Gunaksa Village Nandan Tradition, Raising the Status of Ancestors from Dewa Hyang to Sri

The Nandan Ceremony or Nebas Pitra, passed down by the residents of Tutuan Pretisentana Sire Dalem Mangori, an ancient village in the Dawan District, Klungkung Regency, showcases its unique traditions. Every year, during the tilem sasih Kedasa, the nebas pitra ceremony, commonly known as Nandan, takes place in the village surrounded by hills. Although there are not many sources providing in-depth information on the reasons behind this ceremony, the Tutuan inscription, now stored in Pura Bukit Buluh, Gunaksa Village, indicates that the Nandan tradition is part of the pitra puja or ancestor worship ceremony. In the inscription, Nandan is described as the naur sosot or naur danda ceremony for the pitara. While some residents outside Gunaksa Village also participate, the Nandan ceremony is generally organized by Tutuan residents. However, there is no record explaining why the Tutuan residents in Gunaksa conduct this Naur Sosot ceremony.

 Lingga Puja at Traditional Grave of Gunaksa Village (Source: Author's Collection)

The Tutuan inscription records a mythos that narrates the misdeeds of an ancestor from Tutuan named I Surakerta. In the story, I Surakerta was involved in killing a cow belonging to I Rare Angon, the child of Ni Berit Kuning from her marriage to Prabhu Airlangga. The sacrificial cow was named Sapu Jagat, believed to possess magical qualities, evident in its tail, said to touch the ground, hence the name I Sapu Jagat (apan ikutnia nyapu jagat).

This cow was believed to bring specific blessings to anyone borrowing it for plowing, providing fertility to the soil, abundant harvests, and protecting crops from pests. Its blessings made I Sapu Jagat considered a bringer of prosperity for farmers using its services.

Based on oral sources, it is told that I Surakerta, who allegedly resided in Dauh Bingin and is believed to be located in the Pura Batur complex, near Banjar Patus, Gunaksa Village, is depicted as an ungrateful, greedy, and morally low individual. The narrative about his behavior implies that I Surakerta had frequently borrowed the cow Ki Sapu Jagat but remained greedy in his actions. He even forcibly borrowed the cow, preventing other farmers from having their turn. One day, when I Rare Angon refused his request, I Surakerta became angry and killed Rare Angon without a clear reason, disregarding his Brahmin status and showing no mercy (tan tiba brahmantyania, neher tinuwek anggania Rare Angon). The cow was then forcibly taken, killed, and abused (pinejahan linara-lara).

 Lingga Puja at Dalem Pakenca Temple Gunaksa (Source: Author's Collection)

Before falling to the ground, I Rare Angon uttered a curse: "Oh, you Surakerta! Beyond the limits of your behavior, there is no gratitude, your heart is dark. I am truly innocent towards you, why did you kill me. Now you are cursed by me, 'Jah tasmat!' All descendants of I Surakerta and his relatives are obliged to conduct the pedandanan ceremony, performed during the month of mati sasih Kedasa." This curse was pronounced as a consequence of I Surakerta's wrongdoing towards I Rare Angon. With this curse, all descendants of I Surakerta and his relatives are required to perform the pedandanan ceremony as an effort to eliminate sins and pay the debt to the ancestor's spirit. This ceremony is determined to be conducted annually during the month of mati sasih Kedasa as a form of respect and liberation for the spirit of I Rare Angon.

The original text of Kanda Purwanma Tutuan reads as follows: "Ih Surakerta, tan piangga denta mambek, tan hanang darma budi, kewala lupa angidep. Apan ingsun tan adruwe dosa ring kita, mawastu ingsun pinejah dening kita, mangkin moga kita kawastonan dening ingsun: 'Jah tasmat, sahananing satreh sentanan I Surakerta, tekaning saswangan ta kabeh, wenang angaturaken karya padandanan. Rikalaning tilem sasih kadasa, ring genah ingsun mapendem.

The sin of I Surakerta, for killing Rare Angon and Sapu Jagat, places his spirit and descendants in a state of sosot, entangled in a curse, unable to be free, united with the Creator. Therefore, to free his spirit, he must perform the padandanan ceremony. This ceremony must be paid during Ngusaba Pitra in Gunaksa Village, held once a year, during tilem sasih Kedasa, at Pura Dalem Cungkub, supposedly the place where Rare Angon was killed and buried (ring genah ingsun mapendem). Thus, at this location, the peak ceremony of Pangusaban and Padandanan is also carried out.

Usually, the community in Gunaksa, especially Tutuan residents or other villages like Sampalan, Desa Iseh, Karangasem, conducts the Nandan ceremony after the pangroras ceremony, and some also hold the ceremony after the ngantukang Dewa Hyang ceremony. Thus, this ceremony becomes part of the yadnya god ceremony, specifically performed to honor and liberate the ancestors. At this point, the Nandan ceremony is associated with the obligation of the sentana to liberate the spirits of ancestors from the curse of Rare Angon. Until now, Tutuan residents in Gunaksa strongly believe that Rare Angon (not Rare Angon, the child of Batara Siwa), remains a guardian (ameng-amengan) of the gods at Pura Bukit Buluh. There was once a resident who saw Rare Angon playing a flute while herding the Sapu Jagat oxen. For this reason, Rare Angon and Sapu Jagat are elevated as symbols of Gunaksa Village.

There is a "curse" if the ceremony is not performed. The educated know that a curse is the most orthodox way to ensure the followers of the tradition remain convinced. For example, the text of Kanda Purwana Ki Tutuan outlines the curse as follows: "Yen kita predo, moga atmania manggih sangsara tan pagenah, tiba ring kawah candra goh muka, siyu tahun ya dadi entip kawah yang tan katebas. Yan amalku hana kadyeng arep ling kui, moga amanggih karahayuan paumahan ta, tekaning atma ira manggih sadia."

Meaning: If you neglect, may your spirit find suffering, not finding a place, falling into the moon crater, for a thousand years becoming a burning crater that cannot be extinguished. If practiced as it has been since ancient times, hopefully finding peace, family prosperity, and ancestral spirits finding happiness.

 Lingga Puja at Puseh Temple Gunaksa (Source: Author's Collection)

The Nandan ceremony in Gunaksa, Tutuan, involves a series of preparations and implementations that engage the entire community. A month before the ceremony, officials and volunteers conduct a meeting or sangkepan to discuss the preparations for ngusaba and nandan. Traditional officials also attend, although their role is now more as witnesses.

Ten days before ngusaba, the Matuun Sang Hyang ceremony is held, involving two important events. First, nanceb kober putih as a sign prohibiting burials, and second, the matuun Sang Hyang ceremony at Pura Dalem Pakenca to request the names of ancestral spirits. Afterward, the Nyaak and Kurban ceremonies of the Jaga-Jaga ox are conducted in the courtyard of Buit. The Nyaak ceremony involves mapegatan to settle debts to ancestral spirits, while the Jaga-Jaga ox is sacrificed as a substitute for Sapu Jagat.

Mejaga-Jaga Tradition in Gunaksa Traditional Village(Source: Author's Collection)

The series of ceremonies continues with ngeladang tangluk, a ceremony to call the spirits of ancestors from punishment, held a day before the peak event. The puspa lingga, as a symbol of ancestral spirits, participates in this ceremony. During ngeladang tangluk, the spirits are considered to undergo symbolic "punishment" related to agriculture. This ceremony also involves payment to the village officials as compensation.

The climax is held at Pura Pangulun Setra Dalem Cungkub, with the sequence of mapurwa daksina. The barn and kumaligi, symbolizing male and female spirits, are paraded around the temple courtyard. The godel-godel, escorting the spirits, are offered to the Hyang Gagak shrine, and one godel is burned as pamasmia. The ash of the puspa lingga is planted at Pura Dalem Kangin. The Nandań ceremony is considered complete after pamasmia, with three subsequent nyenuk ceremonies performed annually. From the entire series of ceremonies, it is implied that the Tutuan residents in Gunaksa intend to elevate the status of their ancestors to a higher level, from the status of Dewa Hyang to Sri. With the hope that they will continuously bestow prosperity, "ngamertanin" their sentana.