The Story of Ni Diah Tantri: Exemplifying the Traces of Local Wisdom Episode 5
Episode 5: Kêdis Cangak Mati Baan Lobanne :
“Greed Brings the End: The Story of the Afterlife”
This episode presents a familiar story for Balinese people, namely the story of Pedanda Baka, someone who pretends to be pious but in fact is not. There is an evil intent hidden behind the innocence of his performance for the sake of self-interest. Acted like a saint with a white-looking cloak of greatness, said a gentle word as sweet as honey, and his wise advice to cover up the decay of his heart, like a wolf in sheep's clothing. This is the story of the sacred pretender who finally perished because of his wickedness. Here's the original text and the translation.
Ada rêko têlaga mêlah pêsan, kabina-bina kalêwihannyane, wireh lêwihing kasuksman têlagane totonan. Liu benne, makadinne be udange paling liuna, pada madêmên-dêmên ditu, masliwêran di têngah têlagane. Tunjungnyane pada sêdêng mabunga, bonne miik ngalub-alub, kaparanin baan i tambulilingan. Bungannyane liu pada aas makacakan karusak baan i tambulilingan. Tui tuah ngagawokin si maraga lêwih ane pada ngungsi kalangênan.
Ne jani kacrita i cangak ne mula loba pêsan, bisa ia ngekanang pangindrajala bakal mamrentah sawatêk bene, wireh ênto mula amah-amahan i cangak. Ênto awanane i cangak ngêlarang daya pangupaya sandi, ngêntosin tingkah, solahnyane mêrdu amanis, luir pandita kang wus putus, magundala, maanting-anting, makêtu, maganitri, makambên putih, pakatonannyane êning mulus, buka ida gêdene, ane kaliwat putus tuara bisa linyok, têlêk têken brata tapa. Ditu i cangak mapi-mapi ngrêgêp ngawangunang yasa, solahnyane banban alus, majujuk di sisin têlagane sarwi maisêng-isêng ngranasika, mirib buka anake ngrêgêpang sakancan tuture utama, nguncarang weda, soroh pujastutine. Naging gumananne mula tuah anggona pangindrajala, wireh keto, mawastu sing dadi acêpok pindo maparan sakancan bene nglangi di arêp i kêdis cangake. Pamragatne pada mapunduh-punduh di arêpan cangake ênto. Yening i cangak nyotot, pinah liu bakatanga. Nanging sêmun icangake mirib tusing pêsan mambuatang. Ênto krananne bene makêjang mitahênang, i cangak suba malenan papinêh, tusing nyak mamangsa soroh be. Dadiannya makêjang bene bani maêkin i cangak, apa buin ada ane bani matakon, nakonang unduk i cangake, bane tusing nyak buka cangake len-lenan. Masaut i kêdis cangak: “Buat caine matakon têken icang, kene ko isinne. Icang suba suud ngambêkang kamomoan, wireh suba icang ngawikonin, nyadia icang nganyudang saliun tingkahe ane papa. Ane têlebang icang solah bawane ane kucap paramartha”. Masaut bene makêjang sibarêngan: “Inggih wiakti lintang patut pisan pikayunan i ratune punika. Kaping kalih yan wantah wentên suecan padanda, titiang talêr mamanah madarma. Cêndêk titiang mamanah masurudayu ring singgih padanda”. Wawu asapunika, kênyêm rêke i cangak sarwi mapajar madu drawa: “Nah, yan aketo rahayu pêsan pinunas caine pada makêjang. Bapa ngorahin cai, tingkah anake numadi, apang sida ugi buka nyêt caine. Nanging ke pada gisi makaala-ayunne. Buatne apang cai ngisi astiti baktine, da tuara ngênêhang tutur kadarman, ane satata patut gêguanin, wireh ênto makasrananne anggon nêptêpin panca wisayane. Yan suba keto, sinah sida baan cai nêpukang rwa binedane, makajalaran sida sakênêh-kênêh caine. Ênto gêlarang sadina-dina, êda kanti pêlih baan cai ngatêlêbang, tunggalang pêsan kênêhe, apang êda nrêbang. Buina apang tinas baan cai têkêd ka kênêh caine. Yen suba keto, ênto rêke kadanin kanirmalan. Buat tingkah anake mapaguruan, saujaring guru sing dadi piwalin, mangdene tusing tulah”. Irika watêk ulame sami ngiring, saantukan ipun tan wentên uning ring aji, sami pranamya matur bakti, ngiringang sapamunyin i kêdis cangake ênto.
Yen kudang tiban mapo makêlonne bene masasuhunan, makêjang pada ngiring sapakayun sang cangake, tusing ada buin kasangsayain, wireh suba andêl têken pakayunannyane, lêga pêsan kênêhnyane makêjang, sing ada pakewêhne, sadina-dina mamuktiang bungan tunjung. Buina sakancan bene ngajak panak masarambiahan, nglangi di têngah têlagane malêgan-lêgan. Ditu ledang pêsan padanda baka ngatonang, sambilanga mapinêh-pinêh, bene makêjang suba kêna raos pangindrajala. Lantas i kêdis cangak majalan, majujuk di sisin têlagane, sarwi ngugkugang buka anake kakewêhan, masêbêng sêndu ngêmbêng-ngêmbêng ngling. Makêjang bene têngkêjut, ngatonang sang cangak ngêling, lantas pada mangso manangkil, tur nunasang awanane i cangak sungsut tur ngêling, kene aturnyane: “Inggih padanda punapi awinan i ratu nagis?”. Sang cangak sumaur sarwi aduh-aduh, yeh matanne nyrecet, lingnyane tan papêgatan, munyinne andêt-andêt kasigsigan: “Isina, krana bapa buka jani, baan kaliwat bapa madalêm cai-cai makêjang. Mara pêsan cai mamuktiang ajak sapanyamaan cai têkaning sapianak somah, pada lêga rerad-rerod di têlagane êne, ngranayang lêgan kênêh bapane ngatonang, baan trêsnan bapane têken cai-cai pada makêjang makêkasihan. Mawastu i tuni bapa ningêh orta jati, pamunyin i juru sau makêêngan ajaka timpalne, tur suba madêdauhan lakar mai ngalih be, apang pada ngaba pêncar, jaring, sau, anco wiadin sara, bubu miwah incir. Buina apang pada ngaba tuba lakar pulanga dini. Pamunyinne masih lakar ngaba ngadêbêg, anggona ngaba bene di têlagane êne. Orahanga enggal lakar pada têka mai, tur pada ngaba takilan muah lakar basa. Buat pasobayane suba pragat, buin têlun jani lakar pada têka mai. Ênto makêjang kênêhang bapa tui-tuah saja keto.yen payu pet aliha mai, sinah têlah pada sanyama-nyaman caine, ubêka tur lambes-lambesanga yehne. Aduh sangêt pêsan tan suecan kawine, mamêgatang trêsnan bapane, mungpung bapa masawitra têken cai-cai pada makêjang, Jani sing pêsan bapa ngêlah paitungan”. Kala ditu makêjang bene sêbêt pêsan kênêhne, pada masêbêng ngêling, kawêlas hyun angêtus cita, sambilanga matur: “Inggih ratu pedanda, sakadi mangkin tulusang pasuecan i ratu, sumasat nguripin titiang sanyama miwah sapianak-pianak titiange sami, saledang pakayunan padanda ngardinin, mangde sami karahayuan. Titiang nyantos suecan padandane i riki”. Doning keto, mawuwuh-wuwuh rêke lêgan kênêh i cangake tur mapi-mapi mapinêh-pinêh, tumuli mamunyi: “Ih, cai-cai pda bene makêjang.. Yan wantah cai pada makênêh keto, ada masih baan bapa daya kene. Yan tan iwang baan bapa, bapa taen nêpukin têlaga ane yehne êning pêsan madan têlaga Andawana, drêwen Ida Sanghyang Rudra. Buat kamêlahane tusing ada pada, wireh tusing pêsan taen kontap baan manusa, buin benne tusing dadi amah. Nah ênto, yen cai pada mabudi idup, bapa lakar nyaratang ngajangin uli dini, nêkêdang kêma ka têlagane. Êda cai sumangsaya. Yang bapa linyok, apang bapa kêna dicor”. Ane kapangandikain kaliwat gêgawok, pada madingêhang, kênêhnyane lêga ngiringang sapakayunan. Tui tuah i be makêjang pada bêlog, sing pêsan ia nawang pangindraasara, mabyayuhan pada matur, apanga ajaka jua ka taman Andawanane. Wireh suba pada sumanggêm, dadiannya sakaukud cotota, laut kêbêranga, abana ka duur gununge. Ditu ada batu lempeh, tongos i cangake ngamah be sai-sai, kanti tambis têlah bene di têlaga Kumudasarane totonan, reh nyabran dina abana ka pucak gununge.
Critayang jani i yuyu dogen ane ênu di têlaga Kumudasarane, reh ia nongos di gook batune. I yuyu maranin i cangak, ngidih tulungan, kene munyinne: “Inggih, yan wantah wiakti pêdanda ledang, puputang titiang ne mangkin, bakta ugi ka têlaga Andawanane”. Cêndêk i yuyu suba kone abana kêma ka duur gununge, ajinanga liu ada tulang be, lantas ia mapinêh-pinêh: “Ho, dini ko makêjang timpale amaha. Kaliwat corah iba i cangak, mapi-mapi sadu. Sing da pêlih pamarnan awake malu”. Ditu i yuyu pêsan sambilanga ngomong: “Ih, iba cangak, êda pêsan kai tuunanga dini, aba kai sig têlagane ane êning!” sambilanga ngomong keto sangêtanga ngapit baong i cangake. Ditu i cangak masêmu congah, wireh ia katara, tan tahên têken pêdih i yuyune. Lantas ia ngêling, ngidih olas, awakne ngêjêr, gobanne prajani masalin cêlong. Kene munyin i cangake ngasih-asih: “Nah, dewa, ledangang pisan, mangda i dewa nyampura ugi buat kaiwangan titiange. Titiang nyak ngêbêrang i dewa mrika ka Taman Kumudasarane. Sampun uning titiang ring iwang. Sampunang i dewa bangêt duka”. I yuyu lantas abana malipêtan ka Taman Kumudasarane. Ngomong i cangak ngasih-asih: “Ratu, sampunang bangêtanga ngapit, lebang baong titiange!. Kala ditu i yuyu masaut bangras: “Tauk, kai tusing nyak, aba malu kai kumah kaine!”. Satêkanne di Taman Kumudasarane, lantas sangêtanga ngapit baongne. Mawastu mati rêke i cangak”. Nah, keto unduk anake mapagawe jêle, bane tusing tuwon têken sawitra.
It is said that there is a beautiful pool, nothing to match its beauty, because of its existence, the existence is invaluable. The fish are very numerous, especially the abundant shrimp, they are having fun, playing and swimming in the pool. The lotus flower blooms, the scent is fragrant, surrounded by the beetles. Many of the flowers were falling out by the beetle. It is amazing for people looking for beauty.
Now told a very greedy heron, he is an expert in making tricks to organize all the fish, because it becomes the main food of the heron. That is why the heron makes a ruse, changes his appearance, his behavior is gentle, like a qualified pastor, wearing earrings, earrings, wearing crowns, wearing rosary, wearing white cloth, looking very clean (holy), like the holiest who can not lie, and obey the abstinence. There the heron pretended to be pious, his behavior was gentle, standing by the pool while pretending to concentrate, like a man who understands supreme knowledge, speaks the Vedas, and all the prayers of worship. But the ultimate goal is for guile, therefore, not once the fishes swam close in front of the crane. Finally, they all gathered in front of the crane. If the crane wants, of course many of the fishes can be eaten by him. But the crane's face was as indifferent as not wanting to eat it. That's why the fish did not expect that the crane had changed his mind, which was not willing to eat fish. Therefore all the fishes dared to approach the crane, some were dared to asks, asked the cause, not like the other cranes. The stork replied:
"For your question, here's the story. I've stopped following the passions, because I've been diving clergy, I'm willing to merge all bad deeds. What I deepened was only virtuous behavior as called by Paramartha."
All the fish said simultaneously: "It is true as the saying of my master, and secondly, if my lord is pleased I also intend to carry out the truth, in short, I will go to my lord, the noble priest."
Hearing such words, the crane smiled and said sweetly: "Well, it is true of what you said. I just wanted to tell you the behavior of people who were born into the world. The wish is all like what you want, but you have to be obedient in the good or bad thing. You should always endeavor for good, never without the goods, which must always be exercised, therefore the means to overcome the poison of the world. If it is so, surely you all managed to reconcile the rwa bhinneda, as the way as you wish. Do it every day, do not misunderstand it, concentrate on the mind, do not to wander away, anyway to be clear to you to the bottom of your heart. If it is so, that is called kanirmalan (holiness). In addition, the behavior of people studied, all the words of the teacher should not be rejected (denied) in order to qualify it." Then all the fish said their agreement, because all of them are blind to science, all bow down to salute, to obey all the words of the stork.
I do not know how long the fish believed the crane, all fishes obeyed the words of the crane, no one doubts it, because of his strong faith. All the fish felt happy, no melancholy, every day they enjoyed the beauty of the lotus. All kinds of fish swam in the pool with pleasure. Seeing it all, Pedanda Baka (the crane) was pleased. He thought all the fish had been tricked. Then the crane approached, standing at the edge of the pool, frowning like a troubled man. His face was wet with tears in his eyes. All the fish were shocked to see the crane crying, then all of them faced slowly, and asked why the crane was sad and crying, he said: "What happened, priest?" The crane replied as he moaned, as his tears welled up. His crying was relentless. Her voice is disjointed: "In essence, I am like this because I am so sorry for all of you that you all enjoy (happiness) together with relatives, happy to play in the middle of this pool, make my heart happy and I felt the meaning of friendship, but I heard the news that the fishermen agreed to fish here, told their friends to bring scatter, nets, sau, anco, sara, bubu and incir and to bring poison to stock In this pool. They also said that they would bring a cart to load the fish in this pond. They will come here soon and not forget to bring lunch and seasonings. Their agreement is unanimous. In three days they will come here. It's all a problem for me, if that's true. If they are right to come here, surely you will all be extinct. The water will be dashed and thrown away. Oh God, apparently God did not bless me. God sever my love strap with all of you. Now I have absolutely no power ". At that moment all the fish felt very sad heart, like they wanted to cry, they felt very painful (in heart), they said:
"Yes, as a noble priest, in such circumstances, please continue the noble sincerity (to help him), like reviving all my relatives servants, noble wills, for all to survive. We all waiting for the pastor's to help here"
Therefore, the crane is very pleased and pretends to think of a way out, then said: "Hi, all fishes, if you want to be like that, I think there is a way. If I am not mistaken, I've seen a pond where the water is very clear.The pool is called Andawana, it belongs to Sanghyang Rudra.This place is very beautiful, because the place has never been touched by humans, anymore the fish can not be eaten.Well if you all want to live, I will try to move you from here to the pool.If you suspect me and if I lied, let me get cursed ". The fishes were amazed, everyone listened, their heart was happy and obeyed all his words. It is true that all fish are stupid, do not know the meaning of trickery. They were all agreed, then one by one the fish was flown by the Stork. The fish were brought up to the mountain. There is a flat stone where the heron eats the fish everyday, until almost all the fish in the pond Kumudasara were eaten by him, because every day he brought them to the top of the mountain.
It is said that only the crab is still in the pool of Kumudasara, because he lives behind a stone. The crab approached the crane and asked for help. He said: "My lord, if you are the noble and a good priest, I am your last servant. Please take me to your pond". For a short story, it is said that the crab was flown to the top of the mountain, he saw a lot of fish bone, then he thought:
"Oh, it turns out that my friends were being eaten here. Apperently this guy is the bad guys, pretending to be pious. Immediately the crab was very angry and said: "You crane, do not ever let me down here, take me to a pond with clear water!". While saying so, he sternly stuck the stork's neck. There the heron looked embarrassed at being caught in his tricks, not expecting the crab's anger. Then he cried, asked for mercy, his body trembles, his face instantly turned into dull. Here is what the crane's words ask for mercy: "My lord, let it be so that you forgive all the iniquity of the servant, I will bring my master back there to the pool of Kumudasara.". The crab then flew back to the pool Kumudasara. The crane said to be eloquent: "My lord, do not loudly flank it, release my neck!". Instantly the crab said rudely: "Ah, I do not want to, take me first to my place first!". Arriving at the pool of Kumudasara, then the crab strongly pinning the neck of the stork until the stork died. This is the result of people who behave badly and not faithful to friends.
Gundala : earings which are used by priest
Paramartha : the highest goal of Hindu
Sau, pencar, anco, incir: tools to catch fish
Surudayu : Sanctification (to be a priest)