Dewa Ruci, in wayang stories, is the name of a dwarf god who is met by Bima or Werkudara on a journey to find the water of life. The name Dewa Ruci is also a play or the title of a wayang performance about this deity, which contains moral teachings and Javanese philosophy of life. The wayang play is an interpolation of the Mahabharata, so it is not found in the original Mahabharata text from India.
The Dewa Ruci play tells the story of a student’s obedience to a teacher, independence in acting, and struggle to find one’s identity. According to Javanese philosophy, self-knowledge will bring one to know the origins of self as a creation of God. This knowledge of God creates a desire to act in harmony with God’s will, even to unite with God, which is referred to as Manunggaling Kawula Gusti (the union of God’s servants).
Although not part of the original Mahabharata by Kresna Dwaipayana Byasa, this story takes the main character from the Mahabharata, namely Bima, one of the most powerful Pandawa warriors. This side story is popular in Javanese society and is performed by most of the puppeteers in Java. The story of Dewa Ruci, which is referred to by dalangs (puppeteers) and present-day storytellers, refers to the writings of Yasadipura I (allegedly the teacher of the poet Ranggawarsita) from Surakarta, who lived during the time of Pakubuwono III (1749–1788) and Pakubuwono IV (1788–1820). Yasadipura I himself was nicknamed the “closing” poet of the Surakarta Palace.
Copies of Dewa Ruci’s story have also been published several times by a number of publishers, among others are:
1. The first printing of the Dewa Ruci fiber, published by Mas Ngabehi Kramapawira in 1870, was printed by the Van Dorp Printing, Semarang, in Javanese script.
2. Serat Dewa Ruci in Javanese and also in Javanese script written by Mas Ngabehi Mangunwijaya and published by Tan Khoen Swie, Kediri, 1922.
3. Dewa Roetji’s story, which was published in the Dutch magazine Djawa in 1940, with contributor R.M. Poerbatjaraka.
4. Serat Dewa Ruci Kidung in the form of Kakawin, which was published by the Dahara Prize Publisher Semarang in 1991, in Latin letters, in Javanese, and there is a translation
The Meaning of Dewa Ruci’s Teachings
Guru Durna orders Sena to find Prawitasari holy water. The word prawita comes from the word pawita which means clean, holy, while the word sari means essence. So, prawitasari is the essence or essence of sacred knowledge. The holy water is said to exist in the Tikbrasara forest, on the slopes of Mount Reksamuka. The word tikbra means concerned and sara means sharp knife; this meaning symbolizes the lesson to achieve credit lending (creative sharpness). The word mutual means to look after or take care of and the face is the face; so, reksamuka is to reach the essence of true knowledge through samadi. Before doing samadi, people have to clean or purify their body and soul with water. At the time of meditation he must focus his mind by focusing his eyes on the tip of the nose. Gaze or paningal is very important in meditation. Someone who gets the blessing of a holy substance is able to see reality, among others, through the light or light that comes to him during meditation. In the wayang story, it is described that Resi Manukmanasa and Bengawan Sakutrem can go to a holy place through holy light.
In the forest, Sena is attacked by two giants, Rukmuka and Rukmala. In a great battle, Sena could kill both of them, meaning that Sena managed to get rid of obstacles so that his samadi was successful. Rukmuka: ruk = broken and symbolizes obstacles that come from good food (kemukten). Rukmakala: rukma means gold and kala is danger, describing obstacles that come from the luxury of material wealth, such as clothing, jewelry, gold jewels, and others (kamulyan). Sena cannot carry out his samadi perfectly if his mind is still filled with kamukten and kamulyan in life because kamukten and kamulyan will cover his clear creations; the killing of the two giants clearly shows that Sena can remove these obstacles. Sena finally found out that the holy water wasn’t in the forest, but was actually at the bottom of the ocean. Without hesitation, he headed towards the ocean. Remember the word Samudra Pangaksama which means a good person should have a heart like the breadth of the ocean, which can easily forgive other people’s mistakes. The snake is a symbol of evil. Sena kills the snake in one exciting battle. Here it is described that in the search for true reality, it is not enough to put aside kamukten and kamulyan, but also to get rid of the evil in his heart. For that he must have the following characteristics:
• Rila: don’t be sad if your wealth
decreases, don’t envy other people.
• Legawa: must always be good and right.
• Nrima: grateful to consciously accept
a way of life.
• Anoraga: humble, if someone is mean to
him he will not retaliate and tries to stay patient.
• Eling: knows what is right and wrong,
always sides with good and truth.
• Santosa: always on the right path,
never stop doing right, always vigilant and avoid doing evil.
• Happy: does not mean happy because he
can carry out his will/lust, but feels at ease, forgetting disappointment from
mistakes and losses that occurred in the past.
• Rahayu: the will to always do good for
the common good.
• Wilujengan: maintain health, treat if
sick.
• Marsudi kawruh: always seeking and
studying true knowledge.
• Samadi.
• Reduce: eat only when you’re hungry,
eat less and don’t have to choose delicious food: drink enough when you’re
thirsty and don’t have to choose delicious drinks; sleep when you’re sleepy and
don’t have to sleep on a thick, comfortable mattress; sex is not allowed too often
and even then it should only be done with a legal partner.
Writer:
Rico Surya Putra Susila
Source:
