Educational Meaning in the Symbolic Visual Structure of Kayon Ganesha Created by Dalang Enthus Susmono Educational Meaning in the Symbolic Visual Structure of Kayon Ganesha Created by Dalang Enthus Susmono Yasin Surya Wijaya Department of Arts Management.
Faculty of Fine Arts and Design Institut Seni Indonesia Yogyakarta Jl.
Parangtritis Km 6.
Glondong.
Panggungharjo.
Sewon.
Bantul.
I Yogyakarta 55188 Email: yasin.
sw@isi.
ABSTRACT
This study aims to explore the educational values embodied in the visual symbolic structure of Kayon Ganesha, an artistic work by Enthus Susmono.
The academic values represented in Kayon Ganesha are mportant to examine and can be used as a source of moral and character development for future The research employs a descriptive, qualitative approach with a single-case study design.
Data were collected from informants, settings, and documents through in-depth interviews, participatory observation, and content analysis.
Data validity was tested using two techniques: data source triangulation and informant review.
Data analysis followed a flow model consisting of data reduction, data display, and The findings reveal that Kayon Ganesha consists of three structural parts, namely lower .
, middle .
, and upper .
, each containing symbols that represent the human journey toward ultimate truth through education.
The figure of Lord Ganesha in Kayon Ganesha also comprises three parts, namely head, body, and legs, symbolizing the ideal qualities of a knowledgeable The implication of this study emphasizes that the educational values within Kayon Ganesha can serve as a source for character education based on local wisdom in the field of art and cultural creativity.
Keywords: Educational Meaning.
Structure.
Visual Symbolic, & Kayon Ganesha.
INTRODUCTION
of life, morality, spirituality, and aesthetics The term AukayonAy is another designation (Subiyantoro.
Fahrudin, & Amirulloh, 2023, for AugununganAy in wayang kulit purwa .
lassical The scenes and narratives in wayang Javanese shadow puppetr.
The shape of the would be difficult to understand and interpret, gunungan represents the tree of life .
, as space and time constitute crucial elements which literally signifies AulifeAy (Subiyantoro within a performanceAos storyline.
& Zainnuri, 2017, p.
The kayon serves The Kayon Ganesha is one of the modern as an essential property in wayang kulit purwa creations by the late puppeteer .
Ki performances, functioning as an opener, a Enthus Susmono from Tegal.
Ki Enthus was closer, a scene transition marker, and a spatial- a renowned dalang from Tegal.
Central Java, temporal indicator during the performance who produced an extensive body of wayang (Loita, 2018, p.
Without the gunungan or works (Fuad & Nurhidayat, 2017, p.
kayon, a wayang kulit purwa performance could was recognised as a creative and innovative not take place.
Wayang itself embodies values puppeteer with a high level of exploratory Jurnal Panggung V35/N4/12/2025 Yasin Surya Wijaya intensity, making his wayang creations and concerning, as reflected in the increasing performance styles widely appreciated by the reports of juvenile delinquency in mass and Ki Enthus demonstrated exceptional social media.
Practices such as cheating, intergroup brawls, bullying, promiscuity, responding to contemporary issues, which made his pakeliran .
erformance styl.
highly become major educational issues (Soraya, interactive and dynamic.
The Kayon Ganesha is 2020, p.
This situation poses danger if among Ki EnthusAos many wayang works whose preventive measures and a comprehensive creation and conception were influenced by transformation within the education system contemporary themes.
This kayon has been are not implemented.
The nationAos younger widely adopted by other puppeteers, leading generation may lose its identity and moral to the emergence of various forms and styles compass, potentially leading to the collapse of of gunungan that differ visually but remain the nationAos integrity in the future.
Culturally based artworks provide an alternative and Many wayang kulit artisans across highly potential source of character education different regions have also created puppets values that can be implemented within the based on Ki Enthus SusmonoAos concepts, educational context.
In this regard, the Kayon which are then implemented in performances Ganesha, as a culturally rich and artistic by other puppeteers.
creation imbued with profound values, holds The Gunungan or Kayon Ganesha is an artwork that not only presents visual beauty strong potential for being utilised in fostering character development within education.
but also embodies profound philosophical Based on the background described Society needs to be educated above, the research problem is formulated through various means, one of which is art.
as follows: How is the educational meaning Learning through art refers to the use of artistic media to study various subjects, a structure of the Kayon Ganesha created by concept popularised by H.
Read .
as Enthus Susmono? The purpose of this study Aueducation through artAy (Suharto, 2012, p.
is to describe the educational meanings The Kayon Ganesha can serve as a medium for contained in the symbolic visual structure understanding and instilling values through of the Kayon Ganesha created by Enthus artistic expression.
These values are primarily Susmono.
The results of this research are expected to contribute new and distinctive insights to complement previous studies, structure of the Kayon Ganesha.
Such values particularly in the field of wayang (Javanese can function as a source of character education The body of knowledge in wayang for the younger generation, preparing them to studies will thus become broader, clearer, face the dynamics and challenges of the future.
and deeper, providing valuable benefits for The current condition of education is The public will gain new perspectives Jurnal Panggung V35/N4/12/2025 Educational Meaning in the Symbolic Visual Structure of Kayon Ganesha Created by Dalang Enthus Susmono and understandings that have not been of the gunungan through the lens of Islamic previously explored, especially regarding thought (Andani, 2023, p.
Yulianto, the study of Kayon Ganesha by puppeteer Ki Syakir, and Sugiarto analysed the gunungan Enthus Susmono.
wayang kulit purwa, focusing on its aesthetic Studies on wayang, particularly those form, philosophical meaning, and practical focusing on the gunungan or kayon, are values as implemented in educational contexts generally not new, as several previous (Yulianto.
Syakir, & Sugiarto, 2022, p.
Meanwhile.
Pugersari studied the form of the gunungan wayang as a representation of gunungan/kayon have been explored by earlier Indonesian culture in the visual design of scholars using different methods, approaches.
IndonesiaAos halal logo, applying design studies and theoretical frameworks.
Loita examined as the analytical framework in examining the the symbols contained in the gunungan of gunungan wayang kulit within the context of Javanese wayang kulit (Loita, 2018, p.
national visual identity (Pugersari, 2024, p.
Perasutiyo.
Muchyidin, and Nursuprianah Various studied the golden ratio and the meaning Based on previous studies, research on of the wayang kulit gunungan philosophy the gunungan or kayon, particularly the Kayon (Perasutiyo.
Muchyidin, & Nursuprianah.
Ganesha, has not yet been thoroughly explored 2022, p.
, which combined the disciplines regarding its symbolic visual structure and the of mathematics .
he golden rati.
and wayang educational values it contains.
Earlier studies art and culture.
Fahrudin et al.
have mostly focused on the classical gunungan the conservation value of gunungan wayang wayang purwa, whereas the Kayon Ganesha kulit purwa as a science learning material represents a creative reinterpretation of the (Fahrudin, gunungan by Ki Enthus Susmono.
Previous QiaoLu, 2023, p.
This study employed research has generally focused on fields such a scientific perspective, particularly in the as mathematics, science, craft arts, religion field of natural conservation, through the .
pecifically Isla.
, and design.
To date, traditional art of gunungan wayang kulit.
Dewi there has been no specific study focusing on examined the aesthetic paradoxes found in the the Kayon Ganesha from the perspective of Javanese wayang gunungan (A.
Dewi, 2023, p.
its symbolic visual structure.
This indicates Sunyoto and Angge investigated the form that the present research is novel in both its of the gunungan wayang kulit purwa as a source research object and analytical focus.
The of ideas for creating pendants and necklaces, originality of the object and the focus of utilising the gunungan as inspiration for analysis align with the new and fresh data, handicraft design (Sunyoto & Angge, 2016, p.
analysis, and discussion presented in this Andani explored the philosophy of the Such novelty contributes positively to gunungan in wayang kulit performances from the enrichment of knowledge in the fields of an Islamic perspective, approaching the study art, culture, and other related disciplines.
Saputro.
Sarwanto.
Sauli.
Jurnal Panggung V35/N4/12/2025 Yasin Surya Wijaya
METHOD
source triangulation was carried out by cross- This research employed a descriptive checking information obtained from three qualitative approach using a single-case study data sources: informants, places and events.
Qualitative research, also known as and archival materials.
The informant review naturalistic inquiry, positions the researcher was conducted by returning the organised as the primary instrument of the study data to the informants to obtain clarification (Sutopo, 2006, p.
The case study strategy and confirmation of its accuracy.
The data was chosen because the research focuses on a were analysed using a flow analysis technique, single object, the Kayon Ganesha, without any which involved the procedures of data comparison to other gunungan or kayon forms.
reduction, data display, and verification.
This The object of this study is the Kayon Ganesha, analytical technique was chosen because the created by Ki Enthus Susmono.
The research study employed a single case study design.
subjects are selected dalang .
Given the large volume of data collected from identified through the snowball sampling various sources, data reduction was necessary.
technique, as the original artist of the kayon The reduced data were then displayed in tables has passed away.
or descriptive narratives.
Conclusion drawing The data used in this study were obtained or verification was performed once the data from two sources: primary data and secondary reached a saturation point, meaning no new The primary data were derived from or relevant information emerged.
informants as well as from places and events.
The visual structure of the Kayon while the secondary data were obtained from Ganesha was analysed within the context of documents and archives.
The informant Javanese culture to explore the educational data were collected from selected dalang values embedded within it.
The symbolic .
identified through the snowball structuralism theory of Lyvi-Strauss was sampling technique and gathered using employed as the analytical framework to in-depth interview methods.
The data on examine the visual symbols found in the places and events were obtained from wayang structure of the Kayon Ganesha.
Humans are performance venues and the performances symbolic beings with the capacity to structure, themselves through participatory observation organise, and impose structures upon the Meanwhile, the document and phenomena they encounter (Misnawati & archival data consisted of physical data .
he Anwarsani, 2019, p.
The Kayon Ganesha Kayon Ganesha objec.
, archival records, and consists of an outer structure, which comprises both online and offline recordings relevant to the visible visual symbols, and an inner the study, collected through content analysis structure, which represents the meanings or values underlying what is seen.
The meanings The collected data were then tested for embedded in the visual symbols of the Kayon validity using two techniques: data source Ganesha were interpreted through Javanese triangulation and informant review.
Data cultural context and educational perspectives.
Jurnal Panggung V35/N4/12/2025 Educational Meaning in the Symbolic Visual Structure of Kayon Ganesha Created by Dalang Enthus Susmono Figure 1.
Structure of Kayon/Gunungan Ganesha (Source: Wijaya Documentation, 2.
Table 1.
The Structure and Symbolic Meaning of the Kayon Ganesha Visual (Source: Document and Archive Analysis, 2.
Kayon Structure Lower (Palemaha.
Middle (Lengke.
Upper (Pucu.
Visual Symbol Meaning Red Line The human world.
without symbols, images, or meanings.
Five Rainbows The five paths of life.
Two Giant Heads Guardians.
determining who is worthy or unworthy to enter.
Ganesha Figure A symbol of knowledge and wisdom.
Wings The act of soaring toward the summit .
he spiritual pea.
Pond/Blumbangan Symbol of the ocean .
, the water of life.
Two Dragons Symbol of obstacles or challenges.
Banaspati Guardian of sacredness and purity.
Hayat Tree Symbol of life, connecting the lower and upper worlds.
Snake Tail .
rom top to The ladder of human ascent and descent into the spiritual realm.
Five Flowers The five Javanese philosophies.
the five Islamic principles.
Single Bud The ultimate purpose of life the unity between human and the Divine .
anunggaling kawula gust.
Jurnal Panggung V35/N4/12/2025 Yasin Surya Wijaya
RESULTS AND DISCUSSION
is divided into three main structural parts:
The kayon, also known as gunungan in palemahan .
he lower par.
, lengkeh .
he middle wayang kulit purwa .
lassical shadow puppet par.
, and pucuk .
he upper par.
, which theatr.
, represents both a tree .
and a are arranged vertically from bottom to top mountain .
(Arps, 2017, p.
(Sumardjo, 2006, p.
These three structures wayang kulit performances, the kayon functions symbolise the three realms of existence: the as an opening and closing element, a marker lower world, the middle world, and the of scene transitions, and as a symbol of the upper world.
The lower world represents the forest or fire.
The wayang kulit itself portrays mortal or human realm, characterised by its the diverse characters of human life within immanent natureAiwithout inherent meaning the universe (Ismurdyahwati & Srinarwati, or value (Sumardjo, 2006, p.
In the Kayon 2024, p.
Without the kayon or gunungan, a Ganesha, the symbol of the lower world is wayang kulit performance would not exist, as it depicted through a thick, elongated red line at serves as a guide that symbolises the journey the base of the wayang, devoid of any patterns of human life from the temporal world toward or motifs.
This visual form signifies that, in the eternal one.
The Kayon Ganesha is one essence, the human world holds no ultimate of many creative variations of the kayon or all worldly matters are transient.
gunungan in wayang kulit, serving the same Wealth, status, position, and any worldly fundamental functions.
The kayon holds a pursuit possess no enduring value.
they are crucial position in wayang kulit performances merely illusions, fleeting as a mirage.
because it embodies symbols and meanings The next structure is the lengkeh, located that can serve as moral and philosophical in the middle section, which symbolises the guidance for life.
The form and meanings of middle world.
This realm serves as a bridge the Kayon Ganesha will be further elaborated between the human world .
below in the following subsections.
and the divine or eternal world .
The most prominent feature in the middle part The Meaning of the Visual Symbolic of the Kayon Ganesha is the figure of Ganesha Structure of Kayon/Gunungan Ganesha Ganesha, the son of Lord Shiva and The structure of the Kayon Ganesha Goddess Parvati, is known as the deity of all consists of visual forms .
arranged knowledge, intelligence, and wisdom (Wantari into three main sections: the palemahan .
ower & Gunawan, 2020, p.
He is also often par.
, the lengkeh .
iddle par.
, and the pucuk referred to as the protector god, the remover .
pper par.
Each form or symbol within of obstacles, and the ruler over all challenges these sections contains specific philosophical (Wantari & Gunawan, 2020, p.
Ganesha meanings and values.
The detailed forms and serves as a symbol of education, as education meanings of the Kayon Ganesha are presented embodies knowledge that enlightens and in the figure and Table 1 below.
fosters wisdom in humanity.
In the context In general, the kayon or classical gunungan Jurnal Panggung V35/N4/12/2025 of education, we often encounter the concept Educational Meaning in the Symbolic Visual Structure of Kayon Ganesha Created by Dalang Enthus Susmono of examinations, which determine whether of two giant heads, representing guardians one is ready to advance or must repeat, much or gatekeepers.
Not everyone is permitted or like Ganesha, who both grants and removes able to approach Ganesha, the embodiment of obstacles along the path of human learning knowledge and wisdom, for only those who and growth.
are truly deserving may pass.
Ultimately, it At the lower part of the Kayon Ganesha, is the individual who determines their own there are five rainbows on the left side and five without awareness, enthusiasm, on the right side, symbolising the beginning of determination, and sincerity in learning, one the human journey from the lower world to the will remain trapped in the illusions of the upper world .
Knowledge or wisdom material world.
serves as the primary path and essential The upper section .
of the Kayon provision for humans as they ascend toward Ganesha consists of several visual symbols, the higher realm, the world beyond death.
including wings, a pond .
, two Therefore, it is a moral obligation for humans dragons, banaspati, the tree of life, a serpentAos to seek and cultivate knowledge continually.
tail, five flowers, and a single flower bud.
The concept of lifelong education is inspired When a person has attained a high level of by the saying Auuthlubul Aoilma minal mahdi ilal knowledge, they are considered worthy to lahdiAy, which means Auseek knowledge from ascend to the next, higher stage, the pucuk.
the cradle to the graveAy (Hairani, 2018, p.
This aligns with SumardjoAos statement that Yusuf further emphasises that there is no such once the mystical teachings .
he middle thing as being too late, too old, or too early real.
have been mastered and the student to learn (Yusuf, 2012, p.
The rainbowAos has been well-trained in magical practice, they beautiful colours symbolise that the lifelong may proceed to the next stage Ai entering the pursuit of knowledge is like walking through third structure, the pucuk (Sumardjo, 2006, p.
a garden full of flowers, a journey filled with The wings on both sides of the Kayon diverse forms of wisdom and learning.
Ganesha symbolise the human journey from The process of becoming an educated the middle world .
to the upper person is not easy.
there will always be a These wings represent the readiness natural selection that determines who is of an enlightened person to ascend toward worthy and prepared to pursue knowledge the ultimate realm of existence.
The student and who is not.
Humans are obliged to seek undertakes a metaphoric flight toward the knowledge, for those who do not endure the pohon hayat .
ree of lif.
, which rises to the hardship of learning must be ready to face pucuk, symbolising the spiritual ascent toward the bitterness of ignorance (Rais, 2019, p.
ultimate truth (Sumardjo, 2006, p.
The pursuit of knowledge is often painful, yet The next section is the blumbangan or its results are sweet, a path not everyone is segara .
he se.
, which is depicted with a capable of walking.
This concept is symbolized symbol of blue and white gradient water waves in the Kayon Ganesha through the depiction flanked by two dragon tails.
Water represents Jurnal Panggung V35/N4/12/2025 Yasin Surya Wijaya the source of life, providing sustenance for the They believed that the spirits and souls of pohon hayat .
ree of lif.
and all living beings their forebears resided in tall, ancient trees above it.
This aligns with DewiAos view that atop high mountains.
An educated person water is the essence of life, and God created is regarded as one of high status, both in the it as a medium through which humans can eyes of society and before God, because of learn the values of life itself (A.
Dewi, 2018, the knowledge they possess.
God considers 102Ae.
The sea .
also symbolises the learned to be noble beings whose rank is the vastness of knowledge that humans are elevated to the highest place (Aas, 2021, p.
obliged to explore and navigate.
The ocean is Once a person attains such a noble rank, their a perilous realmAiits storms and waves can next duty is to preserve and elevate it further destroy and drown anyone who dares to cross through the continual pursuit of knowledge it, yet within it lie hidden treasures: coral, without end.
The pohon hayat thus becomes a pearls, and diamonds.
Before reaching the symbol of connection between the lower and summit, humans must first pass through this middle worlds, between humanity and the world of the tangible, symbolising the trials Divine through the noble path of knowledge.
and obstacles encountered on the journey The serpentAos tail depicted on the Kayon toward the ultimate realm of enlightenment Ganesha symbolises the descending path (Loita, 2018, p.
The two dragons encircling toward the middle and lower worlds.
This the blumbangan/segara serve as symbols of implies that when a person has attained a these challenges and dangers that must be high level of virtue and enlightenment, they overcome in the human quest toward The One should remain humble and willing to guide .
he pucu.
Navigating the ocean of knowledge others .
hose in the lower real.
toward the inevitably brings trials and tests, and only same path of righteousness.
The five flowers those who endure and persevere through them on the *Kayon Ganesha remind us of the will emerge as resilient individuals, elevated Javanese philosophical concept of kiblat papat in wisdom and stature.
lima pancer.
This concept symbolises the four The upper world represents a sacred cardinal directions with one central point, therefore, banaspati serves as the representing the relationship between humans symbol of purity and protection, guarding the and the universe (Aminah & Alam, 2024, p.
sanctity of this realm after one has overcome The kiblat papat lima pancer philosophy also temptations and trials.
According to other reflects the four fundamental human desires inherent within every individual: lauwamah reality that human life is filled with challenges, .
, supiyah .
, amarah .
, and dangers, and threats that can arise at any mutmainah .
(Aminah & Alam, moment (Loita, 2018, p.
At the summit of 2024, p.
Humans must strive to balance the mountain, the pohon hayat .
ree of lif.
also and control these desires so that God may stands as a symbol of existence and sanctity, elevate their spiritual rank.
The number five a sacred place revered by ancient ancestors.
also holds significant meaning in Islam, as it Jurnal Panggung V35/N4/12/2025 Educational Meaning in the Symbolic Visual Structure of Kayon Ganesha Created by Dalang Enthus Susmono Table 2.
Forms and Meanings of GaneshaAos Visual Symbols (Source: Document and Archive Analysis, 2.
Body Structure Head (Uppe.
Body (Middl.
Legs (Lowe.
Visual Syimbol Meaning Large Head Broad thinking Leyepan Ayes Concentration Large Ears Listening more attentively Single Tusk Removing evil, preserving goodness Small Mouth Speaking only important matters Trunk Efficiency and adaptability Four Arms The universe .
ast, west, north.
Trisula Past, present, and future Cakra Ultimate weapon, eradicator of Pen Knowledge and intellectuality Tasbih Remembrance of God .
Large Stomach Peace with both good and bad Blue Color Trust, loyalty, and responsibility Small Feet Taking steps with careful Cross-legged Sitting Respect, politeness, and humility Black and White Sarung Symbol of evil .
and goodness .
is reflected in various religious practices such to the unity between the human self and the as the five daily prayers .
alat lima wakt.
Creator (Hidayat.
Suyatmo, & Nawawi, 2023, the Five Pillars of Islam, and the reminder to This union and return of the human Auremember five things before five things.
Ay soul to God signify the beginning of a new life The single flower bud .
uncup bung.
after death.
When a person has been released at the top of the Kayon Ganesha symbolises from their physical body, they may enter the the ultimate purpose of human life, the true spiritual realm, which is often described oneness of God.
At this stage, a person has as a state of emptiness (Sumardjo, 2006, p.
returned to the Divine, and through the The flower bud is the highest point of the provision of knowledge and wisdom, they Kayon Ganesha.
however, beyond it lies one can attain the ultimate truth.
The flower bud final element: the white screen, symbolising represents the Javanese philosophical concept emptiness or transcendence.
of manunggaling kawulo gusti, which refers Overall, the Kayon Ganesha represents Jurnal Panggung V35/N4/12/2025 Yasin Surya Wijaya the human spiritual journey from the mortal .
iddle sectio.
, and the legs .
ower sectio.
, world toward the highest enlightenment each containing distinct visual forms and symbols with specific meanings.
A more depicted in its visual symbols.
Humans can detailed description of GaneshaAos forms and derive valuable life lessons from wayang their symbolic meanings is presented in Table narratives and their rich symbolic meanings 2 below.
(Pangestu.
Suhita, & Suryanto, 2023, p.
Ganesha The Kayon Ganesha illustrates the transience knowledge, wisdom, and the remover of all of human life filled with worldly illusions.
The symbolic structure of Lord the process of education, and the struggle Ganesha consists of three parts: the upper for knowledge as a path toward wisdom structure .
, the middle structure .
, and nobility.
Education, in its truest sense, is and the lower structure .
Each structure not merely the transfer of knowledge but a contains visual symbols that embody specific means of building character (Peterson, 2020.
The symbols and their meanings The Ganesha symbol within the kayon in the figure of Lord Ganesha are analogous embodies expertise and wisdom that must be to two sides of a sheet of paper that cannot pursued with determination and perseverance be separated from one another.
According in the face of trials and obstacles.
The Kayon to Saussure, the signified .
and Ganesha also portrays the journey toward the the signifier .
form an inseparable highest spiritual attainment, where knowledge unity, metaphorically described as two sides elevates humanity to honour and unity with of the same paper (Vera, 2014, p.
The the Divine.
Its culmination is manunggaling interpretation of these symbols is based kawulo gusti, the mystical union between on cultural ideas and concepts.
human and God, affirming that true knowledge ultimately leads humankind back to its divine with the artistic conventions from which essence in complete spiritual awareness.
they originate.
The meanings derived from these symbolic interpretations hold valuable The Symbolic Visual Structure of Lord lessons for human life, enabling individuals to Ganesha in the Kayon Ganesha comprehend the essence of humanity as beings The most significant part of the kayon who are complete, intelligent, and educated.
or gunungan, which distinguishes it as Kayon A large head with narrow eyes, large Ganesha, is the presence of the Ganesha figure ears, a single tusk, a small mouth, and a at the centre of the composition.
Ganesha trunk characterise the uppermost structure of is depicted as a plump figure seated cross- Lord GaneshaAos figure.
Ganesha is depicted legged, with an elephantAos head and four with the head of an elephant and a plump hands, each holding a specific object.
The belly (Indrayasa, 2018, p.
Overall, the figure of Ganesha is composed of three main head of Lord Ganesha resembles that of an parts: the head .
pper sectio.
, the body elephant, complete with a trunk, large ears.
Jurnal Panggung V35/N4/12/2025 Educational Meaning in the Symbolic Visual Structure of Kayon Ganesha Created by Dalang Enthus Susmono and a broken tusk on one side.
Although an yet is gentle enough to handle small and elephant is an animal, it is considered one of delicate matters (Wantari & Gunawan, 2020, p.
the most intelligent among them, often capable Symbolically.
GaneshaAos trunk represents of performing impressive acts in circuses, efficiency and adaptability, reflecting the symbolising intellect and awareness.
The ability to adjust to circumstances and respond large head of Lord Ganesha signifies broad- appropriately to oneAos environment.
mindedness and deep knowledge, commonly The middle structure of Lord GaneshaAos interpreted as intelligence.
GaneshaAos large figure in the kayon or gunungan represents head symbolises sharp intellect, vast insight, the body, which includes several symbolic and wisdom (Wantari & Gunawan, 2020, p.
elements such as four hands, a trisula .
In human perception, a large head is often a cakra .
, a pen, prayer beads .
, associated with greater brain capacity and a large belly, and a blue-coloured torso.
The narrow or half-closed eyes of Ganesha is consistently depicted with four Ganesha further represent careful observation hands, each holding a specific object.
In the and sharp focus.
Such eyes indicate a Javanese cultural context, the number four concentrated and penetrating gaze (Wantari & symbolises kiblat papat, or the four cardinal Gunawan, 2020, p.
ast, west, north, and sout.
In addition to having a large head, representing the universe.
This concept, often Ganesha also possesses wide ears, symbolising referred to as mancapat, embodies the idea of that as a wise deity, he listens more than he the four directions surrounding a central point.
His large ears visually represent symbolising balance and harmony within the this meaning in contrast to his small mouth.
cosmos (Savitri & Sumardiyanto, 2021, p.
GaneshaAos small mouth serves as a moral In the Kayon Ganesha.
Lord Ganesha reminder that humans must be mindful holds a trisula .
with his trunk.
The of their speech, as spoken words strongly trisula, a three-pronged weapon resembling a influence others.
The combination of large fork, symbolises the three dimensions of time ears and a small mouth signifies that one Ai the past, the present, and the future.
These should listen more and speak less (Wantari three temporal stages inherently shape human & Gunawan, 2020, p.
One should listen life: the past that has passed, the present that to all that is good and pure and speak only accompanies us, and the future that awaits.
words grounded in truth.
Lord Ganesha has These three phases are inseparable, as the a pair of tusks, with one broken and the other present determines the future, and the past This symbolises the importance of influences the present.
The triadic pattern discarding and sacrificing all that is negative represents a philosophical conception arising while preserving what is good and virtuous.
from human interpretation to achieve harmony GaneshaAos form, which is half-human and half- (Ardana & Consentta, 2022, p.
Ganesha elephant, features a trunk that functions like also holds a cakra .
in his left hand.
a hand.
The trunk can remove great obstacles wayang .
hadow puppe.
narratives, the cakra Jurnal Panggung V35/N4/12/2025 Yasin Surya Wijaya is the weapon of Prabu Kresna, depicted as a Gunungan Ganesha is depicted with a large serrated circular blade (Ariyanti & Anto, 2018, belly and a blue-colored body.
These features The cakra weapon held by Ganesha carry symbolic meanings that provide moral lessons for humankind.
GaneshaAos large belly eradicating injustice.
Justice is the aspiration represents a state of inner peace and acceptance of all beings in the universe, particularly of both the good and bad aspects of worldly humankind, and injustice must be eliminated life .
he mortal real.
The world, in essence, even if it requires the force of power.
is structured in pairs: goodness exists because Other objects held by Ganesha in the of evil, and vice versa.
Every aspect of life in Kayon or Gunungan Ganesha include a pen and a the universe embodies dualism and paradox, rosary .
The pen symbolises knowledge yet both elements must coexist in balance and intellectuality in human civilisation.
(Subiyantoro et al.
, 2021, p.
Humans represents the medium of communication should strive to embody goodness, even technology used for disseminating knowledge though perfect goodness is unattainable, just (Susanti, as individuals who commit evil are not entirely continues to advance through learning, and In the Kayon Ganesha.
GaneshaAos body knowledge endures and evolves because it is is portrayed in blue.
Blue symbolises trust, recorded .
ith the pe.
and documented in loyalty, and responsibility (Setyaningrum.
Without the written records of the 2015, p.
Many corporate and nonprofit past, humanity would not have been able to organisations use blue tones in their logos or develop the sciences and technologies that branding because the colour conveys a vision define modern civilisation.
The next object rooted in faith, loyalty, and accountability.
Human held by Ganesha is a tasbih, consisting of small The lower structure of the Ganesha beads connected in a circular string.
In Islamic symbol represents the deityAos legs, which tradition, the tasbih is commonly used as a tool consist of three visual elements: small feet, a for reciting dhikr .
emembrance of Go.
The cross-legged sitting posture, and a black-and- tasbih held by Ganesha can thus be interpreted white patterned cloth.
GaneshaAos small feet as a symbol of remembrance, a reminder for symbolise careful and deliberate movement.
humans to remember and praise the Almighty This conveys the message that humans should God continually.
Dhikr is a form of worship not act hastily.
rather, every step-in life should in Islam that signifies the act of remembering be taken slowly and thoughtfully (Wantari God (Kamila, 2022, p.
To attain well- & Gunawan, 2020, p.
The cross-legged being in both the worldly and spiritual posture of Ganesha in the Kayon Ganesha, realms, humans must always remember God, where both legs rest crossed on a flat surface, accompanied by obedience and devotion in signifies respect, politeness, and humility.
avoiding prohibitions and carrying out His Lord Ganesha is also depicted wearing a cloth patterned in black and white.
These two colours The figure of Ganesha in the Kayon or Jurnal Panggung V35/N4/12/2025 symbolise the duality of good and evil.
The Educational Meaning in the Symbolic Visual Structure of Kayon Ganesha Created by Dalang Enthus Susmono
presence of a small white dot within the black
CONCLUSION
field and a small black dot within the white Based on the results and discussion above, field represents the idea that within goodness it can be concluded that the Kayon Ganesha lies a trace of evil, and within evil, there is is composed of a symbolic visual structure always a spark of goodness.
This concept that embodies both meaning and educational parallels the Yin and Yang symbol in Chinese The Kayon Ganesha consists of three philosophy, where the interplay between black main structural levels: the lower structure and white is not absolute but rather mutually .
, the middle structure .
, and complementary (Asmaret, 2018, p.
The the upper structure .
, each containing world, therefore, is never entirely black or distinct symbols and associated meanings.
both forces coexist, balance each other.
The symbolic structure of the Kayon Ganesha and together create harmony.
represents the human journey from the mortal In general.
Lord Ganesha symbolises realm to the realm of ultimate truth through knowledge, wisdom, and the remover of the pursuit of knowledge and education.
The obstacles, which are visually represented figure of Lord Ganesha depicted in the Kayon through three structural components: the Ganesha is also divided into three structural upper structure .
, the middle structure parts: the upper structure .
, the middle .
, and the lower structure .
Each structure .
, and the lower structure of these structures contains visual symbols .
The symbolism within GaneshaAos visual structure embodies the essential qualities that These meanings serve as lessons for define the ideal human being: knowledge, humanity on how to live life in this transient education, and civilisation.
The implication Through his visual symbolism.
Ganesha of this study emphasises that the educational teaches humans to listen more than they speak, to maintain balance among intellect, justice, structure of the Kayon Ganesha can serve as a and spirituality, and to cultivate acceptance source of character education based on local wisdom, particularly in the fields of art and lifeAos The symbols of Ganesha also cultural creation.
convey the importance of acting with careful This study has explored the meanings consideration, demonstrating humility, and and educational values embedded within recognising that life is always in a state of the symbolic visual structure of the Kayon balance between good and evil.
Through these Ganesha, yet there remains ample room symbols.
Ganesha imparts valuable lessons for further exploration in future research.
for humanity to become intelligent, wise.
It is recommended that subsequent studies and grounded in the values of goodness and conduct an in-depth examination of the harmony in life.
relationship between the symbols found in the Kayon Ganesha and both traditional Jurnal Panggung V35/N4/12/2025 Yasin Surya Wijaya educational values.
This topic presents a Komposisi Baru Pasupati: Strategi compelling area for deeper investigation.
Pengembangan A comparative study between the Kayon dalam Karawitan.
Resital: Jurnal Seni Ganesha and other gunungan forms, viewed Pertunjukan, 23.
, 15Ae27.
https://doi.
from aesthetic and educational-philosophical org/10.
24821/resital.
perspectives, could also be undertaken to Ariyanti.
, & Anto.
Perancangan provide broader insights into the construction Poster Bentuk Wayang Kresna Gagrak of values within traditional art.
Moreover, an Surakarta.
Visual Heritage: Jurnal Kreasi interdisciplinary approach is encouraged in Seni Dan Budaya, 1.
, 25Ae30.
https:// future research to enrich the understanding of org/10.
30998/vh.
Wacana Keindahan how symbols in traditional art can contribute Arps.
Flat puppets on an empty to character formation and the cultivation of screen, stories in the round Imagining wisdom in human life.
space in wayang kulit and the worlds Wacana, 17.
, 438.
https://doi.
org/10.
17510/wacana.
***
Dewi.
Tentang Telaah Estetika Paradoks Pada Gunungan Wayang Jawa.
VISWA DESIGN: Journal of Design.
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