The story supposedly happened in the reign of Dalem Waturenggong in Gelgel, when he held a big ceremony at Pura Besakih. Many priests are invited to this ceremony muput.
Tersebutlah priests (Brahmins) magic from Keling, who was not invited to the ceremony, but want to get involved muput works. This intention because it is based on kinship relations between Keling in Java and Bali Gelgel therefore he came. Unfortunately, due to travel far and for days, until the Gelgel Pandita Keling in a state of disheveled, his clothes in rags, like a beggar. In such clothes, no one royal staff who believe that this uninvited guest of a priest. So, Pandita Keling expelled by force, after it was humiliated.
Pandita Keling go with revenge. In a quiet place, he did fight with the mantra that contains the oath Yadnya held by Dalem Waturenggong will bring blessings not / does not work, even disastrous. All offerings become rotten and the rats were swarming around the foul offerings. Rats destroy crops up more and more farmers. People became restless.
King Waturenggong in samadinya know who condemn the big ceremony. He was then sent to pick up Agile Aryan priests who still live in a quiet place (suung) it. King apologized and invited to participate muput Pandita Keling ceremony pamuput even be the most ultimate so that work becomes sida (blessed). The procession was for most people then called pamuput Sidakarya.
From the legend that the Hindu community in Bali and then create a mask Sidakarya. Its form merangas ugly teeth as a symbol of the priests who looked like homeless people. Therefore, the dancers usually more Sidakarya mask covering the face - especially the mouth - with a white cloth that he brought. However, the mantra is pronounced very fortunate because it is done with ngider Buwana (all directions). That is why, not all dancers can dance to Dalem Sidakarya mask.
Most of the people of Bali who does not perform mask Sidakarya to muput Yadnya another reason, namely not want to call sekaa mask. Expenditure increased by enacting a mask. However, the actual mask itself can be staged Sidakarya without the "mask performances." That means only a dancer who brought a mask that has been entitled (ritually) to bring it Sidakarya Dalem mask.
Gamelan accompaniment is not a problem, could gong gede, Angklung, and regular gender, adjusted for the gamelan Yadnya exist in implementation. In this case Sidakarya Mask dancers called the "Mask Pajegan", because he had danced many roles. Dalem Sidakarya appear only at the end of that when making tirtha. Because it was previously "dancer pajegan" This improvisation and monologue to take on the appearance Sidakarya Dalem. Dancers can membanyol, could also provide a kind of dharma discourse, depending on who the dancers.
As a ritual art (art guardian) Mask Sidakarya need to be developed and popularized. Of course the main function added, not only for the end of mentradisikan pamuput Yadnya legend, but for the media discourse of dharma. Now this is not only rat but also the troubling moral decline in the younger generation. Well, who knows Mask Sidakarya resistance could be the media in addressing this moral problem.
History Topeng sidekarya
The story supposedly happened in the reign of Dalem Waturenggong in Gelgel, when he held a big ceremony at Pura Besakih. Many priests are invited to this ceremony muput.
Tersebutlah priests (Brahmins) magic from Keling, who was not invited to the ceremony, but want to get involved muput works. This intention because it is based on kinship relations between Keling in Java and Bali Gelgel therefore he came. Unfortunately, due to travel far and for days, until the Gelgel Pandita Keling in a state of disheveled, his clothes in rags, like a beggar. In such clothes, no one royal staff who believe that this uninvited guest of a priest. So, Pandita Keling expelled by force, after it was humiliated.
Pandita Keling go with revenge. In a quiet place, he did fight with the mantra that contains the oath Yadnya held by Dalem Waturenggong will bring blessings not / does not work, even disastrous. All offerings become rotten and the rats were swarming around the foul offerings. Rats destroy crops up more and more farmers. People became restless.
King Waturenggong in samadinya know who condemn the big ceremony. He was then sent to pick up Agile Aryan priests who still live in a quiet place (suung) it. King apologized and invited to participate muput Pandita Keling ceremony pamuput even be the most ultimate so that work becomes sida (blessed). The procession was for most people then called pamuput Sidakarya.
From the legend that the Hindu community in Bali and then create a mask Sidakarya. Its form merangas ugly teeth as a symbol of the priests who looked like homeless people. Therefore, the dancers usually more Sidakarya mask covering the face - especially the mouth - with a white cloth that he brought. However, the mantra is pronounced very fortunate because it is done with ngider Buwana (all directions). That is why, not all dancers can dance to Dalem Sidakarya mask.
Most of the people of Bali who does not perform mask Sidakarya to muput Yadnya another reason, namely not want to call sekaa mask. Expenditure increased by enacting a mask. However, the actual mask itself can be staged Sidakarya without the "mask performances." That means only a dancer who brought a mask that has been entitled (ritually) to bring it Sidakarya Dalem mask.
Gamelan accompaniment is not a problem, could gong gede, Angklung, and regular gender, adjusted for the gamelan Yadnya exist in implementation. In this case Sidakarya Mask dancers called the "Mask Pajegan", because he had danced many roles. Dalem Sidakarya appear only at the end of that when making tirtha. Because it was previously "dancer pajegan" This improvisation and monologue to take on the appearance Sidakarya Dalem. Dancers can membanyol, could also provide a kind of dharma discourse, depending on who the dancers.
As a ritual art (art guardian) Mask Sidakarya need to be developed and popularized. Of course the main function added, not only for the end of mentradisikan pamuput Yadnya legend, but for the media discourse of dharma. Now this is not only rat but also the troubling moral decline in the younger generation. Well, who knows Mask Sidakarya resistance could be the media in addressing this moral problem.
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