e-Journal of Linguistics

Vol. 9. NA.2

ISSN: 2442-7586

Accreditation:--

e-Journal of Linguistics

FEMINISM IN KAKAWIN NȊTISȂSTRA (A Deconstructive Literary Approach)

I NyomanSukartha

e-mail: [email protected] Study Program of Linguistics, School of Graduate Studies, Udayana University

I WayanCika, M.S.

e-mail: [email protected]

Study Program of Linguistics, School of Graduate Studies, Udayana University

I NyoamSuarka, M.Hum.

e-amil: [email protected]

Study Program of Linguistics, School of Graduate Studies, Udayana University

I Made Suastika, S.U.

e-mail: made [email protected] Study Program of Linguistics, School of Graduate Studies, Udayana University

Abstract

Kakawin Nîtisậstra is a type of non-narartive old Javanese poetry. It contains moral teaching and governing politics. One of the teachings is the ethic of students in learning which is necessary to be adopted. The ethic states that during learning period students are not allowed to get married.The way of the implementation of the ethic is through disgracing women, so it as negative meaning.

The theory applied in analyzing the vision of Nîtisậstra towards women is the theory of literary deconstruction. Literary deconstruction states that there is an implicit meaning within the existence of meaning in a piece of literary work. In order to reveal the implicit meaning, the literary work needs to be open into its parts and then deconstructed.

Nîtisậstra reveals that women has their own weaknesses such: stupid, the way of their thinking is hard to be followed by men, dishonest,the cause of all misery, and even it can be as the cause of a war or a world destruction. So it gives negative judgement.

Accreditation:--

Nîtisậstra`s judgment as stated above signals there is an implicit meaning in it. It is the meaning of “fear and obedient” with the existence of women.

FEMINISM IN KAKAWIN NȊTISȂSTRA

(A Deconstructive Literary Approach)

  • 1.    Introduction

Nîtisậstra is one of old Javanese poem or kakawin which is different from other types of kakawin in general. The differences can be seen in the form of presentation of the text within it. Nîtisậstra kakawin, if it is viewed from the presentation of the text, it is belong to non-narrative literary work. It means that, it does not contain element of narration. In general kakawin is a narrative literary work, and it contains “narration/story”, series of events, characters and it marks by stages of time (Zaimar et.al, 2011:47), on the other hand, these elements are not exist in Kakawin Nîtisậstra.

Kakawin Nîtisậstra if it is viewed from its form of narration is a descriptive kakawin. Descriptive means there is a representation or pictures of something from the writer. Besides, the dialogues are in the form of monologue; it means kakawin does not contain elements of dialogues in it.The kakawin which have the same form of presentation with Kakawin Nîtisậstra are: Kakawin Nirȃrtha Prakŗȇta, Kakawin Pŗalambang Bhȃsa Wȇwatȇkan, Kakawin Atlas Bhumi, and Kakawin Sabhalangȍ.

Kakawin Nîtisậstra comprises of 15 metrics and 120 stanzas. All of the stanzas are presented in old Javanese. It contains the moral teaching and ethic, governing systems, communication, philosophy of life, which basically are given to the students as younger generartion, future leaders, and future priests or to those who believe in sukla brahmacari (a belief which forhibitting students married during learning period). A part from these, the stanzas also encompass views on women. This study describes the views of Nîtiṡậstra on women (feminism).

Etymologically Nîtiṡậstra derives from Sanskrit words; they are the words nîti and sậstra. The word nîti derives from the first class of Sanskrit verb nî which has the meaning “to lead”; to bring; to get married; to ensure; to decide; to trace; to instruct; to teach; and to train.Then it turns to the form nīti which means: supervision, to conduct; to gain, supporters, support, policy, wise, and ethic (Surada,2007;190).

Accreditation:--

Mardiwarsita (1981:375) states the meaning of the word nīti are: `behaviour, `life guide line`, `manner`, `tactics`, `politics`, `sceience of politic`,`wise`, `supervision`, skill,`expertise` ,`cautious`, `concern`, and `alert`. In old Javanese language nīti means: the way to work/conducting the right and good things; good behaviour/being sincere and wise; political science, political policy,world liness policy, tactic or strategy which has been considered carefully (Zoutmulder, 2006:707)

The word ṡậstra, in Sanskrit or in old Javanese means: `religion`, `truth`,`sceince`, `story`,`script`and `philosophy`. Nitiṡậstra is in the form compound words with its meaning `science on political ethic; science guidelines`; religious guidelines`, religious philosophical guidelines` or `governing political guidelines` (Zoutmulder, 2006; 708).Nîtiṡậstra in this study means knowledge of morality guidelines/ethic and polictics.

  • 2.    General Overview on Feminism and Deconstruction

    2.1    Feminism, Feminis and Feminin

Feminism is a new concept on women movement in literary theory (post modern). In the year 1960thwas not the beginning of the emergence of the theory of feminism in literature it can be assumed new; because there was a new movement on tradition of the way of thinking of women which were related to literature. It indicates that the modernity on the way of thinking and the old movement which owned their own classical books, that diagnose the problems of inequality of women in the society as it was being proposed (Barry, 2010:141). Furthermore it was said that the women movement during the 1960th as the cause of the emergence of feminism literary criticism of the present day. Women realize the significance of the women image which was being brought into wide spread of fame in literature, they view that it is very importsnt for them to struggle and question its authority and coherence. In the 1970th feminism crictics was aim at the effort to analyse on patriarchy mechanism. It means there is a way of thinking of men and women culturally which is constantly viewed the inequality of sexes. Certainly, it has been more emphasized on the view of the male writers who state women as objects.They construct women images which influences their works, this conditioned can be assumed that women `ready to fight` and in a polemic (Barry,2010;143).

The above description stated on the 1980th era the feminism critique was more dynamics. The feminism critics it turned out to be more ecletics from the previous era. Their intention were focused more on the attacking men relate to thier world which become the investigation, and the point of view of women. On the other hand, it is alsoreconstructed writings on women who were under oppression /being disgraced or even vanish. The focus of intention was also shifted on the needs of reconstructing the importance of women writing by rewriting them, so the disappearance of the women role former time, it was being

Accreditation:--

emphasized and given priority. The existence of change of focus means there was changes from androteks(males literary works) to `ginoteks(female literary works).

Feminiscan be assumed as `political postion`, while feminism means female biologically. Feminism means women`s concept or `a school in a literary world`. This paper, a part from pro and contradict towards the theory of feminism, describes the deconstruction of women which were being discussed in the KakawinNītiṡȃstra.Redescribing the implicit meaning on women (feminine) which were describe in the stanzas of the kakawin.

  • 2.2    Deconstruction

The word deconstruction relates to Jacques Derrida in his book De Lagrammatologie,I and II. He was born on the 15th of July 1930 from a Jewish family EL Biar, Aljazair (Fayadi, 2005:252). His article was published on Critiquemagazine which were published in 1965 and 1966(Kaelan, 2009:252).

Deconstruction is a name given to the critique when the opposition was being weaken partly or it can be shown that some of them weakening each other in their textual meaning (Eagleton,2010;191, Piliang, 2010;125). Deconstruction is a method of analysis which was developed by Derrida by opening the language codes, particularly the opposition of the pair, so it can create an endlessly play of sign and without final meaning (Piliang, 2010;16).

Hoed (2003;153) states that: The theory of deconstruction proposed by Derrida exists as a critique to the theory of sign proposed by Ferdinand de Saussure. Sign is seen as the relation between significant and signifie.The meaning of a sign is based on semiology`s differences. In reality the relation between signifiant and signifie is dynamic. It means this relation is often is not reveal yet and given new meaning.The argumentation strengthen it, that in French language the word `differer`is not only has the meaning `difference` but it also has the meaning `to postpone`. Further it was said that the relation between `signifiant` and `signifie` or between form and meaning is dynamic. The meaning does not gain only through differences but it also can be achived through simiology postpone. That is the reason he proposed new term difference, (the letter a is replaced by e). Deconstructive theory is applied to find out theis unreveal meaning on women in Nȋtiṡȃstra Kakawin

  • 3. Feminin in KakawinNîtiṡậstra

It has been discussed in the introduction of this writing, that Nȋtiṡȃstra Kakawin is a type of non-narrative kakawin. The other forms of non-narrative kakawin are Nirȃrtha

Accreditation:--

Prakrēta, and Prēlambang Bhȃsa Wēwatēkan. Recently emerges a new non-narartive kakawini. e: Kakawin Sabha Langȍ and Kakawin Atlas Bhȗmi

Wirama (type of metric/ poetic metre) used in Nîtiṡậstrakakawin are 15 poetic metres. The total stanzas are 120 in the kakawinNîtiṡậstra. The first Wirama is wiramaSarddulaWikridhita. Then followed by other wirama: WangsaPatraPatita, Padma Kesara, Raga Kusuma, Seronca or Kusuma Wicitra, AswaLalita, Bhramara Wilasita, Raga Kusuma, Smara Dahana, Prawira Lalita, Sardhula Wikridhita, Smara Dahana, Sardhula Wikridhita, Kusuma Wicitra, and Wasanta Tilaka.

The gist of the Nîtiṡậstra Kakawin is in accondance with its title which is related to the description of way of life, piety or ethics, political ethics.The introduction in the first stanza covers manggala or introduction.The content of the text in the manggala stribute to the Goddess of patronage, DewaWisnu. DewaWisnu is in the shape of Great Spiritresides in each human. He inspired the writer so that the writer was able to complete the Nîtiṡậstra Kakawin.The second stanza up to the last stanza contain ethic or moral teaching.

The stanzas reveal about women are interesting. These stanzas are in the 4th wirama Raga Kusuma on the 15th , 16th 17th and 18th (or the 53rd , 55th, 56th from all the stanzas) the details are in the following quotations.

Wirama Raga Kusuma

Ring stri sangka nikang wirodha ring asit krêta yuga sira Dewi Renukậ

Ring trêtậtisayeng prang ậdbhuta nimittaning alaga ta Dewi Janậki

Ngunî dwậpara bharatậyudha sirang Drupada parama putri kậngdanî

Sakwehning waniteng yugậnta kaharêpnia maka karananing prang ậdbhuta (NS 4,15)

The transalation

Since early time, women caused all the troubles.

During the Kreta Yugaperiod Dewi Renuka who caused the destruction of the world.

During the period of Treta Yuga, there was a great war caused by Dewi Sita.

During the period of Dwapara Yuga there was a war among Bharata decendants, which caused by the beautiful daughter of King Drupada.

During the period of Kali Yuga (doomsday) all women had caused the great war .

Lwirning tan rêju ring jaga ttwi ganitanya tan abênêr ulahnya kawruhi, Strî wad wad kalawan lwahậrêju wilut lakunika pada tan wȇnang tutên, Yan wantȇn kumudậcukul ṡaka rikang watu mabênêr ulahning anggana, Sangsiptanya wuwusku yatna sira sang sujana siniwi ring wadhujana     (NS.4,16).

The translation

Accreditation:--

There are three items which are not straight in this word, and the unworthy behaviour should be known. A female, root (of a tree) and the flow of the river which has windy ways, all should not be imitated. Ifthere is alotus grows on the stone it is straight (right) it is asign of a good behaviour of a female. The conclusion of my advice refers to those wise men should be careful when being served by women.

Yan wagmîka winaya kastậgunanên ng anakȇbi têkaping mahậjana,

Ring bhuktinya tikậstabhậga tȇkaping puruṡa kȇlar ikậstabhậganên,

Yan ring sanggama samahậpuruṡa kậstaguna têkap ika wadhû jana

Ring strî tan kahanan warêd puruṡa ling Drupada parama putrikậngucap.(NS.4,17). The translation

The cleverness and tactic of women are one eighth of wisemen. The women food consumtion and strength are one eighth of men. The coitus of men is one eighth of the strength of women. Women never feels satisfy with men that was being stated by the prominent daughter of Drupada.

Ring wang haywa manût buddhi nikang parajana matêmah winậṡa ya,

Yan strî bhudi tinutakên pati tȇmahnya inirang-irang ing param-para

Yapwan satmaka bhudi tusta têmahanya mangangên-angêneka pûrwaka

Byaktậmanggihakên wisesa kita yan lumêkasakêna budhining guru (NS.4,18) The translation

As a human we should not follow a women`s thinking it will cause disaster. If a woman`s thingking is being followed, it will cause death, humiliated, and disgraced by the society. If using our own thinking certainly we can be happy, but first, we have to be cautious. Certainly you will find happiness if you follow my advice.

The stanzas of the above kakawin are being observed carefully, it can be seen that how bad and disgrace women are in the view of the Nîtiṡậstra writer. On the 15th women is regarded as the one who caused the destruction of the world. Terrible wars are caused by women. On the era of Kretayuga there was a war caused by Dewi Renuka. in the period of Tretayuga, the terrible was caused by Dewi Sita. The period of Dwaparayuga, Dewi Drupadi who caused the terrible war. All the women in this world caused the destruction or the doomsday.

Probably the aims of the writing of Nîtiṡậstra Kakawin as guideline in order to achive the stage of Brahmacari (student should not get marry during studying period). If it is the aim of the writer, it can be accepted that to influence the brahmacarin to dislike women. But the way it seemed too excessive.

Accreditation:--

All women were stated that they are very dishonest, unfaithful and not smart.The women`s thinking were not need to be followed because they will cause death/destruction. If men obeyed/followed women thinking, in their intere life they will be disgraced, and humiliated. All women are stupid and weak.

That is the reason why women are not able to work. If that condition what is the used of to get a woman.Women are also strong in having coitus. Their strength is eight time compare to men. Is it still relevant the expression stated in the Nîtiṡậstra text, if it is addressed women in recent modern period?

On the other stanza of Nîtiṡậstra, proposed a way to choose a woman as a wife. This stanza is controversial to the above stanzas. On the three stanzas above, the existence of women was being disgraced and humiliated, but on the other points there are two stanzas which give suggestion to choose women. Eventhough the choice being proposed was very thight and selective. In choosing a woman to be a wife, it is advisable not to choose a woman who has loud voice. A woman who has loud voice is considered as an arrogant person show off, and the type.vDo not choose a handicapped woman, a woman who has bad smell, begger, and woman who has small breasts. Do not choose a vicious woman who comes from a disgraced decendants.The woman that can be choose is only the woman who has big breasts, beautiful, behave well, prominent decendant and is a virgin.

Lwir ing awalậ tinggalakêna denta,

Krêpana daridreka rêsêb awaknya

Swaranika mậwor drawa kamadhatri

Agalak asabdậghrêna ya mapunggung (NS.5,5)

Lwir ing awalậ yogya pinaka patni

Waraguna rûpa dhika kula dhani

Mapês ikang ambêk ghrêna ya susila

Kadi panêdêng ning kusuma wicitra (NS.5,6)

The Translation

Type of woman that you need to ignore

Physically defected, begger/low class of and have bad smell

Rude, loud voice and talkative

Vicious, mean and stupid

Type of woman which is suitable for a wife

Noble character, beautiful and decendant of good family

Behave well, honest, sincere and good moral

Like colourful blooming flowers.

  • 4.    Discussion

Accreditation:--

The description on 2.2 above states that deconstruction is a name given to a critique operational which was partly weakened, or it was shown as weaken each other within the textual process of mening. As an example a woman is an opponent “other party” from man (binary opposition). He who is not a male, is given negative value in relation with male as main principle. As the party that is assumed as the opponent of man, so woman is being weakens, humiliated, and even being disgraced. Deconstruction will open the meaning and find out unrevealed meaning.

In the stanzas of the kakawin above if it is well analyze, maily if it is related to the condition of the woman recently, so it can be seen there some irrelevant things or even contradictory.

The 15th stanza above stated that since previous time woman such as: Dewi Renuka, Dewi Sita and Dewi Drupadi caused the terrible wars. Then the doomsday was caused by all women.

Let us put our attention to the First and the Second World wars were not caused by women.The war in Malvinas between England and Argentina, the war in Afganistan, Iraq, crisis or civil wars in Vietnam, the tension in Korea; between North and South Korea, and war in Ukraina which happens recently, none of it caused by the bad beahviour of women. But, these wars are caused by ambition, politics and power.

The woman that was being placed as opposition in Nītiṡȃstra was a very beautiful ideal woman has class or from a noble decendant, so she becomes the target of all men. Greedy men, who are being enslaved by their lust, will try to get her in a deceitful way. Like the figure of Rahwana who wanted to take Sita eventhough Sita was married to Rama. Is it Sita to be blamed becaused she was born with a beautiful face, so as Dewi Renuka, and Drupadi who are also beautiful. Did they ever ask to be born with beautiful faces? So as with other girls or women who are beautiful in this present period. Is it their fault of having beautiful faces?

In the law of market (buying –selling), if a person wants to buy a thing, often the buyer show the bad side of the condition of the thing he/she wants to buy, eventhough the thing was fine. By showing the bad side of the goods, it has the aims to get lower price of the goods. There is a fear of the “buyer” of his incapability to get “the goods”; which is the cause to express disappointment in the form of excoriation.

This condition can be assumed that the buyer as been `enslaved` by the goods. The same thing happened to the writer of Nītiṡȃstra Kakawin.The writer of Nītiṡȃstra Kakawin was certainly a male writer. On the other hand the writer of Nītiṡȃstra, definitely a person who always feels fear, enslaved by a woman. Or at least he was being disappointed or broken -

Accreditation:--

hearted because of a woman. If the writer was only aims at teaching a student not to get married during study period by disgracing women, it is a fallacy.

Dewi Drupadi is a beautiful woman who was said as the cause of Bharatayuddha war. If the story of war between siblings of Bharata and Kaurawa decendants with Pandawa viewed in more details, so it can be seen that the cause was greed from the character of Kaurawa mainly the character of Duryodhana. Duryodana was being driven by his uncle Sakuni who was willing to take over the entire Astinapura Kingdom. Moreover when Pandawa had made his own palace Amartapura, Duryodhana also wanted to take it over. In short the war of Bharatayuddha was not caused by Drupadi but by the greed of the character Duryodhana.

Further Kakawin Nītiṡȃstra states that there are three things which have malice behaviour in the world are: woman, roots and river flow. All these three things can be in good conduct if there is a lotus grows on the stone. The statement on the Kakawin Nītiṡȃstra was firmly stated that “there will be no woman who is straight (loyal and honest)” in the entire period of the world, because it is impossible for a lotus to grow on a stone. A stone is not a media that can be used by plants to grow and live, except algae/mildew. Plants like lotus can grow only on a soft muddy earth. This statement refers to the meaning of “impossible” This opinion indicates that women as stated in the Kakawin Nītiṡȃstra, none have honest behaviour and loyalty in the entire period. Briefly, it can be assumed that Kakawin Nītiṡȃstra stated women have bad moral.

On the other part Nītiṡȃstra stated that women ways of thinking were not needs to be obeyed. Men who are obeying them are disgraceful men and having miserable life. So there is an assumption which disgracing women.

Based on the statement in Kakawin Nītiṡȃstra above, a question appeared why the writer of Kakawin Nītiṡȃstra disgracing women? This type of question is only eligible to be uttered by a broken- hearted person or a person who had been hurt by a woman. Because of being hurt, the feeling of hatred occurs or even vindictive to women.

Did the writer ever think that he was born from a woman? Or thinking about how hard if a woman gave birth to a baby? Did the writer of Nītiṡȃstra ever feel happy as a man who lived with his wife even further if they have girl and boy? If these questions ever being thought by him, or even if he ever experienced them, so the statement of disgracing women would never be expressed. If the view of the writer of Nītiṡȃstra is right, it means there will be never existed the couple who can stay together in their lifetime. It is not necessary to employ female, police woman, female army, or even to elect a female leader, because

Accreditation:--

woman are immoral.These statement certainly came from them” fear or being enslaved by women”

In terms of perspicacity, strength and eating, the strength of women is one eight compared to men. But the strength women in coitus are eight times stronger compared to men. This opinion is also lessapropritate. It can be accepted that the strength of women is far less than men.

In coitus probably it is true that the strength women eight times stronger compared to men. But in terms of intelligence and eating are not the same. It means that the intelligence of women and men are equal. There are women who are strong in eating, but there some who are less strong in eating. Men are also in the same condition. In terms of intelligence between men and women are also alike. It means thereare men and women who are intelligence. There are less intelligence women and men. This condition is natural, which is often called as rwabineda. Rwabineda means “two things being apposed”, i.e: high-low, bigsmall, good-bad, clever- stupid, etc. .

It is a fallacy to say that the intelligence of men is eight times more compared to women. In reality these can be verified from the result of examination on school children in this recent period, infact that the higestranks of passing grade wereachived by female students, either in Junior High School or Senior High School. Besides, in this present era many girls achived their undergraduate degrees, Master and Ph.D. There are women who have high position in government as a Minister, Prime Minister, even as a President of a state.

In choosing a woman to be a wife, Nîtiṡậstra stated it with over exaggeratedmanner. If it is being implied in this era, certainly there will be many men and women who will not find their partners or become “spinster”

Nîtiṡậstra stated in choosing a woman to be a wife, it should a woman who does not have loud voice (gora). A woman who doen`t have loud voice means a woman who speaks sofly, not arrogant, etc. The woman should have gemuhing breasts which means has big breasts. A woman, who has “big breasts”, certainly is a fertile woman, because big breasts content a lot milk for breast feeding. A lot of milk in the breast feeding will influence her fertility and the health of the child. A woman wih “big breasts” probably has symbolic meaning which is implied to a woman who is clever at earning income to support the family mainly her children.

Besides the criteria above, Nîtiṡậstra also suggests in choosing a woman to be a wife, it is suggested not to choose handicapped, immoral and a woman from a disgraced family. But the limit of women who are from a disgraced discendants was not being expalained in the kakawin.

Accreditation:--

  • 5.    Conclusion

Kakawin Nītiṡȃstra if it is being analysed by applying the theory of literay deconstruction, particularly on the view of women/feminine is less appropriate. The meaning content in the kakawin Nītiṡȃstra is negative i.e: by disgracing and humiliating women. But, if it is being closely analyzed there is an unrevealed meaning. The implied meaning refers to the fear of the Nītiṡȃstra`s writer toward the existence of a woman. This is due to that the writer was not able to get a beautiful wife so that he buries his disappointment, broken heart, angry, and hatred. These feelings were expressed through his writing by disgracing and humiliating women.This condition can be said that the writer “being enslaved” or at least there is fear and obedience towards the existence of women.

References

  • -    Barry, Peter. 2010. Beginning Teori, Pengantar Komprehensif Teori Sastra dan Budaya. Yogyakarta. Jalasutra

  • -    Berger, Arthur Asa. 2010. Pengantar Semiotika Tanda-Tanda Dalam Kebudayaan Kontenporer (terjemahan oleh M.Dwi Marianto). Yogyakarta. Tiara Wacana.

  • -    Creese, Hellen. 2004. Women of the Kakawin World: Marriage and Sexuality in the Indic Courts of Java and Bali. London, England. M.E Sharpe

  • -    Danesi, Marcel. 2011. Pesan, Tanda, dan Makna. Yogyakarta. Jala sutra

  • -    Eagleton, Terry. 2010. Teori Sastra, Sebuah Pengantar Komprehensif. Yogyakarta. Jala sutra

  • -    Fayadi, Muhammad Al-, 2005. Derida. Yogyakarta. LKiS

  • -    Hoed, Benny H. 2008. Semiotik dan Dinamika Sosial Budaya. Jakarta. Fakultas IPB Universitas Indonesia

  • -    Kaelan, Prof. Dr. M.S. 2009. Filsafat Bahasa Semiotika dan Hermeneutika. Yogyakarta. Paradigma

  • -    Locrone, Megan Backer-. 2005. Teori Sastra & Julia Kristeva (terj. Sunaryono Basuki Ks). Denpasar. CV. Bali Media Adhikarsa.

  • -    Mardiwarsita, L. 1981. Kamus Jawa Kuna- Indonesia. Ende Flores. Nusa Indah

  • -    Piliang, Yasraf Amir. 2010. Hiper Semiotik, Tafsir Cultural Studies Atas Matinya Makna Yogyakarta. Jalasutra

  • -    Ratna. Prof. Dr. I Nyoman Kuta.S.U. 2007. Sastra dan Cultural Studies, Refresentasi Fiksi dan Fakta. Yogyakarta. Pustaka Pelajar

  • -    Soekowati, Ani. 1993. Semiotika Tentang Tanda, Cara Kerjanya dan Apa yang Kita Lakukan Dengannya. Jakarta. Sumber Agung

  • -    Surada, I Made. 2007. Kamus Sanskerta-Indonesia. Surabaya. Paramita

  • -    Zaimar dkk. 2011. Wacana. Yogyakarta. Jalasutra.

  • -    Zoutmulder. P.J. 2006. Kamus Jawa Kuna-Indonesia. Yogyakarta. PT Gramedia Pustaka

Utama

Accreditation:-

  • -    Zaimar cs, 2011. Telaah Wacana. Depok. Komodo Books

Manuscript Lontar Kakawin Nītiṡȃstra.

3 772442 7ΞBDDS

88