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Pusat Penelitian Kebudayaan dan Pusat Unggulan Pariwisata Universitas Udayana Ethics of Leadership in the oivAgama Text Ida Bagus Putu Suamba Politeknik Negeri Bali Corresponding Author: bagusputusuamba@pnb.
Abstract Ethics of leadership has been dominated by Western views about ruling a country.
hence marginalizing local cultural ethics of leadership in practice.
This paper explores the ethics of leadership as contained in the Balinese text oivAgama composed by Ida Pedanda Mady Sidymyn .
8Ae1.
and its relevance for the modern era.
Data was taken from lontar palmleaf manuscripts and analyzed in a qualitative way focusing on the conception of nava natya .
ine ethical principle.
of Also included was the payca visaya, five external objects and the corresponding senses, which can cause harm when facing enemies.
In the past, these ethical principles were used as the basis upon which the royal system of governance was practiced for the welfare of all.
This concept is still relevant nowadays as long as service is considered to be a human virtue.
The research results thus offer a contribution to the study of leadership ethics in the Old Javanese tradition.
Key words: ethics, leadership, oivAgama, government, welfare Abstrak Etika Kepemimpinan dalam Teks oivAgama Etika kepemimpinan telah didominasi oleh pandangan Barat dalam pemerintahan suatu negara.
maka meminggirkan etika kepemimpinan budaya lokal dalam praktik.
Tulisan ini mengeksplorasi etika kepemimpinan seperti yang terkandung dalam teks Bali oivAgama karya Ida Pedanda Mady Sidymyn .
8Ae1.
dan relevansinya dengan zaman modern.
Data diambil dari manuskrip lontar dan dianalisis dengan metode kualitatif berfokus pada konsepsi nava natya sembilan prinsip etika kepemimpinan.
Ini juga mencakup payca wisaya, lima objek eksternal dan indra yang saling terkait, yang dapat menyebabkan celaka ketika melawan musuh.
Pada masa lampau, prinsip-prinsip etika ini digunakan sebagai dasar di mana sistem pemerintahan kerajaan dipraktikkan untuk kesejahteraan semua orang.
Konsep ini masih relevan saat ini JURNAL KAJIAN BALI Vol.
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375Ae394 sepanjang pelayanan dianggap sebagai kebajikan manusia.
Hasil penelitian ini menawarkan kontribusi studi etika keA pemimpinan dalam tradisi Jawa Kuno.
Kata kunci:
etika, kepemimpinan, oivAgama, pemerintah.
Introduction he Nusantara archipelago inherits many lontar palm-leaf manuscripts of various genres, subjects, languages, and materials Bali, a small island next to Java in present-day Indonesia, is not an exception in this respect.
As Acri .
3: .
stated for over a millennium, lontar were the medium for the transmission of knowledge both of a sacred or mundane nature.
traditionally regarded as powerful, almost supernatural objects.
The word AolontarAo refers to the basic elements of leaves of ental or rontal .
orasuss flabelliformi.
There are two sorts of text originating from the leaves of rontal, specifically, they are tala and sritala.
Tala is a type of racial leaf which is thicker than sritala.
In between, the type of leaf commonly used as a writing medium is tala leaves (Lestawi, 2018 in Tim, 1992: .
These texts depict an ancient learning tradition called nyastra within Balinese culture covering various branches of knowledge and the arts.
This is in line with RubinsteinAos remarks .
0: 13.
1996: 173Ae.
that writing and reading have a long history that predates by almost a millennium the literacy programs implemented under the Dutch colonial government and subsequently the Republic of Indonesia.
The written works that survived from the past clay seals, stone and bronze inscriptions, palmleaf as well as paper manuscripts attest to the vitality of writing and reading in many spheres of life.
Amongst the manuscripts, gebang or nipah leaves were used as the materials (Gunawan, 2005: 249Ae Hinzler, 1993: 438Ae.
in addition to lontar.
Furthermore, an anthropological perspective looks at oral as well written traditions, not only in daily life but in ritual.
Fox and Hornbacher .
state for cultural anthropology Bali has often figured as a paradigmatic oral and ritual culture, this despite its rich and vital literary heritage, embodied in thousands of palm-leaf manuscripts .
written in a local script.
This literature has become an object of philological and JURNAL KAJIAN BALI Vol.
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375Ae394 Ethics of Leadership in the oivAgama Text linguistic investigation, as well as of philosophical consideration, ever since Wilhelm von HumboldtAos seminal work on Kawi, the old literary language of Java and Bali.
Despite the arrival of various foreign cultures and spread of their influences on the island, the local literary tradition has continued in some forms.
attesting to the longevity of ancient textual traditions.
One such text is oivAgama composed by Ida Pedanda Mady Sidymyn .
8Ae1.
(See Figure .
a well-known poet-sage from Sanur in South Bali recognized for his simple life and hard work .
ee Agastia, 1994:vi.
Suamba, 2016c: 2.
2016d: 338Ae.
In the words of Rubenstein .
6: 173Ae.
he is depicted as one of the great figures of 20th century Bali, renowned for his accomplishments in diverse fields, among others as a Brahmana pedanda .
igh pries.
, an expert on sesajen offerings, a mask-carver, kulkul .
ooden split dru.
maker, undagi traditional architect, poet, author, illustrator, commentator, interpreter, and scriber of lontar.
Figure 1: Ida Pedanda Made Sidemen in prayer, location, year and photographer the collection of I.
Dharma of Taman village Sanur.
JURNAL KAJIAN BALI Vol.
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In the literary or priesthood community, especially for manuscript lovers, this oivAgama text is also known as Prva-uAsana.
PrvA-gama, oivaBuddhAgama, and Vidhi Tattva (Agastia, 1994.
Suamba, 2016.
Perhaps it is called PrvA-gama or Prva-uAsana as this oivAgama text restores religious traditions or practices carried out in earlier times especially during the Majapahit kingdom period in East Java.
This text is worth studying because of its deep philosophical insights and discussion of the ethics of leadership, which is rarely addressed in tutur/tattva texts.
Ethics of leadership or the science of governing is usually found in the literatures of ntiuAstra, tantri, uAsana, and uubhasita in addition to some kakavin poetry like RAmAyaIa and BhAratayuddha, and parva.
Later, some gyguritan poems also contained teachings on leadership, for example.
Gyguritan Dharma oAsana and Gyguritan NtirAja oAsana written by Cokorda Mantuk Ring Rana in the 20th century (Agastia, 2006a: 51Ae 78 and 2006b:79Ae102.
Wedakusuma, 2006: 3Ae.
The oivAgama text is basically philosophical prose.
however, it also contains some teachings about ethics and rituals, which is a common characteristic of Balinese tutur texts.
Ethical analysis of leadership or governance in this textual tradition of Balinese culture has inspired the creation of various forms of art.
Texts such as Tantri.
RAjapati Gondhala.
NtirAja oAsana, and others can be grouped into uysana or ula texts, which discuss ethical values, virtues, or morality either for common people or for a specific group such as sages, spouses, parents-children, king-people, and others.
This shows that the issues of good and bad leadership, virtuous and evil actions in ruling a country have attracted traditional scholars and kaviviku .
oet-ascetic.
to debate about the nature of good government for the prosperity and welfare of all people.
The ruler, be it a king or local leaders in villages, has a strategic role in developing an ethical society.
For social justice to be established, the concept of good and moral government is a necessity and should be attempted by all, especially thinkers or philosophers concerned with the truth or the highest good.
Some cultural activists are worried about the continuation of Balinese linguistic heritage as less and less young people are interested in learning about it.
Robson .
2: .
also noticed this tendency, but JURNAL KAJIAN BALI Vol.
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375Ae394 Ethics of Leadership in the oivAgama Text is rather optimistic about the future.
suggesting that in fact the classics are not dead remnants from the past, but are a living part of the present, still playing an active role in society.
While cultural change threatens to overtake these texts, there are at the same time moves afoot to ensure the continued preservation and study of at least a certain proportion of the better known works.
Currently, awareness of the need to preserve cultural and intellectual heritage has been increasing which is occasionally connected with the tourism industry.
Modern Balinese people sometimes face a dilemma whether to follow the ethics of democracy originating from western views or apply the ethical heritage rooted in Balinese traditional culture, which requires the effort of studying and formulating its system, or to compromise the two in a harmonious way.
Notwithstanding taking benefit from this heritage.
Balinese ethical values can be enriched when interfaced with foreign approaches.
However, the study of this subject by concerned people is minimal even though many scholars acknowledge its importance.
Everyone actually wants to reap benefits from local culture through actions to preserve and develop it.
The lack of study of Balinese texts on leadership ethics is perhaps due to the language used which is considered old and the difficulty of reading the aksara script.
One needs a special training for revealing the message within the texts and that takes time and patience.
Given decreasing morality amidst the massive development of modern sciences and technology, scholars are looking again at traditional knowledge systems to identify any valuable moral principles that may be utilized to cope with current problems.
In this regard, the oivAgama text contains some ethics which are still worthy and relevant for a modern type of system of government.
This textual study thus aimed to address a gap in previous research by investigating the nava natya .
ine ethical principle.
of leadership in governing a country as discussed in one of the literary texts of Bali, the oivAgama.
and its relevance for the modern era.
Methods and Materials Data for this study was taken from lontar palm-leaf manuscripts and analyzed in a qualitative way focusing on the conception of nava natya .
ine ethical principle.
of leadership or governance as JURNAL KAJIAN BALI Vol.
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This twentieth century Balinese text was not derived from the corpus of Sivaite literature prevalent in South Indian.
However, the terminology used in oivAgama and content is clearly Sivaite in nature and glorifies Lord Siva as the highest reality.
Amongst the available texts gathered in the community were lontar palm-leaf manuscripts in the library collection of the Faculty of Arts and Culture at Udayana University in Denpasar.
Bali.
Since the 1980s, some scholars began to study oivAgama from various perspectives.
The manuscript was transliterated by Ketut Ginarsa.
I Wayan Selamet, and Ni Nyoman Putrini .
in oivAgama Karya Ida Pedanda Made Sidemen .
as part of a Javanology studies project of the Ministry of Education and Culture.
Supporting resources included the books Kajian Naskah Lontar Siwagama by Nyoman Suarka .
Biografi Ida Pedanda Made Sidemen Pendeta-Sastrawan Bali by I.
Suamba .
and two works by I.
Agastia: Ida Pedanda Made Sidemen Pengarang Besar Bali Abad ke-20 .
and Pertemuan Ida Pedanda Made Sidemen dan Cokorda Mantuk Ring Rana .
All the works were written in the Indonesian Other references included some papers published in journals or in a book form, either in Indonesian or English, which discuss the The oivAgama text was inscribed on prepared lontar palm-leaf composed of 372 folios of lempir .
nscribed leave.
with a width of 3.
cm and length of 40 cm perforated with a small hole in the middle for fastening a piece of string to hold the leaves together.
For the sake of safety, lontar are usually stored inside a wooden box.
This folio of oivAgama is perhaps the thickest tutur/tattva text, which has ever known in the Balinese textual tradition and is composed of 21 chapters .
Even though Soebadio .
ee Sedyawati, et al.
, 2001: .
mentioned that Tutur JyAnasiddhAnta was considered the longest text, a close look shows that it has much less in folio and length of folio than the oivAgama text Looking at its content, oivAgama text is classified into tattva or tutur .
hilosophy/theolog.
using Sanskrit and Old Javanese languages AUAUin the form of gaycaran prose.
The method used by its author is dialogue, similar to the style of Indian Upaniad literature, with an inquirer posing a question and a guru .
age or spiritual maste.
answering or explaining about the particular topic or issue being raised.
Sanskrit is JURNAL KAJIAN BALI Vol.
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375Ae394 Ethics of Leadership in the oivAgama Text used for mantras or deep philosophical ideas, while the elaboration or narration is expressed in Old Javanese language.
With this style, the Sanskrit lines are elaborated or elucidated in a rather lengthy manner following the tradition in the writing of tattva texts in the East Javanese Unfortunately, there has not been a comprehensive critical textual study to analyze the oivAgama text by Pedanda Mady.
rather only transliteration or translation.
Yet, the text discusses various matters regarding the adoption of tattva, morality, and rituals in general and was as Suamba .
6c: 3.
2016d: 200Ae.
mentioned the oivAgama text is the authorAos masterpiece.
It was composed in the early stage of his career and completed in 1938 when Bali was under the Dutch colonial In the same year Pedanda Mady also completed his first gyguritan titled Salampah Laku, which was an autobiography in a poetic Although there is not sufficient information about how many years he spent writing the oivAgama text, it is clear that he also carried out all the preparatory phases of the palm leaves up to inscription using a sharp pyngrupak triangular-tipped iron knife.
The present text .
ee Figure .
was chosen is due to its being a tutur or tattva text, which discusses ethics of leadership, a rather rare topic in Balinese textual tradition.
Ethics .
topic is usually found in sasana texts.
but it is also found in poem like kakawin, gegrutian, etc.
In addition to is being the thickest tutur or tattva text, it was composed considering some important tutur texts available in the previous period Figure 2: oivAgama text .
ource: Suamba, 2016d:.
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375Ae394 and also incorporating Saivism and Buddhism in some respects.
Philological study was attempted in the manner to reveal the main message of the text even though mainly based on the transliteration of the text to look at the main message of leadership prescribed.
the analysis was conducted from philosophical perspective.
Result and Discussion 1 Nava Natya The principles of ethical leadership, which Pedanda Mady calls Nava Natya, is discussed through dialogue at length in the oivAgama text, specifically in sargah .
He used words presented his own meanings and discussion.
Scholars commonly agree that AonavaAo refers to the Sanskrit word meaning AonineAo.
However, according to Shadeg .
7: .
AonatyaAo is an adjective in Balinese meaning polite, tidy, while Suarka .
5: .
, in examining sargah 20 of the text, proposes that AonatyaAo means Aomanner to look atAo.
Analyzing the nature of the work and the period in which it appeared.
AonatyaAo means Aohumble and dedicated actionAo to be performed by rulers or administrators in managing a government so that the entire country can reach ideal goals in both the sekala .
angible, visibl.
world dealing with welfare and and the niskala .
ntangible, invisibl.
aspects focusing on moksa .
piritual liberatio.
in the hereafter.
The interaction is vertical as well as horizontal.
Hence, the term AonatyaAo in the oivAgama text does not refer to a commentary on the NAyauAstra by Abhinavagupta of 11th century of India.
The phrase Autata tyntrym kertha raharjaAy .
eace, order, and prosperity for al.
a popular expression used in governing a country is an ideal common goal fostered by rulers who emulate the noble figures of the gods in the Vedic pantheon.
Each deity governs a particular aspect of nature, for example Indra is associated with rain.
Yama with death, and Uua with dawn.
and their qualities are the basis upon which competency and personal integrity are built.
Service to others may be performed properly by nine positive actions in governing a country which support reaching the common goals of life.
However, if compared to the concept of Asta Brata .
ight austeritie.
in the RAmAyaIa Kakavin or the sixteen brata in the Gyguritan NtirAja oAsana composed by I Gusti Made Agung of Denpasar (Agastia, 2006a: 51Ae.
the nine principles of JURNAL KAJIAN BALI Vol.
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375Ae394 Ethics of Leadership in the oivAgama Text leadership described in the oivAgama text make it distinctive in Balinese nti literature.
The ones elucidated in the oivAgama text emphasize spirit of devotion in looking at duty in addition to knowledge and skills required in performing the duty assigned.
The word natya, in the oivAgama, refers to an act which fulfills a task given by a superior in running a system of government.
Hence, the focus is on action to complete a particular duty given in a system of administrative matters.
This differs from the natya in NAyauAstra which is connected with aesthetic expression in an art form, especially drama, and the rise of rasa aesthetic theory related to the stage for drama performed by actors.
Rather, in governing a country, the logical aspect of decision making is much more important than the aesthetic aspect.
Notwithstanding, aesthetic competence in a ruler is also required for a holistic and integrated personality in a leader.
So, a king should have aesthetic and art tastes important competencies in governing a country.
In other words, managing a government not only involves sciences but also the art of governing.
In the oivAgama, the method of explaining ethics through conversation is given a fairly detailed description through presenting interesting examples.
Numerous local figures and from the MahAbhArata epic are presented speaking on topics that are close to peopleAos daily lives, which makes the messages easy to understand.
Almost all of lines of the canto .
20 deal with teachings on ethics or leadership presented in the form of conversations, namely between RAja Gondharapati and subordinate staff including priests.
The kingAos messages must be kept in mind so that subordinates can fulfill their obligations properly for the welfare of the country.
What is interesting is that the ethical teachings are new and fresh manifestations of Ida Pedanda Made SidymynAos thoughts.
2 Asta Brata and Nava Natya The teachings about leadership from the asta brata .
ight austeritie.
or procedures of conduct as described in the ninth century RAmAyaIa Kakavin, perhaps composed by the Javanese poet Yogiuvara, outline how the characteristics or personality of a king should reflect the qualities of eight gods (Satyavrat, 2001.
Sudharta, 1993.
Agastia.
Ardhana [.
4:42 in Friederich, 1959:.
The teachings of the JURNAL KAJIAN BALI Vol.
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375Ae394 Nava Natya, as interpreted by Ida Pedanda Mady Sidymyn, emphasize ethical actions for the king and his subordinates from the highest to the lowest status.
Nava Natya instructs that followers can carry out their duty of svadharma conduct appropriate for oneAos class and provide services to their superiors as well as to other people.
In sargah 20, a number of government officials are mentioned such as the apatih mangkubhmi, mancanegara, patih .
, dymang .
ead of a royal househol.
, tumynggung .
hief commande.
, kanuruhan .
oble person/ personne.
, prajuru pengalasan .
, penavon, mantriino, sirikan, mantra alu, dhyAksa .
, mantri vreddah .
lder ministe.
, synApati .
, aryadikara, viraradyan, mantri bujangga ministers or priests, and others.
While some of these terms such as dymang and tumynggung are archaic.
it is clear that each official should perform their duties based on the teachings of Nava Natya.
In other words.
Avanatya is used as the guideline in preserving the dignity of the king and regulates each duty for those who wish to serve the kingdom.
Anyone who is unqualified in terms of Avanatya cannot be positioned as an In sargah 20: folios 356Ae357, the teachings of Avanatya are to be performed physically and spiritually along with nagarAkrama, rAjyavauana, payca visaya, and navanAtya.
The text explains in detail the duties of each post in the government so that all officials are ready to serve the people internally and externally.
Nti literature is actually about the art of governing to achieve a goal within a society.
So, can the teachings of the Nava Natya be classified as ntiuAstra traditional Balinese teachings on leadership? This question is important, because the Nava Natya is basically about service to people both within the system and externally.
On one way, the flow of governance is primarily hierarchical, on the other it is The Asta Brata emphasizes the characteristics of a king as the manifestation of the eight gods.
The ruler has given or shared power to his followers from the highest to the lowest according to their position, rank, responsibility, and authority.
If the Nava Natya is understood as an inseparable part of the governmental system, then it can be included in the philosophy of the ntiuAstra, giving emphasis on the horizontal as well as vertical directions of power.
A king should act in such a way that his personal happiness stems from the happiness of his subjects, and their welfare is his welfare.
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375Ae394 Ethics of Leadership in the oivAgama Text As noted by Mulraj .
5: .
AuWhatever pleases him personally he shall not consider as good but whatever makes his subjects happy he shall consider goodAy.
The method used can vary according to the circumstances of the community.
A king does not always rule at a distance, rather he can also go to a community and be involved in stimulating enthusiasm, motivation, and willingness to work.
3 Characteristics of a Leader Rulers and kings were often equated with gods and their words could be taken as divine instructions.
For instance, the RAmAyaIa Kakavin shows characteristics of an ideal king in the father of RAma.
practice, a king is accompanied by the purohita chief priest who gives advice or consultation required for decision making or for teaching morality to members of the royal family.
This was evident in ancient India.
Java, and Bali.
Yet, even in the 19th century, when the Nusantara archipelago was ruled by the Dutch colonial government, a high priest was a member of the Raad van Kerta (Dutch court of justic.
Perhaps some officials believed that a high priest, considered to be a twice-born person, would give the best final decision on law cases.
But, the notion that the characteristics of God should be manifested by a king is not an easy task if he does not have the required competencies.
Drawing from ideas in the RAmAyaIa, a prince undergoes training from childhood to become a good ruler of a kingdom in the future.
The role of a palace priest is to educate, impart morality, ethics, and topics related to governing a country such as Anvkik .
he science of inquir.
, vArta .
griculture and commerc.
, and veda holy scriptures .
ee Radhakrishnan, et al.
, 1.
In East Java era, a king was often depicted in the form of both oiva and Buddha.
The Balinese textual tradition often describes the god oiva as the highest reality.
Also, that a king should possess the powers of oiva as manifested in the Payca Brahma five deities with the sacred activities of SadyojAta .
BAmadeva .
Tatpurua .
Aghora .
, and yUuAna .
ranting grac.
A kingAos personality should be able to manifest these divine qualities and his decisions should be based on truth .
In oaiva tattva texts, such as the Vuhaspati Tattva the form of Siva known as SadAuiva possesses four types of divine powers termed cadu uakti, namely: SadyojAta has vibhu uakti Ae the power JURNAL KAJIAN BALI Vol.
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BAmadeva has kriyA uakti Ae the power of action.
Aghora has jyAna uakti Ae the power of knowledge, and Tatpurua has prabhu uakti Ae the power of authority, while yUuAna has guhya-vijaya Ae the power of hidden knowledge (Suamba, 2016.
According to the teaching of Bhavatattvakirana as stated in sargah 20 of the oivAgama, all kings should act based on truth .
and loyalty.
Truth should be the most important, truth is light.
By actions based on truth, a king will become most authoritative in ruling the country.
he will master power and weaponry.
In addition, he should conquer or control the senses, hold firmly to dharmic ethics of war, perform charity and sacrifices, and feel sympathy towards unfortunate people.
Punishment should be determined carefully, always considering the norms and tradition of society.
These are the characteristics of a king who performs the teaching of Kirana.
At death, the physical body of a king undergoes proper royal funeral rites, is sprinkled with trtha holy water of amtanjva, cremated, and offered various cakes.
His bones are arranged and offerings of tarpana, penangkyb, and bubuh pirata are made while mantra svadha is chanted to venerate Lord oivAgni Purusangkara.
Finally, his remains are released in the middle of ocean.
(Suarka, 2005:
This shows that ritual plays an important role in ancestor worship.
4 Ethics in the Nava Natya Nava Natya means nine ways of looking at an object or issue.
This ethics is used to manage a system of government that involves administrators in all levels for reaching a common goal.
However, emphasis is given on the people involved in the bureaucracy of the government for the carrying out of duties.
In addition to the competencies of individual administrators, teamwork is also required from smaller units to the entire system of administration.
The oivAgama .
ee sargah 20, folios 356a-.
mentions the Nava Natya as nine ways of approaches or looking at the competency and duty of administrators, consisting of: myga, mAtsya, pAna, dyta, hasya, samara, urama, kalangvan, and uynggara.
Each is explained as follows:
MygA means AohuntAo.
What is the role of games in governing? Hunting in a forest can be viewed as a game, especially when many hunters are involved.
In whatever game one chooses, the goal is to win, and the entertaining aspect attracts people to join in.
In an JURNAL KAJIAN BALI Vol.
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375Ae394 Ethics of Leadership in the oivAgama Text actual hunt, one may face danger in various forms.
While chasing animals in the forest, a hunter must be careful, focus their attention, and be vigilant.
Catching animals through the use of sikyp arigyl .
is another method of hunting, along with shooting.
Animals can be trapped or shot when lured by bait.
Similarly, a servant should act cautiously, and can win the hearts of superiors and the community due to his successful service.
This manner of governing emphasizes pleasing people.
A leader should be able to attract and appeal to peopleAos hearts through language, gesture, and vitality.
Their manner of behaving and communicating determines future success in transmitting policy ideas.
Performing a duty can hence be likened to the art of hunting to reach the final goal.
MAtsya means AofishAo.
Doing service for others is like catching fish in water using bait or nets.
which requires skill, concentration, and The smaller the holes of the net, the greater the number of fish that may be caught.
A servant should be able to use approaches and strategies so that common goals can be achieved.
Patience, meticulousness, and calmness are needed in service and to avoid Thus, the control of power is not by external entities, but rather through dialogue.
PAna means AodrinkAo.
Events which involve dining are part of a leaderAos life, either inside or outside the office.
Subordinates can use drinks to attract the attention of superiors or partners.
Beverages are served according to the position of the superior.
serving drinks the ability to joke, show hospitality and politeness, or act in a friendly way helps to create an atmosphere conducive to the comfort of a superior.
Ease can help in reaching an agreement on a particular issue.
The text does not state whether drinks also include alcoholic beverages, but intoxication should be avoided or the meeting will not be fruitful.
It is indeed very dangerous to make an important decision when meeting participants are under the influence of alcohol.
Dyta means AogamblingAo.
In gambling everyone wants to win, whether through tricks or skills.
Prior to placing a bet, each player must understand the weaknesses and skills of an opponent.
addition, an attractive appearance and sweet words will draw the attention of the superior.
Life is like gambling when seen from the JURNAL KAJIAN BALI Vol.
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Similarly, defending opinions in a discussion or debate must be carried out with high enthusiasm and concentration like of that doing gambling.
Arguments are used to throw light on a particular issue.
Reaching the truth should be the goal.
Hasya means AohumorAo.
A servant must be able to make jokes so that the superior in rank can smile or laugh, be entertained, and ultimately give proper attention to the case or issue being raised.
joke is required when a situation is rigid, dull, or boring, but no one can deal with it in an amusing way.
Mapasamara means AofightingAo.
Servants who carry out spying and acts of war must understand the danger and impact of war and the advancing or retreating movement of troops, detect increasing numbers of enemy troops, and think of ways to attack and destroy War strategies and the use of all types of weapons on the battlefield must be understood.
These skills will gain the attention of the superior.
Mapaurama means Aoto show a spirit for battleAo.
If a king wants a war dance or demonstration of martial arts to be performed in the courtyard, the servant must know the banner of his majesty.
For example, with images of eyes, bracelets, heirlooms, lingga phallus, pangkajanava nine-petalled lotus, speckles, and so forth.
The servant needs an ability to lift long shields, sharp-tipped bamboo, and round shields.
This is done to gain the attention of the king and the people served.
Kalangvan means Aobeauty,Ao derived from the Old Javanese word If a king wants to enjoy beauty, a servant must know what should be seen, where to go, how to show it, and everything related to it.
At times a king likes to enjoy the beauty of the sea or mountains, literature, gardens, parasols, scents, and colors as these things can create a sense of peace and calm.
After hectic work, a leader needs to visit a rural area to relax.
So, a servant must understand kalangvan in order to fulfill the kingAos desire to enjoy .
orynggara means Aoloving, friendlyAo.
While there is no explanation in the text on this point, perhaps it was assumed that a reader would understand as love in a wider sense is a form of bhakti devotion.
JURNAL KAJIAN BALI Vol.
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375Ae394 Ethics of Leadership in the oivAgama Text Undertaking a job should ideally be based on devotion and loving the tasks.
Working a job or task in a correct manner is not enough.
rather a spirit of bhakti devotion must be included within it.
The Nava Natya teachings are explained and included in the teachings of Vasana Ratu.
Mantri Guru.
Dvijam Sabha.
Sadhya.
Kaka.
Ari, and Pandita Adi.
These are called the Avanatya that should be mastered by administrator.
The oivAgama text .
argah 20, folios 359aAe .
provides an explanation of how a servant should behave before a superior, such as a king, minister, teacher, attorney, brother, sister, and so forth, especially the manner of looking at a particular part of their For example, in looking at a superior, oneAos gaze should be lower than their thighs.
It is said that if a servant or subordinate does not know this teaching, he or she is like a pinworm that cannot see the Conversely, one who knows this is like a fresh flower blossom producing a fragrant aroma in all directions, attracting insects to enjoy the beauty and honey.
Such a person can be taken as a role model in However, there is no reward for such an act that equals its nobility.
In facing a king, a servant should show a calm and polite attitude, not be in hurry, and pay attention to his seat.
After the presence of the servant is acknowledged, he should then enter with an attitude of bowing like a crouched lion, pay homage, dim the eyes and only look up to level of the kingAos chest.
If greeted, the reply of a servant must make the king happy, with words pronounced in a reverent soft way.
When a servant hears many voices, only the words of the superior should be listened to and obeyed.
After the discussion concludes, a servant should promptly leave but prior to going home should first invite a friend to come along .
This is in line with another meaning of Nava Natya .
with nava meaning sasana .
and natya as smita .
All of the above can be interpreted as a form of service to a superior.
Suarka .
states the way to look at the duty is a form of perspective which is determined by situation and condition at a particular time.
With this fact, the ethical teaching presented gives emphasis on staffs rather than on respected top leader.
In addition to the teachings on Nava Natya, in sargah 20 folio 361aAeb are teachings on the payca visaya Ae five external objects and the corresponding senses, which can cause harm when facing enemies Ae JURNAL KAJIAN BALI Vol.
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375Ae394 namely uabda .
, sparua .
, rpa .
orm or colo.
, rasa .
, and gandha .
These are basically the payca tanmAtra .
ive sensible matte.
which are always associated with payca mahAbhta .
ive substantial element.
, namely ether (AkAsh.
, air .
Ay.
, fire or light .
, water .
, and earth .
as seen in the philosophies of SAmkhya and Javanese oaivism.
When used to attack enemies, these elements can create suffering, confusion, danger, even war.
However, when used in the spirit of enlightenment, these elements will cause happiness.
Sweet words cause ease, comfort and happiness.
conversely, bad or harsh words or rudeness will cause misery and So, the manas .
as the eleventh aspect behaves as raja indriya a commander of the senses, and plays an important role in the fulfillment of desire or for self-transformation.
One should be cautious in performing duties either in or out of office.
Given this condition, one should be able to perform Catur Sarasana, the four skills that must be mastered when fighting against As noted in sargah 20 of the text, these are an ability to: swim .
, climb .
, cross a bridge .
umakving vo.
, and run fast .
en agylis melay.
skills required in a particular situation.
In addition to basic competencies such as shooting, these skills are required for soldiers engaged in warfare or in a dangerous situation.
With these abilities, a servant can fight an enemy and will be accepted as government personnel as they possess skills conveyed in the Nava Natya principles explained above.
While the text is not clear about whether these skills are for military or civil servants, it seems applicable to both.
Reflection: Relevance for the Modern Era Ethical systems of leadership such as the Asta Brata and Nava Natya were created and practiced in the context of a royal system of government in ancient times.
The associated texts reflect the type of society in which kingdoms existed and royal culture flourished.
The oivAgama text was set in ancient Old Javanese era royal life when Buddhism and Saivism coexisted.
The content is worth considering when the morality of an administrator is challenged by pragmatic interest and hedonism.
Nowadays, there are serious threats to human existence due to overuse of natural resources and insufficient control of the greed and lust of humankind.
The presence of government is crucial JURNAL KAJIAN BALI Vol.
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Both the democratic and royal systems of government have strong and weak points.
However, both have the common interest of respecting ethical virtues.
so, it might be useful to view them as The democratic state is the easiest to implement as the government is formed via a general election.
But, it is hoped that democracy does not eliminate values AUAUthat are still upheld by local In any case, local cultural ethics of leadership AUAUshould be used to strengthen democracy or at least as a moral basis for administrators to perform duties.
This author believes that one should incorporate the best aspects from both traditions in the practice of governance.
With this attitude, the ethics of governance will greatly improve as people will feel more rooted in their local culture yet can also follow the global development of ethical theory and practices.
Universal values such as dedicated service, kindness, love, purity, perseverance in defending the truth, and so forth as noted in the Nava Natya are values that still exist, not only for leaders but for all people.
Many values AUAUderived from ancient literature can be utilized wisely so that a government system is stronger, more reliable and professional.
This can help to realize the shared ideals of a well-ordered society.
Thus, doing service in an organization or a government should aim at the welfare and prosperity of all.
Such service implies venerating God as the Atma .
ssence or sou.
in every individual.
Service should be carried out with concentration and dedication, and any profession can be a path for helping others.
Even though a king is the leader in a kingdom, he is still a servant of society, and peace, welfare and the prosperity of all should be his main concern.
Only after all of the people are happy, does a king have a right to enjoy his personal happiness.
This should be an ideal for any leader.
Conclusion The ethics of leadership in the Nava Natya discussed in the oivAgama text teaches service to others in the framework of a royal government system.
It has its foundation in the Karma Yoga and Bhakti Yoga ideals of carrying out work without selfish concerns.
person should not be interested in the result but instead be dedicated JURNAL KAJIAN BALI Vol.
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The text mentions nine perspectives on work, namely myga, mAtsya, pAna, dyta, hasya, samara, urama, kalangvan, and uynggara.
In the Asta Brata the power sharing or responsibility descends from the top down.
In the Nava Natya it is initiated from within such that workers should strengthen their competency by acquiring knowledge and skills, be active to improve these skills in serving others, and develop communication skills to better interact with fellow workers.
The focus given here is on service carried out for others, whether superior, equal or lower in rank.
Yet, it is still a good idea for a leader to help workers increase knowledge and skills.
The common goal of a good government should be the priority in any given task.
With the universal value AUAUof service in mind, the Nava Natya concept of ethics can be incorporated into modern life to make the system better.
The Balinese Nava Natya concept on ethical leadership is preferable to other existing leadership concepts, such as the Asta Brata mentioned in the RAmAyaIa Kakavin.
Carrying out service for others irrespective of rank or status is both spiritually and functionally useful.
This paper has thus aimed to show how to combine the concepts of karma sannyAsa .
ath of actio.
with jyAna sannyAsa .
ath of knowledg.
in a harmonious way, and the relevance nowadays of the concept of Nava Natya as revealed in the oivAgama text.
References Acri.