THE PERSPECTIVE OF LEADERSHIP

VALUES
IN GEGURITAN RĀMA PURAṆA

I Putu Suweka Oka Sugiharta, Ni Nyoman Yunike

Kurniarini, Ni Nyoman Ayu Suciartini
I Gusti Bagus Sugriwa Denpasar State Hindu
University
Email: papyucix@gmail.com

ABSTRACT

Ramayana as a major literary work presents many

exemplary values, especially those related to leadership
values. One form of division of the Ramayana is reflected in
the Geguritan Rāma Puraṇa which specifically contains the
values of leadership through narration and other oral
practices. This manuscript is written on palm leaves with a
total of 96 sheets. This lontar was recorded as coming from
Puri Kawan, Buleleng. In the Geguritan Rāma Puraṇa, a
leadership model with leadership values that is still relevant
in the modern era is found. The formulation of the problem
in this study is how are the leadership values in the
Geguritan Rāma Puraṇa related to the context of leadership
in the modern era? The purpose of this study is to describe
and analyze the leadership values in the Geguritan Rāma
Puraṇa when it is related to the context of modern-era
leadership. The results of this study describe and analyze the
values of leadership in Geguritan Rāma Puraṇa, namely
related to the context of leadership in overcoming organized
crime as an organizational threat, mapping the potential of
members, showing mutual respect, maintaining harmony in
the organization, motivating subordinates and the value of
leadership in the service process.

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Keywords: leadership, Ramayana, Literacy, Geguritan
Rāma Puraṇa

INTRODUCTION
Bali as an island with an unlimited source of literacy
makes every age, every person, and every period can be used
as a source of guidance in life. Sources of literacy in Bali can
come from ancestral sayings, heroic stories, epics, legends,
and lontar, furthermore, there are many sources of literacy
that guide Balinese people to carry out the life cycle from
ancient times to the present. One of the great literary works
owned by the Balinese people, namely the Ramayana epic,
is a source of literacy about life values, religious values,
morality, and the values of leadership teachings. Everything
is very well summarized in the story or epic of the
Ramayana. Not only for the people in Bali, but the
Ramayana epic has also inspired many people, especially the
people of Indonesia and even the world.
The value of leadership is one of the important life
skills values for everyone to have. Especially in the stretch
of modernization, the value of leadership becomes an
integral part of one of the conditions for success in the
future. This leadership is not only about leading other
people, large numbers of people, or organizations, but what
is more important is how a person can lead himself to be able
to become a human being with a better quality of life than
the previous days.
Leaders in the digital era, as is happening today, are
faced with new challenges that require more qualified skills.
Advances in information technology have contributed to
new changes in the world of leadership. Skills in seeing,
obtaining, managing, and spreading news in the digital
world are new skills that must be mastered by a leader. As a
large nation and increasingly taken into account in the
international arena, Indonesia has many challenges that must
be resolved. Developing Indonesia means building the

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mentality of its people so that the idea of a mental revolution
is born and sparked by the government as a massive
movement. For the process of major change, the old model
of leadership must also be developed and adaptive to the
changes and demands of the times. With the young
generation in Indonesia growing so rapidly, the leadership
style that emerges must also adjust its rhythm and pattern.
Modern leadership theory is closely related to
science and art, to be able to influence and move others
(Hutahaean, 2021). That way, trust, obedience, concern, and
willingness emerge so that the tasks and goals of an
organization can run effectively and efficiently. This
condition will create an ideal pattern of leadership. Modern
leadership does not only work alone but also involves
followers or those they lead. Leaders and followers are
actively involved so that the same goals are achieved. So all
elements participate actively so that friendship is established
and all goals can be achieved more easily. Modern
leadership can be interpreted as a mentoring process, to
influence and move followers based on tasks and aspects
according to the conditions dreamed of (Suciartini, 2019).
The value of leadership has been passed down since
the kingdom era. Many previous great leaders have set an
example in terms of leadership that is still representative to
be used as a guide in leading. These values can be interpreted
by mixing and matching with the context of leadership in the
current era. Hindu history provides many examples of
leadership, for example during the Hindu kingdom in
Indonesia, leading figures emerged, such as King Erlangga,
Sanjaya, Ratu Sima, Sri Aji Jayabhaya, Jayakatwang,
Kertanegara, Hayam Wuruk, Gajah Mada, and many others.
In the modern era, Hindu leaders emerged, such as Mahatma
Gandhi, Svami Vivekānanda, Ramakrishna, and so on, who
could serve as role models and role models. (Purna, 2018).
In essence, Balinese culture is imbued with Hinduism which
has a core teaching called Sanatana Dharma, namely eternal
and eternal truth, which includes Satyam, Siwam, and

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Sundaram. Suparyanto and Rosad (2015, 2020). Ramayana
as a major literary work presents many exemplary values,
especially those related to aspects of leadership. One form
of division of the Ramayana is reflected in the Geguritan
Rāma Puraṇa.
The formulation of the problem in this study is how
are the leadership values in the Geguritan Rāma Puraṇa
related to the context of modern-era leadership? The purpose
of this study is to describe and analyze the leadership values
in the Geguritan Rāma Puraṇa when it is related to the
context of modern-era leadership.

METHOD
This research was designed using qualitative
descriptive research (Arikunto, 2010). Qualitative
descriptive research is research whose essence is to collect
information about an existing symptom, namely according
to the circumstances at the time the research was conducted.
The method of collecting data in this study is using the
documentation method by reading the Geguritan Rāma
Puraṇa and analyzing the parts of the work that contain
leadership values. This part of the text or narrative in
Geguritan Rāma Puraṇa is the source of data with the object
it examines, which is related to the leadership values
contained in it. Furthermore, data processing is carried out
and analyzed descriptively by explaining, describing and
comparing the information obtained with established
theories and concepts and previous research results to enrich
the discussion of research results (triangulation).

DISCUSSION
Ramayana as a major literary work presents many
exemplary values, especially those related to aspects of
leadership. One form of division of the Ramayana is
reflected in the Geguritan Rāma Puraṇa. This manuscript is
written on palm leaves with a total of 96 sheets. This lontar
was recorded as coming from Puri Kawan, Buleleng. In

553
Geguritan Rāma Puraṇa, the assertive affiliative leadership
model is carried out by Dewa Indra. Apart from being the
leader of the gods, Indra is also described as controlling the
creatures on earth. In running his government, Indra was
accompanied by Bhagawan Wrĕspati.
In general Hindu concepts and Balinese human
beliefs, heaven is above the earth. All creatures that live on
earth must submit to the orders and powers of heaven. It is
believed that the inhabitants of heaven are always merciful
to the inhabitants of the earth who are full of imperfections.
When the earth experiences tribulation, heavenly officials
will intervene to improve the situation. In general, earthlings
cannot see the existence of heaven. On the other hand, the
inhabitants of heaven can freely monitor the whereabouts of
the earth from all sides. Through this assertive affiliative
leadership model, a close relationship is established between
the inhabitants of heaven and the inhabitants of the earth,
represented by the monkey community in Guā Kiskĕnda.
Even though heaven is filled with pictures of the
beauty that seem limitless and is inhabited by noble figures,
under certain conditions the inhabitants of heaven are also
described as yearning for help from the inhabitants of the
earth. Of course, the inhabitants of the earth in question are
selected figures who have undergone a process of maturing
mentally and psychologically so that they become wiser
individuals. As mentioned in the Geguritan Rāma Puraṇa,
heaven was disrupted by the actions of a giant named Mahisa
Śūra and his soldiers, whose supernatural powers were even
difficult to be matched by the gods. Dewa Indra, as the leader
of heaven, did not feel that he had lost his pride. Third, he
hoped for help from the monkey king, Bali Sugriwa. On the
other hand, the Geguritan Rāma Puraṇa text describes it as
the duty of earthlings who have received the blessings of
heaven to return the favor. On the other hand, the authority
of heaven and its inhabitants are completely unharmed. The
author of Geguritan Rāma Puraṇa is truly adept at diverting
the reader's attention from the debate about whether or not

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the gods inhabit heaven are worthy or not when they are
unable to conquer Mahisa Śūra and his warriors. The poet
focuses on other things, namely cooperation to realize the
true truth. In such efforts, there is no longer a sense of
rivalry. Even efforts to uphold true truth must be free from
the shackles of ego, about who is worthy of being a hero or
not. The author of Geguritan Rāma Puraṇa is truly adept at
diverting the reader's attention from the debate about
whether or not the gods are worthy of inhabiting heaven
when they are unable to conquer Mahisa Śūra and his
warriors. The poet focuses on other things, namely
cooperation to realize the true truth. In such efforts, there is
no longer a sense of rivalry. Even efforts to uphold true truth
must be free from the shackles of ego, about who is worthy
of being a hero or not. The author of Geguritan Rāma Puraṇa
is truly adept at diverting the reader's attention from the
debate about whether or not the gods are worthy of
inhabiting heaven when they are unable to conquer Mahisa
Śūra and his warriors. The poet focuses on other things,
namely cooperation to realize the true truth. In such efforts,
there is no longer a sense of rivalry. Even efforts to uphold
true truth must be free from the shackles of ego, about who
is worthy of being a hero or not. In such efforts, there is no
longer a sense of rivalry. Even efforts to uphold true truth
must be free from the shackles of ego, about who is worthy
of being a hero or not. In such efforts, there is no longer a
sense of rivalry. Even efforts to uphold true truth must be
free from the shackles of ego, about who is worthy of being
a hero or not.
The description of the harmonious relationship
between the inhabitants of heaven and the monkey kingdom
in the Geguritan Rāma Puraṇa shows an ideal model for the
relationship between leaders and subordinates. The leader at
first glance appears to be the most superior and prominent
figure in his group. Besides, the leader also enjoys income
or facilities that are not obtained by ordinary members.
Generally, leaders get special respect from their

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subordinates. Beyond all these privileges, a leader must also
be self-aware and may not act arbitrarily. A leader who
understands the science of leadership must understand that
the honorable position he occupies cannot be separated from
the role of his subordinates. A leader is not an all-knowing
or all-rounder.
In modern organizations, the most dominant
problems that occur are caused by disharmony in the
relationship between leaders and their subordinates. This
disharmony can be caused by the attitude of leaders who are
unfair and arbitrary towards their subordinates or the lack of
morality in treating their leaders. Whatever the cause, such
a thing makes the work of the organization ineffective.
Meanwhile, in ancient texts such as the Geguritan Rāma
Puraṇa, the maturity of the attitude that underlies the
relationship between the leader and his subordinates has
been mapped very carefully. The harmony that occurs in it
is not based solely on pretense or for the sake of pragmatic
gain but originates from the deepest conscience. Because in
organizations that understand the importance of the maturity
of the relationship between leaders and their subordinates,
Its members are also aware that their welfare in the
organization is greatly affected by it. When there is a conflict
between superiors and subordinates, all members of the
organization will be affected. In an organization that upholds
harmonious relations between leaders and subordinates,
there will be no chaos. Because every member of the
organization is willing to sacrifice for the betterment of the
organization. Likewise, if there are internal or external
troublemakers, all members of the organization will be
considered a common enemy. As a result, all members of the
organization will exert all their strength to conquer these
enemies. The following describes the perspective analysis of
leadership values in the Geguritan Rāma Puraṇa,

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The Value of Leadership in Coping Organized Crime as
an Organizational Threat
Sulaiman (2004:43) stated that in organizations in
general, chaotic conditions are generally characterized by
turbulence which leads to instability and randomness. The
author of Geguritan Rāma Puraṇa very intelligently
describes the relationship pattern between leaders and
subordinates starting from the chaos that occurred in heaven.
Of course, the relationship would be too blurry to describe
when compared to the picture of peace. In this chaotic
condition, efforts arose to deal with a common enemy with
a closer degree of cooperation. The intended beat in chaos
shows a comparison between ideal conditions and chaos
itself. By focusing attention on ideals that show ideal
conditions, all parties in the organization can strive
optimally to achieve the desired state. Meanwhile, if there
are no real threats within the organization, then it has the
opportunity to hinder the development of the organization.
Those parts of the organization which is in a steady state are
in danger of being fettered by laziness which hinders
progress. The comparison between the ideal conditions and
the obstacles experienced by heaven is reflected in
Geguritan Rāma Puraṇa 1a-1b: For those parts of the
organization which is in a steady state are in danger of being
fettered by laziness which hinders progress. The comparison
between the ideal conditions and the obstacles experienced
by heaven is reflected in Geguritan Rāma Puraṇa 1a-1b: For
those parts of the organization which is in a steady state are
in danger of being fettered by laziness which hinders
progress. The comparison between the ideal conditions and
the obstacles experienced by heaven is reflected in
Geguritan Rāma Puraṇa 1a-1b:

Panjang yan sami tuturang

Kasukane sang sdĕng silih asih
Ring swarga loka umungguh
Kocap Bhaṭāra Indra

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Kakepungan ring musuh rākṣasa rusuh
Wadwaning Mahisa Śūra
Ring Los Mantaka Nāgari
Sada sring ngguragada
Maring swarga ring taman ngusak-asik
Kraṇa Sanghyang Indra parum
Miwah watĕk dewata
Dhanghyang Wrĕspati manggala mangayun
Sanghyang Indra Mangandika
Singgih Dhangyang Wrĕspati
Puniki I Miṣa Sūra
Sakarangkung guragada mariki
Sawadwane rangkung rusuh
Nyadya ngrusakang Swargga
Yan tan siddha I rākṣasa gati tumpur
Tan wangde swarggane rusak
Satata kausak-asik

Translation:
It's long if all is told, the happiness of people who are
compassionate to each other. It is said that in heaven,
Bhaṭāra Indra was harassed by an evil giant who was a
warrior of the giant king who came from Los Mantaka
Nāgari. Again often wreaking havoc in heaven is like ruining
a garden. This caused the god Indra to lead a meeting that
was attended by all the gods. Dewa Indra said in front of
Dhanghyang Wrĕspati. “Duhai Dhanghyang Wrĕspati, my
great Guru. As you know about the crimes of Puniki I Miṣa
Sūra. Been messing around here so many times. Leaders and
subordinates are equally evil. Willing to destroy heaven. If
the giants cannot be exterminated then heaven will be
damaged because of frequent attacks”.

The chaos caused by I Miṣa Sūra not only removed

the balance in the heavenly organization but also sparked
efforts to overcome it. Chaos in organizations/society has
different levels/levels ranging from simple to complex. A

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simple confusion can be in the form of instability that does
not cause too much organizational turmoil such as small
misunderstandings that can be resolved quickly and
completely. While complex chaos is a protracted instability
that is difficult to overcome and causes serious impacts such
as casualties. In Geguritan Rāma Puraṇa it is narrated about
the complex and serious chaos that has led to crime. In such
a state of chaos, it is very obvious that the individual is the
cause of the chaos. Based on sociological studies, such
disturbances are known as criminal organizations. The band
of criminals as commanded by I Miṣa Sūra deliberately
spread terror and fear to shake up established social
organizations. For members of the organization, the
existence of organized crime certainly causes a reduction in
trust in leaders, therefore a leader must be able to restore the
trust of his people with concrete actions. In general, in
organizations, the greatest impact of organized crime
disturbances is of course felt by the common people. In
addition, crimes that have been committed with a strong
structure will certainly last a long time so that the disruption
caused to the organization does not last in a short time.
Interestingly, in the Geguritan Rāma Puraṇa, the impact of
organized crime is even greater for the higher social strata
which are symbolized by heaven. Conversely, the lower
class represented by the monkeys did not even feel the real
impact of the crime. This implies that tackling organized
crime disturbances is not only the task of individuals who
are in power circles. Even people who are not directly in the
circle of power should also try to maintain the stability of the
organization. It must also be acknowledged that the chaos
that threatens the organization causes all parties within it to
be moved to sit together and see the existence of the
organization as a whole. Previously obscure problems or
weaknesses can become apparent through such moments. It's
just that every member of the organization must have the
sensitivity to identify problems that arise in the organization,
no matter how small. This is because organizations that are

559
used to taking problems for granted and tend to feel fine are
actually in a very dangerous position.
The eradication of organized crime that
overshadows the organization must involve all parties.
Organized crime is supported by many ideas so if only a few
people handle it, it becomes very risky. In such conditions,
the organization must take advantage of its communal side
to unite opinions. Deliberation in an organization requires
honesty. People who experience difficulties must express
their incompetence openly so that other members of the
organization can think about it together. Likewise, all
members of the organization who have problem-solving
ideas must be given the right to speak without regard to their
background or social status. Of course, this idea will be
criticized by other members of the organization. As in the
Geguritan Rāma Puraṇa there is a section that talks about
the possible risks that will be faced when visiting the hideout
of I Miṣa Sūra as described in the Geguritan Rāma Puraṇa
1b-2a:

Yan praya ndonin durgama

Reh genahe ring guā langkung pingit
Rikang Slos Mantaka Gunung
Sira praya nyiddhayang
Purun masuk reh guā ptĕng tur pĕngung
Punika pinĕh-pinĕhang
Jagayang sangkari mangkin
Sampun malĕh-malĕhang
Glis matur Bhagawān Wrĕspati
Singgih yan kapinĕh patūt
Wentĕn upaya matrā
Nasar ngalih kanti ndikayang mamagut
Kaśaktining Misa Śura
Raṣa tan rahat ngewĕhin

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Translation:
If attacked into hiding is very risky because the place is very
isolated. Who would be able to enter Slos Mantaka Gunung,
a very dark and steep cave? That's something to consider and
watch out for now. After thought steadily. Immediately said
Bhagawān Wrĕspati. "If you think about it properly. There
is little hope in seeking help to attack. If that's the case, I
Miṣa Sūra's supernatural powers don't seem too difficult to
overcome."

Efforts made by the organization to eradicate

organized crime which initially became a personal threat in
its settlement should not be partial. The organization only
eradicates organized crime for the sake of the security of the
organization. There should have been a more ethical purpose
such as the crackdown being carried out as an exemplary
model of morality. Every individual in the future will no
longer imitate the behavior of organized criminals, apart
from being afraid of the power of virtue which is ready to
judge him at any moment, also morally understanding such
behavior as something dishonorable.

The Value of Leadership in Mapping Potential Members

An organizational leader should know the potential
of his subordinates well (Yudiatmaja, 2013). Knowledge of
the potential possessed by each specific subordinate cannot
be obtained from the estimates in the table. A leader should
go straight into the field and infiltrate the lives of his people.
More clearly the potential of each individual in the group
then becomes the identity of the group's potential as a whole.
The more and more diverse the potential possessed by the
members of an organization, the more mature the potential
of an organization. Indeed, some organizations have special
and heterogeneous potential. An example of an organization
with special potential is reflected in an area where the
majority of the population has the expertise to become gold
artisans. Meanwhile, in heterogeneous organizations,

561
members have diverse expertise. Generally, every
organization aspires to have members who have the potential
to meet every organizational need so that they are not tied to
the help of other organizations. An organization that can
meet its own needs independently has the opportunity to
become a superpower organization and cannot be intervened
by other organizations. Even so, organizations that have the
potential of complete members so that they can live
independently are very difficult to find. The mapping of
potential subordinates is read in Geguritan Rāma Puraṇa 2a-
3a: An organization that can meet its own needs
independently has the opportunity to become a superpower
organization and cannot be intervened by other
organizations. Even so, organizations that have the potential
of complete members so that they can live independently are
very difficult to find. The mapping of potential subordinates
is read in Geguritan Rāma Puraṇa 2a-3a: An organization
that can meet its own needs independently has the
opportunity to become a superpower organization and
cannot be intervened by other organizations. Even so,
organizations that have the potential of complete members
so that they can live independently are very difficult to find.
The mapping of potential subordinates is read in Geguritan
Rāma Puraṇa 2a-3a:

Punika wentĕn wanara

Sakarangkung śaktine ngluwihin
Kakalih nyama yan atut
Mawasta Bali Sugriwa
Rikang Guā Kiskĕnda mangadeg ratu
Ratu-ratuning wanāra
Wadwane Abyas Pasih
Patihe ngaran Hanuman
Rupa Putih tiritis Paśupati
Prasiddhā Sanghyang Bayu
Punggawāgunge samyan
Patang siki kamanggala mukyan ipun

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Mawasta Kapii Krĕda
Talĕr tritis Paśupati
Śaktimanta nala nila
Patang siki prasiddha mantri lĕwih
Ngrĕreh manca punggawāgung
Manca mantri punika
Cacakane sami yan kocap ingetung
Ne sampun ngadĕg punggawa
Kawilang asiya kti
Paimbuhe patang lakṣa
Patang tali sekĕt lan patang siki
Punika ne mawasta agung
Samia kpāṇḍita sakiwala
I Krĕda putraning ratu kraṇa wadwa
Tan petungan
Waluya abyas pasih

Translation:
That is the existence of monkeys whose supernatural powers
are very well established. Two brothers who get along are
named Bali Sugriwa. The two of them became monkey kings
in Guā Kiskĕnda with a large number of subjects. The Patih
was named Hanuman with white color as the incarnation of
Paśupati and Putra Sanghyang Bayu. His main acolytes
numbered forty-one led by Kapii Krĕda who was also an
incarnation of Paśupati. Likewise with Nala Nila's
supernatural powers. Forty-one is also the number of main
special officials, with five coordinators called Manca
Mantri. That's how much it counts. While those who have
occupied the position of ordinary leader number nine
thousand. An additional forty thousand. Four hundred and
fifty plus forty-one. That is what is called the prime number.
All have a primary character. II Krĕda was the son of a king
who had as many troops as the sand in the ocean.
Leaders must know the reasons why their members
have talent or potential in certain fields. Based on knowledge
about why an individual has potential talents and potential

563
in their field, the leader can appreciate the process and the
hard struggle behind it. In addition, a leader can also provide
appropriate assistance for developing the potential of
members. The leader's broad insight is stated in Geguritan
Rāma Puraṇa 3a:

Sang raja Bali Sugriwa

Molih tapa kraṇa karangkung sakti
Sang raja Rawaṇa takut
Sampun siddha kasoran
Polih krĕm ring patang sāgara dumun
Tan pisan purun matangah
Ring sang kapirāja Bali
Yan sampun kasumanggĕmang
Ring Sang Bali magut śatrune mangkin
Si Mahiṣa Śūra rusuh
Pasti siddha kasoran
Slos Mantaka rākṣasa pastine tumpur
Purun mapagut plagawa
Langkung katah turing śakti

Translation:
King Subali Sugriwa became very powerful because of his
success in doing spiritual asceticism (tapa). Even King
Ravana became afraid because he had been defeated. Had
done spiritual exercises by soaking in the four oceans in the
past. Not just anyone dared to visit the main king named
Bali. If Sang Bali has agreed to attack our enemy now. The
evil Mahiṣa Śūra will certainly be vanquished. All the giants
in Slos Mantaka will become extinct if they have the guts to
fight. Because the existence of the monkey army is very
large and powerful.
Mapping the potential of subordinates should not be
done subjectively. For example, a leader only extols the
potential possessed by people who have a relationship with
him for certain interests. Mapping the potential of
organizational members must be carried out transparently to

564
map the strengths and weaknesses of an organization. If the
calculation is based on subjectivity, it is vulnerable to
making the organization powerless when facing serious
problems. Likewise, the transparency of a leader in mapping
the potentials of its members can strengthen a sense of
justice. This sense of justice then makes every member who
has the potential to sacrifice and work hard in the
organization when needed.

Yen munggah ring pakayunan

Nggih punika patūt rĕrĕh kantinin
Ndikayang mamagut śatru
Tur yen sampun kasiddhan
I Miṣa Śūra puniku sanggĕmang
Ngicen ganyjaran
Widyadari ayu lĕwih
Translation:
If I'm not mistaken I'm considering it. It is the monkey king
who should be approached and made a friend to ask for help
in dealing with enemies. If I Miṣa Śūra has been conquered,
then he should give the monkey king a gift in the form of the
main beautiful angel

The Value of Leadership in Demonstrating Mutual

Respect
In an organization, there must be senior individuals
who have various experiences related to the organization.
Seniors have experience references related to the history of
the organization. A leader must be able to throw away his
ego and approach older people for advice. If a leader only
follows his ego and has no respect for elders, he will fail to
obtain valuable information. That is what causes noble
cultures to pay homage to elders. Although, for example, the
elders do not receive as high an education as the younger
generation. In Geguritan Rāma Puraṇa, a senior figure is
played by Bhagawān Wrĕspati as reflected in Geguritan
Rāma Puraṇa:

565
Sanghyang Indra mamatūtang
Pamangune Bhagawān Wrĕspati
Reh wiku pinaka guru
Manggala witning naya
Rikang swarggan tumuli madabdab
Praya pamarggane benyjang
Mara ring Kiskĕnda puri

Translation:
Dewa Indra confirmed Bhagawān Wrĕspati's opinion
because the priest was a teacher. Because all excellence
comes from wisdom. Now the inhabitants of heaven have
prepared everything needed for the next day's journey to
Kiskĕnda castle

Even though for example the elders are no longer

able to fight optimally for the organization, their successors
must give proper respect. Such behavior must be
exemplified by organizational leaders. An organization that
pays homage to its elders means having a high level of
civility.
The obligation to pay respects is not only attached to
subordinates. A superior must be able to give proper respect
to his subordinates. Respect given by superiors to
subordinates will not reduce the authority of a leader. On the
other hand, a leader becomes seen as big-hearted and at the
same time increasingly loved by his subordinates. A leader
will appear to have no manners and is disliked if he treats his
subordinates arbitrarily. This is reflected in Geguritan Rāma
Puraṇa 3a-3b:

Sdĕng ri wijiling sūryya

Nuli mangkat Hyang Indra saking purī
Wrĕhaspati munggwing hayun
Sami napak gaganā
Kabhinawa panganggene muntab murub

566
Sakatahing widyadara
Apsara gandharwwā ngiring
Tan kacarita ring margga
Glising crita nincap Kiskĕnda nuli
Sang wanāra raja sampun
Mamyaṛsa tatarang
Ring rawuhe Hyang Indra kraṇa
Manatayang panambrama
Nuli mdal saking puri
Lan sakweh para punggawa
Arṣa mapag nuli raris mamargi
Tan asuwe nuli cunduk
Hyang Indra duk ring margga
Miwah sakeh para dewatāgung-agung
Manggala sapta pāṇḍita
Śri Bhagawān Wrĕhaspati
Hyang Indra nuli katuran
Mapararyyan ngungsi ring taman sari
Glising crita nuli rawuh
Ring taman aśri ngraras
Nuli sami padha matata malungguh
Hyang Indra sāmpun katuran
Wasuh pada toya suci

Translation:
When the sun had just risen, Dewa Indra departed from his
residence accompanied by Bhagawan Wrĕhaspati. The
retinue of gods floated in the sky. What an authoritative
radiance of the clothes worn and able to amaze everyone
who saw it. Countless widyadara and gandharwā
accompanied him. Not being told on the way, the group of
the gods is said to have arrived at Kiskĕnda. The monkey
king had seen the entourage of Dewa Indra heading to his
residence, therefore he swiftly prepared for the welcoming
ceremony. The monkey king and his welcoming troop soon
came out of his residence. Also accompanied by prominent
officials who intend to welcome on foot. It didn't take long

567
for the two groups to finally meet. Dewa Indra was greeted
while still on the road along with the entourage of the main
gods. Also accompanied by one of the main figures of the
seven noble priests namely Śri Bhagawān Wrĕhaspati. Lord
Indra was then invited to rest in the palace garden. Soon the
god Indra arrived at a beautiful garden which very impressed
him. Everyone there provided courteous service. Lord Indra
also received an offering of holy water to wash his feet.

In honoring his subordinates, Dewa Indra made

careful preparations for his arrival at Kiskĕnda. Even though
Lord Indra was the king of the gods, he did not want to come
in the usual way. An organizational leader needs to do good
deeds that can impress subordinates. Even though the
memorable actions carried out by organizational leaders do
not have to cost a fortune to prepare surprises for their
subordinates, if they are carried out with full totality and
sincerity they will be able to touch the emotions of their
subordinates.

The Value of Leadership in Maintaining Harmony in the

Organization
The harmonious relationship between people who
are in government is not instant. Such harmony must be built
over a long period. An organizational leader must have the
patience to approach every individual or group, even those
who show resistance. An organizational leader should not be
pessimistic, let alone show antipathy to people who do not
support him. The contra attitude of his subordinates becomes
a field of struggle for leaders to unite all members of the
organization. Because a leader has realized that when he has
occupied that position, he is no longer the leader of the
individual or group, but the commander of the entire
organization. This maturity value is seen in Geguritan Rāma
Puraṇa 4a:

568
Tatan linggih kabinawa
Apaosan watĕk dewata sami
Widyadara bagus-bagus
Apaosan wanāra
Punggawane Bali Sugriwa sang prabhu
Madampyak pada masila
Ngajĕng Sanghyang Surapati
Sang rāja Bali Sugriwa
Manyambrama ature rūm amanis
Singgih śri dewata prabhu
Langkung sadya kaula
Tĕmbe mangke Hyang Indra mariki turun
Sāmpun waluya ring swarggan
Raṣaning Kiskĕnda purī
Punapi wentĕn swakāryya
Nggih Hyang Indramacacingak mariki
Sweccā ngakṣa tata gunung
Kawula prawanāra
Sampurayang bangĕt bejol turing sigug
Durung polih tatularan
Ring tata kramaning bcik

Translation:
It appears a reflection of the main authority. Chat with all
the gods, like the Widyadaras who have the same handsome
looks as the monkeys. The officials who were subordinates
to Raja Bali and Sugriwa sat in an orderly manner facing
Dewa Indra. Raja Bali and Sugriwa greeted them with sweet
words. “O noble King of Gods, your people are very well
prepared. This is the first time Your Majesty has deigned to
come to our residence. That's what makes Kiskĕnda's
atmosphere no different from heaven. Is there anything we
can do? Because Your Majesty has deigned to come here to
observe the state of nature and all the people. Please
understand the situation of the monkeys who do not know
the manners of acting or speaking. Because they haven't
gotten a touch about the rules of decency.

569
 Generally, individuals who feel they are not in the
circle of power will be reluctant to act for the betterment of
the organization. There is a tendency when the opposition
groups often create problems that disturb the peace of the
organization. If such a situation is protracted then the decline
and even destruction of the organization is a certainty. A
leader should act quickly to reassure their members that all
people in the organization have equal rights and obligations.
Such belief is certainly not only sufficiently raised by words,
but by real actions. Organizational members who feel
protected and get justice will be willing to sacrifice for the
progress of the organization, even without being asked.

The Value of Leadership Communication

Communication skills are the main tool for a leader
in achieving organizational goals. All problems can be
solved by communication. Sitorus (2020:2) leaders should
have the skills to influence a group of people to achieve
organizational goals. Leadership in this case depends on the
nature and behavior of a leader. Because each leader has his
style. Nevertheless, these leadership styles must be able to
condition and make subordinates feel comfortable. A leader
should not selfishly impose a leadership style that comes
from his ego. Thus the leadership style of a leader does not
just appear but is formed in a long learning process. In
Geguritan Rāma Puraṇa 3b-5a it is stated:

Mangkin rawuh Sanghyang Indra

Sāmpun sākṣāt māwak nugraha jati
Malar-malar matra katūt
Niru polih utama
Sanghyang Indra pasawure manis nyunyur
E nanak Sang Kapirāja
Rawuh bapane mariki
Saking kapengin miyarsa
Nanak sāmpun mamanggih siddhi śakti

570
Salwaring guṇa kawĕngku
Jaya śatru ri jagat
Tan capala pramada ring sarwwa ayu
Rahayuning sarwwa jagat
Punika bapa kapengin
Nyadya ngidih pitulungan
Singgih bapa tan mari kosak-asik
Antuk I rākṣasa rusuh
Madan Mahiṣa Śūra
Slos Mantaka unggwane ring goa pĕngung
Wadwane liyu nyarambah
Para cidra liwat rungsing
Sang kapirāja nyawurang
Meṣa Śūra kawula sāmpun uning
Sawyakti karangkung rusuh
Ngarusak tata krama
Singgih sāmpun Hyang Indra rahat sungsut
Kawula sang ngĕmnanggulang
Praya mamagut ring jurit
Malih pidan pikayunan
Singgih kawula wantah pisarat ngiring
Matanding ring detya rusuh
Nadya ratri rahinā
Dhaynghyang Wrĕhaspati nyambatang masaur
Durusang dewa durusang
Mamitulung ring kasyasih
Wireh I dewa kanugrahā
Ring Hyang Brahma gagaṇan lĕwih
Śakti phalaning tapane dumun
Patūte sadanayang
Anggen ngawabhuwang pakerthine ayu
Ngrusak rĕrĕgĕding jagat
Pastine matambĕh lĕwih
Kawibhawan kasubhagan
Ping kalihe yen sāmpun siddha māti
I Miṣa Śūra puniku
I dewa kaganjaran

571
Widyadari soroh manca kanya ayu
Mawasta Sang Dewi Tara
Maka ganjaran kang molih

Ngasorang musuhing dewa

Miṣa Śūra rĕrĕgĕding sabhumi
Sang Bali Sugriwa prabhu
Kalih Saklangkung agarma
Pinunas ring gli praya manglurug sāmpun
Puput masubaya miwah
Adining pamarggi

Translation:
Now God Indra appears as if in the form of a true gift.
Everyone who witnessed it hoped to imitate His virtues.
Dewa Indra replied gently, "O my son Maharaja, I have
come here. Because I want to witness directly the state of my
son who has succeeded in becoming powerful. All kinds of
abilities are mastered so that they can subdue the enemies in
the world. Do not underestimate all forms of truth for the
welfare of the whole world. That's what I want. Now God
Indra appears as if in the form of a true gift. Everyone who
witnessed it hoped to imitate His virtues. Dewa Indra replied
gently, "O my son Maharaja, I have come here. Because I
want to witness directly the state of my son who has
succeeded in becoming powerful. All kinds of abilities are
mastered so that they can subdue the enemies in the world.
Do not underestimate all forms of truth for the welfare of the
whole world. That's what I want. I mean asking for help
because of being confused by the evil giant named Mahiṣa
Śūra who is wreaking havoc. Slos Mantaka, the name of the
place where he lives, is a steep cave. The number of his
followers is very large with evil characters. The monkey
king replied, "Servant Meṣa Śūra already knows, his nature
is that he likes to cause disturbances that destroy the moral
order. Now, don't be too sad, let me take care of it by facing
him in battle. Whenever my Lord wishes, Servant prepares

572
to carry out to fight against the evil giant. Both day and
night. Dhanghyang Wrĕhaspati replied, "Carry out my son
based on peace." Because Ananda had received a gift from
Lord Brahma who mastered all virtues. It becomes sacred
because of the rewards of striving to perform austerities in
the past. That truth should be donated to strengthen noble
character. Eliminate all the filth of the world. Authority and
fame, apart from that, if Miṣa Śūra had been killed. My child
will be given the gift of the main angel whose beauty is
unmatched named Dewi Tara. It's a form of appreciation.
Defeated the enemies of the gods because Si Miṣa Śūra
disturbed the people. King Bali Sugriwa both practiced the
truth. It is hoped that the attack will be carried out soon.
Completely pledge yourself to a noble endeavor. Because
Ananda had received a gift from Lord Brahma who mastered
all virtues. It becomes sacred because of the rewards of
striving to perform austerities in the past. That truth should
be donated to strengthen noble character. Eliminate all the
filth of the world. Authority and fame, apart from that, if
Miṣa Śūra had been killed. My child will be given the gift of
the main angel whose beauty is unmatched named Dewi
Tara. It's a form of appreciation. Defeated the enemies of the
gods because Si Miṣa Śūra disturbed the people. King Bali
Sugriwa both practiced the truth. It is hoped that the attack
will be carried out soon. Completely pledge yourself to a
noble endeavor. Because Ananda had received a gift from
Lord Brahma who mastered all virtues. It becomes sacred
because of the rewards of striving to perform austerities in
the past. That truth should be donated to strengthen noble
character. Eliminate all the filth of the world. Authority and
fame, apart from that, if Miṣa Śūra had been killed. My child
will be given the gift of the main angel whose beauty is
unmatched named Dewi Tara. It's a form of appreciation.
Defeated the enemies of the gods because Si Miṣa Śūra
disturbed the people. King Bali Sugriwa both practiced the
truth. It is hoped that the attack will be carried out soon.
Completely pledge yourself to a noble endeavor. It becomes

573
sacred because of the rewards of striving to perform
austerities in the past. That truth should be donated to
strengthen noble character. Eliminate all the filth of the
world. Authority and fame, apart from that, if Miṣa Śūra had
been killed. My child will be given the gift of the main angel
whose beauty is unmatched named Dewi Tara. It's a form of
appreciation. Defeated the enemies of the gods because Si
Miṣa Śūra disturbed the people. King Bali Sugriwa both
practiced the truth. It is hoped that the attack will be carried
out soon. Completely pledge yourself to a noble endeavor. It
becomes sacred because of the rewards of striving to
perform austerities in the past. That truth should be donated
to strengthen noble character. Eliminate all the filth of the
world. Authority and fame, apart from that, if Miṣa Śūra had
been killed. My child will be given the gift of the main angel
whose beauty is unmatched named Dewi Tara. It's a form of
appreciation. Defeated the enemies of the gods because Si
Miṣa Śūra disturbed the people. King Bali Sugriwa both
practiced the truth. It is hoped that the attack will be carried
out soon. Completely pledge yourself to a noble endeavor.
other than that, if Si Miṣa Śūra had been killed. My child
will be given the gift of the main angel whose beauty is
unmatched named Dewi Tara. It's a form of appreciation.
Defeated the enemies of the gods because Si Miṣa Śūra
disturbed the people. King Bali Sugriwa both practiced the
truth. It is hoped that the attack will be carried out soon.
Complete pledge yourself to a noble endeavor. other than
that, if Si Miṣa Śūra had been killed. My child will be given
the gift of the main angel whose beauty is unmatched named
Dewi Tara. It's a form of appreciation. Defeated the enemies
of the gods because Si Miṣa Śūra disturbed the people. King
Bali Sugriwa both practiced the truth. It is hoped that the
attack will be carried out soon. Completely pledge yourself
to a noble endeavor.
Zablocki (in, Coleman, 2009:87) compares the
existence of an organization like a mandala to the concept of
eastern spirituality. In the mandala, individual freedom is

574
recognized to express their rights. Nevertheless, the ego of
each person is all. Because in the end, the individual ego
must submit to the group ego. This is where the leader plays
a role in making rules to get mutual agreement if they do not
yet have group rules. If an organization already has common
rules, it is also the leader's job to socialize them at the true
level. Interpretation of rules is not done only for the sake of
the leader's self or the group. In the mandala concept, the
image of the leader is generally represented by enlightened
spiritual teachers. The students or members of the mandala
will automatically follow the teacher's directions because
they believe in the level of enlightenment they have reached.
Students or members of the mandala often no longer use
reason in responding to the teacher's words, but use their
hearts. Even though an organization leader in general does
not reach the level of enlightenment that is achieved by
mandala teachers, they should still make every effort so as
not to lose the trust of their members.
The achievement of a leader in building harmony with his
subordinates does not only benefit the leader individually,
such as a leader feeling safe going everywhere or worrying
that his power will be overthrown. Another wider benefit is
not worrying about getting in trouble when expecting help
from potential members of the organization. This sense of
relief is described in Geguritan Rāma Puraṇa 5b:

Nuli mantuk Sanghyang Indra

Miwah sakeh watĕk dewatā ngiring
Glising crita sāmpun rawuh
Ring Swargga Indraloka
Sami hegar sāmpun ngrama jaya
Wireh Sang Bali Sugriwa
Śaktine karangkung lĕwih

Translation:
Now return Lord Indra followed by the gods. Now it has
arrived back in the heavenly realms. Everyone felt relieved

575
that they had managed to find a solution to the problem.
Because the magic of Bali Sugriwa is very reliable.

An organizational leader will experience regret if he

is too arrogant so he fails to build harmonious relationships
because in times of urgency it will be difficult to find people
who are willing to help. Organizational members who have
leaders who do not show harmony tend to feel that they are
not taken into account. It is this kind of thing that causes
many organizations that have potential members but often
collapse due to small problems. The point is not a lack of
capable people, but a lack of harmony.

The Value of Leadership in Supporting and Motivating

Subordinates
Although the obligation to sacrifice for the sake of
the organization must be owned by all members of the
organization, it does not mean that the leaders are hands-off
and only use their subordinates as shields. A true leader must
take part in being at the forefront when struggling with his
subordinates. Likewise, a leader must always monitor the
condition of struggling organizational members. Do not let
a leader neglect the sacrifice of organizational members. A
leader must also be able to detail the needs of members of
the organization in their struggle. If an accident or other
danger occurs to members of the organization in carrying out
their duties, a leader must be quick to assist. This value of
support and motivation is reflected in Geguritan Rāma
Puraṇa 6a-7a:

Kacarita Sanghyang Indra

Padabdabe sāmpun srĕgĕp sami
Praya nyakṣinin panglurug
Sri wanara Kiskĕnda
Dewa curphala sāmpun ngumpul
Pakbheri para dewa
Sakarangkung atap aśrī

576
Mdal saking Swarggaloka
Sanghyang Indra manunggang Gajah lĕwih
Si Rawana śakti tguh
Ngangge tedung supārṇna
Pakawite bulun garudhane dumun
Mangagĕm bajra nāryyama
Watĕk dewa sami ngiring
Sarĕgep saha sanjata
Bĕnde sungu tunggule katah aśri
Srī Dewikara sang ayu
Sāmpun munggwing jolimās
Sāmpun pĕpĕn ngagĕm bhuṣaṇa mās murub
Sang siddha praya gancaran
Yen mĕnang Sang Rāja Bali
Nuli nyambung Sanghyang Yama
Manunggang ratha wadwa kingkara ngiring
Manyurambyah kadi gĕntuh
Nuli Sanghyang Bharuṇa
Nunggang Gajah miṇa kadi bhawa murub
Wadwane makĕti lakṣa
Kadi pangĕmbing pasih
Tumuli Sanghyang Danendra
Numpak ratha maṇik dumilah ĕndih
Wireh wimanane sāmpūn
Kajarah ring Rawana
Wadwa yakṣa pangiringe mamburubul
Tatante mapanta-panta
Saha tunggul bĕnde bheri

Nuli watĕk widyadara

Lan gandarwwa apṣara gaṇa sami
Numpak Gajah ratha prunggu
Dhĕdĕt ring antarikṣa
Para ṛṣi majaya-jaya ring ayun
Maniwakang ujan skar
Malĕpag maambu miik
Sāmpun lintang Swarggaloka

577
Kadi ambun mingsor mangungsi bukit
Wadwa wre nuli kapangguh
Nyanto ring arah-arah
Kadi gulĕm sajagat ptĕng ngulikut
Pupucuke sāmpun nincap
Ri Slos Mantaka Paminggir

Translation:
It is said that Dewa Indra had prepared everything carefully
to witness the attack attempt by the monkey troops from
Kiskĕnda. The gods have also gathered to beat the gamelan
accompanied by beautiful symbols. Coming out of Heaven,
Lord Indra rode the best elephant. Rawana, who is powerful
and invulnerable, uses the Suparna umbrella which was
previously made from Garuda's feathers. Holding the bajra
nāryyama. The Gods all followed suit. Get ready with all
weapons. Percussion and wind instruments create a
wonderful atmosphere. The beautiful Dewikara has been
upheld on a golden seat. Already wearing golden clothes. He
is the one who becomes the reward when Sang Bali wins.
Then it is told about the existence of the god Yama who rides
a chariot accompanied by the troops of the afterlife who
burst like a flood. Likewise with Dewa Bharuṇa who rides
the Elephant Miṇa. The number of troops is very much like
seawater. Then Sanghyang Danendra drove a chariot
decorated with flaming jewels. Because Rawana took his
mount. The army of celestial beings following him was
numerous and the formation was multi-level. Also
accompanied by a bĕnde bheri musical instrument. Followed
by the widyadara, gandarwwa, apṣara, and gana who ride
elephants and bronze chariots. This causes the sky to darken.
The priests recited sincere prayers, accompanied by showers
of flowers. Fragrant fragrance. Has been far from heaven
like a cloud that descends to the sidelines of the hill. The
monkey troops were seen preparing to wait for orders like
global clouds which caused the situation to become very

578
dark. The frontline troops have reached the Slos Mantaka
area.

An organizational leader should be able to feel the

difficulties experienced by members of the organization who
are struggling. In fact, in the struggle, a leader must be able
to protect all members of the organization. If you have been
able to accompany your subordinates in the struggle, they
will not feel ashamed and rejoice if the struggle is successful.
Likewise, when a struggle experiences failure, a leader must
also bear the consequences. A leader must be with his
subordinates both when they are happy and sad.

The Value of Leadership in the Dedication Process

Subordinates who feel they have benefited a lot
from the organization must be ready to fight if the
organization is threatened. The dedication of subordinates to
the organization is not only based on compulsion but is
carried out voluntarily. It is told that the monkey troops who
were ready to fight rejoiced on the way and did not show the
slightest fear or compulsion, even showing joy on the way.
This description of devotion is deeply narrated in Geguritan
Rāma Puraṇa 7a-7b:

Pakbĕre lintang panjang

Mabarayan bojog abiyan pasih
Tan pisan maslag lutung
Gĕlis bojog samyan
Mabariak manadtad during kapundung
Mukyaning para punggawa
Sang Nila Nala Maruti

Translation:
The line of troops was very long, scattered by the monkeys
like the sand of the ocean. Everything looks dashing and
dignified, nothing looks different. Quickly the monkey

579
troops brought supplies of Menteng fruit. The leader of this
troop is Sang Nala Nila Maruti.

Sincerity in serving superiors indicates the

dedication of members to the organization. The ideal
organizational leader does not only use the potential of its
members only for their interests. Likewise, organizational
members can distinguish between leaders who fight only for
the sake of their personal or group interests, as well as those
who fight for the interests of the organization. Leaders who
are devoted to the organization will get support from their
subordinates. Meanwhile, leaders who work only for the
sake of themselves or their group will not get sympathy.

CONCLUSION
Ramayana as a major literary work presents many
exemplary values, especially those related to aspects of
leadership. One form of division of the Ramayana is
reflected in the Geguritan Rāma Puraṇa. This literary work
contains leadership values that are passed down across the
ages, even the leadership values in this work are still very
relevant to be interpreted in the era of modernization and
globalization as it is today. In general Hindu concepts and
Balinese human beliefs, heaven is above the earth. All
creatures that live on earth must submit to the orders and
powers of heaven. It is believed that the inhabitants of
heaven are always merciful to the inhabitants of the earth
who are full of imperfections. When the earth experiences
tribulation, heavenly officials will intervene to improve the
situation. In general, earthlings cannot see the existence of
heaven. On the other hand, the inhabitants of heaven can
freely monitor the whereabouts of the earth from all sides.
Through this assertive affiliative leadership model, a close
relationship is established between the inhabitants of heaven
and the inhabitants of the earth, represented by the monkey
community in Guā Kiskĕnda.

580
 Even though heaven is filled with pictures of the
beauty that seem limitless and is inhabited by noble figures,
under certain conditions the inhabitants of heaven are also
described as yearning for help from the inhabitants of the
earth. Of course, the inhabitants of the earth in question are
selected figures who have undergone a process of maturing
mentally and psychologically so that they become wiser
individuals. As mentioned in the Geguritan Rāma Puraṇa,
heaven was disrupted by the actions of a giant named Mahisa
Śūra and his soldiers, whose supernatural powers were even
difficult to be matched by the gods. Dewa Indra, as the leader
of heaven, did not feel that he had lost his pride. Third, he
hoped for help from the monkey king, Bali Sugriwa. On the
other hand, the Geguritan Rāma Puraṇa text describes it as
the duty of earthlings who have received the blessings of
heaven to return the favor. On the other hand, the authority
of heaven and its inhabitants are completely unharmed. The
author of Geguritan Rāma Puraṇa is very adept at diverting
the reader's attention from the debate about whether or not
the gods are worthy of inhabiting heaven when they are
unable to conquer Mahisa Śūra and his warriors. The poet
focuses on other things, namely cooperation to realize the
true truth. In such efforts, there is no longer a sense of
rivalry. Efforts to uphold the true truth must be free from the
shackles of ego, about who is worthy of being a hero or not.
The general leadership values discussed in Geguritan Rāma
Puraṇa are the context of leadership in overcoming
organized crime as an organizational threat, mapping the
potential of members, showing mutual respect, maintaining
harmony in the organization, motivating subordinates and
the value of leadership in the service process. All of these
leadership values are needed by a leader and members in
interpreting leadership values that are adapted to the needs
of the times.

581
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