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Manu J. Widyaseputra
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Humanities

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Bantal Tilu Jamparing di KuruSetra: Bisma Gugur menurut Tradisi Mahabharata Manu J. Widyaseputra
Humaniora Vol 19, No 2 (2007)
Publisher : Faculty of Cultural Sciences, Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3992.659 KB) | DOI: 10.22146/jh.1263

Abstract

This paper describes the narrative on the fall of Bisma, the first marshal of Kaurava, in the battle-field, KurukSetra, according to the Mahabharata of the Sundanese version. I present the epic-myth-ritual approach as Alf Hiltebeitel has conducted in his research on the Mahabharata in the Sanskrit and Tamil versions. My discussion begins with an introduction to the identity of Bisma in the Sundanese Mahabharata, followed by his heroic account in the Kuruksetra and his fall in the hand of srikandi and Arjuna. By applying the myth-ritual approach we can find that Bisma was Dyaus, 'the sky' in the past, so it is not surprising that when he fell in the battle-field, his body did not touch the earth, as it was sustained by the arrows of Srikandi and Arjuna. He lay down on the saratalpa, 'the bed of arrows', except his head. Arjuna helped him by shooting his three arrows to sustain his head. The three arrows means the Vedic fire which is used in the marriage. Bisma is celibate who needed the help of Arjuna to perfect his life.
SŪRYA DALAM PRATIṢṬHĀ DAN RASAVYAÑJAKA: HERMENEUTIK BHĪṢMA DALAM KAKAVIN AMBŚRAYA MENURUT TEORI DHVANI ĀNANDVARDHANA Manu J. Widyaseputra
Humaniora Vol 21, No 1 (2009)
Publisher : Faculty of Cultural Sciences, Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3341.138 KB) | DOI: 10.22146/jh.1316

Abstract

This article explores the existence of Bhīṣma in theAmbâśraya Kakavin with applying the Dhvani theory ofĀnandavardhana in his book Dhvanyāloka. Dhvani isbasically a hint, a silent suggestion, and works merethrough evocation than through implication. Whatever isimplied can be arrived at merely from an analysis of theimplying statement or gesture. Not so with dhvani. Noamount of analysis can be lay bare the dhvani-effect, ifthe hearer/reader does not have a special qaulity thatattunes him to it. Whereas an implication can be pin-pointed, and even expressed, dhvani can never be pin-pointed, much less can it be expressed in words. It can atbest be merely pointed at through figures speech of OldJavanese kakavin but its precise content evadesformulation.
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