Mental Revolution of Mangkunagara IV Movement
Waridi Hendro Saputro and Endang Tri Irianingsih
Sebelas Maret University, Jl. Ir. Sutami 36 A, Surakarta, Indonesia
Keywords: Character Education, Mental Revolution, and Mangkunagara IV.
Abstract: This research aimed to change the perspective in daily life in order to be an integrated and hard-work human
being with mutual cooperation characteristic. The problem of research was mental degradation leading to
the change of nation character into the fragile one shaken easily and entrapped into western cultural trend.
Meanwhile the background affecting mental revolution movement is related to the changing view, thinking,
attitude and behavior oriented to social education originating from cultural root for the sake of advance and
modernity. This research is descriptive qualitative. The method of data collection use field methods and
participatory observation method. The data source are historical works and heritage from KGPAA
Mangkunagara IV and selected informants. The informants were selected using purposive sampling and
snowball sampling techniques. To obtain the validity of data, besides use source criticism, it also use a
triangulation model (source, method, theory, and researcher). The results are presented in a narrative text
with interactive analysis through a cycle form process. The implication of this research is implement the
character’s role model from a figure to show mental revolution movement in order to create integrated,
hard-work human beings with mutual cooperation spirit.
1 INTRODUCTION
Mental revolution can be defined as everything
pertaining to how human being lives. The objective
of mental revolution is to change the society’s way
of thinking/working that is still entrapped into
colonialism. Through mental revolution, Indonesian
people can change pessimism into optimism, in
order to have competitiveness in life competition.
Mental revolution should start with the one’s self,
then family environment, and neighbourhood. Next,
it expands to working environment, city and state.
Mental revolution involves a variety of material and
immaterial life aspects related integrally. Mental
revolution includes a type of cultural strategy in the
form of ethos transformation and mentality
transformation involving: ways of thinking, feeling,
and trusting that can be embodied into daily
behavior and action (Muhlizi, 2014; Triono, 2016).
Basically, Indonesian people consisting of various
ethnics, races, and cultures have created different
mentalities to deal with or to solve a problem.
Mental revolution is desirable in Indonesia. It is
because education is distributed unevenly among the
society thereby leading to mental retardation and
shift. Finally, mutual cooperation, integrity, and
work ethos have faded. Even to a worse degree,
moral degradation arises leading to the fragile nation
character. In addition, Indonesians, particularly the
young generation, are affected by and entrapped
easily in the present trend, western trend. Their spirit
has changed into hedonism and consumerism spirit.
Such the condition makes them tempted and in turn
having no more creative and innovative spirits. This
is our state’s condition, a prolonged
multidimensional crisis.
Meanwhile, globalization challenge existing in
our hope is an undeniable thing. Technology,
transportation, information, and communication
technology makes this world borderless. Science and
technology becomes the forefront guard that should
be prioritized in globalization era. Globalization
gives opportunity to anyone who wants and does not
want to utilize it, for either personal or collective
interest (Maragustam, 2015; Asrori, 2016). Keyword
to globalization is competency. However, our
condition is in retardation. Therefore, mental
revolution is required to improve Indonesian
condition in order to be free from adversity trap.
Mental revolution can start with conducting
character education revolution. Character education
can originate from ancestor value heritage. This
Saputro, W. and Irianingsih, E.
Mental Revolution of Mangkunagara IV Movement.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 281-289
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved
281

article presents inherited spirits of transformation
and advance from KGPAA Mangkunagara IV. His
attitude can be role model to be implemented in life.
The traces of KGPAA Mangkunagara IV’s tenet
values can be seen in his works, one of which is
serat Tripama.
Then, what about Indonesia? Other countries
have raced and competed in producing as
sophisticated as possible technology to compensate
globalization. Globalization has penetrated
throughout world. Many televisions, newspapers,
internet, cellular phone and etc. are available even in
remote areas. All of these show the availability of
information and communication media running very
rapidly and capable of removing traditional
partitions so far held on as strongly as possible.
Thus, morality loosens. Anything previously
considered as taboo is common now. Globalization
presupposes all facilities needed by human beings,
in either positive or negative forms.
Nation character changes into the fragile and
easily shaken one, entrapped into intoxicating
cultural trend, without thinking of its consequence
(Akbar, 2009; Noor, 2016). Moral, nation culture,
and struggle principles are lost from their
characteristics. It is this that leads to moral
decadence and lost creativity and productivity.
When a nation’s character collapses, the creative and
innovative spirits in tight competency will loosen.
Thus it will be defeated easily by consumerism,
hedonism spirits, and etc. that are instantaneous and
very sinking. From those problems, Jokowi and JK
reign makes a breakthrough, Mental Revolution
existing in the eighth point of Nawa Cita,
particularly mental revolution in education sector. It
is because education is the beginning of young
generation having good character. This program is
expected to change and to reform Indonesian
character’s nation.
Theoretical framework this paper are mental
revolution and character education to establishment
of Indonesian human resources smart and good
attitude. It is necessary and must be done. Character
building must be constantly and done holistically
from all educational environment, family, school
and society. According Miftahudin (2010) there are
three things about character education, (1) character
education at an early age in family aims for
establishment; (2) character education at
adolescence in school aims for development; and (3)
character education at adult age in college aims for
stabilize. Thus mental revolution must be start from
education, because education has a very strategic
role to form the mental of nation’s children (Moore
& Muller, 1999; Iacovo, 2009).
Mental revolution is something affecting
positively and aiming to prepare Indonesian people
for dealing with and coping with the problems due to
global competition. Mental revolution also affects
positively the preservation of Indonesian cultures, as
through it, society can remove the colonials’ habit
always in contradiction with cultural values existing
in Indonesia.
2 METHODS
This study was a descriptive qualitative research.
Primary data consisted of works by and historical
heritage from KGPAA Mangkunagara IV.
Secondary data included selected informants.
Techniques of collecting data employed were
participatory observation, in-depth interviewing with
interview guide, and document and library studies.
Informants were selected using purposive sampling
and snowball sampling techniques (Sutopo, 2000:
54). To validate the data, in addition to conducting
source critique (external and internal), triangulation
model (source, method, theory, and researcher) was
also used (Moleong, 2002: 112). This research
employed qualitative data analysis encompassing
data reduction, data display, and conclusion drawing
(Moleong, 2002: 112). The result of research was
presented in textual narration using an interactive
analysis through cyclical process (Sutopo, 2006: 86-
88). When the conclusion drawn was inconclusive,
the author would search for more data to accomplish
the conclusion.
3 RESULTS AND DISCUSSION
3.1 Mental Revolution during
Mangkunagara IV Period
Javanese literature existing today includes traditional
and modern letters. Traditional letters are bond to
criteria obeyed hereditarily from one generation to
the next, while modern ones is the result of creative
product and stimulation in modern society (Ras, J.J,
1885). Traditionally written Javanese literatures are
largely composed into macapat incantation. In this
letters, special poetical words and archaism types are
used. In addition, there is also a number of
conventions governing words extension and
shortening as well as the likely deviation from the
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fair word arrangement, in order to meet the rhythm
or incantation needs. Any incantations have
distinctive rhythm. The choice of incantation with
rhythm is highly dependent on its content spirit:
didactic, reprimand, critique, advice, serious, love
story, high tone, and etc. A number of works in
macapat incantation is still popular and sang in
certain opportunity.
Macapatan is generally performed at certain time
and place, for example in selapanan or
Anggarakasihan, sometimes supported with official
institutions, both individually and collectively. By
sitting down together, relaxed and sometimes in
selamatan circumstance, everyone hears macapatan
by the participants in turn. Furthermore, some
moment later, discussion is made on the macapat
newly performed to understand its content.
Macapatan event generally takes Javanese text most
preferred by people, the popular educating ones at
that their time. The most popular and commonly
chosen texts are those created by Raden Ngabehi
Ranggawarsita, KGPAA Mangkunagara IV, Paku
Buwana IV, and etc.
Sri Mangkunagara IV or called Kanjeng Gusti
Pangeran Adipati Arya (KGPAA) Mangkunagara IV
was born with original name Raden Mas Sudira on
Monday Pahing, 8
th
of Sapar in Jimakir Windu
Sancaya or 1738 (Javanese Year) or 3
rd
of March,
1811 (AD). He is of Mangkunagara II’s grandson
from mother lineage. Since he was so young, he had
more intellectual than some of his predecessors. In
his 22 year-age Raden Mas Sudira got married with
Raden Ajeng Sami, the second daughter of Pangeran
Suryamataram. Pangeran Suryamataram is the first
son of Sri Mangkunagara II, so He got married with
his cousin (Harmanto, 1992, 22-25). From his
marriage, he had 14 children. Before occupying
penguasa pura (King) position he had ever hired as
patih jero (inside patih) in the Palace before
Mangkunagara III simplified the government
structure. Mangkunagara IV was also the figure very
close to East Indies government, and even his
marriage with the first daughter of Mangkunagara III
was the result of East Indies government’s
intervention.
Mangkunagara IV perfoms his activities with
toleration and for common interest. He creates
prosperity in Pura not only limited interest, but for
all. This movement is expected to be continuously
and spreads into society movements at the local
community level. This is in line with opinions of
Maragustam (2015) which states that human mental
relationship with environment affect each other.
3.2 The Existence of Sri
Mangkunagara IV
Having got married, Raden Mas Sudira was renamed
into Raden Mas Haryo Gondokusumo. The position
he occupied was Patih (with Mayor Infantry degree
later), and held Legion Administration of
Mangkunagaran. When he was 19 years old, he was
adopted by his cousin having degree Sri
Mangkunagara III. So his relationship had been
close since he was young.
On January, 1853, Sri Mangkunagara III passed
away. Recalling that during his career, Pangeran
Gondokusumo always proved his competency, the
government considered him as the feasible nominee
to rule Praja Mangkunagaran. Originally he had
degree Prabu Prangwadono just like his
predecessors. Then having organized the
government actively for 4 years, exactly on
September 16, 1857 he was crowned to be
Mangkunagara IV. Having been pamengku praja for
three months in Mangkunagaran, he got married
with the first daughter of Mangkunagara III as
garwapadmi (consort of king) named Raden Ajeng
Dunuk. From his marriage he had 13 children.
Raden Ajeng Dunuk passed away when she
delivered her 14
th
child (Harmanto, 1992: 22).
During Sri Mangkunagara IV reign, many
significant advances were made in government,
economic, and cultural sectors. After Sri
Mangkunagara IV had many experience with ruling,
he argued that a Pamong Praja servant can work
well when he knows discipline and implement it.
Thus, those hired to be Pamong Praja servants were
only abdidalem who had obtained military education
in Mangkunagaran Legion. As they see that the
Dutch had benefited much from plantation sector, he
imitated the example to make Mangkunagaran rich.
He considered that they will be more successful
because they did not need to hire land just like the
Dutch. Eventually, he made a variety of cultivations,
such as nila breeding, silkworm breeding, tea and
kina cultivations, and etc. however, the more
profitable and successful one was sugar and coffee
business. The larger profit was obtained when he
established sugar plant in Colomadu in 1863. With
his success, he wanted to build another larger sugar
plant with more sophisticated tools at that time,
Tasikmadu Sugar Plant, in 1874.
The abundant plantation products at that time
encouraged the Dutch privates to build railway. The
first railway lane existing in Indonesia was
Semarang-Sala railway lane, built in 1863. The next
lane built was Tanjungpriok-Bogor lane, and then
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Surabaya-Pasuruan. The construction of railway lane
was conducted with NIS. Meanwhile, the objective
of railway lane was to transport produces, as
aforementioned, and then for transporting
passengers.
The substantial profit was particularly obtained
from the result of sugar and coffee selling. In such
the condition, Sri Mangkunagara IV can beautify
and expand Pendapa Ageng Mangkunagaran by
installing tens robyong lamps and building Bangsal
Tosan. Bangsal Tosan is the porch made of iron in
Mangkunagara, all material of which was incurred
and reserved from Germany. It was greatness that
Javanese people saw iron pillars for the first time. In
back part of Pura Mangkunagaran, a beautiful park
was also constructed with sculpture made in Europe.
Then Sri Mangkunagara IV conducted construction
continuously, for example: on Purwasana,
Dirgasana and Kaveleri Buildings. With so many
constructions and reforms made by Sri
Mangkunagara IV, he was often called as
development period.
In Mangkunagara IV era, there was
accomplishment attempt, as at that era there was an
attempt of exploring economic medium in the
attempt of bringing Mangkunagara into the sturdier
position. This Mangkunagara era was characterized
with the emergence of Mangkunagaran-owned
companies. Those companies affected very
significantly the Mangkunagaran finance. To build
economic sector, Mangkunagara IV initiated by
learning thoroughly the agrarian system existing in
Mangkunagaran territory. The point learnt was
primarily the precondition of land ownership, land
law showing that the king or ruler had absolute right.
However, the right was limited to the lands whose
financial affairs were mastered directly by the king,
so that the lands given as gift or wage like lungguh
and apanage were not included into it. Post-
Dipanegara War, the condition of people was getting
severer; it was because the people were imposed
with tax and should submit some of their produces to
East-Indies government. Moreover, they should
perform forced work (rodi), gugur gunung, jaga
desa and etc. Meanwhile, those not capable of
performing it were allowed to abandon their
residence.
The relationship between trading culture with the
perspective on modern trading ethos application
procedure in Sri Mangkunagara IV’s thinking
consistent with the time condition referred to
plantation problem. To fulfill the intention of
reorganization was to fulfill life need at that time,
particularly in plantation sector. In the period before
and after Mangkunagara IV, the condition of life
showed that generally priyayis with higher nobility
degree had worse financial condition. It was because
they were not allowed to work. The thirstiness for
sparkling and luxury occurred in prominent Javanese
people, particularly in Solo Palace. It was because of
the reduced territorial mastery on the one hand and
mismanagement resulting in plantation land
(lungguh) leasing on the other hand¸ leading to
poverty among princes and officials in Surakarta
Kingdom.
Character building Mangkunagara IV is basically
people must be intelligent and humane. So, first of
all we must be willing and able to work hard and
diligently to advance ourself. It accordance with the
opinion of M. Abdul Roziq Asrori (2016) which
states that character formation is very important to
do all stakeholders in the lining of nation for
advanced and dignified. This movement will be
continuously carried out and can spread throughout
in the community.
From the explanation above, it can be seen that
the factor generating social and economic system
among priyayis was incompatibility of nobles’
perspective on moral value to their identity as
priyayi. The negative implication to Mangkunagaran
family, particularly during Mangkunagara IV
became a strategic reference for its predecessor
governance, by reforming the plantation land leasing
problem basically not due to the social and
economic crisis condition in the court’s family
environment, but due to Java War occurring in 1925-
1830. The areas like Tanjung Tirta, Gombang and
Benteng in Klaten area had largely fallen into
plantation masters. Considering this, it can be seen
the advantage and benefit of how to cultivate their
plantation plant and the worrying condition of
ordinary people due to bekel’s and European
plantation master’s exploitation against them. It gave
Mangkunagara IV more understanding that the main
source of people’s burden was related to the tax law
on lungguh land in the land ownership principle
according to Javanese people’s tradition, that was,
the priyayi or lungguh owner’s attention to farmer
worker and the leased land tend to be lost and they
did not care about ordinary people’s fate (Behrman,
1987; Kumar, 2006). Therefore Serat Pranata
(Regulation Document) was reformed related to
agrarian matters such as land leasing, taxing, and
other rural problems in Javanese document issued by
Surakarta and Yogyakarta Kingdoms. Sri
Mangkunagara IV during its reign made some
fundamental transformations in government and
economic sector, particularly in land and tax affairs.
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The content of it was withdrawal of apanage land
and the replacement of it with giving salary to the
State family.
Eight years later, from the result of his economic
strategy, Mangkunagara IV could achieve successful
economic strategy, even Mangkunagaran obtained
substantial profit. Mangkunagara IV had ever
explained that his economic policy was made due to
his wish to manage his family and servant’s income
and attempt to improve Mangkunagaran people’s
standard of life. Another attempt the Sri
Mangkunagara IV taken was to establish coffee and
sugar company or plant. It is generally a politic and
economic activity are not always like the
expectations. Psychological skills and social in free
market economy values and controlled by demand
and control mechanisms will have control
commensurate with democratic values.
Sri Mangkunagara IV was interested in
improving the position of Mangkunagaran descent
through economy, as shown in some tembang sinom
contained in Serat Wedhatama. In the tembang, Sri
Mangkunagara IV advises his people that earning
living is important in life. After the livelihood has
been sufficed, other needs will be sufficed, for
example religion science. In another tembang
macapat contained in Serat Tripama, it is mentioned
that individual’s life will be meaningful when he has
three things: wirya (position), arta (wealth), and
winasis (intelligence). Those who do not have one of
them will be underestimated (in Javanese term called
aji godhong jati aking).
Sri Mangkunagara IV’s talent as poet and art
protector far beyond his ability of reigning the praja
(territory of jurisdiction). As a king, he had reigned
his people and led them toward advance
successfully. In Sri Mangkunagara IV period, many
high literary works developed. Even Sri
Mangkunagara IV activity in letter area had began
when he had not been the King. Sri Mangkunagara
IV’s literary works were descriptive, didactic, and
didactic-philosophic in nature (Poerbatjaraka, 1952
and Mulder, 1984). Mangkunagara IV as king and
leader always put the interests of others, has no
strings attached, and always be vigilant in dealing
with problems. Thus comply with Indriyanto (2014)
which states that kejawen teachings are two form of
great threat to underlie the attitude of vigilance.
There are aware and vigilant. Otherwise, it will be
able to destroy the principles of humanity, namely
lust and self-interest. Humans should be able to
reduce carnality and release pamrih. Pamrih is a
second threat to humans. Acting because of pamrih
means only priorizing self-interest (selfish). Pamrih
can ignores the interests of others and society.
His work in the form of tembang macapat is
descriptive in nature as it contains description and
impression he got when he visited the local area, for
example when he went to Wonogiri, Giripurno and
Tegalgondo. In addition, many of his poems tell
about important event such as the construction of
Tasikmadu sugar factory and the opening of
Tambakagung and Tirtosworo reservoirs. Some of
his works also tell about deer hunting in the jungle
near Surakarta at that time. In his journey to a place,
he was always followed by the palace officials.
Tembang he had written represent the beauty of rural
land they passed through, the behavior of wild
animals they hunt, and the people’s welcome. Those
works prove their competency in expressing feeling
and impression with beautiful words.
Another poem is created to give piwulang
(lesson), advice about noble character (akhlaq),
decorum, and the relationship between king and his
people, including youths, their family, soldier and
narapraja (Maryeni, 2013). Poem contains this
noble character tenet has been collected and
published as the third edition and some of the fourth
editions was collection of Mangkunagara IV’s work,
consisting of four editions prepared by Dr. Thedhore
Pigeaud, between 1927 and 1934, on the instruction
of Sri Mangkunagara VII, a grandson of Sri
Mangkunagara IV in the attempt of celebrating his
120
th
birthday. The poems are Warayagnya,
Wirawiyata, Sriyatna, Nayakawara, Paliatma,
Salokatama, Darmawasita, Ngelmu, Pitutur, Puji,
Wedhatama, Tripama and Yogatama. Out of those
works, the ones making Sri Mangkunagara IV the
famous poet are a didactic poem entitled Tripama
and a didactic philosophical poem Wedhatama. In
Serat Tripama, Sri Mangkunagara IV intended to
give lesson and education about Javanese people,
particularly the soldier. Life guideline he considered
as adiluhung (superb) was taken from three puppet
epochs inseparable from the court’s culture at that
time. Then, Serat Wedhatama containing noble
character tenet is considered as having broad content
than Serat Tripama. All of his works are stored in
reksapustaka.
Reksapustaka was born on August 11, 1867. In
addition, there were Reksapraja, Reksa Hardana,
Reksa Warastra, Reksa Busana, Reksa Baksana,
Reksa Sunggata, and etc. at that time. Exactly, Sri
Mangkunagara IV issued Decree (pranatan)
reshuffling the structure of Praja Mangkunagaran
government. In Praja Mangkunagaran capital,
according to the pranatan, 9 offices were
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285

established, each of which was mastered by
Wadana; therefore it was called Kawedanan. The
nine kawedanans are: (1) Hamongpraja; (2)
Reksapraja; (3) Kartapraja; (4) Martapraja; (5)
Kartipraja; (6) Reksawibawa; (7) Mandrapura; (8)
Purabaksana; and (9) Yogiswara. Each of
kawedanans supervised some kemantrens, the
subsidiary of Kawedanan led by a mantri.
Reksapustaka born in 1867 serves to deal with
serat-serat and or books. Thus, Reksapustaka
originally serves as archive. Ten years later, exactly
in 1877, Reksawilapa office was established. It is
Reksawilapa that actually served to deal with letters,
while Reksapustaka serves to deal with books. Thus,
since 1877, Reksapustaka changed into library.
Mangkunagara IV always strive to advance
education, although still modest condition at the
time. He strive to improve the intelligence of
community with learn. Learning is an obligation to
improve. Some things have been done by IV
Mangkunagara seems in line with the opinion
Bambang Indriyanto (2014) states that to achieve the
educational system in general, the curriculum serves
as a reference and direction for teachers in
articulating concepts in the lesson. Thus the role of
teacher will be very important and strategic.
3.3 Serat Tripama: The Masterpiece of
Sri Mangkunagara IV
Serat Tripama (the three role models) was created
by Sri Mangkunagara IV (1809-1881) in Surakarta,
written in tembang Dhandanggula consisting of 7
pada (verses), telling about role modeling of Patih
Suwanda (Bambang Sumantri), Kumbakarna and
Suryaputra (Adipati Karna) (Poerbatjaraka, 1952).
For those not knowing the puppet world, it is rather
difficult to understand what and who the three
characters are. Briefly they can be explained as
follows:
Bambang Sumantri called “Patih Suwanda” after
being the patih, was the patih of King
Harjunasasrabahu from Maespati country in the era
before Sri Rama period in Ramayana story. Patih
Suwanda was famous for his bravery and ability of
undertaking responsibly any assignments from
Harjunasasrabahu and finally passed away in battle
field during fighting against Dasamuka.
Kumbakarna was the little brother of Prabu
Dasamuka, the King of Ngalengkadiraja (Alengka);
despite a giant, Kumbakarna was not willing to
justify his brother’s greedy and brutal deed that
kidnapped Dewi Shinta. Nevertheless, when
Ngalengkadiraja kingdom was invaded by enemy,
Sri Rama and his troops, Kumbakarna fulfilled his
knight characteristic’ call, sacrificed his life to
defend his homeland. Kumbakarna passed away in
defending his state rather than his elder brother.
Kumbakarna was one of characters in Ramayana
story.
Adipati Karna was the character in
Mahabharata. He did not defend Pandawa
constituting his step brothers but defended Prabu
Suyudana (Kurupati), the king of Hastina to reply
the king’s merit for raising his degree. Adipati Karna
was disposed into river after he was born and then
was found by and adopted by kusir Adirata, and was
hired as adipati by Prabu Suyudana. Therefore, in
the Big War of Bharatayuda, Adipati karna was on
Kurawa’s part while he knew that Kurawa was the
greedy one. Suryaputra died when fighting against
Harjuna, his step brother.
Briefly, that is the heroic story of three knights in
three different period raised by Sri Mangkunagara
IV in Serat Tripama consisting of 7 verses of
tembang Dhandanggula: The first and second verses
tell about Kumbakarna’s heroism, the third and
fourth about Kumbakarna, the fifth and the sixth
about Adipati Karna, and the seventh was
conclusion (closing) (Serat Tripama, handwriting
text constituting Sanapustaka collection, number
14205).
The elaboration above tells briefly what and who
Patih Suwanda was (Bambang Sumantri in young
age). What is written by Sri Mangkunagara IV in
tembang Dhandanggula, in the first and second
verses is as follows:
Yogyanira kang para prajurit/ lamun bisa sira
anulada/ duk ing nguni caritane/ andelira Sang
Prabu/ Sasrabahu ing Maespati/ aran Patih
Suwanda/ lalabuhanipun/ kang ginelung triprakara/
guna kaya purun ingkang den antepi/ nuhoni trah
utama//
Lire lalabuhan triprakawis/ guna bisa saniskareng
karya/ binudi dadya unggule/ kaya sayektinipun/ duk
bantu prang Manggada nagri/ amboyong putri
dhomas/ katur ratunipun/ purune sampun tetela/
aprang tandhing lan ditya Ngalengka nagri/
Suwanda mati ngrana//
As translated freely as follows:
//The soldiers should/ all imitate/ what told in
ancient story/ the mainstay of king / Sasrabahu in
Maespati Kingdom/ named Patih Suwanda/ his
merits/ is packaged in three matters / smart, capable
and brave (Guna, Kaya, Purun)// it is these that are
held on tightly / fulfilling the descent of excellent
people //
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The meanings of three dharmabaktis are; Guna:
can solve problem; Attempt to win; Kaya: in a battle
in Manggada Kingdom; can carry on putri dhomas;
given to the king; Purun: his bravery had been real
in the battle (with Dasamuka) Ngalengka King;
Patih Suwanda passed away in the battle field.
In conclusion, the heroism value of Patih Suwanda
can be seen from three points: Guna, Kaya and
Purun.
GUNA: Nuhoni trah utami in this case, means
fulfilling the descent of excellent people, the knights
that can solve problem with their knight
characteristics and being superior in everything.
KAYA: here it is mentioned carrying on putri
Dhomas successfully in the battle (it is interpreted as
not only successfully carrying on 800 putri dhomas
but also war loot.
PURUN: His bravery. Dasamuka is the king
undefeatable but by Wisnu reincarnation (that is
Prabu Harjunasasrabahu, but at that time Sang Prabu
was chatting with their wives). Patih Suwanda
warred until died in the battle field.
What and who Kumbakarna is and how his
heroism values are have been explained briefly.
What composed by Sri Mangkunagara in the third
and fourth verses of Sekar Dhandanggula are as
follows:
//Wonten malih tuladan prayogi/ satriya gung
nagri ing Ngalengka/ Sang Kumbakarna arane/ tur
iku warna diyu/ suprandene nggayuh utami/ duk
wiwit prang Ngalengka/ dennya darbe atur/ mring
raka mrih raharja/ Dasamuka tan keguh ing atur
yekti/ dene mengsah wanara//
//Kumbakarna kinen mangsah jurit/ mring kang
raka sira tan lenggana/ nglungguhi kasatriyane/ ing
tekad datan purun/amung cipta labuh nagari/ lan
noleh yayah rena/ myang leluhuripun/ wus mukti
aneng Ngalengka/ mangke arsa rinusak ing bala
kapi/ punagi mati ngrana//
Translated freely as follows
There is a good role model; exalted knight from
Alengka country; his name was Kumbakarna;
despite giant form, he wanted to achieve excellence;
when the war began in Alengka; he expressed his
opinion to his brother (Prabu Dasamuka to save
(Alengka); Dasamuka did not want to hear good
opinion; as he only fights against monkey soldier.
Kumbakarna was told to go to the battle field; he
did not say his disagreement to his brother; as he
fulfilled the knight characteristics; actually he did
not want to do so; he only defended his country; and
considering his parents; and his ancestor; had lived
gloriously in Alengka country; now will be
destroyed by monkey soldier; swear for death in the
battle field.
What and who Adipati Karno is and how
his heroism values are have been explained briefly.
What composed by Sri Mangkunagara in the fifth
and sixth verses of Sekar Dhandanggula are as
follows:
//Wonten malih kinarya palupi/ Suryaputra
narpati Ngawangga/ lan Pandhawa tur kadange/
len yayah tunggil ibu/ suwita mring Sri Kurupati/
aneng Nagri Ngastina/ kinarya gul-agul/ manggala
golonganing prang/ Bratayuda ingadegken senapati/
ngalaga ing Kurawa//.
//Den mungsuhken kadange pribadi/ aprang
tandhing lan Sang Dananjaya/ Sri Karna suka
manahe/ den nggenira pikantuk/ marga denya arsa
males sih/ ira Sang Duryudana/ marmanta
kalangkung/ denya ngetok kasudiran/ aprang rame
Karna mati jinemparing/ Sumbaga wiratama//.
Translated freely as follows:
There is another role model; Suryapati, the
Senapati from Ngawangga; Pandawa was still his
step brothers; he served Sri Kurupati; in Astina
Country, He became mainstay; the commander of
battle; raised to be senapati in Bharatayuda war;
fighting against Kurawa.
Faced with his own brother; fighting against
Danandjaya; Sri Karna was really glad; as they can
acquire a road to reply merit of Sang Duryudana; so
he exerted all of his power; the war was crowd and
Karna died due to bow; he was famous as the
excellent soldier.
Then, Sri Mangkunagara IV closes Serat
Tripama on the seventh verse (pada) still with Sekar
Dhandanggula as follows:
Katri mangka sudarsaneng Jawi; pantes lamun
sagung pra prawira; amirita sakadhare; ing
lelabuhanipun; aywa kongsi mbuwang palupi;
manawa tibeng nistha; ina esthinipun; senadyan
tekading budya; tan prabeda budi panduming
dumadi; marsudi ing kotaman.
Translated freely as follows:
Those three heroes are Javanese role models; all
officers; should imitate them as much as possible;
regarding their service; never remove their role
model; as you can be contemptible; in their ideal;
although the determination in the past; is not
different from human character; looking for
excellence.
Mangkunagara IV gave an example of puppet
characters that can be role models, for example,
Patih Suwanda, Kumbakarna, and Adipati Karna. He
took character-education value from puppetry story
in order to be the life model. Character education is
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related to potency and power inherent to human
mentality and body. What is needed here is to
activate human sense, reasoning, feeling, heart, and
wish to read, to listen to, to comprehend, and to
understand knowledge. To arrive at the goal
(objective), good human beings should in fact
position ethical or value education functioning to
normalize human mindset and action thereby
creating an identity of social system. Character
education opens self-development space as
optimally as possible corresponding to interest and
need (Kartono, 2004). Character education
emphasizes on an individual’s role model. The
presence of role model will yield optimum result and
develop character education and human attitude.
Mental revolution idea is an attempt of reforming
a community’s mindset and action pattern based on
its ideology. Therefore, character education plays a
very important role in bringing this mental
revolution into reality.
Mangkunagara IV’s role model derived from
puppetry character and himself. There are 3 puppet
characters that can be role model: firstly, Patih
Suwanda undertook any assignments from
Harjunasasrabahu responsibly and bravely until
finally he passed away in battle field. Secondly,
Kumbakarna was a giant who wanted to achieve
excellence. During a war, he had advised his brother
for the sake of Alengka Kingdom’s security, but
Dasamuka had always ignored it. Finally,
Kumbakarna chose to alienate himself and to
meditate while sleeping. When the senapatis of
Alengka had passed away, Kumbakarna was waken
up compulsively and was instructed by his brother to
go to the battle field. Fulfilling his knight
characteristics, Kumbakarna did not refuse. He was
determined to defend his country only and for the
sake of glorious ancestor sin Alengka country and
now is destroyed by monkey soldiers. It is better to
die in the battle field and eventually Kumbakarna
died as the hero.
The third character is Raden Suryaputra, Adipati
of Nawangga, the step brother of Pandawa (his
father is Batara Surya). Since he was born until
adult, he did not live with Pandawa, but taken care
of by kusir Adirata. For his supernatural power and
loyalty, Prabu Duryudana conferred him high
degree. Around Bharatayuda war, Karna was
persuaded by his mother to war on Pandawa part.
But Karna insisted that although Pandawa is his
brothers and are on the right part, but as a knight, he
should defend the king who has raised his degree. In
the fighting against Harjuna, becoming a distinctive
story called “Karna Tanding” in Javanese puppetry,
Karna got opportunity to reply his King’s merit. He
fought until die in the battle field due to Raden
Harjuna (Dananjaya)’s bow.
Those three heroes lived in different period with
different role model as well. Sri Mangkunagara IV
recommended us to take their character as role
model as much as possible. Never remove the good
example in looking for and fulfilling a knight’s
excellence. Overall, Patih Suwanda is known for his
excellent triprakarya: “guna, kaya and purun”,
sacrificing everything for maintaining loyalty and
commitment although he realized completely that
what he had defended is the wrong party.
From all of his works in government, literary and
cultural areas, it can be concluded that Sri
Mangkunagara IV was a broad-oriented, diligent,
hard worker. Recalling that at his time, there had
been no formal school, he absorbed entire
knowledge he had from private course, and reading
many Javanese and non-Javanese books and texts,
including Dutch and Malayan. It was intended to
make abdidalem broad-oriented, so that he was
willing to provide his book collections to be read by
others. Through this thought, Reksapustaka was then
created in its embryo. This Mangkunagara IV’s role
model can be utilized to provide character education
in the society thereby can bring the mental
revolution into reality.
4 CONCLUSIONS
Mental revolution and character education are two
interrelated aspects and mutual harmony. So, to
change point of view there needs a movement like
Mangkunagara IV movements in his era. The
Mangkunagara IV’s movements sourced from
puppetry characters and himself. There are three
puppet characters such as Patih Suwanda,
Kumbakarna, and Adipati Karna.
Mangkunagara IV is a king or leader of most
success in the Pura Mangkunagaran in all sectors,
such as government, literature, and culture. He has
large knowledge, diligent, and like to work. In his
era there not yet school, so he got the knowledge
from private lessons, read many books, Java
manuscript, and manuscript other from Netherland
and Melayu. He willingly provides his book
collection to be read by others. From his thoughts,
then created Reksapustaka as an embryo.
Mangkunagara IV’s role mode can be utilized to
provide character education for society so can
realize mental revolution.
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Because of still many works from Mangkunagara
IV which until now still stored in Pura
Mangkunagaran, so necessary for futher research.
Especially related to character education and moral
education.
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