Ni Diah Tantri Story: Emulating Local Wisdom Trace Episode 2b
(Source: ornaments on Suranadi Temple’s Kulkul Tower Lombok, it is illustrated when the dogs were facing King Singhadiprabhu, photo taken on August 3, 2016)
Episode 2: Bhagavan Dharmaswami: The Greed, Divide and Conquer Politic Performer Priest (2b)
In this part is the beginning of Ni Diah Tantri talked with King Aiswaryadala. A beginning of an ascention to the highest level. In this context, it is carried out through the narrative with animal figures (sato) continuously narrated (satua 'story') to understand and implement guna satwam (thinking and behaving virtuous). Briefly arguably satua---sato ---- satwam. Here is presented the original text that has been script converted. In the text (2b) is a continuation of the text (2) which tells the tactics of divide by Patih Sambada for his own sake.
Converted Script Text
Tan critanên punika, sampun rêke rauh asune ring ajêng ida Sri Singhadiprabhu, sami jêngêr manangkil, raris matur ring Sang Prabu Mrêgadipati, sapuniki aturnya, “Inggih ratu, titiang sami parêkan palungguh cokor i dewa. Kengin niskarya pamargin titiange, kapangandikayang maburu, tan polih sato angan asiki. Sakewantên titiang mamanggih buron asiki, agêng aluhur, rupanipun bêcik, bulunipune sêlêm malêngis, tandukipune lanying nyêlêp. Bauk miwah gleberipune magêêt-gêêt, wiakti kabinawa pisan, angrêsrêsin sang ngatonang. Yening masuara, suarannyane kadi suaraning guruh gumaludug, tan mari nyêjêhin manah. Nanging mungguing wastanipun tan wentên pisan titiang sauninga. Inggih dewagung, yadiastun pakantênanipun krura, talêr titiang sarêng sami sahasa ngrêbut, ipun talêr sahasa nglawan, ngengkot, nyabatang, ngipuh, ngajet ngaper, ngubat-abit. Kenginan katah kaula druene kabancaran”. Wawu ida miarsa atur i kaula asu punika, kalintang kascaryan ida Sri Mrêgadipati. Mungguing dane I Sambada miragi atur asu punika, kênyêm tur mapajar, “Ih, idêp awake kagok pêsan. Tuah saking cai takut ningêh munyi gêde, muah têken gêgêêm musuh. Ênto êncen cirin kasaktian munyine gêde. Sujatinne ênto tuah saking upayan musuh, ane tusing sêdêng takutin. Jani awake nuturin cai-cai pada makêjang, katuturane nguni”.
“Ada rêko ratu jumênêng di Kasumbinagara, mapêsengan Sri Wisnugupta. Panagaranida karauhan mêsêh liu nyatur desa. Sue antukida ngadakang yuda, pada sakti ring rana, pasiate luir sagara acampuh kopamanya, maadukan yudane, tan kêni baan ngingêtin musuhe kalawan timpale, liu ane pada mati muah rusak di pasiatan, liunnyane kanti tan kawilangan. Pamuput, baan kasusraman ida Sang Prabu Harimurti, kaon rêke mêsêhidane makêjang, dêkdêk siuh sakancan mêsêhidane di payudan. Ditu muug suryake, kadulurin baan munyin gagamêlan, umyang suarannyane, rasa nguugang jagat, baan kagêdenan munyine. Sasubane suud siate gêde, ditu awake luas kêmo, singggah masusupan di tongos kalangan pasiatane. Awake nêpukin akudang-kudang bangken jalmane mati masiat, matimpi-timpi. Kala totonan kalangên pêsan idêp awake ngatonang, buina bêtêk awake ngamah bangke muah nginêm gêtihnyane, tan prah-prah lêgan kênêhe. Kewala ada masih ane sêkêlang awake di ati, bane ane ruruh tuara sida bakat. Êncen to, ane buat lakar ruruh awake, ênto ane ngêlah munyine gêde ane dingêh awake. Dadiannya maligêr alihin awake ane ngêlah munyine ênto. Pamragtne masih bakat, barang gêde ane kutanga baan anake masiat. Ditu sahasa awake ngutgut, laut kadasdas, kauwek, ngêt galang wungwang di têngahne tusing misi apan-apan.Tui tuah awake salah parna, reh kênêhang awake satondenne têpuk pantês lantang tur gêde pawakane ane ngêlah munyine buka keto. Buina kênêhang awake pêdas liu gêtihne. Nanging sujatinne mara waspadaang,sing da lenan têkening kêndang, kayu gêde gilik mabolong nruwung, sabilang tanggu matukub baan balulang sampi. Ênto krana êda cai patitakut-takutin têken munyi gêde, wireh ada pratiwimbanne buka ane tuturang awake ibusan. Keto isina cai-cai pada makêjang. Yen anake wikan tur wicaksana, makadi sura dira, sing da takut ningêh munyi gêgêêm. Anak tuah ênto anggona matakut baan i musuh”. Asapunika pangandikan dane I Patih Sambada amituturin wadwa asu punika samian. Kangkat lêga manah panjake wawu kapituturin asapunika, tan wentên madrêwe manah sêbêt, kabatêk antuk ajêrih kabaos atakut. Sapunika wantah kawiaktiannya, yan jagi ngrêrêh kapurusan panjak.
Kacrita Prabu Singhadipati, mabaos-baos ring kayun, antuk wadwane katah rusak. Sakewantên sane kantun sami rauh, nanging makehan nandang kanin. Kabaos tan makantên mêsêh, saantukan sane sampun-sampun durung naênin karauhan mêsêh kadi punika. Irika rêke kabangan wadananida Sang Prabu Singha sarwi ngandika: “Jani gêlah luas apang tawang goban ane makewêhin”. Irika Sri Singhadiprabu kalintang krura pisan antuk krodanidane, magibras tumuli mamarga, kairing antuk wadwane sami, pamargine mlaib-laib gêgêlisan, masusupan ka alase. Uyut maurahan suaran asune sami ngulun, masarambyahan irika ring têngah alase.
Kacrita Sang Nandaka usan masucian di yehe lintang nirmala pawitra êning, saksat buka têlaga dwajane, kaungkulan punyan bunga miik, tan pêgat i tambulilingan luh muani ngisêp sari, nglawut dane Sang Nandaka malali maindêngan, mangojog ka batan kayu baingine. Irika rêke dane ngêtis enak mêrêm-mêrêman, sambilang dane ngilag padang. Tan pararapan jag rauh kocap asu punika samian. Sane mamucukin sami rêsrês, ajêrih ngantênang Sang Nandaka, sami ngrêrêh pasinutan ring samping tarune, saantukan wawu pisan usan kuciwa. Sri Nandaka gêlis dane matangi, engap-engap, praraine kabangan, panyingakane dumilah, tanduk nyanyap kaipuhang ring pundu-pundukane. Pakayunan dane tan marên pacang nêlasang mêsêhe, mangda tan wentên kantun angan asiki. Asune samian kagiat ngantênang, sami nolih timpal, inab sami mamanah mlaib.
Tan critanên punika, tan dumade raris rauh Sang Prabu Singha, gawoke tan sipi, jêngis masawang ajêrih, pamargannyane alon-alon tan laju ngacundukang dane Sang Nandaka. Kengin saking doh Sang Singhadiprabu mataken: “Inggih jêro, jêrone buron saking punapi? Sapasira wastan jêrone? Tiang gawok ngantênang jêrone, antuk warnan jêrone kalintang lêwih tan wentên malih kêni antuk titiang ngupamiang. Sami-sami sato tan wentên pisan purun rauh mriki ka alas Malawa puniki, antuk kalintang sripit kalih têngêtipun, makadi jurang, pangkung, grembengan wiadin guannyane sami dalêm-dalêm. Punika awinan tan wentên pisan sida antuka masusupan mriki. Samalihnya, tiang puniki gumanti kala mrêtyunnya iriki ring alas puniki. Mungguing pêsengan tiange, Sri Mrêgadipati ratun sato wanane iriki.Inggih sakadi mangkin pangandikayang ring titiang, antuk sujatin pêsengan kalih panêgaran jêrone”. Matur dane sang lêmbu: “Inggih, sakadi pangandikan i dewa, mangkin pirêngang atur panguning titiang. Wentên mapêsengan Sang Aruna marabian ring Dewi Surabhi, punika ngokayang titiang, mawasta I Nandaka. Kengin titiang puniki prênah kaputun sujati antuk ida Bhagawan Sahasra Walikiya. Mungguing titiang kaingonin antuk ida Sanghyang Guru, tur kaanggen parêkan. Mawinan titiang rauh iriki, gumanti ngrêrêh têda, anamtamin manah lêga ngêtis ring sor taru waringin puniki”. Sri Singhadiprabu raris matur pranamya sada nyunyur manis: “Inggih, dagingipun punika, dewa. Yening wiakti sakadi pangandikan i dewane, mula wantah i dewa putran dewa kawot, kanggêh palinggihan Bhatara Guru. Sakadi mangkin, yan wantah kapatut pinunas titiang, titiang mapidawêg pisan, mangda i dewa sueca ugi, nagnggen titian pasawitrayan, mangda wentên iring titiang mamarêkan ring Ida Bhatara Jagatpati, punika awinan sampunang i dewa iju lunga matilar, raris ayunang asing mantuk ring pakayunan sadaging alas Malawa puniki. Pilih-pilih sida angan akidik antuk titiang nulad gunane patut sapitutur i dewa ring titiang sakadi pamargin i sisya sudrêda bakti ring sang adi guru, awanane bisa, malar-malar kasidan antuk titiang matitis kalêwihane”.
Wawu asapunika atur ida Sri Singhadipati, sang katunasin tumuli ngandika aris: “Niskarya pisan pakayunan i dewa. Kaping kalih antuk ajêng-ajêngan talêr asapunika. I dewa ngajêngang sarwa mangsa kalih jumênêng ratu lêwih amêngku rat ring alas Malawa puniki, kajêrihin antuk sakancan burone. Punika awinanipun tan wentên patut i dewa masawitrayan ring titiang, buron kalintang nista, nyabran nêda padang, ambêngan kalih daun-daunan. Nanging ke yan sujati pisêrêng pakayunan i dewa mamêrihang laksanane têtiga, luiripun: dharma, kama, miwah arta. Boya kapanggih antuk I dewa, sawireh sane kakalih, luiripun kasmaran miwah kasugihan punika, tan wentên ring titiang. Nanging yan kadarman karsayang i dewa, jantên katur antuk titiang, wit olih titiang miragiang riin,wacanan Ida Sanghyang Licin, saduk ring tungtung Gunung Mahamerune, ngawarahin watêk rêsine ngatuju paum sarêng para watêk dewatane, kabuatan soroh patêmun sastrane pingit, awanane sida nincap kamoksan utama. Yan sakadi i dewa, manahang titiang adoh pisan kayun ngatêlêbang indik tutur kadarman, sawireh mula kaucapang anake manyênêng ratu, sakadi i dewa, wantah kasukane arêpang, tan kengin antuk pacang munggêlin saktin indriane ngliput, antuk wibuhe kalintang, kalih purusotama ring satru, apan paragayan singa. Kaping tiga, duaning pradnyan, apan paragayan Saraswati, punika makatêtiga ngaryanang kayun paling, momo, muah murka. Yan tan paling jantên pisan paragayan Ida Bhatara Wisnu, puputing darma patut ngamêlang jagat. Samalih solah sang prabune lêwih, wantah tan doh ring pêpatihe utama, ring asapunika ne sampun mawasta arta kama, makadi tan sah makanti ring ida sang pandita, sane kaucap darma, nyabran ngulik sasrwa tutur sapadagingan purana tatwane, reh ngaryanang kapatutane têlêb mayadnya punia. Asapunika minakadi kalêwihan anake kadi i dewa, saantukan kasukan punika wiakti tan wentên lana pacang puponin, tan bina ring slêdetan tatit. Kasukane iriki ring sêkala tan wentên dados kabakta niskala. Awinan ida sang pradnyan tan wentên pisan kayun masawitrayan ring janmane bêlog corah, sane nyabran malaksana tan patut, wireh ipun tan marên ngêgwanin manah dursila, satata ngreka daya sane pacang nyakitin jagat tur mamati-mati, makadi talpaka ring sang pandita”.
Kocap wawu Sang Sri Mrêgadipati miarsa kadarman pituture, kadi tambêhin rêke ledang kayunidane. Luir ida sampun nincap ring suarga loka, antuk ngatêlêbang pangandikan ida Sang Nandaka punika. Kopamannya tan sairing toyane pawitra, nganyudang sakatahing pakayunan Ida Sang Sri Singhadiprabu, sane durcara, sakewantên kantun sane bêcik. Sapunika upaminnya kalêwihan pitutur Ida Sang Nandaka punika. Kala irika Sang Sri Singhadiprabu raris tumungkul matur pranamya: “Inggih ratu, kalintang sadyan titiange rauhin i ratu, kopamannya kadi lahru katibanan warsa. Sakadi mangkin during pisan pasuecan i ratu maasihan ring titiang. Kamanah antuk titiang, sakatahing babaos i dewa punika wiakti kalintang utama pisan, kengin i dewa sampun maraga suci nirmalam tur sampun nyidayang mamanggihin sarwa tatwa, puput ring sastra rahasya pamutusing darma jati, yogya ne mangkin i dewa manglukat malane sami sacorahing laku. Manahang titiang jantên i dewa nyidayang ngangkid maningtingang i dasar kawah, padagingan saking mangkin titiang mamanah mamarêkan ring i dewa, durusang ugi ican i dewa manapak titiang masurudayu, wus mamati-mati, nunas imba buktyan liang idêp titiange sampun-sampun, tur mararyan maindria ngulurin idêp prapanca, wantah ngilis ngiring ngêgwanin kaparamartan”.
Sri Nandaka wawu mirêng atur Sri Singhadiprabu asapunika, raris ida kênyêm saha atur aris: “Inggih ratu, yan wiakti asapunika, talêr patur kadi palungguh i ratu makayun pacang ngincêpang tapa bratane, sari-sari ngrancapin panca indria, mangda nyidayang nungkap niskalane utama. Dagingnya titian ngiring pisan pakayuna i ratu. Saking mangkin titiang masikian ring i ratu”. Ida Sri Mrêgadipati kalakung rêna ring kayun, wireh sampun prasida katampi atur pinunase masawitra, mawastu kairing sapamargan Sang Nandaka punika, pagêh ngwangun yasa kirti, nyabran mabrata, kandugi sampun nyuda sridanta, tan sewos sane karaosang, wantah papincêr tatwane pingit miwah soroh patêmun sastra ne utama, maka pangancan titi sang kamoksane lêwih. Katapakang pisan sakadi ucap Brahmanda Purana punika, sang sampun manyidayang nuut pituduh sastrane lêwih, makadi sampun awas ring krêtasamaya tur sida antuk ngalaksanayang. Kasukane asapunika wiakti tan patandingan makadi lana puponin, doh tanding ring kasukan kagungane ring sukala, reh tan lami puponin. Kengin babadihan kalêwihane kakalih punika sampun kapinêh pisan antuk Sang Prabu Singha, punika awinan ida sumayan las ring kaula, pagêh malinggih jêroning alas, pakakalihan sarêng Sang Nandaka, ngajêngang padang, muah ambêngan. Ping sêring-sêring ida katuran lunga maboros antuk kaulanida, talêr ida tan wentên pisan kayun, doning dahat papaka baos anake mamati-mati. Punika awinan ipun sêbêt pisan manah asune samian, minakadi I Patih Sambada, reh tan wentên uning ngamrêtayang rumput, ambêngan kalih daun-daunan. Duaning asapunika, kenginan samian pada parum ring sor taru walikukune. Makapangajêng parum punika I Patih Sambada, linggihnyane marêp-arêpan ring I Nohan. Irika I Tatit matur ring I Patih Sambada, tingkah ipune kawêlas arsa, nguningayang kaula asune sami kasangsaran, tan wentên uning nêda tumput, makajalaran pacang sami bêrag aking, pilih-pilih punika ambahin ipun padêm. I Patih Sambada mesêm sarwi ngandika; “Ih, ênto cai-cai makêjang, yen kakênêh baan awake, sing kapo bina pamargan ida Sri Mrêgadipati têken unduknyane I Kêdis Atat, satinut lan kakasihannya”.
Wawu asapunika pangandikane I Patih sambada, sami asune kêdêh nunas katuturan paksi atat punika. Ngandika dane I Patih Sambada: “Nah, cai-cai pada makêjang, ne padingêhang awake nyatua.
It was not told, all the dogs had been there in front of Sri Singhadiprabu, all of them look sad, then said to the king, so he said: "O my lord, we are all your servant. Our work today was unlucky, told to hunt, no one can be hunted. But I saw an animal, tall, looks good, shiny black fur, sharp horns. His neck and dewlap striped, really hideous, very scary (for) anyone who saw it. If (he) speaks, his voice rumbled like thunder, very scary. But I do not know his name. My lord, although he seems daunting, we jointly attacked him, he resisted, gore, hit, kick, scratched his horns. That was why many of your servants got injured ". When he heard the reports of the dogs, the king was very angry. Hearing a report like that, then I Patih Sambada, smiled and said: "Hey, why all of you get surprised. Actually, you are afraid of a great voice, a voice to scare. Where's the evidence if the great sound is really powerful. Actually it is a trick of the enemy, which is not to be feared. Now I will tell you, there was a story ".
"There was once a king reigns in the country of Kasumbi, his name is Sri Wisnugupta. Their land was invaded by an enemy of from four corners. He fought a long battle, equally strong / powerful, like the wars of the meeting of two oceans, the battle was very exciting, to the point where friends and enemy could not be recognized, a lot of dead and injured, can not be counted. Finally, thanks to The King Harimurti, all enemy can be defeated reputedly, all his enemies perished in the war. There then cheers rumble, accompanied by the sound of the gamelan, the tumult of his voice, as if to destroy the world, due to the rigors of the roar. After the great war was finished, and then I went there, sneaking in place of war. I saw piles of human corpses who died at war.At that time I was fascinated to see it, until I stuffed eats and drink his blood, I am very happy. But there was one thing that makes me unsatisfied, therefore sought is not obtained. Which was it, that I was looking for, no other was the one who has a great voice that I have heard. Finally I looked everywhere to find someone who has a great voice it. A large objects left behind by the people who fought. Then I bit into it, tore it up, but it unexpectedly turned out to be empty did not contain anything. Really I was wrong in guessing, as I previously thought surely it big and long as the great sound. Anyway I'm sure it must have a lot of blood. But after carefully observed, nothing but a drum, a piece of wood that round hole through, each end covered with cowhide. Therefore, you should never be afraid to great sound, because there are examples like that I'm telling you. Hey, you all, so that is the essence. If people were clever and wise, too brave, never fear with great voices. That is all aimed to frighten the enemy ". Thus said I Patih Sambada advising all dog forces. Finally all the troops were very happy after hearing that kind of story, no one has feelings of sadness, especially feeling lost or scared. Thus indeed, if you want to encourage the troops.
Now it is told that King Singhadipati, thought, because of many of his people were injured. But all of the survivor had appeared, mostly wounded. It said that the enemy was not clear, because they never against an enemy like that. It made the King Singha face turned red and said: "Now I'll go in order to know what it'll look." Sri Singhadiprabu seemed very scary because of his anger, and quickly went away. Accompanied by all of his people, he walked very quickly, infiltrate into the forest. Sounds of the dogs wailing very boisterous, wandering in the woods.
It is told the Nandaka finished bathing in the water which was very clear, like bathing in a dwaja pond, shaded by fragrant flowers, beetles relentlessly sucking honey, then the Nandaka went around, towards the banyan tree. There he sheltered while napping, munching grass. Unexpectedly all the dogs arrived. Who became its leader looks scared, afraid to see the Nandaka, all looking for a hiding place behind a tree, by having just defeated. The Nandaka immediately stood up, looked left and right, his face red, his eyes glowing red, sharp horns plowed to the mound. His mind was nothing else to destroy all his enemies, so no one will left alive. Dog troops surprised to see it, they looked around to each other, perhaps all of them tried to escape.
The situation was not told, suddenly came Majesty Singha, (his heart) amazed, angry and scared, he net slowly toward the Nandaka. But the Singhadiprabu asked from afar: "O lord, where are you come from? What is your name? I was amazed to see you, we can not assume to see your great presence. No animals dares to come here to this Malawa forest, because it is very difficult and austere, there are ravines, canyons or caves which are very deep. That's why no one can enter here. Anyway, I was the ruler of death in this forest. As for my name, Sri Mregadipati king of this jungle. Yes, now tell me, who and where you come from ". The bull replied: "Yes, like what you have said, now listen. There is someone with the name of Aruna married to Goddess Surabhi, they're my parents, my name the Nandaka. As I was also a grandson of Bhagawan Sahasra Walikiya. I am nourished by Shanghyang Guru, and (I am) used as a servant. Why I came here, is to look for food, pleasing and take shelter under this banyan tree ". Sri Singhadiparbhu then said politely: "Yes, well if so, lord. If it was true as your words, you are actually a son of a god, furthermore used as mounts of Batara Guru. As it is today, if it is allowed at my request, I apologize, that you are deign, make me as a friend, and to be invited to serve Bhatara Jagatpati (Bhatara Guru), therefore, do not go soon, please eat all the desired contents of this Malawa forest. Hopefully there are benefits that I can take as a student who is being respectful to his teacher, becoming clever, exceedingly I can achieve the goal of virtue ". Hearing the words of Sri Singhadiprabhu, the Nandaka then said: "Your wish will not be fulfilled. Both also related to diet. You eat all flesh (prey) and become the king or ruler in this Malawa forest, feared by all the animals that are here. That's why you might not be friends with me, an animal which is very low, every day eating grass, weeds and foliage. But if you are serious to implement three main things: dharma (virtue), kama (lust), and arta (assets / wealth). You will not succeed, because the two things namely in love (lust) and wealth, I do not have them. But if virtue that you are looking for, I can give it, because I've heard the words of Ida Sanghyang Licin (Sanghyang Widhi), when he was at the peak of Mount Mahameru, to teach the sages while being assembled with the gods, talking about the secrets of knowledge, so that they can achieve moksha (heaven). Like you, I think you are far from a desire to learn the teachings of virtue, as people say that if people become king, just like you, there will be just the pursuit of pleasure (worldly), there is no desire to reduce appetite (earthly), because wallowing in wealth / wealth, other than that (you) are brave because you has the form of lion. The third, by being smart, because the materialized of Saraswati, that three causeing the mind distracted, greedy and grumpy. If not confuse, it must be the materialized of Lord Vishnu, the guiding to manage the world.
Anyway the good behavior of the king, not far from your good governor, so called arta kama, anyway if being friends with priests, which is called dharma, every day study all the contents of philosophy (virtue), which makes them do charity with pleasure. Thus his qualities lord, therefore everything is impernanent to be enjoyed / felt, just like a flash of light. Enjoyment in this world can not be brought into the world of unreality (the Hereafter). That is why the intellectuals do not to want make friends with bad people, who every heart behaves inappropriately, incessant carry out bad behavior, always make deception that harms all people and kill blindly, too damned to ministers ". When Sri Mregadipati heard such advice / teaching of virtue, his pleasure was even growing. It was like already in heaven, by impregnating the words of the Nandaka. It was assumed as the sanctity of the water, which washed away Sri Singhadiprabhu’s mind, which behaves nasty, leaving only the fine.Similarly. That was how hearing the words of the Nandaka assumed. At that moment Sri Singhadiprabhu respectfully bowed and said: "O my lord, your arrival is very beneficial to me, likened to a rain drenched dry. From this moment, you are a good friend of mine. In my opinion, all of your words really great, because you are already tangible sacred and has obtained all the knowledge / philosophy, knows all the secrets of true knowledge, it is appropriate now you lord cleanse all the dirty behavior. I think you certainly managed to lift (person) in the bottom of the crater / hell, the point is that from now on I will serve you lord, please now bless me, stop murder, please show by example how to get happiness, and to stop indulgence , only one goal; that is studying the real purpose of life ".
Hearing the words of Sri Singhadiprabhu, then the Nandakan smiled and said: "Yes sir, if so, just as you are to learn tapa and brata, to eliminate all the bad passions, in order to successfully achieve the main place / heaven. The point is that I agreed with your request. From this moment I am one with you lord". Sri Mregadipati very happy at heart, because his desire to be a friend with the Nandaka was filled, so he follow everything the Nandaka did, sturdy in doing virtue, every day doing brata, as to carry out the so-called Suda Sridanta, which meant talking about all the secrets of knowledge and how it is interconnected, as the guide in achieving moksha. As confirmed in Brahmanda Purana, one who can practice the teachings of the primary, that person will know clearly how to escape from the bonds (earthly). Such happiness is unmatched and immutable (can) be enjoyed, very different from the happiness of a ruler that just has a short period. The virtue of the two it was already understood by the King Singha, that's why he was willing to left his people, to live in the forest, together with the Nandaka, eating grass and weeds. He had often been invited to hunt by his people, but he did not want to, because it would be very guilty if he did the murder.
That was why all dogs were very sad, like the Patih Sambada, because they can not eat grass, weeds, and leaves. Therefore, all dogs (servant) held a discussion under a Walikuku tree. As the chairman of the meeting was I Patih Sambada, sat face to face with the the Nohan. Furthermore, the Tatit told the Sambada, heart-rending words, said that all dogs were very miserable, absolutely can not eat grass, that's why everyone got emaciated, it may cause death. The Patih Sambada smiled and said: "Hey, you all, I think, the behavior of Sri Mregadipati is no different from the story of the Kedis Atat (parrot), who follow his best friend". Hearing the words the Patih Sambada like that, all of the dogs asked to be told about the parrot. The Patih Sambada said, "Okay, now you all listen to me telling the story".
(Source: ornaments on Suranadi Temple’s Kulkul Tower Lombok, it illustrated when the Nandaka fight with Singha because of the pitting by his servants, and eventually both were dead, photo by I Ketut Ngurah Sulibra dated August 3, 2016)
Arta = Wealth / material, the second part of the teachings of Catur Purusa Artha (four path to the eternal truth, the dharma, artha, kama, moksha)
Bhatara Jagatpati = Bhatara Guru = Lord Shiva
Brata = Abstinence, things that can and can not do
Darma = Truth, the ultimate goal of Catur Purusa Artha
Kama = Lust / desire
Kretasamaya = Regulations that have been mastered; included in the esoteric doctrine so know how to break the cycle of incarnation
Singhadiprabhu = Sri Mregapati = Prabhu Singha = Singhadipati = ruler of the forest = lion king
Sudasridanta = Sudasidanta = a typical Sivaistic, especially in the practice of everyday life