Hay Friends Of Bitter, Bitter Coffee Park this Time will invite you in the stile of the chat coffe shops on:
Paku Alam IV
Paku Alam IV replaced Paku Alam III who like to think philosophy topic. The Javanese philosophy is still debatable for those who are interested in wayang because of the differences in conception or point of view. This is not a serious problem because differences are normal and take place every. Even the differences are necessary, since they can complement one to another for the enrichment of philosophic discourse. If in the West philosophy is defined as love of wisdom, then in Java it means love of perfection or ngudi kasampurnan or wisdom. In the West the emphasis is on the result of reflection using reasoning or logic and means knowledge of many kinds of aspects guiding the daily implementation. In the Javanese culture, perfection means knowledge of the onset and the end of life or wikan sangkan paran (Ciptoprawiro, 1986:82).
Wayang as a performance constitutes an expression and display of the considerable religious experiences. It contains far-reaching philosophy and is able to give opportunities for a philosophic analysis and in-depth learning comprehension of morals education. In general, those who are interested in wayang assume that there is no absolute truth and no absolute wrong. Their tolerance is explicitly expressed in the popular selokas such as aja dumeh or dont show up and aja nggugu benere dhewe or dont stick only to oneself truth. The performance of the leather wayang is a symbol of human life from birth to death. Starting from the symbol of birth period, it illustrates that the universe and man are at the beginning created from the non-being by God. This is symbolized by the empty pendhapa suwung.
This all night lasted performance is divided into three phases, each of which symbolizes the childhood, the grown-up period and the aged period. It is also a symbol of human existence ontological-metaphysically, i.e. the existence from the non-being into being and then carrying out a play, death, and back to the non-being again. Based on the understanding of the symbolic value contained in pakeliran in the form of gunungan, man is given advice symbolically expressed in Tembang Ilir-ilir. This song is full of religious moral teachings expressed symbolically or pasemon. It requires that human to prioritize faith, science, and charity before the death comes. That man not to waste the opportunities God has granted. Man has to acquire noble morals while living in the universe as preparation for the more eternal life.
According to Bratadiningrat (1990), genealogy of Paku Alam IV : nama dewasa: B.R.M. Nataningrat. Wiosan dalem : Senen Kliwon 10 Puasa Wawu 1789. Mangsa Kalima Wuku Warigalit Winsu Sancaya utawi 25 Oktober 1841. Jumeneng dalem : Kemis Pon 2 Jumadilakir Wawu 1793 Mangsa Kanem Wuku Kuningan Windu Sangara utawi 1 Desember 1864. Surud dalem : Selasa Pon 27 Puasa Dal 1807. Mangsa Kapat Wuku Langkir Windu Adi. Utawi 24 September 1878. Sumare Astana Kota Gedhe. Garwa putri Bupati Banyumas Garwa ampeyan 3:
1. R. Pujaningrum
2. R. Pujoretno
3. R. Rengganingsih
Para putra dalem :
1. B.R.M.H. Notodiningrat
2. B.R.Ay. Surodiningrat
3. B.R.Ay. Surodirjo.
☆☆☆☆☆
No comments:
Post a Comment
Obrolan yang baik bukan hanya sebuah obrolan yang mengkritik saja, tetapi juga memberi saran dan dimana saran dan kritik tersebut terulas kekurangan dan kelebihan dari saran dan kritik.
BERIKAN OPINI SAHABAT BITTER TENTANG TULISAN TERSEBUT