types of plants can grow. A string of serrated mountain peaks scrapesthe sky, rivers meander out of clear water lakes, branch off and channel intoaqueducts for the irrigation of the rice paddies and livestock meadows. Theland is properly managed for the highest yield. Rich flora offer their fruits,and the blessings of Bathara Sri6, are apparent in the golden waves of rice.Gardens provide vegetables to complement the rice, and trees are so heavywith their fruit that they bend over. Pala kependlem, pala gumandul and pala kesimpar 7, are in abundance, along with various herbs grown formedicine. Livestock and fowl are tended in open meadows without fence oryoke until sunset when they are led back to their stables. None of the barnsare locked, because thievery does not exist - the people of this country worktogether, devoting their lives toward the greater glory and honor of nationand country. The forests are well-managed so that they remain lush for futuregenerations, necessary for the future well-being of the country.
Look even closer, and notice how people from every walk of life strive forcommunity esprit and refrain from injuring one another. They are united inan ideology that seeks a unity of inspiration, intention, thought and style,stressing a strong work ethic and national unity. Their leaders are noble, withgreat insight and discipline, and they work intently for the greater good of thenation and the king. Priests, holy men, monks are diligent in the practice ofasceticism, clear in thought, unshakable in faith, devoted to the people's
SURYAPUTRA
happiness and world peace. Each day at the appointed hour the sound ofprayers ring out to honor the supreme God, in the hope He will showerHastina with even greater blessings. Trade and commerce continue day andnight, without stopping, like a great river, endless and deep. Bargaining isgood-natured, with no ill-will. Water continues to flow, enriching the soil, sothe produce grows lushly. Consequently, food and clothes in Hastina arealways inexpensive. The fame of Hastina is such that many Nalendra from abroad are anxious to establish diplomatic relations through the exchange ofambassadors as a testament to their good intentions. It may be said thatHastina is in the midst of a golden age; in other words, panjang, punjung,pasir, wukir, loh, jinawi, gemah, ripah, karta, tata ugi raharja.8 Its potentialis limitless.
Who then is the ruler of this land? The Prabu has many names. His title is Sri Maharaja Prabu Duryudana. Also Prabu Suyudana, KurupatiKurawaendra, Jakapitane, Jayapitana hang Gendarisuta, also Prabu Tripamangsah, also Sang Dhastraratratmaja. The name Prabu Duryudanasignifies his right to command the military. Suyudana comes from Suyud, or 'bow' and Dana, meaning 'gift', because those near him bow low in reverenceand those in the distance salute. Kurupati means Prabu of the Kurawa family.Kurawaendra because he is the first born of the one hundred Kurawa brothers, who have only one sister, named Dewi Dursilawati, who married tothe Prabu of the land of Singhu, Raden Jayadrata. Jakapitane means serious in his worship. Jakapitana from the word "jaka" meaning "bachelor", becausehe was crowned Prabu before being married. Hang Gendarisuta, also SangDhastraratratmaja because he is the son of Narpati Dhastranagara and Dewi ngGendari. Tripamangsah because he is one child of a set of triplets. TheNalendra has many ministers who govern the kingdom through the principlesof sama - beda - dana - dhendha. 9 He is responsible for taking care of theKurawa brothers whose behavior is far from noble.10 As brothers to sangnata, they try to behave themselves. To describe the vastness of the kingdomand the greatness of the prajawould take the entire night, this will have tosuffice.
Let us now move away from the description of the kingdom and the king'sfamily, because the morning of Respati has just dawned. It so happens thattoday is the month of Palguna, the windu Sengara and the year is revealedby Suryasengkala 11 Kangunan Handhalang Konjuk mring Gusti.12 Sunlightshines brightly across the world, creating a convergence of energy. The dawnbreaks in the east, the clouds softly diffuse the light on the pavilion ofNgastina on this day of the meeting. His Majesty is sitting on a throne carvedin the ivy-leaf pattern; the throne sits on a wide pink carpet plaited withshining golden thread, scattered with lotus blossoms. The air is heavy with thefragrance of kasturi perfume, which wafts out into the courtyard. Sang natais escorted to the meeting by his retinue. The magnificence of his majesty issuch that he does not appear human - more like the God Sang Ywang
THE STORY OF KILATBUWANA
Bathara Kuwera who sits on his throne in heaven surrounded by angels. Theroom is filled with people who swell like the ocean at high tide with the king'sarrival. The palace yard is festooned with decorations. Parasols are in suchabundance they resemble mushrooms on the forest floor in rainy season.There are many soldiers, standing erect with their spears, like teak trees in dryseason. In the town square there are twin banyan trees named KiyaiDewandaru and Jayandaru, and two ancient cannons from the reign of KyaiLindu and Nyai Mendhung, still quite formidable in appearance. Suddenly ahush falls over the crowd. No sound is heard, not even an insect. Everythingis still. Then the sound of gamelon music is heard; mingled in is the voice ofthe pesinden. The music is both calming and vivid, never monotonous. Thebirds dart under the ceiling of the open hall and sing, subtly enriching thebeauty of the scene. Who is sitting in front of the attendants? No doubt it isthe new Penembahan, hailing from the Ngawu-awulangit hermitage,13 who is called Begawan, or Penembahan Kilatbuwana. He has recently become theteacher of both the Kurawa and Pandawa brothers. Also present is the Prabuof Ngamarta, Prabu Darmakusuma, also called Puntadewa, who isaccompanied by his brothers Radyan Werkudara, Radyan Arduna and the younger twins, Radyan Nakula and Sahadewa. Behind them is sri nata's uncle, the satriya of Plasajenar, Radyan Harya Suman, also called RadyanPatih Harya Sangkuni, also Sang Trigantalpati. Though there are manyattendants at this meeting, it is very quiet as the assembled wait for PrabuDuryudana to speak. The cannon of Ngastina fires seventeen times: Sangnata is about to begin.
(Gendhing: Genghang KABOR, laras slendro pathet nem, finish and then go on to Ladrang KRAWITAN;, laras slendro pathet nem, and then suwuk.)
(Suluk: PATHET NEM WANTAH, laras slendro pathet nem )14
Dwan sembah nireng ulun,Kapurba risang murbeng rat, O---Ing Sahananingkang, O---Nikanang sihing dasih,Maweh boga sawegung,Maksih ring delahan, E---Yan kanang mamujwenga, E---, E---, O---, E--
(Suluk: Ada-ada GIRISA;, laras slendro pathet nem)15
Tidhem jroning panangkilanSemune kawuryan,Wigatining karsa,Kapareng sri nata prabu,Kang miyos tinangkil,
SURYAPUTRA
Benten lan saban-saban,Akanthi prabawa kekes,Getering tyas, O---Kang samya sumewa,Tan manyabawa, O--
(Dialogue:)DURYUDANA Greetings, brother, Prabu of Ngamarta. I do not think you have had to waittoo long here in the Pendhapi of Negari Hastina, and I, your elder brother,would like to offer my good wishes, and I fully hope you will accept them,dear brother, Prabu of Ngamarta.
PUNTADEWA Your greetings enter my head, are tied up in my hair, go into my chest andenrich me,16 my elder brother, Prabu of Ngastina. I have arrived here safeand sound, under your protection, and I offer my salute, here under your grace, kaka prabu.
DURYUDANA Yes brother, I accept your greetings happily, and since we are both kings, andequal in stature, please feel free to make yourself comfortable.
PUNTADEWA Thank you, all is well, kaka prabu.
DURYUDANA Dhimas Werkudara, I offer my blessings on your arrival here in the palace ofNgastina, brother Werkudara.
WREKUDARA Hes... yeah, brother Kurupati, I accept your greetings, brother Kurupati, andI offer you mine as well, Duryudana, my brother.
DURYUDANA Yes, brother, I accept your greetings, may you accept mine.
WREKUDARA I accept them gladly, Suyudana, my brother.
DURYUDANA Handsome brother, you had a good trip?
JANAKA Yes, thank you, thanks to your blessings which protected my every step. Ihope you don't mind accepting my greetings, kaka prabu.
THE STORY OF KILATBUWANA
DURYUDANA Yes. I accept happily. Please accept mine, brother.
JANAKA Yes, I accept your blessings gladly, my brother.
DURYUDANA Brother Nangkula, brother Sahadewa, no problems on your trip, I hope, mydear, precious twins.
NAKULA Yes, through your blessings, I am safe. Please accept my greetings, mybrother.
SAHADEWA Yes, I am safe, my brother. Please accept my greetings, my brother.
DURYUDANA Yes, my brothers, I accept your greetings. Make yourself comfortable.
NAKULA Thank you, all is well, my brother.
SAHADEWA Thank you, all is well.
DURYUDANA Well. Bapa Penembahan Begawan Kilatbuwana, my respected guru. Now thatmy Pandawa brothers have become your students and are seated before you,please, Penembahan, begin your lesson to the Pandawa.
KILATBUWANA Yes, my son, thank you for turning this meeting over to me. My son PrabuDarmakusuma, I trust you arrived safe and sound? Son?
PUNTADEWA Yes, thanks to your blessings my trip was uneventful. Please accept mygreetings.
KILATBUWANA Yes, I already have. My son Werkudara, is everything all right?
WREKUDARA Yes, Penembahan. Nothing is wrong.17
SURYAPUTRA
KILATBUWANA Janaka, my handsome son, is everything alright?
JANAKA Yes, and I am listening, Rama Penembahan.
KILATBUWANA And the dear twins, my sons. Make yourself comfortable.
NAKULA Yes, and I am listening, Rama Penembahan.
SAHADEWA Yes, and I am listening, Rama Penembahan.
KILATBUWANA It is with great joy that I come before Prabu Duryudana and also PrabuDarmakusuma and all my Pandawa sons who requested that I, thePenembahan of Ngawu-a-wulangit, Begawan Kilatbuwana, become yourguru, to be like a parent, to be the one who gives you instruction. Now, herein the hall of Negari Ngastina, as my son Prabu Duryudana has said, we willhave an important meeting. No, we have not come here to discuss the state ofthe kingdom, but rather, this is my opportunity to act as teacher to bothPandawa and Kurawa. While I have many faults, I am still your elder, and Iwill try to teach you as best I can. If I do not meet your expectations, I hopeyou will find it in your hearts to forgive me. At this time, I would like to giveyou the opportunity to ask of me any question that you wish. I have beenyour teacher for some time, and have shared much knowledge with you, butperhaps something remains unclear? Or perhaps you have questions relatingto matters apart from my teachings? I will try to give you insight in yoursearch for wisdom.
(Suluk: Pathet Nem JUGAG, laras slendron pathet nem)18
Hanjrah ingkang puspita rum,Kasilir ing samirana mrik, O---ngSekar gadhung,Kongas gandanira, O---Maweh raras renaning ndriya, O---, E--
(Dialogue)
KILATBUWANA It is an auspicious evening, and being Sukra 19night it is appropriate to hold ameeting for the purpose of promoting clarity of thought. I will give my sonPrabu Duryudana the first chance to ask. Go ahead ask seek my wisdom, myson, while I still live.
THE STORY OF KILATBUWANA
DURYUDANA Very well, perhaps you can shine some light on this question. How can Iinspire respect? How can I attain dignity and honor in this life?
KILATBUWANA It is written that three things are required: wirya, harta and tri winasis. Wiryais associated with vocation, position and social status. Harta refers to property,winasis means knowledge. To have dignity or to be respected in this life,20 if it is possible, you must attain all three, or at the very least, one of them vocation, property or knowledge. A life without vocation, property orknowledge is not worth more than a dry teak leaf. Nevertheless, there issomething more important, my son. Though one may attain a fineoccupation, good property and wisdom, he will not receive respect if hisbehavior is bad. Therefore, wirya, harta and tri winasis must be complemented by good behavior and good speech everyday.
DURYUDANA I see. Thank you.
KILATBUWANA Therefore, in your case, you clearly command respect as the Prabu of PrajaNgastina. Certainly you are rich in banda and rich in bandu. Rich in banda means you have many possessions. Rich in bandu means you have manyrelatives and warriors. But you must make it complete, my son, with goodbehavior and speech. This is how you attain real dignity and respect, not justthrough your occupation, property or knowledge.
DURYUDANA I see. Thank you very much, Penembahan. For the time being, that is enough.Let me turn you over to the Pandawa brothers.
KILATBUWANA My son Darmakusuma. Do you have any questions, son?
PUNTADEWA Yes I do. As your son from Ngamarta has been given insight, I, too, wish toreceive your wisdom, Penembahan. I would like an explanation of an esotericexpression I have heard - "Clothes for the body" and "Clothes for the soul",21 What is meant by that?
KILATBUWANA The "Clothes for the body" are not property, not fine apparel. They areconduct, actions and speech in daily life. These can be a means by which onemay attain happiness in this life.
SURYAPUTRA
PUNTADEWA I see. Then what are the "Clothes for the soul"?
KILATBUWANA The "Clothes for the soul" are thought, sensitivity, character, and intention.Cipta, or thought, through which we gather knowledge. Rasa, sensitivity,through which we consider or value something. Budi, character, throughwhich we control something, and karsa, intention, through which we act.Those are the "Clothes of the soul", my son.
PUNTADEWA Thank you. I have been listening carefully. What you have said is only a smallportion of your knowledge, yet it enriches my understanding.
KILATBUWANA That will have to be enough for now, my son. Do not expect too much atfirst, son.
PUNTADEWA Of course.
KILATBUWANA Werkudara, What do you have to ask me, son?
WREKUDARA If I might be allowed, I would like an answer to a riddle that once was posedto me. "What should be abandoned if one wishes to acquire friends, what is itthat, if relinquished, allows one to live in peace?"
KILATBUWANA Ha ha ha. Are you asking me, or are you testing me, Werkudara?
WREKUDARA As a teacher, you should be like a well. You should allow others to draw fromyour wisdom. Don't be suspicious.
KILATBUWANA Alright, alright. I am ready whether you wish to ask or test me, my son, sinceI've been around and seen a few things in my time.That which should be abandoned in order to develop strong friendships arethose personality traits known as anggep-anggepan. Those of this character display arrogance, pride, boastfulness, ill-temper, snobbishness, belligerenceand self-righteousness. Those are the characters that people try to avoid.These people never participate in community activities, which is why we oftenrefer to them as 'loners'. If one wishes to avoid becoming such a character,my son, he should be well behaved, kind, open to contrary points of view,
THE STORY OF KILATBUWANA
well spoken, aware of his own shortcomings, diligent in his search forknowledge, and willing to help others without expectation of reward. As aresult, many people will love him and he will have many companions.
WREKUDARA I see. Wow. That...that was quite an impressive little speach.
KILATBUWANA Well, I've been practicing for over a month.22 I'm a proud old man, and Icouldn't stand it if people stopped listening to me. I have to stay sharp, in casesome smart-ass punk tries to stump me.23
WREKUDARA Fair enough. Now what is it that has to be given up in order to live in peace?
KILATBUWANA What must be relinquished in order to live in peace is selfishness, since that isthe quality which makes a man hesitate, worry, prejudge, get into trouble, andact inappropriately. Selfishness, defined as the pursuit for personal pleasure, iswhat makes us hurt our fellow man. We forget that God is beneficent andjust. If you are willing to gain control over your passions by performingasceticism day and night, if you are willing to work hard, then you will begiven peace in this life. He who lets go of his selfish personal interests willwork for the greater good. And such a person will be patient, humble, divine,open-hearted and as good as gold. Yes means yes, and no means no. Thereinlies eternal peace, Werkudara.
WREKUDARA Cool.
KILATBUWANA Anything else?
WREKUDARA That's enough. When I need something else I'll come over to your house.24
KILATBUWANA Ahem...Moving on... Janaka. Any questions, son?
JANAKA If I may, Penembahan, I would like to ask, hmm, how shall I put this? Well,since I am so famous for my love life, I would like to know what is actuallymeant by the word "love".
KILATBUWANA
SURYAPUTRA
For simplicity's sake, my son, I will say that there are two kinds of love. Thefirst is true love, and the second is love mirunggan. True love wants for nothing, it is self-sustaining, whereas love mirunggan is qualified. An exampleof true love is a mother who gives birth to a child. Although she sheds herblood, gambles her life - often losing - she has no specific intention or ulteriormotive. She is the mother of the child and that is enough. That is true love,my son. A child can never fully return the intensity of his mother's love sincethe mother risks her life to create the child's life. In the case of love mirunggan, however - that is the type of love we give domestic animals. We"love" them but one day we hope to make money from them. That is lovemirunggan. Therefore, whenever possible, seek true love everywhere. Forexample, your relationship with your wife. Be sure that it is true love and notlove mirunggan. Your love should come from the love of God who governsthe universe. Your love should be without specific intention or ulteriormotive, but rather the natural bonding of man and wifeoman. Love andprotect your wife, that is true love. Stay away from love mirunggan . An example might be marrying a woman in order to improve your station oryour income bracket.That is love mirunggan.
JANAKA I listen and understand, Penembahan.
KILATBUWANA Anything else, my son?
JANAKA For the time being, that is enough, Penembahan.
KILATBUWANA Nakula, Sahadewa, what are your questions, sons?
NAKULA I would like to ask Penembahan Begawan Kilatbuwana... I want...because Ilost my parents when I was just a little boy, so what I would like to knowis...what or who is meant by the word "father" and "mother".
KILATBUWANA What is meant by a "father" is a man who sires a child. But, more than that, aman who protects and nurtures and clothes a child, that too is a father, even ifhe does not sire. A third type of father is a man who is your teacher. Ateacher is also called a father. So, although your father Prabu Pandu has passed away, your brother Prabu Darmakusuma has protected you since youwere a little boy. So until you are fully grown, you should refer to your elderbrother as father. And a teacher, who gives you words to live by, he too isyour "father".
THE STORY OF KILATBUWANA
NAKULA I see. What then is meant by the word "mother".
KILATBUWANA What is meant by the word "mother" is one who gives birth. Secondly, onewho protects, cares for, nurtures, heals, and clothes is also called a mother.And thirdly, a woman who is leads a child into adulthood is also called amother. As an example, the case of the Patih of Ngawangga. 25While the woman who gave birth to him was Dewi Kunthitalibrata, his aunt Nadha,the wife of Adirata has the right to be called his mother since she took careof him, looked after him, and led him into adulthood.
NAKULA I see, thank you very much, Penembahan, for giving us, Nakula andSahadewa, insight.
KILATBUWANA Sengkuni, what are you going to ask me?
SANGKUNI I have no questions. I’m happy just listening to the music. I try not to thinktoo much.26
KILATBUWANA We will talk later, then. My son Duryudana and brothers Kurawa, and alsomy Pandawa sons, that concludes today's lesson, and it must suffice for now.It has been a long time since I have visited Negari Ngastina, and I haven't yettold you what my true purpose is in making the long trip from ngAtasangin27 to Negara Ngastina. I am not here just to teach - I have a more importantpurpose that I would like to explain, my sons.I, Bapa Begawan Kilatbuwana of ngAwu-awulangit have come here with amessage from God that I recently received in a vision. I am here to fulfill amission of the utmost importance. My sons, you must know that according tomany wise people and prophets, there approaches an apocalyptical period oftime known as Bratayuda Jayabinangun, that is, the battle between Kurawaand Pandhawa for Negari Ngastina.Dear children, according to the vision I received, the war can be cancelledand the fighting avoided. I have come here to Negari Ngastina in an effort tocancel the Bratayuda Jayabinagun, so that a war will never take place. Mychildren, if the great battle ever comes to pass, the dead will not only be thePendhawa and Kurawa but also your respective citizenry, who will shedblood, rend flesh and break bones for your sake. Try to imagine the cries ofan orphan who has lost his father, the agony of the widow whose husband isdead, and of the parents, who will lose their children. Think of the greatfinancial loss and the destruction of property. hat is why, my children, I havean interest in setting up a reconciliation between the Pendhawa and Kurawa.
SURYAPUTRA
From today on, dear sons, if you are really my disciples, you must forget thebad blood between you. Don't make Negara Ngastina a battleground onwhich you fight for authority. Don't forget that Negara Ngamarta is NegaraNgastina, Ngastina is Ngamarta. You are all the grandsons of BegawanWiyasa.28 Furthermore, you are fighting over Negari Ngamarta which in factis not even yours - it is a legacy of Prabu Hastimurti. The last owner of thiscountry was Begawan Bisma, and so it still belongs to Grandfather Bisma.You do not really own it. What do you say, sons? I am asking you toreconcile. I wish to unite Pandhawa and Kurawa. Ngastina and Ngamartamust unify, never again to be drawn asunder. Duryudana, what do you say,my son?
DURYUDANA I offer my deepest thanks, you are very kind. I believe you are not a mereadvisor or diplomat, hoping to reunite the Kuru and the Pendhawa, but are,in fact, a great prophet bringing the word of God. I surrender myself to yourwill, and to the collective will, which will hopefully lead to the reconciliation ofPandhawa and Kurawa.
KILATBUWANA Darmakusuma, what do you say, son?
PUNTADEWA Penembahan.
KILATBUWANA Yes.
PUNTADEWA I have listened very carefully to your words and I am relieved that your wishis to fulfill God's will and secure a reconciliation between Pendhawa and Kurawa, and moreover, cancel the Bratayuda Jayabinangun war. But, I amone of five Pendhawa brothers and we are like eggs in a nest, if you breakone, you break us all. As brothers, we must be united in thought andintention, so my position must be the position of all my brothers.
KILATBUWANA One moment. Are you not the Prabu of the Pandhawa?
PUNTADEWA Of course, but I would like to consider the opinion of my younger brotherWerkudara first, if you don't mind.
KILATBUWANA Very well, carry on..
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PUNTADEWA Brother Werkudara.
WREKUDARA Yeah? What?
PUNTADEWA The plot thickens, brother. I just discovered that today's lesson concerns thefate of our kingdom. I came here only expecting to develop my knowledgeand skill.
WREKUDARA Sometimes you speak like a child. You know that I have followed you here toNegara Ngastina and that, if necessary, I will follow you to the ends of theearth. I will follow your orders because I know that you, my brother, aresmarter than I am.
PUNTADEWA Yes, but even so I am only human, so is there something wrong in askingyour opinion, Werkudara?
WREKUDARA Well, since you asked, yes, in fact, I do have an opinion. The Pandawa have acharioteer 29 and the Pandhawa have a guardian.30 The former is Kresna and the latter is Semar. I think that any reconciliation between the Pandhawa andthe Kurawa, and any "cancellation" of the Bratayuda can only be accepted bythe Pandhawa with Kresna's knowledge and the Ki Lurah Badranaya'sapproval.
PUNTADEWA There it is. I am satisfied. I was just curious to see if we were thinking alongsimilar lines, brother. May I speak, Penembahan?
KILATBUWANA Yes, what is it, Darmakusuma?
PUNTADEWA Although I have only spoken to my brother Werkudara, I know that our willrepresents the will of my other brothers, Arjuna and the twins. I would like tooffer my deep respect to you, but I am afraid there are other considerations. Ifeel obliged to tell this to the Prabu of Dwarawati, who is the charioteer of thePendawa. You see, the Pandhawa and Sri Kresna and Brother Semar are likea chariot, charioteer and caretaker. The chariot are the Pandhawa, thecharioteer is the Prabu of Dwarawati, and the caretaker is Brother Semar.Ifthe carriage were to take off without a driver and without propermaintenance, I worry it would come to damage.
SURYAPUTRA
KILATBUWANA I am an old man, but I am still alert. I considered this possibility before Ibroached the question. I decided, along with Sri Duryudana, to send a letterof invitation to Dwarawati to invite Kresna here to Negari Ngastina. Kresnahas responded, mentioning something about Bapa Guru Penembahan Durna,alias Dhay-wang Kumbaya, who was upset by my teaching here and fled toPraja Dwarawati . I received an answer from Sri Kresna stating that he iswilling, today, to come here to Praja Ngastina to witness my reconciliation ofthe Pandawa with the Kurawa.
PUNTADEWA Thank you very much; that is in accordance with my wishes.
KILATBUWANA Yes, my son, your father has considered everything, you know.
(Suluk: Sendhon PANANGGALAN, laras slendro pathet nem)31
Siyang pantara ratri,Amung cipta pukulun, E--Tan ana lyan kaeksi,Mila katur kang cundhamanik,Prasasat rageng sumembah,Ulun kang sumembah,Munggwing padanta prabu,Myang kagunganta singsim,Saksat sampun prapti,Katon asta pukulun,Wulanten narapati, O---Rama dewaningsun, E--
(Pocapan)
So it goes, and the murmuring of the attendants in the Hall of Ngastina hasnot yet died when suddenly, from the opposite direction, a diamond-likeshining chariot descends from heaven. No question, it is the Nalendra ofDwarawati, Sri Bathara Kresna ,who is now stepping from the carriage KyaiJaladarahe light reflecting off the attendants causes them to look like a sun drenched flower.32
THE STORY OF KILATBUWANA
Scene 2 - The Lines Are Drawn
(Wayang: Kresna enters)33
(Gendhing: Landrang KEMBANGPEPE, laras pathet manyura, sirep)
(Janturan)
Moving gracefully as a peacock, slowly like a lumbering elephant, the Prabuof Dwarawati ascends to the hall of Ngastina without a sideward glance. Hisexpression is intense, his face shines, and his breast is bare. His human formseems to fade and he appears to be the incarnation of Sang Hyang BetharaWisnu Why is this? Because Sang Nata believes that this day in NegariNgastina is a day of decision.34 While he comes to Negari Ngastina alone, heis confident. Knowing that he stands for what is right, he fears nothing.Finally, the Nata of Ngastina asks the Nata of Dwarawati to have a seat nextto the Nata of Ngamarta. That is the scene, briefly told.
(Gendhing: Ladrang KEMBANGPEPE, laras slendro pathet manyura, wudhar)35
(Gending : Ladrang KEMBANGPEPE, laras slendro pathet manyura, suwuk)
(Suluk: Pathet NEM JUGAG;, laras slendro pathet nem)36
Atap para hapsari tumonton ing sang dwija,Kadya nir jiwa, O---Kagagas ing tyas dahat kewran,Karyanira datan pantuk samya myang rengganing prabata, E---Roning kadhep kumelap pindha pangawining sang dwija, E---, E---, O--
(Dialogue)
DURYUDANA Excuse me, you have only just arrived, but let me offer my blessings to thePrabu of Dwarawati, Sri Bethara Kresna.
KRESNA I accept your blessings with open arms, yayi Prabu Duryudana, and in return,I hope you will accept mine.
DURYUDANA With pleasure. I accept fully, with great joy, the greetings of the Prabu ofDwarawati.
PUNTADEWA
SURYAPUTRA
I offer my greetings on your arrival, Prabu of Dwarawati.
KRESNA Yes, I happily accept your greetings, brother. Please accept mine, Prabu ofNgamarta.
PUNTADEWA Yes, I accept with honor.
WREKUDARA Jlitheng, 37 my brother, welcome. Please accept my blessings, jlitheng, mybrother.
KRESNA Of course, Dhimas Werkudara. I accept your blessings, please accept mine.
WREKUDARA Sure, happily.
JANAKA I offer my blessings, brother.
KRESNA Dhimas Janaka, I accept your blessings. Please accept my good wishes.
JANAKA Yes, happily.
NAKULA I offer my greetings.
SADEWA I offer my greetings, brother.
KRESNA Yes, my twin brothers. Accept my blessings, brothers.
NAKULA With pleasure.
SADEWA With pleasure, brother.
KILATBUWANA Sinuwun Dwarawati, welcome to Praja Ngastina. I am the one known asBegawan Kilatbuwana.
THE STORY OF KILATBUWANA
KRESNA I see, Penembahan. I accept your greetings. I encountered no obstacles on myjourney. As you are a holy man, I cannot bless you, but please accept myrespectful salute.
KILATBUWANA Very well, I accept with pleasure.
KRESNA Brother, the long trip from Negari Dwarawati to Negari Ngastina was wellworth the effort knowing that yayi Prabu Duryudana would be here to greetme. But why have you asked me to come? As far as I know, I am not apuppet state, governed by Negari Ngastina. The court of Ngastina is linked byblood to the court of Dwarawati, and I see that the Pandawa brothers arehere taking part in the meeting, so I am sure that I will agree with theoutcome of this meeting with yayi Prabu Duryudana.
DURYUDANA Kaka prabu, I have waited desperately for your arrival. First, and mostimportant, I would like to inform you that the brothers Kurawa and thebrothers Pandawa are being taught by the Bapa Guru PenembahanKilatbuwana who is seated before you. Secondly, kaka prabu, PenembahanBegawan Kilatbuwana has shared much wisdom with myself and thePandawa brothers on the ways to attain dignity. But today we have beendiscussing something that is important to all people. That is because a divinevision has been received by Bapa Penembahan Begawan Kilatbuwanaordering him to cancel the Bratayuda Jayabinangun. From this day forwardwe propose to cancel the great war between Pandawa and Kurawa, and fromtoday on, Negari Ngastina and Ngamarta are one; Kurawa and Pandawa havebeen reconciled by Begawan Kilatbuwana. Kaka prabu, this is a noble effortthat should be exalted 'round the world. Why should we accept this war asinevitable? Why should brothers take arms against their brothers? But as apoint of order my younger brother, the prabu of Ngamarta, has stated thatthey have a charioteer and a guardian, and that you are that charioteer, whilethe guardian is Kakang Lurah Badranaya. The Pandawa brothers agree toreconcile with the Kurawa if it is with the knowledge and approval of you,the Prabu of Dwarawati, and Ki Lurah Badranaya. That is why I havedesperately awaited your arrival here at Negari Ngastina. I hope that you willbestow your blessings on the goals of Bapa Penembahan BegawanKilatbuwana, fulfill God's will, cancel the Bratayuda Jayabinangun andreconcile the Pandawa and Kurawa.
KRESNA
SURYAPUTRA
Brother, at first glance this proposal seems to be a good idea. At first glance,Begawan Kilatbuwana's motives seem divine. But since my interests are atstake here, I retain the right to accept as well as refuse, brother.
DURYUDANA Of course, and so...?
KRESNA And so, if you don't mind, I would like to speak directly to the new teacher ofPendhawa and Kurawa, Begawan Kilatbuwana.
DURYUDANA Be my guest, kaka prabu. Bapa Guru, the Prabu of Dwarawati has somethingto say to you.
KILATBUWANA Very well, Kresna. But why is it that you speak like someone with theirmouth full of pie? 38 I am sure it tastes sweet but nevertheless it is an unpleasant sight. First, you say that the idea seems good "at first glance"?!Why do you say "at first glance"? Are you saying that stopping a war anduniting brothers could under any circumstances be wrong?
KRESNA Penembahan, there are a few things I'd like to know, since you presume tocancel the Bratayuda Jayabinangun and reconcile the Pandawa with Kurawa.Number one, where did this idea come from?
KILATBUWANA I received a vision.
KRESNA From who?
KILATBUWANA A vision from God.
KRESNA What God? From where?39
KILATBUWANA Well, of course, the highest God, the omnipotent one, who presides over theuniverse, and who controls destiny, including the fate of the BratayudaJayabinangun.
KRESNA
THE STORY OF KILATBUWANA
From that answer, I must emphatically reject your proposal, since a visionmust be clear, from a particular God, who must be named, and from aparticular heavenly realm, and with a specific mandate. Let me tell yousomething, mankind has no control over fate. Fate transpires in reaction tohistorical realities. Fate is inevitable and relentless, and while it can,occasionally, be anticipated by prophets, it cannot be changed. An analogywould be the movement of the sun, which rises in the east and sets in thewest: Can anyone influence the path of the sun? Thus, I will accept your pipedream of cancelling the Bratayuda Jayabinangun if you have the power tomake the sun move from west to east. I'll offer another example: a human being's life begins in the mother's womb,evolves into a baby, able to lie on his side, able to lie on his stomach, laterable to crawl, sit, walk haltingly, and then become an adolescent, grow old,and ultimately die. That is fate.But let us return to the issue at hand. When we speak of the Bratayuda, or"Great War" we are not speaking only of the battle Bratayuda Jayabinangun.There are, in fact, twelve battles all told, which are categorized into four. They are Pamuksa, Gojalisuta, Guntarayana, and Bratayuda Jayabinangun. If you deny the Bratayuda Jayabinangun, you deny history as well, includingSari Kudhup Palwaga, the great battle between monkeys and yaksa in Negari Ngalenka. You also deny Pamuksa-the great battle between NegariNgastina and Pringgondani in the reign of Paman Prabu Pandhu's and Prabu Tremboko. These great battles are extremely relevent in this context, sincethey historically constitute fin-di-siecle, transitional periods between a dark age and a renaissance, when an age of decadence collapsed, making way for are-emergence of the human spirit. If one were to negate history, decadencewould spread once again, and human dignity would vanish. That was why Isaid that your idea to negate the Bratayuda Jayabinangun seemed good "atfirst glance", when actually it is laced with poison. Your proposal will lead tothe destabilization of Praja Ngastina and Ngamarta and cause termoil amongthe Brata Pandhawa, Penembahan. Therefore, without any more cheap talkand without any excuses, I refuse to approve the cancellation of theBratayuda Jayabinangun!
(Suluk : Ada-ada MATARAMAMAN JANGKEP, laras slendro pathet nem)40
Sigra kang bala tumingal,Acampuh samya ngedali Lir thathit wileting gada, O---ng,Lir thathit wileting gada, O---ng,Dhanyang gung magundhang niti,Benjang sang aji mijil, E--
(Dialogue)
KILATBUWANA
SURYAPUTRA
Leketheking jagad, gelah-gelahing bumi, panuksmaning jajal-laknat. 41 Your dark side is now clear for all to see, Kresna. It is said that you are the avatarof Wisnu, a manifestation of the one God who has the power to bring
peace, but in fact you are the one who brings anarchy into this world. You incite hostility between kinsman, Kresna, and, moreover, bring wickedness tothis world. Here we have an opportunity to reconcile brother with brother, toend the horror of war, and yet you will not allow it. That means that you arethe one responsible for this feud!
KRESNA Kilatbuwana! Watch what what you say! Don't abuse your elevated positionhere in Negara Ngastina. I, Srinata nDarawati Kresna, will not allow this tocontinue!
KILATBUWANA Are you shirking your responsibility? Remember that you are the charioteerof the Pandawa. The Pandhawas have accepted my plan to make peace withthe Kurawa, why is it that you, the driver, refuse to lead the carriage and thehorses?
KRESNA I will lead them when they listen to me, and if they do not, then I wash myhands of it. Penembahan, talk is cheap, it is obvious what is good or bad. Ifyou try to cancel the Bratayuda Jayabinangun, you will lose your life before you stake it, Priest.
(Wayang: Kresna exits)
(Gendhing: SREPEGAN, laras slendro pathet nem)
(Dialogue)
DURYUDANA Bapa Penembahan, why was the Prabu of Dwarawati so upset?
KILATBUWANA It doesn't matter. Don't worry, sons. In fact, this incident will help to furtherour goal of canceling the Bratayuda. Darmakusuma, Werkudara, Janaka,twins: you have been abandoned by your brother from Dwarawati, but donot dispair. Trust me, and I, Kilatbuwana, will take Kresna's position as youradvisor.
PUNTADEWA I see. Werkudara, what do you think?
WREKUDARA
THE STORY OF KILATBUWANA
The decision is yours. I will follow your lead. I trust your judgement.
PUNTADEWA Very well, let's just wait and see.
WREKUDARA Okay.
KILATBUWANA Sri Prabu Duryudana, my Pandawa sons. It is clear that your charioteer, theacknowledged avatar of Wisnu, will not allow the cancellation of theBratayuda. Nothing is gained without sacrifice. In all probability, KakangLurah Semar, when asked, will behave just as Sri Bathara Kresna did.Therefore the cancellation of fate and the reconciliation of the Pendhawa and Kurawa requires a sacrifice of the blood: the blood of Sri Kresna and theblood of Ki Lurah Badranaya. Duryudana?
DURYUDANA Yes? What are my orders?
KILATBUWANA Tell your Kurawa brothers to accompany my student, Prabu Sektisora ofCragglagah and set off at once for Dwarawati. They are to overtake SriKresna and finish him off as soon as they catch him. Then, bring BegawanDurna back from Dwarawati. He is an embarrassment to your kingdom.
DURYUDANA Yes, Sir. Uncle Harya?
SANGKUNI Yes, it there something I can do for you, my son?
DURYUDANA Order my Kurawa brothers to accompany Prabu Sektisore and set off forDwarawati. Overtake and eliminate kaka Prabu Kresna and to bring BapaGuru Durna back here. Do not embarrass me with failure.
SANGKUNI Don't worry, I'll take care of it. (Aside) I wonder how old Durna managed to find sanctuary there?
KILATBUWANA And as for the second complication, the issue of that fellow with the top-knot -42 that will be dealt with by the Pandhawa as they see fit, just so long as theyare accompanied by my student from Carangglagah, Prabu Dewapawka.Darmakusuma?
SURYAPUTRA
PUNTADEWA Yes, sir. But don't you think we should invite kakang Semar here to Negari...
KILATBUWANA Even if you did, he wouldn't accept a reconcilliation, my son.
PUNTADEWA Yayi Werkudara.
WREKUDARA What is it, bro?
PUNTADEWA How is kakang Semar?
WREKUDARA Don't ask me. Semar is part of Janaka's entourage. Ask Janaka, who pays hissalary.
PUNTADEWA Yayi Janaka, Kakang Lurah Badranaya is your responsibilty.
JANAKA Of course.
KILATBUWANA Don't hesitate, my son. Keep in mind that this is necessary for thereconciliation. Certainly freedom has a cost.
JANAKA Yes, I am listening.
KILATBUWANA Go with your brother Prabu Dewapaka.
DURYUDANA Bapa, I will accompany you to the meditation room to pray for God'sapproval...
KILATBUWANA Very well, son, very well.
DURYUDANA (to Puntadewa) ...while you, kaka prabu Ngamarta, should stay here and restwhile you wait for the arrival of the messenger.
THE STORY OF KILATBUWANA
PUNTADEWA Very well, I will, kaka prabu.
DURYUDANA Uncle Harya, dismiss the attendants. I am returning to the kraton.
SANGKUNI Yes at once, my son.
(Pocapan)
That is how it happened. Now, having finished his speach, the great man ofNgastina returns to the kraton. Rising from his beautiful, gold-encrustedthrone, he is escorted by valets and ladies-in-waiting who are sumptuouslyattired in the royal vestments. In the shade of a gold-lace parasol, he doesn'tlook like a human being, but rather, like a God.
SURYAPUTRA
3. The Gate (Wayang: The meeting is adjourned, all characters exit. Duryudana entersand pauses to admire the beautiful gate.).
(Gendhing: Ladrang SRIKUNCARA, laras pelog pathet nem, then Ayakayakan PANJANGMAS, laras slendro pathet nem, sirep)
(Janturan)
King Duryudana rises from his exquisite, gold-encrusted throne and retiresfrom the meeting-hall, escorted by his valets and ladies-in-waiting, who aresumptuously attired in the royal vestments. Shaded by the gold-embroideredparasol, he doesn't look like a human being, but rather, like a God. Steppingdeliberately like a hungry tiger, with hand gestures like an injured bird,relentlessly like an elephant amuck, he moves, stops a moment to admire thegate, then moves again, gazing in wonder. Exiting the meeting, Sang Natawears royal vestments43 , gandhawara crown, buka sri marcukundha, cenontong endrakala. Golden three-tiered jamang with a picture of an eagle,tahutahan separated by sasra held by praba gold, tied by silk thread.Sumping adi ginubah surengpati, earrings containing diamonds shining liketwo twin suns. Praba Kunthibajra, kawaca gandhawari, padhakagandhawara, Sengkang goma, bingel walisaya bracelet with various colors,karoncong parawali, twin supe. Manggaran, werangka ladrang engraved inthe tunggak semi pattern, kandelan kemaron rekta. Uncal wastra ...uncal kencana, kampun parangrusak barong binerem mas, keroncong sarpa raja
decorated with a picture of a red dragon similar to Sang Hyang Antabogameandering aimlessly. Kelatbahu naga mangsa, various bracelets with twin supe. The Prabu is escorted by handsome valets and beautiful ladies-inwaiting. Sang nata looks like the sun, no longer having a human appearancehe looks like Sang Ywang Prabancana, the God of the wind, descendingfrom Madyapada, surrounded by angels. Sang nata stops before the gate, andlooks out upon the richly ornamented structure in the hope that it will set hisheart at ease. The gate seems as big as the peak of Mount Mahameru. The roof is huge and dark red in color. The top of the gate shines as bright as thesun, and if seen alongside Hyang Pratanggapati 44 they look like twin suns.Its roof is plated with pure bronze, the pillars are made of iron, the stairs areof red stone, and the door is of thick glass decorated by a picture of a manand a woman, namely Hyang Kamajaya, the God of love, and Bathari Kamaratih, the Goddess of love. Therefore, when the right and left doors areopen the couple appear to be separated, and when they are closed, theyappear to be embracing. On both sides of the gate there are pictures of wildanimals, and they are so well painted they seem alive. And on the left andright of the gate there are twin gupala statues. They are made of purebronze, metal-haired, with moustaches like wire, jewel eyes, pink tongues,silver teeth, and shiny, silver tusks. Inside the nostrils and ear holes of the
THE STORY OF KILATBUWANA
effigy are bremana and bremani. Bremana are male bumble bees and bremani are female bumble bees. The monsters are holding clubs and shields.When the doors are opened or closed the bumble bees are disturbed andswarm inside the effigy with a sound like thunder. When the wind blows thebees also sound. The twin gupalas look like Bathara Cingkarabala and Balupata, the Gods of the yaksa, who guard the gate of the God's palaceknown as Lawang Selapanangkep. Negari Ngastina is a land where cleanwater is plentiful, flowing through the aqueducts to the palace and into thebaths of the angelic ladies. That is why, when it is Respati45 day, the flowingwater smells fragrant with the perfume flowing away in the water, andeverything in the palace smells wonderful. In the palace courtyard shiny bluegravel is spread, shining like bright blue stars. Because of the many goldenand jewelled ornaments it is difficult to distinguish46 day and night in thepalace. When it is night it is bright as daylight. There is also a pair ofsongbirds. The Prabu has finished gazing at the gate's ornaments. He thenorders one of his male servants to enter the palace and notify the queen thathe is about to enter his chambers. The servant enters the palace at once.
(Gendingz: Ayak-ayakan PANJANGMAS, wudhar and back to AYAKAYAKAN, laras slendro pathet nem, suwuk )
(Janturan)
And here he is, Sang Nata Prabu Duryudana has returned from admiring thegate, escorted by many companions, valets and maidservants. Who, then, iswaiting in the ladies chamber? It is Sang Retnaning Ayu Kanjeng Ratu DewiBanawati and the maidservants.
SURYAPUTRA
4. The Inner Palace (Wayang: Duryudana, Banuwati, Limbuk, Cangik, maidservants47)
(Gendhing: Gendhing DAMARKELI, laras slendro pathet manyura, sirep)
(Janturan)
Though the sun is high, the light is somewhat diffuse This is due to the heat of the air and the dust rising from the earth, and the light being half-heartedlyblocked by a cloud. The massive clouds are comforting, like light cotton beingblown by the wind. Beautiful white birds are flying in formation, racing oneanother, darting into the cloud, reappearing and disappearing again and again.This makes the sky appear more and more beautiful. Verily Negari Ngastinais blessed with innumerable, wonderful, living creatures. Bathed in thebrightness of Hiwang Arka, snapping like blue lightning, beautifully engraved,the gate is arched like a rainbow, shining with innumerable shimmeringcolors. The splendor of the green glistening, contrasting with the red, the pinkand the violet. Framed by gleaming blue and white. The light bends like arainbow drinking. The royal garded is filled with various distinct blossoms among the green of the leaves. Nestled between a wall made of red stones,blended with shiny beach sand that flickers like star light. Adi flowers adds to the joyful atmosphere, the bright red buds seems to be giving a braveperformance which instills a sense of comfort. The white initiates a sense ofrapture and the blue inspires relief. The gadung48 leaves move, caressed bythe wind, and bend. The pool contains clear and clean water. The surface ofthe water ripples because of the fish moving below the surface; the fish swimand float, touching the lotus leaves which look like a ship floating on thewater. The goldfish move among the stones, racing the other fishes. The mossgrowing in the water, resembles clouds floating across the sky. There is ajeweled statue of a deer under the waterfall , when water strikes it dropssplash to and fro. Then a golden, God-like creature appears. It is but theprameswari, the wife of Nata Ngastina who comes from the land of Madras,otherwise known as Negari Mandraka. She is the third daughter of Prabu Salya and her name is Retnaning Ayu Banowati, Banuwati, also Tanuwati . Her face is lovely and bright. She is a beautiful lady who is like an angeldecended to earth. She is careful to watch her performance and clothing, sheis lovely in appearance and has good manners. Delicate, smiling lips, shiningeyes. a graceful way of moving, a sympathetic way of speaking- no singleword can describe her charm. She has never had a quarrel with Sang NataPrabu Duryudana, since she married him she has given him three children,and she is effectively serves his will. Not long after she is seated, she hears avoice indicating the adjournment of the meeting, so she immediately leavesher seat to meet Raka Nata Prabu Duryudana.
(Gendhing : Gendhing DAMARKELI, laras slendro pathet manyura, wudar then suluk )
THE STORY OF KILATBUWANA
(Suluk: Pathet NEM WANTAH, laras slendro pathet nem)49
Leng-leng ramyaningkang,Sasangka kumenyar, O---, E---ng,Mangrengga ruming putri, O---, ---ng,Mangkin tanpa siring,Alep ningkang omahMas lir murubeng langit, E---
Maweh raras renaning driya, O---, O---, E--(Dialogue)BANUWATI I welcome sinuwun to the ladies chamber, and I, Banowati, offer mygreetings. Bat, tobat, tobat.50
DURYUDANA Yes, I accept your greetings, please accept my good wishes.
BANUWATI I accept your wishes with respect. Sinuwun seems to be a bit late comingfrom the meeting. May I, as your wife, hear what was discussed in themeeting today? Is there something threatening the kingdom, is there someimportant visitor, what is it?
DURYUDANA No visitor, no incident, but rather a proposition in the interests of both thePandhawa and Kurawa, since Bapa Guru Penemban Kilatbuwana is going toreconcile Pandawa and Kurawa, and cancel the Bratayuda Jayabinangun.
BANUWATI Well, well... will Panembahan Begawan Kilatbuwana be able to cancel theBratayuda and reconcile Pandhawa and Kurawa?
DURYUDANA Certainly.
BANUWATI Then, if I may, I would like to say something to you, sinuwun.
DURYUDANA What do you want to say? Just say it!
BANUWATI Well, in fact, the cancellation or the transpiration of the Bratayuda need notinvolve other people - you do not have to search for a priest. It willdependsolely on your majesty. Your majesty knows that the Bratayuda will
SURYAPUTRA
be fought over Negari Ngastina. Negari Ngastina does not belong to yourMajesty, it belongs to my Pandhawa brothers. If your majesty would be sogood as to return it to my brothers, the Bratayuda will not take place, andthis can be done without the two factions being reconciled by PanembahanKilatbuwana. Also, we won't have to spend any money on freeloaders likehim.
DURYUDANA Hey - who do you think you are talking to? You never stop arguing. We'rerich, we've got to keep up appearances, you know. 51
BANUWATI I have no intention of arguing with your majesty, oh no. I'm just telling youthe facts. Negari Ngastina, as a point of fact, belongs to the Pandawa. TheBratayuda will be fought over Negari Ngastina. There will be no problemprovided you return Negari Ngastina to the Pandhawa. You do not needPanembahan Begawan Kilatbuwana to sponsor a reconciliation.
DURYUDANA Enough! It is none of your concern. Far better would be for you to listen tothe words of the oracles, like Kilatbuwana. Better you should pray thatPenembahan Bapa Kilatbuwana's will is realized.
BANUWATI I beg your pardon, you are right. I must obey the will of sinuwun Prabu.Very well, where would you like to dine, in your quarters or the diningroom?
DURYUDANA I don't like to eat without gamelon music.
BANUWATI Tobat, tobat...would you like to watch dancing as well?
DURYUDANA No, music is enough. Call Raras Irama, the royal musicians. But only call asmany as necessary, not too many.
BANUWATI Yes, of course. Where are the servants?
CANGIK Right here, my lady.
BANUWATI Call the royal musicians.
THE STORY OF KILATBUWANA
CANGIK Right away, I hear you. Go do it, sweetheart.
LIMBUK Alright, just two sinden, 52 right Mom?
CANGIK Yes, yes, fine. Competence is what matters. Here they are, Gusti KanjengRatu.
BANUWATI They are here, your highness. Allow me to accompany you to the dining-room.
(Wayang: Duryudana, Banuwati, and maidservants exit)
(Suluk: Sendhon KLOLORAN, laras slendro pathet nem)53
Galak ulat,Kadi thathit abaraung,Kang pamulu,Alus manis maweh kung, O---Sembada Kang,Adedeg mandrangkung,Agoreh pan,Dadya pantes malatkung, E---, O--
(Dialogue)
CANGIK Come here, come here, girl. Sinuwun and his wife are going to havesomething to eat and it will be our job to wash the dishes and clean up the room.
LIMBUK Okay, but what's happening, mom?
CANGIK This is Jumuwah 54evening, so we're going to tirakatan55 .
LIMBUK Wow.
CANGIK I just saw your eyebrows knit, you are breathing quickly, and your lipstrembled - is there something you want to ask me?
SURYAPUTRA
LIMBUK Now that you are here - you perform Cangik very rarely, you know - I askfor your blessing.
CANGIK Well, alright, but it is hopeless, girl. I've got no ability, you see? Unlike me,my sons have become doctors, scholars. How come I have to perform Cangikhere? My sabetan56 is lame, my knowledge of the literature is shallow, thegendhing is bad. I have no experience, I am living in a boarding house57 .
LIMBUK I just asked about your ability and you drone on like that.
CANGIK So what? I do as I like.
LIMBUK Mom, just this once I ask you to bless me. What must I do when performingthe Cangik-Limbuk scene that will make people like me?58
CANGIK Oh, I see. Well, I know what is required, but I myself can't really do it,sweety, since I rarely sell out my shows.
LIMBUK But do you know how?
CANGIK Sure I do, I know how girl. If you want to be a popular Limbuk performerjust look in the mirror. Go ahead, look.
LIMBUK What do you mean, "look in the mirror"?
CANGIK Get a mirror and look in it. Study your posture, your face. Is your nose bentor straight? Do your eyes slant or not? Are your eyebrows thick or thin, areyour lips okay or not? Just look in the mirror and you will be popular.
LIMBUK Oh come on, mom, that's not what I need to know.
CANGIK Okay, listen to me, young lady. Actually, popularity has nothing to do withthe dalang's competence, nor does it have anything to do with his
THE STORY OF KILATBUWANA
education.Not really, girl. In my hometown there is a Cangik whose voice isnasal. Actually, all the characters he performs are nasal-voiced.59 Really, I kidyou not. For example Janaka as well as Werkudara have a nasal voice. Butnevertheless the dalang sells out every time. This dalang is illiterate, his suluk are nothing more than 'o---, 'o---', like that. Or something like 'ilir-ilir tandur wus semilir,' That's it for his suluk, kiddo. He performed like that inmy hometown. But when a good Cangik performs there, the show doesn'tsell out.
LIMBUK Why should I look in a mirror, though?
CANGIK Actually, what makes a performance sell out are behavior, character,performance, devotion and association. Really, those are the criteria. How cansomeone be loved if he doesn't pay back his debt to the people? That's anexample. Gusti Allah doesn't give a good livelihood to people who cheat.They say they like the performance, but we’ve only just finished playingthetalu Cucurbawuk and they’re already playing cards.60 So the lord's blessings are abundant, everyone is blessed equally. It is just one's owncharacter that stops the blessings from being received. So you see, girl, don'tblame anyone. "Oh my God, that guy really stinks, I don't understand whyhis shows sell out, because I hate them". - Don't talk like that, you are justtalking to yourself. You must ask yourself "What have I done to serve God?What have I done for my husband and children, for my parents, for myneighbors, for my people, for the sound system technician, for my driver?"Just look into the mirror, my daughter, just do it. Because the point of theCangik-Limbuk scene is not trivial. Unlike a driver, a director of a company,a trader, a dalang has a moral responsibility. Limbuk and Cangik have a bigresponsibility. Because they deal in divine teachings, you see? It must beworth at least, oh, I don’t know...350 thousand.61 Mahabarata, Ramayana, Pustakaraja, are composed by Empu Sedhah,62 Empu Panuluh, other empu,Sunan Kalijaga, also nJeng Swargi Raden Ngebehi Ronggowarsito,63 who were divine people who did not sleep or eat in their search for knowledge.Their divine teachings are intended to restore the world. How can one befavorable, how can the one who works the screen be favorable when hisbehavior is bad, darling?
LIMBUK Oh I see, yes. Thanks Mom.
CANGIK I am just pointing this out, darling, without pride, since I myself stink. Youjust asked me and I answered. We have to answer to anyone who asks, don'twe?
SURYAPUTRA
LIMBUK Yeah, sure mom.
CANGIK Then always keep in mind the words "to look in the mirror", darling, Okay?Are you dedicated to your parents, to your children and husband? Are yougood to your neighbors and to your friends? That is what you must ask ifyou want to be a good performer. You don't have to sleep in a cemetery, girl,you don't have to sit in the water64 - that only makes you wet. Just stay athome, and do like I told you. Well, God is just. If he wasn't just we wouldn'thave the words "God is just".
LIMBUK Okay mom, okay. Thanks, that's enough advice. I’ll never be able toremember it all.
CANGIK Well, that's just how I see it, child. I speak for the benefit of all, sharing mywisdom as behooves an elder.
LIMBUK I know, I know.
CANGIK I have nothing to show off, this is all I know. If you want to listen to me,that's good, but if you don't, that's okay too They say that this performance isbeing documented, but what kind of document will it be? My suluk is lousy,the dhodhokan 65is off-beat, and if the gendhing is good, that's because themusicians are good. If I were left to perform alone I could never hack it. Ican't even hit the box right anymore, girl. Anyway, how 'bout "Gathik Glindhing".
LIMBUK That's a order?
CANGIK "Gathik Glindhing" which is also in pelog, will be all right.
LIMBUK Why use pathet pelog at this point?66
CANGIK Why not? It is all right for the beginning of the performance, since the padhatis pathet sanga.
LIMBUK
THE STORY OF KILATBUWANA 33
As long as it works, don't you agree, mom?
CANGIK That's right. Gathik Glindhing. Mbak Pademi's voice.
LIMBUK Padmi, not “Pademi”.
CANGIK You know, villagers say "Kresena" instead of "Kresna". "Pademi" for "Padmi". "Tetesing wasepa", how come "waspa" becomes "wasepa", what onearth is that? Hit it, Bu. The good stuff.
(Gendhing: Jinenan67 GLATHIK GLINGHING, laras pelog pathet barang)
68
(Dialogue)
CANGIK We thank you very much, Bu, for presenting "Gahik Glindhing." My, my,what a wonderful voice. Tonight we will play classic music. Don't expectndhangdut,69 you won't hear it.
LIMBUK No stuff for the youngsters?
CANGIK No, and I don't care if they like it or not. I'm not trying to win a popularitycontest, girl. More important that my children and friends become popular.I'd just as soon stay at home with you. Living a peaceful life is what matters.
LIMBUK I hear you, mom, but don't wake up so late.70 Okay, mom?
CANGIK Well, as this is the era of independence, no one will be disturbed, girl. Now,go on, girl, don't be too long. I'm afraid it's getting late71 .
(Wayang; Limbuk, Cangik exit)
(Suluk: Ada-ada MATRAMAN JANGKEP, laras slendro pathet nem)72
Kukusing dupa kemelun.Ngeningken tyas sang apekik,Kawengku sagung jajahan, E---Nanging saget angikibi, O---ngSang Resi Kanekaputra,
SURYAPUTRA
Kang hanjog sangking wiyati, E--
(Pocapan)
Sang Nata Prabu Duryudana sits inside his meditation chamber. He burnsfrankincense, menyan, ratus, garu, rasamala, cendhana73 and other incense. Meanwhile, outside the place, there sits Radyan Harya Dursasana, who islaying about in a slovenly manner.
THE STORY OF KILATBUWANA
5. The Troops March (Wayang: Sangkuni, Durasana, Durmagati, Citraksa, Citraksi, Aswatama74)
(Gendhing; Gendhing SEMUKIRANG, laras slendro pathet nem, sirep)
(Janturan)
There is a review stand outside overlooking the courtyard. The chief ofKurawa troops, hailing from Kasatriyan Banjarjungut, is there. The chief's name is Radyan Harya Dursasana. This muscle-bound satriya is not tough; heis big but weak. His expression is solemn, but bewildered. His face easilybetrays his inner emotions - he loses control easily. His forehead has bumps,his eyes are swollen, his nose is bulbous, his teeth are uneven, his lips droopdown, he is wild-tempered and selfish and far from noble. He delights inripping people off. He laughs at his own jokes. He is sitting on a red-velvetchair, embroidered with bright golden yarn. The rich fabric appears, underthe light of Ywang Pratanggapati,75 like a thousand torches burning in thedarkness. His eyes are like those of Singa barong76. His body hair is as thinckas fur, his eyelashes burn like fire, his moustache is dense and long- so longthat it is wrapped around his right and left ears. His beard is so dense that itlooks like a forest where wild animals reside. Sitting comfortably, his left handclenches spasmotically, while the fingers of the right hand stir. Occasionally hebreathes deeply, turning slowly to the right and to the left with gloweringeyes. He is watching the troops training in the courtyard. He speaks:(DURSASANA): "Hi, hi, he, he, he, he. What's the commotion down there,private?" (SOLDIER): "Training for a fight, sir". (DURSASANA): "Whatkind of training." (SOLDIER): "Clubs, sir, between a soldier fromBanjatjungut and a soldier from Tirtatinalang." (DURSASANA): "Who iswinning?" (SOLDIER): "The guy from Tirtatinalang." (DURSASANA):"Oh, that's just because I never trained him. What's going on over there tothe north?" (SOLDIER): "That's a horse race, sir." (DURSASANA): "Whereare they from?" (SOLDIER): "From Banjarjungut and mBanakeling, Sir." (DURSASANA): "Who is winning?" (SOLDIER): "The guy frommBanakeling, Sir." (DURSASANA): "Well, that's just because my horses arenew, I haven't trained them yet. What's going on over there to the west, inthe market?" (SOLDIER): "They're gambling over there, sir77." (DURSASANA): "I know the guy that's winning. No really. He's a personalfriend of mine."
(Gendhing: Gendhing SEMUKIRANG, laras slendro pathet nem, udhar then suwuk gropyak)
Suluk : Ada-ada MATARAMAN JUGAG, laras slendro pathet nem)78
Sigra kang bala tumingal,Acampuh samya ngeadali,
SURYAPUTRA
Lir thathit wileding ganda, O---ngDhanyang gung mangundhang niti,mBenjang aji mijil, E--
(Dialog)
DURSASANA Hu, hu, hu, lha dalah, ha, ha, ha, he, he, he. Uncle, news uncle, news uncle,What's happening, uncle, hi, hi, hi, news, uncle. Uncle, tell me, Uncle, what'sup? The aunt’s husband, uncle, ha, ha, ha.
KARTAMARMA Me, uncle, the young man from Titatinalang, I, Kartamarma, would like to toknow, what you talked about with his Majesty?
JAYADRATA Me too, the young man from Sindhu, I Jayadrata, would like to know the news.
CITRAKSI Uncle, uncle, sek-. sek-, seng-, seng-,
SANGKUNI Stop, stop, stop it, your breath stinks.
CITRAKSI Yes but I want, want, want some more.
SANGKUNI You what?
CITRAKSI I want more.
SANGKUNI That's all you get, this is not a party.79
ASWATAMA I am Swatama, and I would like to know, my lord, what did his Majesty say?
SANGKUNI Kurawa, please. Just be quiet and listen to what I discussed with your lord,His Majesty Duryudana.
DURSASANA
THE STORY OF KILATBUWANA
Yes, uncle, what's happening, uncle? Something is going on now that Si KakaPrabu Duryudana has held court. The Pandhawa and Kurawa met with thenew priest.
SANGKUNI Yes, that's what I'm trying to tell you about, son.
DURSASANA Yeah, well, go ahead.
SANGKUNI You're going to be interested. There is going to be a whole new world orderfor all people.
DURSASANA Hu, hu, hu, hu, hu, I am upset over what's been going on here, uncle. Yousee, experience is a good teacher. The Kurawa want the Pendawa dead. Iknow all the stories, all the history. The people here remember all the stories,and they come here expecting to see you get embarrassed.
SANGKUNI Well if you disapprove of me or my actions...
DURSASANA Certainly I disapprove of you, frankly. If there wasn't any Sengkuni,everything would be alright.
SANGKUNI I don't care if you listen to me or not. The conference was about thePandhawa and Kurawa being reconciled and the cancellation of theBratayuda Jayabinangun. That would be a good thing, don't you think so, mysons?
DURSASANA Yeah, that's good.
SANGKUNI But the Pandhawa propose that the cancellation of the Bratayuda and thereconciliation must take place with the knowledge of the charioteer and thecaretaker, namely Kresna and Semar.
DURSASANA I see.
SANGKUNI
SURYAPUTRA
Penembahan Bapa Kilatbuwana had already requested that Sri Kresna comeover; Sri Kresna did come, but he would not allow it. He said that destinycouldn't be altered, while according to Begawan Kilatbuwana, fate can bechanged. Kresna didn't seem to listen, he wouldn't approve it, and instead hecried: "Evil is just as obvious as goodness; you will lose your life before theBratayuda is ever cancelled." That's what he said. Isn't it ridiculous?
DURSASANA Hu, hu, hu, hu. You are ridiculous, rather. Kakang Kresna is not a child,Uncle. Kresna is very clever and he is the avatar of Bathara Wisnu - noteveryone is called Bathara, you know. There is no Bathara Sengkuni, dude.The first is Bethara Ramawijaya, and the second is Bethara Kresna - thatmeans that they are God-like people. Kakang Kresna is sharp. He is not onlyphysically alert but also mentally alert. Kakang Kresna seems to come off asthe kill-joy because he refuses to co-sponsor the reconciliation, but I don'tthink that is the case. According to the teachings, the Bratayuda is the borderbetween evil and grace. So if the Bratayuda is cancelled the evil won'tdisappear and the goodness will not manifest. That's my opinion, for what it isworth. O.K., where are we going to go now? There is supposed to be a battle,isn't there? I'm sure there is; we would get criticized if there wasn't a battle inthe performance.
SANGKUNI That's quite enough. Why is it always so noisy when we have a meeting outhere?
DURSASANA That's the only way to make it funny.
SANGKUNI Swatama.
ASWATAMA Yes, what is it?
SANGKUNI Don't listen to you brother Dursasana.
ASWATAMA Okay. Anything else?
SANGKUNI Yes. Go outside and tell the troops to fall in.
DURSASANA Hey, that’s my job. Why didn’t you ask me?
THE STORY OF KILATBUWANA
SANGKUNI If I asked you, you wouldn't do it. I know you - you never want to go wherethere is work to be done.
DURSASANA That's not true, uncle. I'm always the one who...
SANGKUNI Oh shut up. Aswatama, please go outside and get the troops ready.Penembahan Bapa Kilatbuwana has, under the authority of Sinuwun PrabuDuryudana, ordered that Sri Kresna be captured along with PanembahanBegawan Durna and brought back here to Negari Ngastina.
ASWATAMA Yes, alright, but if you don't mind, please try to be polite to my father Durnaso he doesn't have reason to leave again...
SANGKUNI Alright, I'll handle it! Your father Durna and I are old friends, son. Kresnamust be brought back or else he should be terminated with extremeprejudice. Semar must handed over to Janaka, who will be escorted byPenembahan Begawan Kilatbuwana's student, Prabu Dewapawaka. We willbe accompanied by Bapa Kilatbuwana's student Prabu Sektisora.
DURSASANA But we are only going to Dwarawati - there is no need for him accompanyus!..Oh alright, I won't spoil things.
SANGKUNI Now go, Swatama, get the troops ready.
(Wayang: Aswatama exits)
(Suluk: Ada - ada HASTAKUMALA ALIT, laras slendro patet nem)80
Mundur sang Durnaputra,Undhang in pra wadya samya sawega,Umyun ramya swaraning bendhe-beri,Gubar gurnang kalawan ,Puksur tambur myang suling papandhen daludag,Bandera muwah kekandha manekawarna,Pindha jaladriyan, E---, O---Asri kawuryan, E---ng
(Wayang: Aswatama enters)
SURYAPUTRA
Suluk: Ada ada HASTAKUMALA AGENG JUGAG, laras slendro patet nem)81
Mung-mung jir,Mung-mung jir,Banyak-banyak lakuning pra wadya,Yaksa krura temahan, O---Krura sru manaut,Yitna Sang Narpadmaja, E---, O--
(Dialogue)ASWATAMA With your permission, sir, I would like to inform you that the troops areready to march at any time.
SANGKUNI In that case, beat the war gongs82, and set out at once.
ASWATAMA Yes sir, I will do it. Excuse me.
(Wayang: Aswatama exits)
(Suluk : Ada-ada BUDHALAN MATARAMAN, laras pelog pathet nem)83
Enjing bidhal gumuruh sangking Nagri Ngastina,Sagunging sang bala kuswa,Abra busananira,Lir surya wedalira saking jalanidhi arsa madnangi jagad,Duk mungup-mungup aneng,Aneng pucaking wukir marbabak bang sumirat, E---, O--
(Wayang: The Kurawa troops march, Kilatbuwana, Sektisora, Dewapaka,84 enter)
(Gendhing : Lancaran TROPONGBANG, laras pelog pathet nem)85
(Suluk : Ada-ada MATARAMAN JANGKEP, laras slendro pathet nem)86
Rikat lampahireng rata tan antara,Prapteng sukuning arga,Eram tumingaling, O---
Dhendheng sahengga praja myung kang pratangga,Umyung kang pratangga busekan kang janma, E--(Dialogue)
THE STORY OF KILATBUWANA
SEKTISORA With your permission, Kanjeng Rama Penembahan Begawan Kilatbuwana. Itis I, Prabu Sektisora from Negari Carangglagah. What are your orders?
DEWAPAWAKA Bapa Guru, is there anything that I, Prabu Dewapawaka fromNgembatladheyan, can do?
KILATBUWANA Sektisore and Dewapawaka, my two handsome students. If you are loyaldisciples, you will follow my orders. Sektisore, set off at once with theKurawa troops. Go to Dwarawati. If possible, politely ask the Prabu ofDwarawati to return to Praja Ngastina and accept the cancellation of theBratayuda. If he will not return, eliminate him.
SEKTISORA Yes, anything you say.
KILATBUWANA And as for you, Dewapaka. You are to escort Raden Arduna toKarangkedhempel to eliminate the caretaker of the Pendawa, Semar, alongwith his children. You will recognize Semar by the topknot in his hair. Whenyou see him, kill him.
DEWAPAWAKA I hear and obey, but it's not going to be easy.
KILATBUWANA Be very careful. You know what to do. You are no longer a child.
(Wayang: Kilatbuwana, Sektisora, Dewapaka, exit)
(Gendhing: SREPEGAN, laras slendro pathet nem)
(Suluk: PATHET KEDU laras slendro pathet nem)87
Myat langen ing kalangyan,Haglar panham muncar, O---Tinon lir kekonang,Surem sorote tan padhangKasor lan pajaring, O---, O---, E---Purnameng nggegana, O---, E---, O---ngDhasare mangsa katiga, E---ng, O---Hima anaweng,Ing unjun ancala,Asenen karya wigana, O--
SURYAPUTRA
Miwah saisining wana, E---, O---Wreksa gung tinunu (Pocapan)
The departure of the troops of Negari Ngastina is tumultuous as theyaccompany the Prime Minister Harya Sangkuni, who has set out with PrabuSektisore to meet the Nata of Dwarawati. The saddles jingle, the swords clangagainst shields, the horses neigh and the elephants roar, the gong and beri ring out, accompanied by the beating of drums. The cacophony rises and falls,and the procession kicks up dust into the air, startling bystanders. The troop'suniforms are of various colors. The squads wearing white look like a flock ofkontul birds. The soldiers in yellow uniforms look like podhang birds, and theblack troops are terrifying like vultures picking at a corpse, while the redwarriors are like an erupting volcano. When the troops arrive at NegariDwarawati's border they stop for a moment and rest. Prime Minister HaryaSengkuni then enters the town of Dwarawati alone. Let us now cut awayfrom the soldiers and look to the meeting hall of Dwarawati Here we seeRaden Samba and his retinue, who are in conference with Begawan Durna.Durna is in self-imposed exile from Negari Ngastina, and he left at just thetime when the tejasari88 flowers began to bloom.
THE STORY OF KILATBUWANA
6. Adegan Dwarawati (Wayang: Samba, Setyaki, Udawa, Durna89)
(Gendhing : Gendhing TEJASARI, laras pelog pathet lima, sirep)
(Janturan)
The atmosphere is dark and forboding and the clouds scatter out of sight inthe sky. A darkness covers the face of the great palace of Dwarawati. All lightseems to have disappeared, but occasionally lightning lashes out, striking theearth, with a flash of light that splits the heavens.Situated alongside the Begiratri river on the slope of Mount Candramuka is Kedhaton Dwarawati. The hall of the pendhapa is built in the dara-gepakstyle, and the roof of the building appears elevated because the foundation is aseries of steps.90 The doors are round with a diameter of seven meters. The base of the doors is made of steel, and the doors are plated with copperengraved with the image of fighting butterflies. The stairs are of red jewels,and the floor is engraved with the image of an eagle paw. The stairs are alsomade of red jewels and the tiles are decorated with the image of the garudha. The edges of the tiles are polished red and the there are nine steps in all.91 Near the edge of the hall stands a statue of Hwang Gana.92 The main pillarsare made of red stones ornamented by scales of the teksaka93 and supportedby silver-plated meteor stones. The edges of the pillars are covered with thickgold. The roof is engraved in a leaf pattern with pink-colored blossoms. Ineach pillar and door there are small oil lamps depicting crows, made ofcopper, containing vegetable oil. The wick protrudes through the large beak.In the night the lamp burns brightly like Jetayu,94 spraying fire so that theentire palace is illuminated. Slick stone tiles are leafed with gold, and shine likeglistening water.Multicolored gravel is spread out over the wide yard, and the square isfortified by a defensive wall which is ten meters thick and eighteen metershigh. The gate is engraved with the image of a ship on stormy waters. Thedoor is painted like a giant's mouth and, from a distance, it looks like IwangRodrapati 95 about to swallow the earth. On either side of the gate stand twostone tigers with their jaws open wide. Also in the square are twin banyantrees, which are guarded by the twin cannons of Dwarawati, Kyai Brubahand Kyai Panmungkas.Who is it that commands the throne of Dwarawati? None other than Sri Prabu Bathara Kresna, also known as Sang Prabu Narayana, Padmanaba, Cakrapangiwa, and Harimurti, to Negari Ngastina. The man sitting in thehall, in charge temporarily, is the satriya of Paranggarudha, Sang PangeranPati Radyan Samba, also known as Raden Kilatmaka, Raden Wisnubrata. This handsome satriya is young,96 but his speach is both precise and witty. Hisbody is lithe, and he is smart, wise, polite and generous. That is why hisservants love him.
SURYAPUTRA
In attendance as well is the satriya from Lesanputra, Radyan Harya Setyaki,also known as Raden Yuyudana, Tambakyuda, Raden Singamulangjaya. This sakti97 satriya is invulnerable to any weapon. It is fitting that he has beenappointed the position of Defence Minister of Praja Dwarawati. Many troopsare waiting out in the courtyard in hope of gaining entrance to the palace.Also in attendance is the priest from Sokalima , Begawan Durna, who wasonce was Ngastina's preeminent teacher. He was so upset by events inNgastina, and particularily the popularity of the new priest BegawanKilatbuwana, that he ran away to Dwarawati, where he has been now formonths, staying at Sri Kresna's palace. Here is what the handsome satriya issaying:
(Gendhing TEJASARI, laras pelog pathet lima, udhar lajeng minggahLadrang SEMBAWA, laras pelog pathet lima, then suwuk)
Suluk: Pathet LIMA JUGAG, laras pelog pathet lima)98
Ginarebeg badhaya yu warnanira,Solahira wingit lir widadari nurun, O---Lir widadari nurun, E--Sari-sari, O--
(Dialogue)
SAMBA Greetings, Penembahan, While we wait for the Kanjang Rama's arrival fromNegari Ngastina, please make yourself comfortable here in Negari Dwarawatiuntil the end of the story.
DURNA
O, lole, lole, ha wela emprit ganthil buntut kisa andheg-andheg sawidarajinuplak aro wurung dadi memala jogrege jebebeg monyor monyor99 Oh yes, Mas Putu, thank you very much, Mas Putu. Thank you for taking care ofme, I who am so unfortunate. I am sorry to put you to trouble, Mas PutuRaden Samba.
SAMBA You are not a stranger, Penembahan. We are your relatives, you know.
DURNA I know. It's just that I only come here when I have a problem, and I feelguilty about that.
SETYAKI Penembahan, you don't have to point out that Dwarawati and Ngastina areone and the same and that what is ours is theirs and vice-versa. In fact there is a big difference between us and them. This kingdom is a place of morality.
THE STORY OF KILATBUWANA
DURNA Yes, yes, I beg your pardon, my son. I've used to living in a badneighborhood, quite unlike my neighborhood here, where the people aregood.
SAMBA Excuse me, Penembahan, but I do not know what it was that you discussedwith my father Would you please tell me what happened in Negari Ngastinathat made you decide to move to Dwarawati?
DURNA Well, it's like this. Recently Negari Ngastina has been in a negative space.There is a new pujangga , a new priest from Awu-awulangit or somewherenamed Begawan Kilatbuwana. Well, I guess I am good-for-nothing, becausesince then anak prabu Duryudana and all the Kurawa have begun to studyunder Begawan Kilatbuwana. Even your Pandhawa uncles have apprenticedto Begawan Kilatbuwana. I am redundant over there. They used to come tome when they had a problem, they used to ask me to help them chooseauspicious dates, they used to ask me for lucky lottery numbers. But when...now that they have a new teacher, forget it. They don't show me any respect.Especially the Kurawa. Old Begawan Durna is of no use to anyone. All heknows is little ditties like 'leng leng ramyaning kang' and 'sang pantararatri'... I am useless, I am not needed.
SAMBA Oh, so you came here to Dwarawati because you felt that your presence inNegari Ngastina was no longer...
DURNA No longer needed, son. I'm finished. I'd like to stay on here but not as ateacher. Forget teaching. I am not smart enough. Look at your father.Everyone knows he's smart. I couldn't teach him - that would be like givingsalt to the sea.
SETYAKI Please don't be sad, Penembahan. You are a respected elder, and you.must beopen minded, patient and strong, forgiving, introspective, affectionate andnever bitter.
DURNA I am not bitter, oh no. All I want to know is this: why me? I'm not bitter, weall have to make a buck. I have no reason to feel bitter. It's just that they havethis hotshot new teacher, and they don't want me around, and it's just...
SAMBA
SURYAPUTRA
Yes, yes, calm down please, Penembahan. I'm starting to worry about you. Iam only in charge here temporarily, everything is still in my father's hands.Let's just see what happens when my father comes back from NegariNgastina.
(Suluk : Ada-ada MATARAMAN JANGKEP, laras slendro pathet nem)100
Umyung swaraning bendhe beri,Gubar gurnang kalawan puksur tambur myang suling papandhen,Papandhem daludak bendhera miwah kekandha mawarna-warna, O---Surak mangambal ambata rubuh,Dedreg kang samya dwanjayuda,Dedreg kan samya bandayuda, E--
(Janturan)Byak, byak, byak.101
(Gendhing: SREPEGAN, laras slendro pathet nem)
(Wayang: Sangkuni, Kartamarma102, enter)
(Gendhing SREPEGAN, laras slendro pathet nem, suwuk)
(Suluk: Ada-ada MATARAMAN JANGKEP, laras slendro pathet nem)103
Enjing bidhal gumuruh,Saking Nagri Wiratha gunging kang bala kuswa abra busananira, O---Lir surya wedalira, O---ngSaking jalanidhi, O---, E---Harsa madhangi jagad, E--
(Dialogue)
SAMBA Welcome to Negari Dwarawati, Rekyana Patih Arya Sangkuni.
SANGKUNI Thank you, Mas Putu.
SAMBA Uncle Kartamarma, welcome.
KARTAMARMA Thank you, nak mas.
SETYAKI Rekyana Patih Harya Sangkuni, wel...
THE STORY OF KILATBUWANA
SANGKUNI Yeah, right, thanks, Nak Raden Sencaki.
DURNA Oh boy, looks like there's going to be trouble. Why on earth have you comehere?
SETYAKI Calm down, Penembahan.
DURNA You bad guys are an embarrassment.
SAMBA Why have you come to Negari Dwarwati?
SANGKUNI Well it's like this, nak Mas Putu - and I don't blame me, because I'm justfollowing orders from Prabu Duryudana. This has nothing to do with NegariNgastina's relationship with Negari Dwarwati, but I was told to go huntinghere in Negari Dwarwati.
SAMBA Well, if there is a deer or something, Rekyana...
SANGKUNI No this is not animal hunting, but man-hunting, my son.
SAMBA Who is being hunted?
SANGKUNI It happens to be the man sitting behind you. He is, you know, a citizen ofNgastina who is now a fugitive. His Majesty Duryudana has been asked byKilatbuwana to have him returned to Negari Ngastina. So, if you don't mind,and as this is not Negari Dwarwati's affair but an internal Ngastina dispute, Iwould like to bring Penembahan Durna back to Negari Ngastina.
SAMBA Prime Minister, although Eyang Begawan Durna is a member of NegariNgastina, I have been told by my father, who is visiting Negari Ngastina, toprotect Eyang Panembahan Durna. So while I wait for my father's return, Icannot allow anything happen to Eyang Penembahan Begawan Durna.Therefore if you want to escort him home, you must wait for my father.
SURYAPUTRA
SANGKUNI But was just talking to your father at Negari Ngastina. He was there and hetold me "Durna is squatting at my house and he isn't paying any rent, soplease take him back."
SAMBA What do you think, Uncle Arya?
SETYAKI Why not ask Panembahan Begawan Durna what he wants, after all, he's righthere. If he agrees to go back, let him go, since that is his right. But if he doesnot wish to return, we are obliged to offer him sanctuary.
SAMBA All right. Penembahan, I would like to ask you something.
DURNA (to Sangkuni) O, lole, lole ha wela emprit ganthil bunut kisa, you lousy, stinking... What do you want from me?
SANGKUNI What a rude reply! Listen pal, calm down.
DURNA If I am rude, it's your fault. Since you have the new Penembahan BegawanKilatbuwana, you have no use for me. Not only that, but you hurt myfeelings. You make me look foolish and you insulted me. Anak Prabu Kresnais kind enough to allow me to stay here. There's no need for me to goanywhere. I'm fine right here. Whatever the future might bring, I'll spend ithere.
SANGKUNI Come on, pal. You have a obligation to Prabu Duryudana. His reputation is atstake. When you ran away, it was a terrible embarrassment to PrabuDuryudana.
DURNA Why should I feel guilty? Since I am no longer needed, why should I feelashamed? It's too late anyway. If it was such an embarrasment, why did youwait until now? Something must have happened at that meeting yesterdaythat you're not telling us.
SANGKUNI Are you going to come along quietly or not?
DURNA
THE STORY OF KILATBUWANA
No I won't. I won't return. Staying here isn't bad at all. Why should I gohome? All they feed me at home is boiled banana.
SANGKUNI Do I have to use force? Uh, Kartamarma, you better take care of this.
(Suluk: Ada-ada MATARAMAN CEKAK, laras slendro pathet nem)104
Ya ta laruta goda sang kurukula,Yen amutusa sang sri, E--
(Dialogue)
KARTAMARMA Will you come along with me or do I have to force you?
SAMBA Uncle, this is our responsibility.
SETYAKI Don't worry. Hey you, Kartamarma.
KARTAMARMA What do you want, Setyaki?
SETYAKI Watch your mouth. Where do you think you are? If Bapa Penembahan wantsto go, he can go, but he doesn't, so don't start a fight.
KARTAMARMA I'll burn Negari Dwarwati to the ground.
SURYAPUTRA
7. Adegan Perang Gagal (Wayang: Kartamarma tries to snatch Durna, but Udawa dragsKartamarma away; Setyaki, Durna, Sangkuni exit; Kartamarma and Udawatancep).
(Gendhing : SREPEGAN, laras slendro pathet nem, sirep. becomes palaranGAMBUH, laras slendro pathet nem).
(Conversation accompanied by the sirepan)
KARTAMARMA Udawa, you fuck, what the hell is this? Let me go! Why the hell did you dragme out here to the courtyard?
UDAWA Kartamarma, you may have a division of troops waiting but that doesn't giveyou the right to break to laws of Praja Dwarawati. I'll bust your head openfirst.
KARTAMARMA What?! You think you're tough enough to mess with me?
UDAWA Let's see what you've got, Let's step outside...
KARTAMARMA Fuck that! I'm not going to move and I'm not going to retreat!
UDAWA Then you're going to get hurt right here on the battlefield!
KARTAMARMA Shit, I'll kick your ass!
(Wayang : Kartamarma and the Kurawa fight with Udawa, they aredefeated; Sangkuni, Dursasana appear on the screen).
(Dialogue)
SANGKUNI Oh boy, hu, hu, hu, ho, ho, ha, ha, ... Did you see all those guys that foughtUdawa? Not one of them could win! I guess they don't practice enough.When they were bragging earlier they looked pretty impresive, but Udawaknocked them out of line without even breaking a sweat. Hu, hu, hu, ha, ha,ha, ha, ...I ordered Kartamarma to fight first, hoping that he would end itquickly, but he choked. He can't even drive a car well, let alone win a fight. I
THE STORY OF KILATBUWANA
just thank God he didn't vomit on his opponent. Hu, hu, hu, hu, ho, ho, ho,ho, ho, ha, ha, ha, ha. Kartamarma was knocked out after only two punches.So he pulled out a spear, and thought he was a bigshot. But the differencebetween victory and defeat is courage. You can hold a weapon, but if youlack conviction...you know, the weapon might slip out of your hands. Udawafaced him bare-handed, but confident. Kartamarma lost his cool and gotpunched in the temple -thes, glundhung105 . Before he got a chance to get on his feet he got kicked in the stomach -nyet, and then he vomited. Man, hereally upchucked, I'm talkin' fried chicken, vegetables. Ho, ho, ho, ho, ho, ha,ha, ha, ha, ha, ha, ha, ha, and then Kartamarma was knocked out. ThenSwatama and Citraksi attacked simultaneously. Now if they had fought one ata time it would not have been so embarrassing for them to lose, but theyattacked together. They should have won easily. Well, that's the way theKurawa are, don't try to explain the idea of self-respect to them, they have noshame. They figured they had better attack right away. But when Udawa wasattacked by two people, He rose to the challenge. When Citraksi tried to attack from behind, he got an elbow in the gut -dhes, then glinting. When Swatama grabbed Udawa's leg, he was nailed -dhes, then -kluntung, gluyur,gluyur, gluyur, and finally Udawa just stared them down and they ran away.Udawa seems almost as tough as Prabu Baledewa. That wasn't even a realfight since Swatama ran away when Udawa merely gave them a look. That'swas I saw. And as for Durmagathi over there, it looks like his head is splitopen. I told him to take care of himself, or else how is he going to makemoney? He blew his paycheck on lottery tickets. Dur, oh, who's coming thisway?
DURSASANA Hey, hey, watch out, you knocked me over, you old fool!
SANGKUNI What a rude way to speak to your elder!
DURSASANA But you just hit me! You should have watched to see if there was someonebehind you!
SANGKUNI Alright, alright don't talk so loud, there are important people here. Don't berude or you're not going to get good reviews.
DURSASANA Fuck it, man. You never know what is going to sell. Anyway, how did theyfight against Udawa, Uncle?
SANGKUNI They lost, unfortunately.
SURYAPUTRA
DURSASANA I knew it. Don't expect a Kurawa to win a fight, ever. The only time theyever win is when they fight against foreigners. When they fight against theircountryman they always lose. Including me. I'm going to lose in anothermoment.
SANGKUNI That's no good, predicting you are going to lose before you fight.
DURSASANA It's better not to fight, I'm going to lose anyway. Everybody knows I amgoing to lose, so what difference does it make?
SANGKUNI Yes, but people are working here106. Why do you assume you are going tolose? They are still going to watch your performance, especially now thatyou've got a new wife107 .
DURSASANA You dare say that? So what? I'd like to get a new marriage licence. Hey,Udawa, beat it or I'll kick your ass.
(Wayang : Durasana punched repeatedly by Setyaki, then Sektisora,Sangkuni tancep)
(Gendhing: SAMPAK, laras slendro pathet nem)
(Dialogue)
DURSASANA Oh man, my head is killing me. I didn't even see the punch that hit me. Ohshit, it's bleeding, Setyaki.
SETYAKI Yeah, I know. Go on, beat it, Dursasana. Don't underrate Dwarawati'swarriors. I'm the Minister of Defense, you know.
DURSASANA Actually, I am prohibited to fight against you.
SETYAKI Why?
DURSASANA
THE STORY OF KILATBUWANA
We're a different class. I'm big and tall, and you're short. A fight is only fairbetween two equal people. You're too small, it's no good. It doesn't make anydifference if I win or lose.
SETYAKI If you can beat me, you can beat anyone.
DURSASANA All right, fuck it. I'm going to destroy you.
(Wayang : Dursasana fights against Setyaki, is defeated; Sektisore,Sangkuni tancep)
(Gendhing; SAMPAK, laras slendro pathet nem)
(Dialogue)
SEKTISORA What do you think, Rekyana patih, about the Kurawa efforts to bring Durnaback to Negari Ngastina and to find Sri Kresna?
SANGKUNI It's very unfortunate, Sinuwun Prabu Sektisore. You just cannot count on theKurawa brothers. I leave it up to you, sinuwun Prabu Sektisore.
SEKTISORA You won't laugh at us now. Hey, Dwarawatian, watch yourself. PrabuSektisora will kill you with his pusaka108!
(Wayang : Setyaki fights against Sektisora, but is stopped by Kresna, thenKresna tancep)
(Gendhing : SAMPAK, laras slendro pathet nem)
(Dialogue)
KRESNA Setyaki, don't go any further.
SETYAKI But if I don't chase them they will enter Dwarawati city.
KRESNA The Kurawa have been defeated, brother, the Kurawa have run away. Butthere is a new senapatti109who comes from abroad, named Prabu Sektisora.Do not fight him, he is not at your level.
SETYAKI
SURYAPUTRA
I am not afraid to die. I will sacrifice myself at any moment for this land,country, nation and my nalendra.
KRESNA Of course, I have no doubt of that. But this is not at your level. If you die fornothing I will have lost too much. Besides, you time has not yet come.
SETYAKI So what now, kaka Prabu?
KRESNA Since Begawan Durna is here, use him. He can help.
SETYAKI What do you mean, use him?
KRESNA While he is something of an ass, he is still a great teacher of warriors andsatriya. He is clever. Everything known about the art of war is known by thatteacher. So it is not necessary that you defend him alone, he can defendhimself. I must go on a journey in order to understand what is happeninghere. Hand the fight over to Begawan Durna.
SETYAKI Yes, I will do whatever you say.
(Wayang : Kresna exits, Setyaki sees Durna)
(Gendhing : SAMPAK, laras slendro pathet nem)
(Dialogue)
DURNA Yes, my son - did you call me?
SETYAKI The Prabu of Dwarawati just arrived from Negari Ngastina, but continued onto search for knowledge.
DURNA So?
SETYAKI There is a Ratu from abroad who escorts the enemies from Ngastina. Hisname is Prabu Sektisora, and he carrys a pusaka. It seems that this is a divine weapon and I am not allowed to face him. I was told to turn the fight over toyou, Begawan Durna. It is completely yours, do as you see fit.
THE STORY OF KILATBUWANA
DURNA Well, well, well. It looks like I have something to do after all. I thought all Ihad to do was pray. Well, maybe I can play the sitar. I don't know if this is going to work.
(Wayang : Sektisora and Kurawa are blown away by a wind invoked byDurna)110
(Gendhing : Sampak, laras slendro pathet nem suwuk)
(Pocapan)
In the intense din of battle the warriors of Ngastina, who came to capture thePrabu of Dwarawati , are blown away by Durna's magic spell. In the blink ofan eye, the soldiers collapse like a meadow flooded by rainstorms. Meanwhile,in another place known as Kaywangan Dhandhangmangore there resides Pandya Bathari Durga, seated before a plume of dense smoke of white menyan. 111
SURYAPUTRA
8. Adegan Setragandamayit (Wayang : Durga, Klenthingmungil, Topenggreges, Palasiya112)
(Gendhing : Gendhing MENYANSETA, laras slendro pathet nem, sirep)
(Janturan)
Now let us go to the middle of the jungle of Kredhayana. There are ninewhite banyan trees and seven kapok trees forming rows, and the jungle isnoted for a landmark of a huge sparkling stone. It is also known asKayuwangan Setragandhamayit, also Dhandhangmangore. It is a frightful,dreadful and deadly place and any animal entering it dies and if any manentered it there would be nothing left of him except his name. Why is this so?Because it is a place of the drubiksa, bajubarat, jin, setan, priprayangen, iluilu, banaspati, gangarwa and brekasakan. 113 Sorcery, black magic,witchcraft are all manifest here in Dhandhangmangore. It is also a place ofmalice, covetousness, malignity, enmity, hatred, cruelty and malevolence. Nosurprise that when when it gets dark, the jungle appears frightening, thrilling,gloomy, grave, and dead silent. Huge stones stand near black, wide leaves.There is tall, long grass and among it hangs banyan roots. When the windblows it looks like a monster's hair growing matted and twisted. Thethunderous sound of a waterfall makes the forest tremble. There are also nightbirds. Owls hunt for food, lions are on the prey, jackals, dragons andother wild animals.howl It appears as a jungle but in truth it is the castle of thetempter God whose title is Pandya Bathari Durga, also called YwangPramoni. She was once and angel from Suralaya who committed such a sin that she was cursed by Ewang Jagadnata, and transformed into a frighteningraseksi. Her fangs jut out, her eyes are fierce, her nose is pug-like, her mouthis bright red. Verily Ywang Pramoni is the queen of many kinds of devils,ghosts, and evil passions that tempt all mankind. It is the midnight of Sukra Cemengan114 as Pandya Bathari Durga holds court, seated on a huge boulderon a carpet surrounded by her attending setan janggitan, wedhon,jrangkong, warudhoyong, engklek-engklek and balung atandhak, gendruwoand gidrah115 . Also in attendance are the chiefs of the ghosts,Ditya KalaTenuteluhbraja, Jaramaya, Yamaraja, Palasiya, Yasilapa, Buta Dhengenand Lara Dhingin. She sits under a silk and gold parasol. The air is full of thedense smoke of whitemenyan. 116 She has before her creatures such as drubiksa pating glereng, pating glero, pating galidrah, pating pragango,also buta gimbal, ijo, bajang, gundhul, pangung.117 Why is it that they cameto Pandya Bethari? Verily it is because they are worried about losing theirmeans of subsistence. The cancelation of the Bratayuda means the loss of agreat deal of food, which is why they have come to Pandya Bathari Durga.This is what she is saying:
(Gendhing: Gendhing MENYANSETA, laras slendro pathet nem)
THE STORY OF KILATBUWANA
(Suluk: Pathet NEM WANTAH laras slendro pathet nem)118
Asri tinon ing pasewakan,Busana sutra maneka, O---, E---Sebak puspiteng hujana, O---ng,Myang panjrahing sarwa rukma,Abra prabanya sumirat , E---Kenyaring teja liweran, E---, E---, O---ng, E---ng
(Dialogue)DURGA Well, I'll be damned if it isn't Ditya Kala Klenthingmungil.
KLENTHINGMUNGIL Yes, I am Klenthingmungil.
DURGA And you are Ditya Kala Topengreges.
TOPENGGREGES Yes I am.
DURGA And you Ditya Kala Palasiya.
PALASIYA Yes I am, Bethari.
DURGA Alright, then, it has been a couple of days since you approached me andpestered me, it seems like you've got something to say. You look sad. Do youhave a request? Don't waste my time.
KLENTHINGMUNGIL Well, a-, am, I, I, al-. allowed, t-, to, s-, speak, y-, yet, pandya be-, bethari?
DURGA Yes, Klenthingmungil, go on, what is it?
KLENTHINGMUNGIL They told us, th-, that, we are g-, going, to have a huge feast, and a greatmany dead bodies will provided as the fruits of the Bratayuda Jayawinagun, Imean, binangun.
DRUBIKSA (Aside) Hey, quite a stutter he has there.
SURYAPUTRA
KLENTHINGMUNGIL But I heard news t-, that, Bratayuda will be can-, canceled by Begawan Ki-,Ki-, Kilatbuwana, is it so?
DRUBIKSA (Aside) How come he gets to be the MC?
KLENTHINGMUNGIL (Aside) Extra work, you know.
DURGA You are right, I've heard that, too. A holy man has come to Negari Ngastina,Begawan Kilatbuwana who proposes to cancel the Bratayuda and reconcilethe Pandhawa with the Kurawa. Does that bother you?
KLENTHINGMUNGIL Yeah because the cancelation of the Bratayuda means the cancellation of agreat battle - then what about my food and my gang's food? I mean, like,what are we going to eat?
DRUBIKSA What are you talking about? Is it time to eat already?
KLENTHINGMUNGIL I'm asking this for your sake.
DURGA Oh, So what you are saying is that you are going to lose your means ofsubsistence if the battle is cancelled. Okay, now I understand. I'm in touchwith my people. Palasiya, don't worry. Now you have a job to do.
(Suluk: Ada-ada MATARAMAN JUGAG, laras slendro pathet nem)119
Sigra kang bala tumingal campuh sami ngedali,Lir thathit wileting ganda danyang gung manguncang niti,Benjang sang aji mijil,Sang aji mijil, E--
(Dialogue)PALASIYA Your wish is my command, Pandya Bethari.
DURGA It is the will of my people that the Bratayuda never be cancelled, since bodiesare needed for the troops in Tegalkuru. Now, I want you to accompany my
THE STORY OF KILATBUWANA
people the raksasa and in the meantime I will follow and surround NegariNgastina. If the Bratayuda is really going to be cancelled, I will defeat thisplan by entering the souls of the satriya in Negari Ngastina and Ngamarta.Palasiya.
PALASIYA Let's do it, Pandya bathari.
(Wayang: Durga, Klenthingmungil, Topengreges, Palasiya exit)
E N D O F P A T H E T N E M
60 SURYAPUTRA
NOTES FOR PATHET NEM
1 (Cassette No. Tri.1. Side A) begins.2 Pathet Nem: 3 Wayang; : .i.Duryudana;, .i.Kilatbuwana;, .i.Puntadewa;, .i.Wrekudara;, .i.Janaka;,
.i.Nakula,; .i.Sadewa;, .i.Sangkuni,; and maidservants: See illustrations of these characters
*** 4 This Kawi phrase is almost always uttered by the dalang at the beginning of everyperformance. Brandon translates it as "Let silence prevail". I believe the word "rep" means'stop', 'cease', or 'fade', and refers to the setting sun.
5Lawet birds are birds that live by the shore and nest in caves. The nests are made of salivaand are prized for their medicinal value, (for use in jamu - Javanese herbal medicine) as wellas for use in Chinese bird's nest soup.6Bathara Sri is the Goddess of Rice.
7Pala kependlem, pala gumandul and pala kesimpar. Pala means 'fruits'; these are the 'fruitsof the soil' ie. potato, cassava; 'fruits that hang from trees' ie.bananas, papaya; 'fruits on thesoil' ie. cucumbers, squash, respectively.
8panjang, punjung, pasir, wukir, loh, jinawi, gemah, ripah, karta, tata ugi raharja : A standardphrase almost always used in the opening janturan. It can be translated as "famous, noble,oceans, mountains, fertile, (?), prosperous, flourishing, well-being, prosperous."9 the principles of sama - beda - dana - dhendha. This doctrine is mentioned in two old Javanese kawin: Arjuna-wiwaha from the 11th century and Niticastra from around the 14th century. This doctrine discusses the strategy of war or the strategy of expansion. Thedoctrine has its origins in the Sanskrit Indian document Arthacastra by Kauttilya. Accordingto this doctrine any ruler of a country who wishes to eliminate his enemies must first takestock of his sama - his allies and friends. He does this in order to clearly understand whowill support him or at least who will be neutral when a war breaks out. He also must havesome idea in advance if any of his allies will later be willling to provide him with financial ormilitary. aid. Bheda, meaning memecah-belah dan memerintah, refers to destablizing onesopponant by turning factions within the country against the leader. This accomplished, thetime is ripe for ddanndda, meaning “attack” or “coupe-de-grace,” the final action that willtopple the opponant. The word dana is obscure.
10The operating word here is tatakrami ,meaning etiquette, or proper social conduct. The
Kurawa are said to lack it. 11This refers to a Javanese calendrical system that I only vaguely understand. Palguna is the8th month which lasts from 12 February to 11 March.I know that a Windu is a cycle ofeight 210-day years. There are four windu, in order: Adi, Kunthara, Sengara and Sancaya.Four completedWindu constitute the end of a cycle. Further research on this point isneeded. 12This is a reference to the year of the performance. It also refers to the works orperformance of the dalang being devoted to God.
13"Hermitage" is a rough English equivalent for the Javanese word Pertapan, meaning"place to tapa". Tapa refers to ascetism. 14 Suluk: Pathet Nem Wantah;aras slendro pathet nem )
Dwan sembah nireng ulun,Kapurba risang murbeng rat, O---Ing Sahananingkang, O---Nikanang sihing dasih,
THE STORY OF KILATBUWANA
Maweh boga sawegung,Maksih ring delahan, E---Yan kanang mamujwenga, E---, E---, O---, E--
( Suluk: Pathet Nem Wantah, laras slendro pathet nem )
Dwan sembah nireng ulun,
My praise,
Kapurba risang murbeng rat, O--
Offered to the creator of the universe, O---
Ing Sahananingkang, O--
On his throne, O---
Nikanang sihing dasih,
The beneficent and benign,
Maweh boga sawegung,
Giving nourishment,
Maksih ring delahan, E--
Giving wearing, (?) E---
Yan kanang mamujwenga, E---, E---, O---, E--
So praise him, E---, E---, O---, E--
15 Suluk: Ada-ada ;GIRISA;laras slendro pathet nem
Tidhem jroning panangkilanSemune kawuryan,Wigatining karsa,Kapareng sri nata prabu,Kang miyos tinangkil,Benten lan saban-saban,Akanthi prabawa kekes,Getering tyas, O---Kang samya sumewa,Tan manyabawa, O---
Suluk: Ada-ada GIRISA, laras slendro pathet nem
Tidhem jroning panangkilan
Silence in the meeting,
Semune kawuryan,
looking quiet,
Wigatining karsa,
the importance of intention,
Kapareng sri nata prabu,
The King, the ruler,
Kang miyos tinangkil,
Present at the meeting,
Benten lan saban-saban,
Unlike the times before,Akanthi prabawa kekes,Implying concealed conscience,
Getering tyas, O--
(of) trembling heart, O---
Kang samya sumewa,
SURYAPUTRA
(and) the attendants,
Tan manyabawa, O--
(did) not think (before), O--
16An approximate translation of an untranslatable Javanese expression. The formalgreetings and salutations that set a formal tone to the first scene tend to be ignored by muchof the audience. From a literary standpoint, this scene always reminds me of the beginningof King Lear, where characters compete with each other in their ability to offer homage tothe King.
17 (Cassette No. Tri.1. Side A ends, side B begins)18 Suluk: Pathet Nem .i.Jugag;laras slendron pathet nem)
Hanjrah ingkang puspita rum,Kasilir ing samirana mrik, O---ngSekar gadhung,Kongas gandanira, O---Maweh raras renaning ndriya, O---, E--
19 Sukra, ie. Friday. Note that the janturan decribes the scene as taking place in the earlymorning, yet Kilatbuwana states that the time is Thursday night, ie the night of theperformance. The line between the two is blurred.
20 "In this life" The dalang uses the word Marcapada, which means 'life in this world, at thepresent time, that you are now living'. Alternative spellings are Madyapada, Mayapada and Arcapada.
21Translated from sandhangganing raga (sandhang: clothes, raga: body) andsandhanganing jiwa (jiwa: soul)22The first big laugh of the performance. The dalang makes a subtle reference to the factthat, knowing he was going to perform in front of a large audience, he practiced intenselywith his musicians in preparation. This type of allusion is called a sindiran, and the dalang'sability to make reference to the topical context while not disrupting the flow of the story isan essential skill. Here, the dalang himself is the butt of the joke, but sindiran can refer to the host, a noted guest, a political issue, in other words, anything.
23"smart-ass punk" ("cengengesan kaya 'cah-'cah", or "sneering children") This is thesecond big laugh. It refers to the audience, made up of many of the young student dalangsfrom A.S.K.I., the art academy which co-sponsored the performance.The phrase readsliterally "In case one of these sneering children thinks I'm not invulnerable."
24Wrekudara always gets laughs during the opening scene because he is the only characterto insist upon (and get away with) using low javanese to anyone, no matter what their socialstatus. 25Otherwise known as Karna. His mother, Dewi Kunthitalibrata, is also the mother ofPuntadewa, Wrekudara and Janaka.
26This line got a big laugh as well, and I suspect there are two reasons. The first is that themusic he refers to is the music of the gamelon, and the second reason is that Sangkuni, aMachiavellian, scheming political insider, always has something up his sleeve. Much of the humor comes from the dalang's and the audience's subtle knowledge of each of thecharacters.
27Atasangin (also Lokabayu) denotes the realm of heaven, beyond the reach of mortals. Itcan also mean a foriegn country.28 Begawan Wiyasa is another name for Begawan Abiyasa, who turns up later in this story.His other names are Resi Wyasa and Kresnadwipayana.
THE STORY OF KILATBUWANA
29"driver" - a "kusir", someone who drives an animal-driven cart or carriage.
30"guardian" - "pamong", teacher, caretaker, nurse, from the word "momong", meaning "toeducate, to take care of." 31 Suluk:; .i.Sendhon Pananggalan;aras slendro pathet nem)
Siyang pantara ratri,
Amung cipta pukulun, E--
Tan ana lyan kaeksi,
Mila katur kang cundhamanik,
Prasasat rageng sumembah,
Ulun kang sumembah,
Munggwing padanta prabu,
Myang kagunganta singsim,
Saksat sampun prapti,
Katon asta pukulun,
Wulanten narapati, O---
Siyang pantara ratri,
Day and night
Amung cipta pukulun, E--
Only my thoughts, E--
Tan ana lyan kaeksi,
Nothing else,
Mila katur kang cundhamanik,
Devoted to he who wears the diadem
Prasasat rageng sumembah,
The divinely respected
Ulun kang sumembah,
I prostrate myself
Munggwing padanta prabu,
Before his majesty,
Myang kagunganta singsim,
And his beneficence,
Saksat sampun prapti,
It comes to pass
Katon asta pukulun,
Seen through my fingers,
Wulanten narapati, O--
The figure of the king, O---
Rama dewaningsun, E---
Rama, my God, E--
32This phrase "sun-drenched flower" (puspita kasorot ing bagaskara) is a cue (and a clue)for the musicians that the next song will be Kembangpepe (Literally:"Flower lying in thesun). This is known as a "wangsalan" or "word riddle" or a sasamita, a cue to themusicians.
33 Kresna : See illustration. 34"day of decision" :cobining jagad, comes from the words coba, cobi and jagad. Coba means "to try", jagad means "the universe". Lukman Aris notes: "Many Javanese believethat accidents, bad luck, and suffering are a means by which God tests the individual'sfortitude."
35(Cassette No. Tri. 2. Side A)
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36 Suluk: Pathet NEM .i.JUGAG;, laras slendro pathet nem)
Atap para hapsari tumonton ing sang dwija,
Suddenly the angels are watching the penembahan ,
Kadya nir jiwa, O--
As if without a soul, O---
Kagagas ing tyas dahat kewran,
Very difficult to understand
Karyanira datan pantuk samya myang rengganing prabata, E--
They work steadily until morning, E---
Roning kadhep kumelap pindha pangawining sang dwija, E---, E---, O---Dadap leaves are shining like the gestures of a priest, E---, E---, O---
Atap para hapsari tumonton ing sang dwija,
37Jlitheng, from the words itheng, ireng meaning black. Kresna's skin is black.This is a petname that only Wrekudara uses to address Kresna.38An idiomatic expression meaning 'to speak without confidence', to speak hesitantly'.
39Kresna asks Kilatbuwana "From which kayangan?", in other words, "From whichheavenly realm?" Different Gods come from different regions of heaven. I'll have to dosome research to explore this idea more thoroughly, but it seems that heaven, in theJavanese/Hindu conception, is hierarchical.
40 (Suluk : Ada-ada MATARAMAMAN JANGKEP, laras slendro pathet nem)
Sigra kang bala tumingal,
Suddenly the warriors appear,
Acampuh samya ngedali Lir thathit wileting gada, O---ng,
Coming out like lightning, rolling a club,
Lir thathit wileting gada, O---ng,
Like lightning rolling a club, O---ng
Dhanyang gung magundhang niti,
Priest whose knowledge is broad,
Benjang sang aji mijil, E--
There comes the teaching, E--
41 “Contempt for the world, dirt of the world, the incarnation of the damned devil” is aliteral translation from the kawi. In other words, Kilatbuwana has lost his temper. It isinteresting to note that he does not curse Kresna with "low" language, but rather with aweighty Kawi phrase.
42 Ie Semar. 43 See diagram, page . 44 ie. the sun. 45 ie, Thursday.46 (Cassette No. Tri.2 Side A end, side B begins)47 Banuwati, Limbuk, Cangik, maidservants: See illustrations 48Mythic flower noted for its fragrance. This is an example of Basa Wayang, this term
cannot be found in conventional Javanese. 49 (Suluk;Pathet NEM WANTAH, laras slendro pathet nem.
THE STORY OF KILATBUWANA
Leng-leng ramyaningkang,
The cheer,
Sasangka kumenyar, O---, E---ng,
The brightness, O---, E---ng,
Mangrengga ruming putri, O---, ---ng,
Decorating the castle
Mangkin tanpa siring,
More unlimited
Alep ningkang omah
The atmosphere inside the castle
Mas lir murubeng langit, E--
Gold like the bright of heaven, E---
Maweh raras renaning driya, O---, O---, E--
Giving beauty to our senses, O---, O---, E--
50 An expression of astonishment, “My, my!” or “Oh Dear!” would be approximate
translations. 51 I believe this dialogue between Banuwati and King Duryudana is a subtle jibe at thenouveau riche in attendance at the performance.
52 Sinden - female singers in the gamelon ensemble.53 Suluk: Sendhon KLOLORAN, laras slendro pathet nem)
Galak ulat,
Kadi thathit abaraung,
Kang pamulu,
Alus manis maweh kung, O---
Sembada Kang,
Adedeg mandrangkung,
Agoreh pan,
Dadya pantes malatkung, E---, O--54 Also spelled as Jumat, one of the days of the five day Javanese pasaran week. 55 One of the many types of aesticism believed by the Javanese to increase the batin, orspiritual potency. To tirakatan is to stay awake all night.56 Sabetan - Puppet manipulation techniques. In fact, Tristuti’s sabetan is consumate. 57 Tristuti was, indeed, living in a boarding house at the time of the performance. What isinteresting to note here is how Tristuti chooses the female character Cangik to refer topersonal and topical issues in a comic manner.58 Now the character of Cangik is Tristuti and Tristuti is Cangik. What follows isCangik/Tristuti directly addressing the audience of young dalang and wayang affecionadoesof the subject of the the wayang art itself.59 What Tristuti is really saying is that in his home town there is a dalang with a nasal voice,and therefore all his vocal characterizations are, consequently, nasal.60 A sindiran at the expense of the musicians. The talu Cucurbawuk is the final part of themusical overture that begins a wayang performance. The dalang is commenting on the factthat, during the long dialogue sections, some of the musicians started to play cards.
61 Three hundrend and fifty thousand rupiah is what Ford Foundation paid the dalang andmusicians for the performance.62 Empu (literary man) Sedah wrote the Kakawin Bharata-Yuddha, or Kawi version of theBharatayudha cycle from the Mahabarata, in the 12th century during the reign of the Sultan
SURYAPUTRA
Jayabhaya (1135-1146AD) of Kediri. When Empu Sedah died, Empu Panuluh took up andcomplete the task. This period of time is reguarded as the "golden age" of Javaneseliterature. Some of the other notable empu of the time were Dharmaja, Monagunna,Trigunna and Tanakung.63 Ronggowarsito (1802 - 1873) was the last pujangga - eminent literary man - of theKraton of Surakarta. One of his well known works is the Kalatidha, in which he accurtatelypredicts the hour, day, date, month and year of his own death. Many experts in Javaneseliterature now doubt that this final prophecy was written by Ronggowarsito himself.
64 Other uniquely Javanese forms of aesticsm designed to increase one’s batin - andconsequently, one’s ability to perform a shadow play well - include spending the night inthe river with only one’s head above water.
65 dhodhokan - ie. the dalang’s rhythmic tapping which cues the musicians.66 It is unusual, but not uncommon, for anything other that a Pathet Nem gending to beheard in the first “Act” of a wayang performance. Here Tris calls for a pathet sangagending during pathet nem, thus giving me the opportunity to debunk an oft-writtenacademic inaccuracy about the wayang - that the three act modal structure of Pathets Nem,Sanga and Manyura is sacrosanct. The only academic myth repeated more often is the one
that states that women and children traditionally sit on the shadow side of the screen, whilemen prefer to sit on the dalang's side.67 a Jinenan is a “classic” or traditional gendhing. 68 Cassette Tri. 3. Side A)69 ndhangdut or dang dut, A type of Indonesian pop music.70 The first of many references to the fact that the performance is running relatively late.71 Ditto. 72 (Suluk: Ada-ada MATRAMAN JANGKEP, laras slendro pathet nem)72
Kukusing dupa kemelun.Ngeningken tyas sang apekik,Kawengku sagung jajahan, E---Nanging saget angikibi, O---ngSang Resi Kanekaputra,Kang hanjog sangking wiyati, E--
The smoke of the dupa is kumelun,The one who meditates is clarifying this thoughts,Controlling all his senses,But his motives remain concealed,Resi Kanekaputra,Descends from heaven...
73 Menyan is similar to frankincense but is burnt in worship. Ratus is a powder thatproduces a sweet smell. Garu, or gaharu, is a by-product of the sandlewood tree. It is aresinous tumor that, when burnt, produces a smell said to facilitate meditation. If is very rareand expensive. Rasamala also comes from the sandlewood plant. Cendhana is sandlewood as well.
74 Durasana, Durmagati, Citraksa, Citraksi, Aswatama: See illustrations.75 Ywang Pratanggapati, ie. the sun.76 See illustration page . 77 A sindiran at the expense of the musicians, who were playing cards during during one of
the long dialogue scenes.
THE STORY OF KILATBUWANA
Suluk : Ada-ada MATARAMAN JUGAG, laras slendro pathet nem)
Sigra kang bala tumingal,Acampuh samya ngeadali,Lir thathit wileding ganda, O---ngDhanyang gung mangundhang niti,mBenjang aji mijil, E--
79 At this point in the performance, the musicians are being fed. Citraksi’s “I want more.”really means “I want more food”. Sangkuni then puts him in his place.
80 (Suluk: Ada - ada Hastakumala Alit, laras slendro patet nem)
Mundur sang Durnaputra,
The son of Durna exits,
Undhang in pra wadya samya sawega,
To call the troops to arms
Umyun ramya swaraning bendhe-beri,The sound of the Bendhe-beri exuberant Gubar gurnang kalawan ,
Cymbals are deafening
Puksur tambur myang suling papandhen daludag,
Drums, fifes and banners
Bandera muwah kekandha manekawarna,
Flags of many hues
Pindha jaladriyan, E---, O--
Swell like the ocean, E---, O---
Asri kawuryan, E---ng
Inspirational
81 Suluk: Ada ada Hastukuswala Ageng Jugag, laras slendro patet nem)
Mung-mung jir,Mung-mung jir,Banyak-banyak lakuning pra wadya,
Hundreds of soldiers march
Yaksa krura temahan, O--
Monsters gather
Krura sru manaut,
Mingle together
Yitna Sang Narpadmaja, E---, O--
Yonder comes Sang Narpadmaja, E---, O--
82 The tengara budhal consists of a bendhe (small gong) and a beri (big gong).83 (Suluk : Ada-ada BUDHALAN MATARAMAN, laras pelog pathet nem)
Enjing bidhal gumuruh sangking Nagri Ngastina,
Departing in the morning with high spirits from Nagri Ngastina,
Sagunging sang bala kuswa,
The endless departing troops,
Abra busananira,
In beautiful bright uniforms,
Lir surya wedalira saking jalanidhi arsa madnangi jagad,
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Like the sun rising from the ocean,
Duk mungup-mungup aneng,
Brightening the world,
Aneng pucaking wukir marbabak bang sumirat, E---, O--
Shining on the mountain top, burning red,E---, O--
84 Sektisora, Dewapaka: See illustrations. 85 (Cassette No. Tri.3. Side B)86 (Suluk : Ada-ada Mataraman Jangkep, laras slendro pathet nem)
Rikat lampahireng rata tan antara,
Moving fast and steadily,
Prapteng sukuning arga,
Arriving at the foot of the mountain,
Eram tumingaling, O--
Great looking, uproarious
Dhendheng sahengga praja myung kang pratangga,
So that people,
Umyung kang pratangga busekan kang janma, E--
People are running away, E--
87 (Suluk: Pathet Kedu laras slendro pathet nem)
Myat langen ing kalangyan,
(the soldiers) Rising from their seats,
Haglar panham muncar, O--
Dispersing, fanning out, O...
Tinon lir kekonang,
Like fireflies,
Surem sorote tan padhang
Flickering, delicate radiance,...
Kasor lan pajaring, O---, O---, E--
Under the light of, O...
Purnameng nggegana, O---, E---, O---ng
The full moon, O...
Dhasare mangsa katiga, E---ng, O--
Verily it is dry season, O...
Hima anaweng,
And a cloud is floating across,
Ing unjun ancala,
The mountain top,
Asenen karya wigana, O--
Where a demon resides, O...
Miwah saisining wana, E---, O--
And the jungle below, O...
Wreksa gung tinunu
Is carefully tended. O...
88 A sasmita for the upcoming gending.89 Samba, Setyaki, Udawa, Durna: See illustrations.90Operating term here is Tinundha-tundha, meaning a stepped foundation. See illustration.
THE STORY OF KILATBUWANA
91 I believe there is an error in the Javanese transcription, and the word winandhi should be
substituted with cinandhi, meaning "built like a temple".92 Hwang Gana or Hyang Gana is another name for Ganesha. Ganesha is the son of Batara Guru or Siwa. The image is that of a fat human body with four arms and the head of anelephant. See illustration.
93Teksaka: Unknown.
94 Jetayu is the name of the bird in the Ramayana who fights Rahwana (Dasamuka) in aneffort to rescue Sita (Sinta), Ramawijaya's wife).95 Iwang Rodrapati or Hyang Rodrapati is another name for Siwa. In the wayang, he is
Bathara Guru. 96 Mbranyak munggeng means "very handsome appearance".97 Keeler translates sakti as "spiritual potency" 98 Suluk: Pathet LIMA JUGAG, laras pelog pathet lima)
Ginarebeg badhaya yu warnanira,
The rushing warrior, the colors beautiful,
Solahira wingit lir widadari nurun, O--
Its motion divine like a descending angel, O---
Lir widadari nurun, E--
Descending angel, E--
Sari-sari, O--
Essence, O--
99 This is usually the first sentence that Durna utters when he appears in a story. The onlywords I can make out are "Butut kisa", meaning "monkey's tail", and "Sawidara" - freckle"jinuplak ora wurung dadi memala" "plucked out will eventually heal". It is nonsensical, asfar as I can determine, and serves only to introduce him to the audience, much like acomedian on sitcom television may have a "tag line", like "How sweet it is." for JackieGleason or "Excuuuuuse me!" for Steve Martin. Certain other characters have such "taglines", for example "Prekencong prekencong waru dhoyong" for Narada, " "Mbegegekmugeg ugeg sadulita hmel-hmel" for Semar and "Hong mangarcana sidi sekar bawanalanggeng" for a holy man like Abiyasa., or "Hessss" for Wrekudara 100 (Suluk : Ada-ada MATARAMAN JANGKEP, laras slendro pathet nem)
Umyung swaraning bendhe beri,
Cacophony of the bendhe-beri
Gubar gurnang kalawan puksur tambur myang suling papandhen,Cymbals, gurnang,puksur, drum and recorder,Papandhem daludak bendhera miwah kekandha mawarna-warna, O---Papandhe, flags and swords,Surak mangambal ambata rubuh,
Cry like a collapsing wall,
Dedreg kang samya dwanjayuda,
Raised are the flags,
Dedreg kan samya bandayuda, E--
Tough are the troops, E--
101 Possibly a mistake on the Javanese transcription - It should read "Pyak, pyak, pyak,which means "get out of the way" In Indonesian it would be Minggir, minggir, minggir!,used in a crowded place when a group of dignitaries arrive.
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102 Kartamarma: See illustration. 103 (Suluk: Ada-ada MATARAMAN JANGKEP, laras slendro pathet nem)
Enjing bidhal gumuruh,
Departing uproariously
Saking Nagri Wiratha gunging kang bala kuswa abra busananira, O--
From Negari Wiratha, the departing troops in beautiful brightcloth uniforms, O---
Lir surya wedalira, O---ng
Like the sun rising, O---ng
Saking jalanidhi, O---, E--
From the ocean, O---, E---
Harsa madhangi jagad, E--
For brightening the world, E--
104 (Suluk: Ada-ada MATARAMAN CEKAK, laras slendro pathet nem)
Ya ta laruta goda sang kurukula,
There vanishes the conviction of the Kurawa
Yen amutusa sang sri, E--
The Prabu orders, E--
105 Thes, glundhung are anomatopia words, an English equivalent would be "Ke-bam,thunk". Other examples in this monologue are dhes, glinting, kluntung and gluyur, or"ooofff, ouch, bang, arrghh", respectively.
106 "people are working here" Tristuti is refering to the musicians. An inside joke.107 "a new wife" Tristuti was newly married at the time of the performance.108 Pusaka is a divine or magic weapon. Not to be confused with a Pustaka, which is a
literary work.109 Senapati is a military commander-in-chief110 (Cassette No. Tri.4. Side B)111 "white menyan":.A sasmita gendhing for the upcoming gending.112 Durga, Klenthingmungil, Topenggreges, Palasiya: See illustration.113 A drubiksa is a forest-dwelling raksasa ghost. Bajubarat is unknown. Jin is a word
borrowed from the Arabic Al-jin - a spirit or goblin with supernatural powers. Setan is ademon, the word is either borrowed from the Arabic word as shaiton, or, in English, Satan. Priprayangen is a beautiful female ghost who walks backwards and frequents cemeteries.Ilu-ilu is a ghost who constantly drools. Banaspati is a forest-dwelling raksasa ghost. Firecomes out of this creature's mouth. Gandarwa is a huge black ghost. Brekasakan is unknown. 114 Sukra means Friday, cemengan means wage, one of the five days of the pasaran week. The pasaran week is a five day repeating cycle that procedes concurrently with the sevenday week, so that there are thirty-five combinations of days before the cycle repeats. Thenames of the five pasaran days are Wage,Pon, Legi, Cemengan and Kliwon. The thirty-fiveday cycle is called a selapan, and certain convergences - for example Friday Kliwon are said to be particularily auspicious, or spiritually significant. Offerings to ancestors are oftenmade on Friday Kliwon.
115Janggitan is unknown. Wedhon is a ghost or walking corpse wrapped in white fabric.(see illustration). In the Islamic faith, the body of believer is wrapped in white cotton fabricbefore burial. Jrangkong is a spirit taking the form of a human skeleton. Warudhoyong is
THE STORY OF KILATBUWANA
unknown. Engklek-englek is a ghost in the form of a human head with dangling intestines.Balung standhak is unknown. Gendruwo is the same as a gandarwa. Wewe gidrah is a kind of succubus. It first appears are a beatiful woman who seduces a male. During the actof intercourse it transforms into a hideous monster. 116White menyan, or Menyan Seta is a solid resin (benzoin) taken from the Styrax tree andburnt in worship. This is also a sasmita gendhing, alerting the musicians that the next songwill be Menyanseta.
117 Pating means "appearing", glereng means staring, Glero, associated with sinus problems,means "snorting". Galidrah means snoring and also connotes spastic movements of thelimbs. Pragango means idiotic with a slack jawed open mouth. Buta Gimbal is a raksasa with curly, sticky hair. Buta ijo is a raksasa with a green body. Buta bajang is a thin, dwarfrakasasa. Buta gundhul is a bald raksasa. Buta pengung is a retarded or simple-mindedraksasa.
118 (Suluk: Pathet NEM WANTAH laras slendro pathet nem)
Asri tinon ing pasewakan,
Appearing in the place of the meeting,
Busana sutra maneka, O---, E--
Clothes of silk, O---, E---
Sebak puspiteng hujana, O---ng,
Dressed by flowers, O---ng
Myang panjrahing sarwa rukma,
And golden ornament, decorated by jewels,
Abra prabanya sumirat , E--
Brightly shining,
Kenyaring teja liweran, E---, E---, O---ng, E---ng
The blinding light, E---, E--
119 (Suluk: Ada-ada MATARAMAN JUGAG, laras slendro pathet nem)
Sigra kang bala tumingal campuh sami ngedali,Lir thathit wileting ganda danyang gung manguncang niti,Benjang sang aji mijil,Sang aji mijil, E--