Author Archives: driwancybermuseum

KISI INFO BABAD TANAH JAWA

INI CUPILKAN BUKU Dr IWAN SEBAGAI CONTOH,BUKU YANG LENGKAP AKAN DIPUBLIKAIKAN  9 PEBUARI TAHUN 2015

HARAP KOMENTAR,SARAN DAN SOKONGAN DARI SELURUH RAKYAT INDONESIA

DILARANG MENGKOPI DAN MENIRU IDE INI

HAK CIPTA Dr IWAN DILINDUNGI UNDANG-UNDAR RI

BUKU YANG LENGKAP TERSEDIA BAGI YANG BERMINAT HUBUNGGI LIWAT KOMENTAR(COMMENT) DI WEB BLOG INI

sORRY FOR THE UNEDITED ARTICLES BELOW,I DID  TO PROTEC T AGAINST THE COPY WITHOUT PERMISSSION

 

Dr IWAN SUWANDY,MHA

PENEMU DAN PRESIDEN PERTAMA

PERHIMPUNAN

KISI

(KOLEKSTOR INFORMASI SEJARAH INDONESIA)

TAHUN 2013-2020

SEKJEN KISI

LILI WIDJAJA,MM

DEWAN KEHORMATAN

KETUA

Dr IWAN SUWANDY,MHA

ANGGOTA

ALBERT SUWANDY DJOHAN OETAMA,ST,GEA

ANTON JIMMI SUWANDY ST.MECH.

 

ANNGOTA KEHORMATAN

GRACE SHANTY

ALICE SUWAMDY

ANNABELA PRINCESSA(CESSA(

JOCELIN SUWANDY(CELINE)

ANTONI WILLIAM SUWANDY

MASA JABATAN PREDIDEN DAN SEKJEN HANYA SATU KALI SELAMA TUJUH TAHUN, PENGANTINYA AKAN DIPILIH OLEH DEWAN KEHORMATAN

BAGI YANG BERMINAT MENJADI ANGGOTA KISI

MENDAFTAR LIWAT  EMAIL KISI

iwansuwandy@gmail.com

dengan syarat

mengirimkan foto kopi KTP(ID )terbaru dan melunasi sumbangan dana operasional KISI untuk seumur hidup 

YANG BESARNYA TERSRAH ANDA

sUMBANGAN RENDAH JAD ANGGOTA BIASA

SUMBNAGAN TINGGI JADI ANGGOTA KHUSU-

HAK ANGGOTA

SETIAP BULAN AKAN DI,KIRIMKAN INFO LANGSUNG KE EMAILNYA

DAPAT MEMBELI BUKU TERBITAN KISI YANG CONTOHNYA SUDAH  DIUPLOAD DI

hhtp”//www. Driwancybermuseum.wordpress.com

dengan memberikan sumbangan biaya kopi dan biaya kirim

TERIMA KASIH SUDAH BERGABUNG DENGAN KISI

SEMOGA KISI TETAP JAYA

Driwancybermuseum Homeoffic 

Copyrught @ Dr Iwan suwandy,MHA 2013

Forbidden to copy without written permission by the author

The Java History Collections

Part

The Java Babad Legend Story

 

Created  By

Dr Iwan suwandy,MHA

Special For KISI member

Copyright @ 2013

 

Setalah dengan susah payah, Dr Iwan Ketua KISI seoarng putra sumatera barat tak pernah belajar bahasa Jawa, dan bukan seorang historian,hanya ohi sejaraha dan belajar sendiri alias otodikak mencoba menterjemahkan Babad Tanah Jawa yang beraksara Jaw,

oleh karena tas permintaan banyak anggota KISI hasil terjemahan yang telah dilaksanakan itu di tampilkan dalam artikel info kisi hari ini, harap koreksi dari para pakar dan ahli bahasa jawa serta para ahli sejarah Indonesia

Selanjutnya KISI INFO akan membandingkan tulisan info Babad Tanah Jawa ini dengan situasi yang sberfnarnya terjadi berdasarkan fakta sejarah dan bukti-bukti sejarah yang asli

SILAHKAN BERGABUNG DENGAN KISI

AGAR INFORMASI YANG ANDA INGINKAN DAPAT DIPEROLEH SECARA LENGKAP

DAN DAPAT DIMANFAATKAN

SEBAGAI PELAJARAN AGAR HAL YANG JELEK TIDAK DIULANGI DAN HAL YANG BAIK DIJADIKAN PEDOMAN

DALAM MENYUSUN STRATEGI DAN TAKTIK MENGHADPAI

MASA MENDATANG

SELAMAT MEMBACA BABAD TANH JAWA YANG BENAR DAN BAIK

Babad Tanah Jawa

The  Legend Of Java Island

Part 4

 

Created  By

Dr Iwan Suwandy,MHA

Special For KISI member

Copyright @ 2013

 


— 57 —
Pêngging botên ajrih, mêksa badhe angamuk, sarta anitir bêndhe nama Kyai Udanarum. Sunan Kudus nuntên amêdalakên kasêktèn malih, têkênipun kakipatakên. Tiyang ing Pêngging sakala ical nêpsunipun, lajêng sami mantuk amênêdi layoning gustinipun, kapêtak salèr wetaning dalêm. Sarêng sampun antawis kawandasa dintên, garwanipun Ki Agêng Pêngging nusul seda, Mas Karèbèt kantun lola, kaêmong dhatêng para santananipun.


Sarêng sampun agêng Mas Karèbèt nuntên kabêkta dhatêng nyai rôndha ing Tingkir, wontên ing ngriku dipun ugung sakarsanipun. Dhasar nyai rôndha ing Tingkir sugih mas picis, kèringan ing tôngga desa, Mas Karèbèt wau dados katêlah nama Ki Jaka Tingkir, solah pikajênganipun sanès lan lare kathah, rêmên anênêpi dhatêng ing rêdi utawi ing wana-wana tuwin guwa, ngantos sadasa dalu tuwin satêngah wulan.

 

Dene ingkang putra botên kenging dipun cêgah ênggènipun rêmên saba wana tuwin rêdi. Pinuju satunggiling dintên Ki Jaka Tingkir mantuk, lajêng rinangkul kang ibu sarwi ngandika, thole, kowe aja dhêmên saba ing gunung, wruhanamu wong kang padha tapa ing gunung iku isih kapir, durung manut agamane kangjêng nabi, luwih bêcik kowe anggêgurua marang wong mukmin. Ki Jaka lajêng nyuwun pamit, badhe anggêguru [anggêgu…]

– 57 –
Pengging tetapi takut , akan memaksa angamuk , dan anitir bendhe bisnis Kyai Udanarum . Sunan Kudus nuntên amêdalakên power lagi , kakipatakên menggambar . Orang-orang di Pengging nêpsunipun segera pergi , maka kita mantuk amênêdi layoning Tuhan , kapêtak saler East rumah . Dan antara hari kawandasa , istri yang hebat saya Pengging nusul meninggal, aku rindu Karebet Lola , kaêmong dari santananipun tersebut .

Dan aku punya pertengahan Karebet nuntên kabêkta Pangeran rôndha di Tingkir , di ada ugung sakarsanipun . Pangeran rôndha di bagian bawah gaun saya Tingkir uang , Tongga baku di desa , saya Karebet nama Kate Ki Jake Tingkir , sikap dan pikajênganipun banyak anak , bahagia anênêpi di Redi – atau di hutan dan hutan gua , sampai sadasa malam dan di antara bulan .

Sebagai anak tapi mengapa bahagia Mencegah ênggènipun Sabana hutan dan Redi . Aku menunjuk hari Jake Tingkir mantuk , maka rinangkul ibunya aku berkata , thole , Anda tidak ingin Sabana di pegunungan , wruhanamu yang berada di asketisme gunung ini masih terabaikan , tidak sesuai dengan nabi Kangjeng agama , Anda lebih baik anggêgurua percaya . Ini kemudian bertanya sarjana selamat tinggal , saya anggêguru [ anggêgu … ]
— 58 —
[…ru] dhatêng tiyang mukmin. Ingkang ibu inggih anglilani, Ki Jaka nuntên mangkat ijèn, ngalèr ngetan anjog ing Sela, badhe anggêguru dhatêng Ki Agêng ing Sêsela. Ki Agêng ing Sêsela rêsêp aningali Ki Jaka Tingkir, lajêng kapêndhêt putu, ingugung sakarsanipun. Wontên ing ngriku Ki Jaka rêmên angringgit, sarta sampun misuwur sagêdipun angringgit. Ki Agêng ing Sêsela sangsaya wêwah sihipun. Ki Jaka botên kenging pisah, utawi yèn Ki Agêng anênêpi, Ki Jaka inggih kabêkta.


Yêktosipun Ki Agêng Sela punika sagêd anyamur lampah, ing batos sangêt panêdhanipun ing Allah, supados sagêda anurunakên para ratu ingkang amêngku ing tanah Jawi, awit Ki Agêng rumaos yèn trahing Brawijaya ing Majapait.

Kala samantên Ki Agêng Sela sampun pitung dintên pitung dalu anggènipun wontên ing gubug, pagagan wana kang enggal binubak, pêrnah salèr wetaning Tarub, kawastanan wana ing rèncèh, ing wanci dalu Ki Agêng sare wontên ing ngriku, Ki Jaka Tingkir tilêm wontên ing gagan.

Ki Agêng Sela supêna dhatêng wana anyangking pudhi badhe babad. Katingal salêbêting supêna Ki Jaka Tingkir sampun kêpanggih wontên ing wana, sarta sakathahing kêkajêngan sampun sami rêbah, kaseredan dhatêng Ki Jaka Tingkir, salêbêting supêna Ki Agêng eram sangêt, nuntên kagèt wungu saking ênggènipun [ênggèni…]

– 58 –
[ … RU ] orang yang beriman. Ibu anglilani , Ki Jake nuntên pergi Ijen , ngalèr timur menuju Batu , saya akan anggêguru lebih besar akhiran . Terlalu banyak pada akhiran Resep aningali Ki Jake Tingkir , kemudian cucu kapêndhêt , ingugung sakarsanipun . Hal ini ada di sarjana bahagia angringgit , dan terkenal bisa angringgit . Terlalu banyak pada akhiran sangsaya Wewah sihipun . Ki Jake tapi mengapa membelah , atau bahwa saya dibesarkan anênêpi , Jake dan aku kabêkta .

Yêktosipun Ini adalah Batu besar atau langkah anyamur , para Batos sangat panêdhanipun pada Tuhan , sehingga Anda dapat anurunakên raja dari tanah amêngku , karena saya dibesarkan rumaos yang decendent UB di Majapahit .
Oleh samantên Aku tumbuh Rock memiliki tujuh hari tujuh malam Arjuna di pondok , hutan pagagan yang binubak baru , pêrnah tenda Saler timur, kawastanan Renceh di hutan , di malam ketika saya tidur banyak di sana , saya Tingkir Jake tidur di Gagan .
Terlalu banyak Supe Rock hutan anyangking Pudhi akan Chronicles . Terlihat di Supe yang Ini Tingkir Jake telah ditemukan di hutan , dan sakathahing kêkajêngan jatuhnya sama, kaseredan Ki Jake Tingkir , di Supe yang Hal ini sangat banyak Eram , nuntên terkejut bangkit dari ênggènipun [ ênggèni … ]


— 59 —
[…pun] sare, Ki Jaka Tingkir taksih tilêm wontên gagan, lajêng ginugah, Ki Agêng pitakèn. Thole, sasuwene aku turu kowe apa ora lunga, wangsulanipun Ki Jaka, botên. Ki Agêng mirêng aturipun ingkang wayah sangêt anggènipun gagêtun, rumaos yèn supêna, ngandika salêbêting galih, gêtun têmên impènku, dene bangêt têmên ênggonku duwe panêdha ing Allah, ing salawase durung pinaringan ngalamat mêngkono, bocah iki kang ora duwe panêdha ing Allah parandene têka pinaringan ngalamat kang kaya mêngkono,

Ki Agêng lajêng pitakèn dhatêng Ki Jaka, thole, saelingmu kowe biyèn wis ngimpi apa, Ki Jaka Tingkir matur bêlaka, kala kula tirakat dhatêng ing rêdi Telamaya rumiyin, wontên ing ngriku kula ing dalu tilêm sarta supêna katiban rêmbulan. Sanalika punika ugi rêdi ing Telamaya mungêl gumludhug.

Kula lajêng tangi, punika kadospundi ing wahananipun. Ki Agêng mirêng aturipun ingkang wayah sangsaya ngungun. Ciptanipun, yènta sampuna ajrih ing Allah, Ki Jaka kados dipun purih ing cilakanipun.

Nanging Ki Agêng sumêrêp, yèn papêsthèning Allah punika botên kenging dipun têkerah ing têtiyang, Ki Agêng nuntên ngandika, thole, kowe aja takon wahananing impènmu, wis ngaluwihi bêcike, yaiku ratu-ratuning impèn.

– 59 –
[ … Jadilah ] tidur , aku tidur adalah Tingkir Jake Gagan , maka ginugah , saya lebih pertanyaan . Thole , karena aku tidak tidur Anda pergi , Jawaban Ki Jake , tapi . Aku mendengar banyak waktu aturan sangat Arjuna gagêtun , rumaos Supe , kata Galih , jelas menyesal impènku , dan sangat jelas memiliki ênggonku makan pada Tuhan , selamanya pinaringan tidak membahas kasus pertama , anak itu tidak dalam bukunya parandene makan sendiri datang alamat pinaringan yang demikian
 Terlalu banyak maka saya menanyainya Jake , thole , saelingmu kau mimpi apa yang saya katakan Jake Tingkir belaka , yang memberitahu saya tirakat di Redi Telamaya lakukan, yang ada di saya tidur di malam hari dan Supe katiban bulan . Pada saat yang sama juga merupakan Redi Telamaya terdengar gumludhug .
 Saya kemudian muncul adalah bagaimana wahananipun tersebut . Aku mendengar banyak waktu aturan sangsaya bingung . Ciptanipun , Jika perahu takut Tuhan, aku suka Jake purih di cilakanipun .
Tapi aku tumbuh tahu , bahwa Allah papêsthèning tapi mengapa têkerah di têtiyang , saya tumbuh nuntên mengatakan , thole , Anda tidak meminta wahananing impènmu , ngaluwihi baik, mimpi raja – ratu .

 

KISI INFO BABAD TANAH JAWA

INI CUPILKAN BUKU Dr IWAN SEBAGAI CONTOH,BUKU YANG LENGKAP AKAN DIPUBLIKAIKAN  9 PEBUARI TAHUN 2015

HARAP KOMENTAR,SARAN DAN SOKONGAN DARI SELURUH RAKYAT INDONESIA

DILARANG MENGKOPI DAN MENIRU IDE INI

HAK CIPTA Dr IWAN DILINDUNGI UNDANG-UNDAR RI

BUKU YANG LENGKAP TERSEDIA BAGI YANG BERMINAT HUBUNGGI LIWAT KOMENTAR(COMMENT) DI WEB BLOG INI

sORRY FOR THE UNEDITED ARTICLES BELOW,I DID  TO PROTEC T AGAINST THE COPY WITHOUT PERMISSSION

 

Dr IWAN SUWANDY,MHA

PENEMU DAN PRESIDEN PERTAMA

PERHIMPUNAN

KISI

(KOLEKSTOR INFORMASI SEJARAH INDONESIA)

TAHUN 2013-2020

SEKJEN KISI

LILI WIDJAJA,MM

DEWAN KEHORMATAN

KETUA

Dr IWAN SUWANDY,MHA

ANGGOTA

ALBERT SUWANDY DJOHAN OETAMA,ST,GEA

ANTON JIMMI SUWANDY ST.MECH.

 

ANNGOTA KEHORMATAN

GRACE SHANTY

ALICE SUWAMDY

ANNABELA PRINCESSA(CESSA(

JOCELIN SUWANDY(CELINE)

ANTONI WILLIAM SUWANDY

MASA JABATAN PREDIDEN DAN SEKJEN HANYA SATU KALI SELAMA TUJUH TAHUN, PENGANTINYA AKAN DIPILIH OLEH DEWAN KEHORMATAN

BAGI YANG BERMINAT MENJADI ANGGOTA KISI

MENDAFTAR LIWAT  EMAIL KISI

iwansuwandy@gmail.com

dengan syarat

mengirimkan foto kopi KTP(ID )terbaru dan melunasi sumbangan dana operasional KISI untuk seumur hidup 

YANG BESARNYA TERSRAH ANDA

sUMBANGAN RENDAH JAD ANGGOTA BIASA

SUMBNAGAN TINGGI JADI ANGGOTA KHUSU-

HAK ANGGOTA

SETIAP BULAN AKAN DI,KIRIMKAN INFO LANGSUNG KE EMAILNYA

DAPAT MEMBELI BUKU TERBITAN KISI YANG CONTOHNYA SUDAH  DIUPLOAD DI

hhtp”//www. Driwancybermuseum.wordpress.com

dengan memberikan sumbangan biaya kopi dan biaya kirim

TERIMA KASIH SUDAH BERGABUNG DENGAN KISI

SEMOGA KISI TETAP JAYA

Driwancybermuseum Homeoffic 

Copyrught @ Dr Iwan suwandy,MHA 2013

Forbidden to copy without written permission by the author

The Java History Collections

Part

The Java Babad Legend Story

 

Created  By

Dr Iwan suwandy,MHA

Special For KISI member

Copyright @ 2013

 

Setalah dengan susah payah, Dr Iwan Ketua KISI seoarng putra sumatera barat tak pernah belajar bahasa Jawa, dan bukan seorang historian,hanya ohi sejaraha dan belajar sendiri alias otodikak mencoba menterjemahkan Babad Tanah Jawa yang beraksara Jaw,

oleh karena tas permintaan banyak anggota KISI hasil terjemahan yang telah dilaksanakan itu di tampilkan dalam artikel info kisi hari ini, harap koreksi dari para pakar dan ahli bahasa jawa serta para ahli sejarah Indonesia

Selanjutnya KISI INFO akan membandingkan tulisan info Babad Tanah Jawa ini dengan situasi yang sberfnarnya terjadi berdasarkan fakta sejarah dan bukti-bukti sejarah yang asli

SILAHKAN BERGABUNG DENGAN KISI

AGAR INFORMASI YANG ANDA INGINKAN DAPAT DIPEROLEH SECARA LENGKAP

DAN DAPAT DIMANFAATKAN

SEBAGAI PELAJARAN AGAR HAL YANG JELEK TIDAK DIULANGI DAN HAL YANG BAIK DIJADIKAN PEDOMAN

DALAM MENYUSUN STRATEGI DAN TAKTIK MENGHADPAI

MASA MENDATANG

SELAMAT MEMBACA BABAD TANH JAWA YANG BENAR DAN BAIK

Babad Tanah Jawa

The  Legend Of Java Island

Part III

 

Created  By

Dr Iwan Suwandy,MHA

Special For KISI member

Copyright @ 2013


, Kyai Agêng Tarub

saha mbabar miyos kakung abagus warninipun. Ingkang rama ibu sangêt asih, sarêng sampun kasapih nuntên gadhah putra malih èstri, Kyai Agêng Tarub lajêng gêrah dados ing sedanipun. Putra kêkalih wau ingkang jalêr anama Ki Gêtas Pandhawa sampun krama, ingkang èstri kakramèkakên angsal Ki Agêng Ngêrang. Kacariyos Ki Gêtas Pandhawa wau sampun apêputra pitu, pambajêngipun jalêr, awasta Ki Agêng Sela, ingkang rayi nênêm èstri sadaya, Nyai Agêng Pakis, Nyai Agêng ing Purna, Nyai Agêng ing Kare, Nyai Agêng ing Wanglu, Nyai Agêng ing Bokong, Nyai Agêng Adibaya, sami rukun anggènipun saduluran.

Kyai tenda besar
dan kakek terbuka lahir abagus warninipun. Sang ayah, ibu dan didengar, karena terlalu, dengan kasapih nuntên memiliki anak lagi Estri, Kyai tenda besar maka sakit akan saat kematian. Kedua Anak jalêr bernama Ki rapuh Pandhawa Manners, yang diperoleh Estri kakramèkakên aku tumbuh Ngêrang. Ini Kacariyos Pandhawa rapuh yang memiliki apêputra tujuh, pambajêngipun jalêr, awasta aku tumbuh Rock, yang Rayi enam Estri semua, Pangeran Pakis besar, Pangeran besar dalam Penuh, karena Pangeran besar, Pangeran Wanglu besar, Pangeran besar di pantat, besar Pangeran Adibaya , damai saudara Arjuna
Kacariyos Ki Agêng ing Pêngging,

anama Dipati Jayaningrat, saklangkung digdayanipun. Sangêt dipun sihi dhatêng Prabu ing Majapait, sarta katariman putrinipun. Sampun apêputra kêkalih, anama Ki Kêbo Kanigara, kalih Ki Kêbo Kananga, sarêng sampun pêputra kêkalih, Dipati Jayaningrat seda. Punika putra kêkalih[15] wau sami pradondi, ingkang sêpuh Ki Kêbo Kanigara kêdah angêkahi agami Buda, lajêng kesah amartapa dhatêng salêbêting kawah tuwin ing rêdi-rêdi, anèlad lampahing ajar, pêjahipun obong, botên kantênan kuburipun. Dene Ki Kêbo Kananga anglampahi agami Islam, anut ing

Ini Kacariyos banyak Pengging,
bernama Dipati Jayaningrat, saklangkung digdayanipun. Menjadi sangat Sihina raja Majapahit, dan Dia katariman. Kedua apêputra, bernama Ki Kebo bunga matahari, dua Ki Kebo Kananga, dan beruang baik, Dipati Jayaningrat meninggal. Apakah keduanya [15] yang pradondi sama, Ki Kebo tua bunga matahari harus angêkahi agama Kalender Rabu, kemudian pergi ke amartapa di kawah dan-Redi Redi, anèlad kontinuitas belajar, mati terbakar, tapi mengubur pasien. The Ki Kebo Kananga anglampahi agama Islam, di folloe
— 53 —
sarakipun kangjêng rasul. Sampun angadêg Jumungahipun wontên ing Pêngging, kathah têtiyang dhusun kang sami sêmbiyang Jumungah dhatêng ing Pêngging, sarta Ki Kêbo Kananga wau anggêguru dhatêng pangeran ing Siti Jênar, sêsarênganipun anggêguru tiyang tiga, anama Ki Agêng Tingkir, Ki Agêng Butuh, Ki Agêng Ngêrang, tiyang sakawan wau sami manjing dados sadulur sarta kêmpal manahipun dados satunggal, awit saking karsanipun Pangeran Siti Jênar.
Kacariyos sultan ing Dêmak mirêng wartos, yèn têdhakipun Ki Dipati Dayaningrat, kang nama Ki Kêbo Kananga, ing mangke anama Ki Agêng Pêngging, punika sampun agami Islam, nanging dèrèng wontên sowan dhatêng ing Dêmak. Sinuhun Bintara asêmu duka, awit ing Pêngging wau tilas kabupatèn, sarta kaprênah santana dening Sultan Dêmak, bokmênawi amikir sumêja jumênêng ratu, Sultan Dêmak lajêng utusan pinisêpuh, anama Ki Agêng Wanapala, sarta kabêktanan suwal tigang prakawis. Kang sapisan kadospundi, ingkang dados kaniyatanipun, punapa inggiha tulus anggènipun ngibadah kemawon, punapa badhe melik karaton ing Dêmak. Kaping kalih, sultan ing Dêmak inggih sampun sumêrêp, yèn piyambakipun santananipun Sultan Dêmak. Kang kaping tiga punapa sababipun dene botên purun sowan dhatêng ing Dêmak. Ki Wanapala sagêda nyêngkolong [nyê…]

– 53 –
menyimpang Kangjeng rasul . The angadêg Jumungahipun di Pengging , banyak yang têtiyang dhusun sêmbiyang Jumungah di Pengging , dan Ki Kebo Kananga dan anggêguru di daerah Siti Jenar , sêsarênganipun anggêguru tiga , bernama Ki Tingkir jauh, jauh Ki Apakah Anda Butuh , aku tumbuh Ngêrang , orang-orang dan teman-teman Login untuk menjadi saudara yang sama dan koleksi hati , karena karsanipun Siti Jenar .
Kacariyos Sultan Demak mendengar wartos , jika aku pergi Dipati Dayaningrat nama Ki Kebo Kananga , dan di Pengging pertengahan bernama Ki , adalah agama Islam , namun belum tersedia di Demak datang kepadanya . Sinuhun menugaskan Tamarine marah , karena Pengging dari mantan , dan kaprênah Santana oleh Sultan Demak , bokmênawi amikir sumêja masih raja , Sultan Demak Lalu utusan pinisepuh , bernama Ki Wanapala besar, dan kabêktanan suwal sekitar tiga . Sekali bagaimana, yang kaniyatanipun , apa yang tulus Arjuna ngibadah hanya apa yang saya melik istana Demak . Kedua , Sultan Demak telah melihat , bahwa ia santananipun Sultan Demak . Yang ketiga adalah mengapa purun tapi datang kepadanya di Demak . Hal ini dapat Wanapala nyêngkolong [ Nye … ]


— 54 —
[…ngkolong] ingkang dados kaniyatanipun. Sasampuning têrang Ki Wanapala lajêng mangkat. Sadhatêngipun ing Pêngging sampun kêpanggih kalihan Ki Agêng, nuntên sami sêsalaman. Ki Agêng Pêngging pitakèn mênggah ingkang dados damêlipun, dene lampahipun anyalawadi, Ki Wanapala mangsuli bêlaka yèn kautus ing kangjêng sultan.
Tiyang kêkalih wau lajêng sami bêbantahan. Rame gêntos kawon. Ki Wanapala sarêng sampun sumêrêp ingkang dados kaniyatanipun Ki Agêng Pêngging, lajêng pamit mantuk dhatêng Dêmak, matur ing kangjêng sultan, yèn Ki Agêng Pêngging wau gadhah cipta kêkalih, ing lair anêtêpi anggènipun ngibadah, nanging ing batos sumêja jumênêng ratu, sangêt sagêdipun anyamur lampah, aturipun Ki Wanapala, prayogi kasarèhakên ing sawêtawis. Sabab sampun kula wangêni kalih taun, tumuntên sowana dhatêng ing Dêmak. Akathah-kathah aturipun Ki Wanapala wau ênggènipun amurih icaling dukanipun dhatêng Ki Agêng Pêngging.
Kacariyos Ki Agêng Pêngging, saantukipun utusan ing Bintara, lajêng katamuan Ki Agêng Tingkir, Ki Agêng Ngêrang, Ki Agêng Butuh, mila sami mara tamu, sabab mirêng wartos, yèn Ki Agêng Pêngging tinimbalan dhatêng ing Dêmak mopo, tiyang têtiga wau sarèhning sadhèrèk tunggil guru dados sami kuwatos dhatêng Ki Agêng Pêngging, nuntên [nu…]

– 54 –
[ … Ngkolong ] dari kaniyatanipun . Setelah menyoroti Ki Wanapala kemudian pergi . Sadhatêngipun di Pengging Saya telah menemukan dua besar, mereka nuntên sêsalaman . Terlalu banyak pertanyaan Pengging mênggah Build , dan Mari anyalawadi , saya Wanapala mengatakan bahwa Kangjeng hanya dikirim Sultan .
Keduanya kemudian bêbantahan . Rumble gêntos Kawon . Telah dilihat dengan Wanapala dari kaniyatanipun saya tumbuh Pengging , maka selamat tinggal pada mantuk Demak , mengatakan dalam Kangjeng Sultan , bahwa saya telah begitu banyak Pengging baik cipta , lahir di anêtêpi Arjuna ngibadah , tapi di Batos sumêja masih raja , sehingga Anda dapat melakukan anyamur , diri Ki Wanapala , kasarèhakên baik di beberapa . Bagi saya itu memiliki Wangen dua tahun , tumuntên Sowa di Demak tersebut . Akathah banyak aturan – Ki Wanapala yang ênggènipun amurih dukanipun pergi ke Ki Pengging besar.
Ini Kacariyos Pengging besar, saantukipun utusan ditugaskan pada , maka saya katamuan Tingkir besar, besar Ngêrang Ki , Ki Apakah Anda Perlu lebih besar , karena itu mereka Mara tamu , untuk wartos mendengar , bahwa saya dibesarkan Pengging tinimbalan yang mopo di Demak , têtiga bahwa sejak guru tunggil saudaranya yang kuwatos sama besar Ki Pengging , nuntên [ nu … ]
— 55 —
[…ntên] sami takèn mênggah ing sababipun, dene tinimbalan dhatêng ing Dêmak botên purun sowan, sarta sami amituturi, supados yèn dipun timbali malih lumampaha, nanging Ki Agêng Pêngging taksih sangêt ing wangkotipun. Kala samantên Ki Agêng Pêngging ing dalu nanggap wayang bèbèr, sarêng sadalu punika ugi garwanipun Ki Agêng Pêngging wawratanipun sampun sêpuh, lajêng ambabar miyos jalêr, abagus warninipun. Kasarêngan dhatênging kêkuwung sarta jawah dêrês. Ingkang angringgit bèbèr kinèn kèndêl. Jabang bayi sasampuning binêrsihan ingaturakên dhatêng Ki Agêng Tingkir, tinampèn lajêng pinangku, Ki Agêng Tingkir ngandika dhatêng Ki Agêng Pêngging, adhi, anakmu iki bagus têmên, aku amêsthèkake bocah iki ing besuk gêdhe darajate, bêgjane kang padha mênangi, sarta bocah iki dakwehi jênêng Mas Karèbèt, dene ênggone lair pinuju nanggap wayang bèbèr. Ki Agêng Tingkir, Ki Agêng Butuh, Ki Agêng Ngêrang, sarêng sampun sadasa dintên anggènipun wontên ing Pêngging, lajêng sami mantuk. Botên antawis lami Ki Agêng Tingkir nuntên seda, Ki Agêng Pêngging inggih dipun aturi dhatêng garwanipun Ki Agêng Tingkir, anggènipun wontên ing Tingkir gangsal dintên, nuntên mantuk. Dhatêngipun ing dalêm Ki Agêng Pêngging sangêt susah ing galihipun, ciptanipun tumuntên nusula pêjah dhatêng Ki Agêng Tingkir

KISI INFO BABAD TANAH JAWA

INI CUPILKAN BUKU Dr IWAN SEBAGAI CONTOH,BUKU YANG LENGKAP AKAN DIPUBLIKAIKAN  9 PEBUARI TAHUN 2015

HARAP KOMENTAR,SARAN DAN SOKONGAN DARI SELURUH RAKYAT INDONESIA

DILARANG MENGKOPI DAN MENIRU IDE INI

HAK CIPTA Dr IWAN DILINDUNGI UNDANG-UNDAR RI

BUKU YANG LENGKAP TERSEDIA BAGI YANG BERMINAT HUBUNGGI LIWAT KOMENTAR(COMMENT) DI WEB BLOG INI

sORRY FOR THE UNEDITED ARTICLES BELOW,I DID  TO PROTEC T AGAINST THE COPY WITHOUT PERMISSSION

 

Dr IWAN SUWANDY,MHA

PENEMU DAN PRESIDEN PERTAMA

PERHIMPUNAN

KISI

(KOLEKSTOR INFORMASI SEJARAH INDONESIA)

TAHUN 2013-2020

SEKJEN KISI

LILI WIDJAJA,MM

DEWAN KEHORMATAN

KETUA

Dr IWAN SUWANDY,MHA

ANGGOTA

ALBERT SUWANDY DJOHAN OETAMA,ST,GEA

ANTON JIMMI SUWANDY ST.MECH.

 

ANNGOTA KEHORMATAN

GRACE SHANTY

ALICE SUWAMDY

ANNABELA PRINCESSA(CESSA(

JOCELIN SUWANDY(CELINE)

ANTONI WILLIAM SUWANDY

MASA JABATAN PREDIDEN DAN SEKJEN HANYA SATU KALI SELAMA TUJUH TAHUN, PENGANTINYA AKAN DIPILIH OLEH DEWAN KEHORMATAN

BAGI YANG BERMINAT MENJADI ANGGOTA KISI

MENDAFTAR LIWAT  EMAIL KISI

iwansuwandy@gmail.com

dengan syarat

mengirimkan foto kopi KTP(ID )terbaru dan melunasi sumbangan dana operasional KISI untuk seumur hidup 

YANG BESARNYA TERSRAH ANDA

sUMBANGAN RENDAH JAD ANGGOTA BIASA

SUMBNAGAN TINGGI JADI ANGGOTA KHUSU-

HAK ANGGOTA

SETIAP BULAN AKAN DI,KIRIMKAN INFO LANGSUNG KE EMAILNYA

DAPAT MEMBELI BUKU TERBITAN KISI YANG CONTOHNYA SUDAH  DIUPLOAD DI

hhtp”//www. Driwancybermuseum.wordpress.com

dengan memberikan sumbangan biaya kopi dan biaya kirim

TERIMA KASIH SUDAH BERGABUNG DENGAN KISI

SEMOGA KISI TETAP JAYA

Driwancybermuseum Homeoffic 

Copyrught @ Dr Iwan suwandy,MHA 2013

Forbidden to copy without written permission by the author

The Java History Collections

Part

The Java Babad Legend Story

 

Created  By

Dr Iwan suwandy,MHA

Special For KISI member

Copyright @ 2013

 

Setalah dengan susah payah, Dr Iwan Ketua KISI seoarng putra sumatera barat tak pernah belajar bahasa Jawa, dan bukan seorang historian,hanya ohi sejaraha dan belajar sendiri alias otodikak mencoba menterjemahkan Babad Tanah Jawa yang beraksara Jaw,

oleh karena tas permintaan banyak anggota KISI hasil terjemahan yang telah dilaksanakan itu di tampilkan dalam artikel info kisi hari ini, harap koreksi dari para pakar dan ahli bahasa jawa serta para ahli sejarah Indonesia

Selanjutnya KISI INFO akan membandingkan tulisan info Babad Tanah Jawa ini dengan situasi yang sberfnarnya terjadi berdasarkan fakta sejarah dan bukti-bukti sejarah yang asli

SILAHKAN BERGABUNG DENGAN KISI

AGAR INFORMASI YANG ANDA INGINKAN DAPAT DIPEROLEH SECARA LENGKAP

DAN DAPAT DIMANFAATKAN

SEBAGAI PELAJARAN AGAR HAL YANG JELEK TIDAK DIULANGI DAN HAL YANG BAIK DIJADIKAN PEDOMAN

DALAM MENYUSUN STRATEGI DAN TAKTIK MENGHADPAI

MASA MENDATANG

SELAMAT MEMBACA BABAD TANH JAWA YANG BENAR DAN BAIK

Babad Tanah Jawa

 The  Legend Of Java Island

Comperative Studies

Part II

 

Created  By

Dr Iwan Suwandy,MHA

Special For KISI member

Copyright @ 2013

BABAD – TANAH – JAWA

Diposkan oleh Nyi Mas Sekar Kencana Larang (-1-)

Punika Sêrat Babad Tanah Jawi                                                                                                                                              Wiwit Saking Nabi Adam Dumugi ing taun 1647                                                                                                                Kaêcap wontên ing tanah Nèdêrlan, ing taun Wêlandi 1874

— 2 —

 

 Punika sajarahipun para ratu ing tanah Jawi, wiwit saking Nabi Adam apêputra Sis, Êsis apêputra Nur Cahya,Nur Cahya apêputra Nur Rasa, Nur Rasa apêputra Sang Hyang Wêning, Sang Hyang Wêning apêputra Sang Hyang Tunggal, Sang Hyang Tunggal apêputra Bathara Guru, Bathara Guru apêputra gangsal, anama Bathara Sambo, Bathara Brama, Bathara Mahadewa, Bathara Wisnu, Dèwi Sri, Bathara Wisnu wau jumênêng ratu wontên ing pulo Jawi ajêjuluk Prabu Sèt, Kadhatonipun Bathara Guru anama ing Suralaya. Bathara Guru wau kagungan sêngkêran putri ayu ing nagari Mêndhang, karsanipun badhe kainggahakên ing swarga sarta kadamêl garwa.

Anuntên Bathara Wisnu panuju sawêk pêpara, kapencut aningali putri ing Mêndhang wau, botên sumêrêp bilih sampun kasêngkêr dhatêng ingkang rama, lajêng kapêndhêt garwa, punika sangêt andadosakên dukanipun Bathara Guru. Sang Hyang Narada lajêng kautus andhawahakên dêduka dhatêng Bathara Wisnu sarta anglungsur karatonipun, Bathara Wisnu anuntên kesah saking ing nagari, atapa dhatêng ing wana wontên sangandhaping uwit wringin jèjèr pitu, ingkang garwa putri ing Mêndhang wau dipun tilar.

 

Kacariyos nagari ing Gilingwêsi, wontên ingkang jumênêng ratu ajêjuluk Watugunung, garwanipun kêkalih,

Chronicles – TANAH – Jawa
Dikirim Mrs Tak ada Flower Larang Kencana ( -1 – )
The Chronicles surat dari Tanah Nabi Adam sampai tahun 1647 Kaêcap di tanah Nèdêrlan , pada tahun 1874 Wêlandi
– 2 –

 

 

 

 Ini adalah sejarah raja-raja tanah , sejak Nabi Adam apêputra sis ,

 CIDOS apêputra cahaya Nur , Nur kondisi Nur apêputra Bakir , Nur Bakir apê putra tenang Tuhan, Tuhan Tuhan apê putra tenang Jomblo, Jomblo apê putra Tuhan Guru

Guru Allah apê putra lima , bernama

Sambo Allah, Allah Brama , Allah Mahadewa , Dewa Wisnu , Dewi Sri , Dewa Wisnu

dan dia adalah raja pulau ajê juluk Set , Kadhatonipun (Keraton ) Batara Guru bernama

 di Suralaya .

Tuhan Guru telah sêngkêran putri cantik di Mêndhang tanah , karsanipun akan kainggahakên surga dan istri kadamêl . Anuntên Dewa Wisnu Panuju Sawek pêpara , aningali putri kapencut di Mêndhang itu, tapi aku tahu bahwa ini memiliki kasêngkêr sang ayah ,

 kemudian istri kapêndhêt , sangat andadosakên dukanipun Batara Guru . Tuhan Narada kemudian dikirim andhawahakên dêduka Dewa Wisnu dan anglungsur istana , Dewa Wisnu Anuntên pergi keluar dari tanah , atap hutan yang sangandhaping

 pohon Wringin tujuh

berikutnya ,

istri dan anak perempuannya di Mêndhang dikecualikan .

Kacariyos tanah di Gilingwêsi ,

dia adalah raja ajêjuluk Watugunung , baik istri

 

[1] — 3 —

satunggil nama Dèwi Sinta, kalih Dèwi Landêp, putranipun pitu likur, sami kakung sadaya, anama Wukir, Kurantil, Tolu, Gumbrêg, Warigalit, Warigagung, Julungwangi, Sungsang, Galungan, Kuningan, Langkir, Môndhasiya, Julungpujut, Pahang, Kuruwêlut, Marakèh, Tambir, Madhangkungan, Maktal, Wuye, Manahil, Prangbakat, Bala, Wugu, Wayang, Kulawu, Dhukut, sami patutan saking Dèwi Sinta. Kala sêmantên nagari ing Gilingwêsi kadhatêngan gêgêring agêng, kathah tiyang alit ingkang sami risak, sarta awis têdha, asring wontên grahana srêngenge utawi grahana rêmbulan, jawah salah môngsa, lindhu kaping pitu sadintên, punika sadaya anjalajati, yèn nagari ing Gilingwêsi badhe risak.

Prabu Watugunung sakalangkung susah ing galih, aningali risakipun ingkang abdi, sang nata sarean wontên ing kathil gadhing, garwanipun ingkang nama Dèwi Sinta angulik, aningali yèn sang nata ciri mastakanipun buthak, matur pitakèn ingkang dados sababipun, sang prabu anyêrêpakên, yèn kalanipun taksih lare, ingkang ibu sawêg angi, sang nata mothah, lajêng dipun gitik ing enthong, ngantos mêdal rahipun, lajêng kesah sapurug-purug. Dèwi Sinta kagèt sangêt, botên sagêd ngandika amiyarsakakên pangandikanipun sang prabu, kèngêtan putranipun ingkang kesah lajêng botên mantuk-mantuk [mantuk-mantu…]

 

[ 1 ] – 3 –
salah satu nama Dewi Sinta ,

 dua Landep Dewi , anak dua puluh tujuh tahun, kita semua kakek , bernama kemiringan , Kurantil , Tolu , Gumbrêg , Warigalit , Warigagung , Julungwangi , Sungsang , Galungan , Kuningan , Langkir , Môndhasiya , Julungpujut , pahang , Kuruwelut , Marakeh , tambir , Madhangkungan , Maktal , Wuye , serius, Prangbakat , Bala , Wugu , Film , Kulawu , Dhukut ,

baik itu dari Dewi Sinta .

Pada saat tanah Gilingwêsi pertengahan kadhatêngan(kedatangan) bantuan , banyak orang dengan rincian kecil yang sama , serta têdha langka , sering grahana grahana (gerhana)  matahari atau bulan , Jawahar satu waktu , gempa tujuh kali sadintên adalah semua anjalajati ,  jika tanah Gilingwêsi rusak .

Dia Watugunung telah dilakukan di Galih besar,

aningali rincian hamba , set tidur di kathil gadhing , istri bisnis Dewi Sinta angulik , aningali bahwa karakteristik konfigurasi mastakanipun buthak , mengatakan pertanyaan mengapa ,

 Raja anyêrêpakên , Kalani adalah bahwa anak-anak , ibu sawêg Angie , set mothah , maka gitik di enthong , sampai rahipun keluar , kemudian pergi sapurug – purug . Dewi Sinta terkejut juga, tidak dapat dikatakan amiyarsakakên kata raja , putra kèngêtan pergi tapi kemudian mantuk – mantuk [ mantuk – anak dalam hukum … ]

 

— 4 — […k]

amargi dipun gitik ing enthong, tètès kalihan cariyosipun sang nata, sangêt susahing galihipun, awit kagarwa dhatêng ingkang putra piyambak, ambudi marginipun sagêd uwal saking sang nata, sarèhning dangu kèndêl kemawon kadangu ingkang dados sababipun, Dèwi Sinta matur, yèn sadangunipun kèndêl anggalih jangkêping kaluhuranipun sang nata, namung kirang saprakawis, kirangipun punika dene sang nata dèrèng krama widadari ing Suralaya. Ciptanipun Dèwi Sinta, bilih sang nata anglamar widadari ing Suralaya, amêsthi dados pêrang, sang nata anêmahi seda, punika marginipun badhe uwal saking ingkang raka. Prabu Watugunung sarêng dipun aturi mêkatên, lajêng sumêja nginggahi ing Suralaya anglamar widadari, enggal andhawuhakên parentah dhatêng para punggawa sarta dhatêng anakipun pitu likur wau, angêrig prajuritipun, sang nata bidhal dhatêng ing Suralaya. Sarêng Bathara Guru mirêng yèn ratu ing Gilingwêsi badhe nginggahi ing Suralaya, lajêng animbali ing para dewa, sami dipun tantun purun akalihan botênipun amêthukakên Prabu Watugunung, sadaya aturipun ajrih. Anuntên Sang Hyang Narada asuka rêmbag dhatêng Bathara Guru, animbalana ingkang putra Bathara Wisnu, mawi dipun sagahana, bilih kadugi angawonakên ratu ing Gilingwêsi, kaapuntên [kaa…]

– 4 – [ k … ]
karena gitik di enthong , dua tetes cerita set , Galih yang sangat besar , untuk putra untuk mengambil sebagai istri saja, atau ambudi jalan keluar dari konfigurasi , karena waktu yang lama hanya kadang-kadang Bold dan mengapa , Dewi Sinta mengatakan,

 jika sadangunipun Bold anggalih melengkapi kaluhuranipun set , hanya kurang saprakawis , kurang adalah set pun Manners widadari di Suralaya . Ciptanipun Dewi Sinta , bahwa himpunan anglamar widadari di Suralaya , amêsthi perang , kematian anêmahi konfigurasi , cara akan melarikan diri dari diri .

 Dia Watugunung dengan diri sendiri Nah , kemudian sumêja nginggahi di Suralaya anglamar widadari , andhawuhakên perintah baru petugas dan tujuh putra dan minuman , angêrig tentara , set untuknya di Suralaya .

Dan Tuhan mendengar bahwa raja Guru di Gilingwêsi akan nginggahi di Suralaya , kemudian animbali di diva , mereka tantun purun akalihan tidak amêthukakên telah Watugunung , semua peraturan takut . Anuntên Tuhan Narada Asuka membahas Batara Guru , animbalana anak Tuhan Wisnu, dengan sagahana bahwa kadugi angawonakên raja Gilingwêsi , diampuni , [ kaa … ]

— 5 — […puntên]

 sadosanipun, awit liyanipun Bathara Wisnu kadugi botên wontên ingkang kuwawi mêngsah Prabu Watugunung. Bathara Guru parêng, Sang Hyang Narada lajêng tumurun saking Suralaya, badhe angupadosi Bathara Wisnu. Sang Hyang Narada sampun kêpanggih kalih Bathara Wisnu, ingkang sawêk tapa wontên sangandhapipun wringin pitu, sarta andhawahakên timbalanipun Bathara Guru, kados ingkang kasêbut ing ngajêng wau. Bathara Wisnu sagah angundurakên Ratu Gilingwêsi, nanging kalilana mantuk rumiyin, badhe pamitan dhatêng ingkang garwa. Sang Hyang Narada dipun aturi angêntosi wontên sangandhaping wit wringin pitu wau. Bathara Wisnu lajêng mangkat, badhe amanggihi ingkang garwa, kalanipun katilar rumiyin ingkang garwa wawrat, Bathara Wisnu amêling, bilih ambabar mêdal jalêr kanamanana Srigati. Sarêng ambabar mêdal jalêr, inggih kaparingan nama kados wêwêlingipun ingkang raka, wancinipun sampun diwasa, abagus warninipun. Anuntên Bathara Wisnu dhatêng kêpanggih kalih ingkang garwa saha putra, ingkang garwa dipun wartosi, bilih katimbalan ing Bathara Guru minggah dhatêng Suralaya, kakarsakakên mêthukakên ratu ing Gilingwêsi. Ingkang putra kêdah tumut, nanging Bathara Wisnu botên parêng. Sarêng sampun pamitan dhatêng ingkang garwa lajêng mangkat, sampun kêpanggih kalih Sang Hyang Narada

 

 

 

 

 

5 – [ … Punten ]

 sadosanipun , karena Allah Wisnu kadugi diperlukan tapi mampu menjadi musuh Watugunung . Tuhan Guru ,

Tuhan Narada kemudian tumurun dari Suralaya ,

kehendak angupadosi Dewa Wisnu . Tuhan Narada telah menemukan dua Dewa Wisnu , asketisme Sawek adalah sangandhapipun Wringin tujuh , andhawahakên timbalanipun Tuhan dan Guru , seperti di depan mereka .

Dewa Wisnu mampu angundurakên Raja Gilingwêsi , tapi kalilana mantuk lakukan, saya mengatakan perpisahan istri . Tuhan Narada untuk menjadi diri sendiri angêntosi yang sangandhaping pohon Wringin tujuh hal . Dewa Wisnu kemudian berangkat , saya akan amanggihi istri , Kalani tidur melakukan istri wawrat , Dewa Wisnu amêling bahwa ambabar keluar jalêr kanamanana Srigati .

 Dan ambabar out jalêr , diberi nama seperti wêwêlingipun diri , yang wancinipun dewasa , abagus warninipun . Anuntên Dewa Wisnu menemukan dua dari istri dan anak , istri wartosi bahwa Allah disebut Guru pergi ke Suralaya , kakarsakakên mêthukakên raja Gilingwêsi . Anak laki-laki harus Tumut , tapi Tuhan Wisnu tetapi memiliki . Dan perpisahan untuk istri dan kemudian pergi , telah menemukan dua Tuhan Narada

— 6 — wontên sangandhaping wringin pitu.

 Radèn Srigati ingkang katilar wau anututi lampahipun ikang rama, dumugi ing wringin pitu alênggah wingkingipun, Sang Hyang Narada sarêng sumêrêp yèn punika putranipun Bathara Wisnu kêdah andhèrèk dhumatêng Suralaya, asuka pirêmbag dhatêng Bathara Wisnu, sampun ngantos ambêkta ingkang putra, bokmanawi amêmungu dukanipun Bathara Guru. Ingkang putra lajêng kadhawahan mantuk. Sang Hyang Narada kalih Bathara Wisnu enggal mangkat dhatêng Suralaya, Radèn Srigati katilar wontên sangandhaping wringin pitu. Lampahipun Sang Hyang Narada kalih Bathara Wisnu sampun dumugi ing Suralaya, sami sowan ing Bathara Guru, sawêk eca sami gunêman, botên antawis dangu Radèn Srigati ingkang katilar wau anusul lampahipun ingkang rama, dumugi ing kadewatan, alênggah wingkingipun ingkang rama, Bathara Guru sarêng aningali wontên tiyang neneman bagus warninipun, alênggah wingkingipun Bathara Wisnu, andangu dhatêng Sang Hyang Narada, mênggah tiyang neneman punika sintên. Narada nyêrêpakên yèn punika putranipun Bathara Wisnu, patutan kalih putri ing Mêndhang. Bathara Guru sarêng miyarsakakên atur mêkatên sangêt dukanipun jumênêng saking pinarakanipun malêbêt ing dalêm, Narada anututi, sumêrêp yèn Bathara [Ba…]

 

 

 

 

 

– 6 – adalah sangandhaping Wringin tujuh .


 Raden Srigati tempat tidur dan anututi Mari Ikang ayah ,

 sampai Wringin tujuh alênggah wingkingipun , Tuhan Narada dan saya tahu bahwa anak Tuhan Wisnu harus andhèrèk sini Suralaya , Asuka berbicara dengan Dewa Wisnu , putra ambêkta up , bokmanawi amêmungu dukanipun Batara Guru .

 Putra kemudian kadhawahan mantuk . Tuhan Allah Wisnu Narada dua baru pergi ke Suralaya , Raden Srigati tidur yang sangandhaping Wringin tujuh .

Biarkan Tuhan Wisnu Narada memiliki dua sampai Suralaya , mereka datang ke Batara Guru , mereka mengatakan Sawek besar , tetapi antara panjang Raden Srigati tempat tidur dan anusul Biarkan ayah , sampai Kadewatan • , alênggah wingkingipun ayah, Tuhan dan Guru adalah aningali enam Herry warninipun , alênggah wingkingipun Dewa Wisnu , Tuhan obor Narada , mênggah enam orang yang . Narada adalah anak nyêrêpakên bahwa Tuhan Wisnu, ada dua perempuan dalam Mêndhang . Tuhan dan Guru miyarsakakên Itu sangat dukanipun diri berdiri pinarakanipun malêbêt di rumah , Narada anututi , saya tahu bahwa Allah [ BA … ]

— 7 — […thara]

Guru duka. Bathara Guru lajêng andhawahakên parentah dhatêng Sang Hyang Narada, andikakakên mundhut putranipun Bathara Wisnu badhe kapêjahan, kadamêl tawuring swarga, sarta Bathara Wisnu andikakakên mêthukakên mêngsah tumuntên.

Sarêng Bathara Wisnu tampi dhawah mêkatên. Atur wangsulanipun. Bilih ingkang putra kapundhut badhe kapêjahan, botên purun amêthukakên mêngsah. Sang Hyang Narada lajêng munjuk dhumatêng Bathara Guru, mênggah ingkang dados wangsulanipun Bathara Wisnu. Botên dangu ing jawi gègèr, alok mêngsah dhatêng,

 Bathara Guru sangêt ajrihipun sarta gumêtêr, amundhut rèh dhatêng Sang Hyang Narada. Aturipun Sang Hyang Narada, bilih botên kasandèkakên karsanipun, anggènipun badhe amêjahi pun Srigati, Bathara Wisnu mopo amêdali pêrang, amêsthi botên sande risakipun ing Suralaya, Bathara Guru miturut rèhipun Sang Hyang Narada, botên èstu karsanipun badhe amêjahi wau, anuntên Bathara Wisnu kadhawahan amêthukakên mêngsah. Bathara Wisnu akalihan ingkang putra sami mêdal saking kadewatan.

Badhe amêthukakên Ratu Gilingwêsi, sarêng kêpanggih ajêng-ajêngan kalih[2] Prabu Watugunung, sang nata anantun dhatêng Bathara Wisnu, botên susah pêrangan, manawi sagêd ambadhe cangkrimanipun. Sang nata ngawon. [ngawo…]

 

 

 

 

– 7 – [ Thara … ]
Guru marah .

Kemudian Allah Guru andhawahakên perintah kepada Tuhan Narada , andikakakên anak mengambil Dewa Wisnu akan kapêjahan , kadamêl perkelahian langit, dan Allah Wisnu andikakakên mêthukakên tumuntên musuh .

Dan telah menerima dari Allah Wisnu jatuh. Dan Jawaban . Bahwa anak akan kapundhut kapêjahan , tapi purun amêthukakên musuh . Tuhan Narada kemudian berkata kepada Allah Guru Jawaban mênggah Allah Wisnu.

Tapi dalam jangka panjang lega , Alok melawan musuh , Tuhan dan Guru adalah gumêtêr sangat takut , amundhut karena Tuhan Narada . Kelola Tuhan Narada , tapi itu kasandèkakên karsanipun , Arjuna akan amêjahi Srigati , Dewa Wisnu mopo perang amêdali , tapi amêsthi Sande kerusakan di Suralaya ,

Allah Guru rèhipun Tuhan Narada , tapi sangat karsanipun akan amêjahi mereka , Anuntên Dewa Wisnu kadhawahan amêthukakên musuh . Dewa Wisnu akalihan anak keluar dari Kadewatan • yang sama . Aku amêthukakên Raja Gilingwêsi , dan menemukan membawa – membawa dua [ 2 ] Ia Watugunung , set anantun Dewa Wisnu , tapi perang besar , atau jika ambadhe cangkrimanipun . Set ngawon . [ Ngawo … ]

— 8 — […n.]

Suka lila dipun pêjahana, nanging bilih botên sagêd ambadhe, para dewa ing Suralaya sami nungkula, amasrahna sakathahing widadari, badhe kadamêl garwa, Bathara Wisnu amarêngi ingkang dados panantun punika. Sang nata lajêng mangandikakakên cangkrimanipun. Ana wit adhikih adhakah wohe, ana wit adhakah adhikih wohe. Cangkriman punika kajawab dening Bathara Wisnu, wit adhikih adhakah wohe, punika samôngka, wit adhakah woh adhikih wringin. Sang nata botên sagêd ngandika, rumaos kajawab cangkrimanipun. Lajêng dipun cakra dhatêng Bathara Wisnu, pêgat jangganipun. Sakathahing balanipun sami ngisis. Bibar mantuk sadaya. Sasedanipun Prabu Watugunung Dèwi Sinta sangêt amuwun. Andhatêngakên gara-gara, ngantos dumugi ing Suralaya, andadosakên susahipun para dewa. Bathara Guru andangu dhatêng Sang Hyang Narada, ingkang dados sababing gara-gara, Sang Hyang Narada anyêrêpakên, yèn wontênipun ing gara-gara awit saking pamuwunipun Dèwi Sinta, prihatos amargi pêjahipun Prabu Watugunung. Bathara Guru lajêng dhawah dhatêng Sang Hyang Narada, anuruni Dèwi Sinta, amuriha kèndêlipun muwun. Sarta anyagahana, yèn ing dalêm tigang dintên Sang Prabu Watugunung badhe dipun gêsangakên malih, katurunakên [katuruna…

– 8 – [ … n ] .
Seperti pêjahana tulus, tapi itu tidak bisa ambadhe , diva
(dewa) di Suralaya nungkula yang sama , amasrahna sakathahing widadari , akan kadamêl istri , Dewa Wisnu amarêngi dari panantun tersebut . Kemudian mengatur cangkrimanipun mangandikakakên .

 Ada adhikih pohon buah-buahan adhakah , pohon buah adhakah adhikih . Teka-teki adalah kajawab oleh Allah Wisnu, adhikih pohon buah adhakah , adalah samôngka , buah pohon adhakah adhikih Wringin .

Konfigurasi tidak dapat dikatakan , rumaos kajawab cangkrimanipun . Kemudian disc untuk Dewa Wisnu , jangganipun terpisah. Sakathahing sepakbola adalah ngisis . Bibar mantuk semua . Sasedanipun memiliki Watugunung Dewi Sinta sangat amuwun . Andhatêngakên – gara , sampai Suralaya , andadosakên diva besar.

Batara Guru obor kepada Tuhan Narada , yang penyebab , Tuhan Narada anyêrêpakên , jika ada karena pamuwunipun untuk Dewi Sinta , prihatos karena Watugunung kematian. Batara Guru kemudian jatuh kepada Tuhan Narada , anuruni Dewi Sinta , amuriha Bold muwun . Dan anyagahana , jika di rumah tiga hari ia akan Watugunung gêsangakên lagi , katurunakên [ diberikan

] — 9 — […kên]

 sarta jumênêng ratu wontên ing nagari Gilingwêsi malih. Sang Hyang Narada lajêng andhawahakên pangandikanipun Bathara Guru dhatêng Dèwi Sinta, Dèwi Sinta lajêng kèndêl muwun. Gara-gara agêng wau inggih tumuntên ical. Sarêng dumugi ing tigang dintên Prabu Watugunung botên katingal rawuh, Dèwi Sinta lajêng muwun malih, andhatêngakên gara-gara, sangêtipun angungkuli ingkang sampun kalampahan. Bathara Guru andangu malih dhatêng Sang Hyang Narada, ingkang dados sababing gara-gara. Sang Hyang Narada matur, yèn ingkang adamêl gara-gara punika inggih Dèwi Sinta ugi, awit sampun dumugi ing wêwatêsan tigang dintên. Prabu Watugunung dèrèng wangsul dhatêng ing nagari ing Gilingwêsi. Bathara Guru lajêng andhawahakên parentah dhatêng Sang Hyang Narada, anggêsangakên Prabu Watugunung, sarta angantukakên dhatêng nagari ing Gilingwêsi. Sarêng Prabu Watugunung sampun dipun gêsangakên dhatêng Sang Hyang Narada, kadhawahan wangsul dhatêng nagari ing Gilingwêsi, botên purun.

Awit sampun karaos wontên ing swarga, panyuwunipun, ingkang garwa sakalihan, kalih ingkang putra sadaya mugi kainggahna dhatêng swarga, nunggila kalih sang nata. Bathara Guru amarêngi panyuwun punika, lajêng andhawahakên parentah, anginggahakên dhatêng swarga garwa akalihan para putranipun. Pamêndhêtipun [Pamê…]

] – 9 – [ Ken … ]
 Dan raja berdiri di tanah Gilingwêsi lagi.

Tuhan Narada kemudian andhawahakên mengatakan Tuhan berbicara Guru Dewi Sinta , Dewi Sinta Lalu Bold muwun .

 Dari pertengahan tumuntên hilang . Dan sampai tiga hari telah melihat datang tapi Watugunung , Dewi Sinta muwun Kemudian lagi , andhatêngakên dari , telah sangat angungkuli Sekarang .

Batara Guru obor lagi kepada Tuhan Narada , yang untuk dari . Narada berkata , Tuhan , jika make Dewi Sinta juga , karena perbatasan sampai tiga hari . Dia Watugunung telah kembali ke tanah Gilingwêsi .

Kemudian Allah Guru andhawahakên perintah kepada Tuhan Narada , anggêsangakên telah Watugunung , dan angantukakên tanah di Gilingwêsi .

Dan dia telah Watugunung gêsangakên Tuhan Narada , kadhawahan kembali ke tanah Gilingwêsi , tapi purun .

Karena karaos di surga , hadir , istri sakalihan , putra dan dua semua akan kainggahna langit , adalah himpunan dua . Batara Guru permintaan amarêngi kemudian perintah andhawahakên , anginggahakên yang akalihan istri langit putra . Pamêndhêtipun [ Pame … ]

— 10 — […ndhêtipun]

saking satunggil-satunggil sabên Ngahad. Punika wiwitanipun wontên wuku tigang dasa. Saking aturipun Sang Hyang Narada dhatêng Bathara Guru, Bathara Wisnu katurunakên dhatêng marcapada; dados ratunipun ing lêlêmbat. Angêrèhakên wolung panggenan. Ing rêdi Marapi, ing Pamantingan, ing Kabareyan, ing Lodaya, ing Kuwu, ing Wringin pitu, ing Kayu Landheyan, ing Roban. Bathara Brama katurunakên dhatêng marcapada jumênêng ratu wontên ing nagari ing Gilingwêsi, anggêntosi Prabu Watugunung. Pulo Jawi sampun nungkul. Lami-lami Bathara Brama apêputra èstri, anama Bramani, Bramani apêputra Tri Trustha, Tri Trustha apêputra Parikênan. Parikênan apêputra Manumanasa, Manumanasa apêputra Sakutrêm. Sakutrêm apêputra Sakri, Sakri apêputra Palasara, Palasara apêputra Bagawan Abiyasa, Bagawan Abiyasa apêputra Pandhu Dewanata jumênêng ratu wontên ing Ngastina, Pandhu Dewanata apêputra Arjuna, Arjuna apêputra Abimanyu, Abimanyu seda wontên ing paprangan, atilar garwa wawrat sêpuh, ambabar miyos kakung, anama Parikêsit, jumênêng ratu wontên nagari ing Ngastina ugi, Prabu Parikêsit apêputra Yudayana, Yudayana apêputra Gêndrayana, Gêndrayana apêputra Jayabaya, anuntên sirna nagarinipun. [na…]

– 10 – [ … ndhêtipun ]
salah satu – satu dari setiap Ngahad .

Ini adalah awal Wuku tiga puluh . Aturan Tuhan Allah berbicara kepada Narada Guru , Dewa Wisnu katurunakên yang marcapada , menjadi raja di lêlêmbat . Angêrèhakên delapan tempat .

The Redi Marapi , di Pamantingan , di Kabareyan , di Lodaya , Kepala , yang Wringin tujuh , Hutan Landheyan , di Roban .

Allah Brama katurunakên yang marcapada masih raja di tanah Gilingwêsi , anggêntosi telah Watugunung . Pulau yang nungkul . Lama – lama Brama Allah apêputra Estri , bernama Bramani , Bramani apêputra Trustha Tri , Tri Trustha apêputra Parikênan . Parikênan apêputra Manumanasa , Manumanasa apêputra Sakutrêm . Sakutrêm apêputra Sakri , Sakri apêputra Palasara , Palasara apêputra Bagawan Abiyasa ,

Bagawan Abiyasa apêputra panduan Dewanata masih raja di Astina , Navigasi Dewanata apêputra Arjuna , Arjuna apêputra Abimanyu , Abimanyu tewas dalam Militer , atilar wawrat tua istri , lahir kakek ambabar , bernama Parikesit , dia adalah raja dari tanah Astina juga memiliki Parikesit apêputra Yudayana , Yudayana apêputra Gêndrayana , Gêndrayana apêputra Jayabaya , Anuntên nagarinipun menghilang . [ Na … ]

 

— 11 — […garinipun.]

Jayabaya ing Kadhiri apêputra Jayamijaya, Jayamijaya apêputra Jayamisena, Jayamisena apêputra Kusumawicitra, Kusumawicitra apêputra Citrasoma, Citrasoma apêputra Pôncadriya, Pôncadriya pêputra Anglingdriya, Anglingdriya pêputra Prabu Sawelacala, angratoni ing tanah Jawi nagarinipun ing Purwacarita, Prabu Sawelacala apêputra Sri Mahapunggung, pêpatihipun anama Jugulmudha, Sri Mahapunggung apêputra Kandhihawan. Pêpatihipun anama Konthara, Kandhihawan apêputra gangsal. Ingkang pambayun anama Panuhun. Dados ratunipun tiyang tani, adêdalêm wontên ing Pagêlèn. Panggulunipun anama Sandhang Garba, dados ratunipun tiyang dagang, adalêm wontên ing Jêpara, panêngahipun anama Karungkala, karêmênanipun saba wana, dados ratunipun tuwaburu, adalêm wontên ing Prambanan, ajêjuluk Ratu Baka, sundhulanipun anama Tunggul Mêtung, karêmanipun andèrès, dados ratunipun tiyang anggaota, wuragilipun anama Rêsi Gathayu, anggêntosi ingkang rama, jumênêng ratu wontên ing Koripan. Sadhèrèk sakawan wau sami kalèrèh. Rêsi Gathayu apêputra gangsal. Pambajêngipun èstri, anama Rara Suciyan. Panggulunipun anama Lêmbu Amiluhur, jumênêng ratu ing Jênggala, panêngahipun Lêmbu Pêtêng,

jumênêng

– 11 – [ . Garin … ]

Jayabaya di Kadhiri (Kediri) apêputra Jayamijaya ,

 Jayamijaya apêputra Jayamisena , Jayamisena apêputra Kusuma wicitra , Kusumawicitra apêputra Citrasoma , Citrasoma apêputra Pôncadriya , Pôncadriya Anglingdriya beruang , beruang Anglingdriya memiliki Sawelacala , angratoni di tanah nagarinipun Purwacarita , yang Sawelacala apêputra Sri Mahapunggung , pêpatihipun bernama Jugulmudha , Sri Mahapunggung apêputra Kandhihawan .

 Pêpatihipun bernama Konthara , Kandhihawan apêputra lima . The pambayun bernama Panuhun . Raja pertanian , adêdalêm di Pagêlèn . Panggulunipun bernama pakaian rahim , ratu merek dagang , adalêm di Jepara , panêngahipun bernama Karungkala , karêmênanipun Sabana hutan , raja tuwaburu , adalêm di Prambanan , Ratu ajêjuluk gen , bernama sundhulanipun Tunggul Metung , karêmanipun Anderes , raja anggaota , wuragilipun pendeta bernama Gathayu , anggêntosi ayah, raja berdiri di Koripan .

Saudara dan teman-teman bahwa mereka kalèrèh . Imam Gathayu apêputra lima . Pambajêngipun Estri , bernama Rara Suciyan . Panggulunipun bernama Lembar Amiluhur , raja berdiri di Jenggala , panêngahipun Lembar gelap,

— 12 — ratu ing Kadhiri

, sundhulanipun anama Lêmbu Pangarang, jumênêng ratu ing Gêgêlang, wuragilipun èstri, anama Ni Mrêgiwôngsa, krama angsal Lêmbu Amijaya, ingkang jumênêng ratu ing Singasari. Lêmbu Amiluhur apêputra Panji krama angsal putri ing Kadhiri, anama Dèwi Côndrakirana utawi Dèwi Galuh, Panji apêputra Kudalaleyan, jumênêng ratu ing Pajajaran. Prabu Laleyan apêputra Banjaransari, Banjaransari apêputra Mundhingsari, Mundhingsari apêputra Mundhingwangi, Mundhingwangi apêputra Sri Pamêkas. Sri Pamêkas apêputra Arya Bangah, kalih Radèn Sêsuruh, Arya Bangah jumênêng ratu wontên ing Galuh, Radèn Sêsuruh punika ingkang dipun gadhang jumênêng ratu ing nagari Pajajaran. Anuntên kacariyos wontên ajar, atapa ing rêdi Pajajaran, anama Ajar Cêpaka, misuwur yèn tasdik, sumêrêp samukawis kang dèrèng kalampahan. Wartos punika sampun katur ing sang nata, sang prabu karsa angayoni kasagêdanipun kyai ajar, adhawah dhumatêng pêpatihipun, andikakakên dhatêng rêdi, kêpanggih kalihan ki ajar, sarta ambêkta kalangênan sêlir, prênahing wêtêngipun kinandhutan bokor, sampun kados tiyang wawrat mêkatên. Supados dipun batanga dhatêng kyai ajar, jalêr èstrining wawratanipun. Ki patih lajêng [la…]

12 – raja Kadhiri
, Lembar Sundhulanipun bernama penulis ,

 raja berdiri di Gêgêlang , wuragilipun Estri , bernama Ni Mrêgiwôngsa , Manners mengakuisisi Lembar Amijaya , raja berdiri di Singhasari .

Lembar Amiluhur apêputra Panji Manners diperoleh di Kadhiri putri , bernama Dewi Dewi Côndrakirana atau Galuh , Panji apêputra Kudalaleyan , raja berdiri di Pajajaran . Dia Laleyan apêputra Banjaransari , Banjaransari apêputra Mundhingsari , Mundhingsari apêputra Mundhingwangi , Mundhingwangi apêputra Sri Pamekasan .

Sri Pamekasan apêputra seseorang bernama Arya Bangah , dua Raden Sêsuruh , seseorang bernama Arya Bangah masih raja di Galuh , Raden Sêsuruh adalah raja berdiri gadhang tanah Pajajaran . Anuntên adalah kacariyos belajar , atap Redi Pajajaran , bernama Didik cepak , yang dikenal sebagai Tasdik , saya tahu hal-hal belum Now .

Wartos telah diberikan dalam set , raja menolak angayoni kasagêdanipun Kyai belajar , adhawah sini pêpatihipun , andikakakên yang Redi , saya menemukan dua belajar, dan ambêkta kalangênan selir , prênahing perut kinandhutan bokor , seperti orang-orang wawrat Itu saja . Sehingga poros ke Kyai belajar , jalêr èstrining wawratanipun . Kemudian , terlalu lemah lembut [ la … ]

— 13 — […jêng]

lumampah dhatêng ing rêdi, andhawahakên timbalanipun sang nata dhatêng ki ajar, kyai ajar sumêrêp yèn dipun ayoni kasagêdanipun dhatêng sang nata, wawratan wau dipun badhe jalêr. Ki patih sampun munjuk dhatêng sang prabu, sang nata sangêt suka ing galih, awit ki ajar wau kagalih dora, sarêng sêlir dipun rucati tapihipun. Bokor botên wontên. Èstu ing wawratipun. Sang nata sangêt duka, lajêng andhawahakên parentah amêjahi ajar, sapêjahipun ki ajar wontên swara kapirêngan ing sang nata, ujaring swara, hèh Sang Ratu ing Pajajaran, aku kopatèni tanpa dosa, besuk aku malês mênyang kowe, yèn ana wong aran Siyung Wanara, ing kono ênggonku malês. Anuntên nagari ing Pajajaran kenging wêwêlak agêng, kathah têtiyang kang sami pêjah, andadosakên prihatosipun sang nata. Lajêng animbali para nujum andangu têtulaking pagêring, aturipun para nujum, sang nata kapurih suka-suka adhahar eca, sabibaring dhahar lajêng anyarenana tiyang èstri, punika ingkang minôngka têtulaking pagêring, nanging sang nata ing benjing badhe amanggih bilai, dipun sedani dhatêng putranipun piyambak, ingkang mêdal saking garwa sêlir. Sang prabu inggih anglampahi ing pitêdahipun para nujum. [nu…]

 

– 13 – [ … Nyonya ]
 berjalan di Redi ,

andhawahakên timbalanipun konfigurasi ke Ki belajar, belajar Kyai tahu apakah ayoni kasagêdanipun ke set , wawratan yang akan jalêr .

Telah dikatakan , gubernur raja , raja adalah seperti Galih , karena saya belajar begitu kagalih Dora , dan nyonya rucati tapihipun . Bokor sana. Hebatnya di wawratipun . Set sangat marah , ia andhawahakên perintah amêjahi belajar ,

saya belayar sapêjahipun adalah kapirêngan suara di set , mengatakan suara , W Raja di Pajajaran , saya kopatèni tanpa dosa,

Besuki saya membalas kepada Anda , jika ada yang merasa Siyung hutan , di mana ênggonku menjawab. Anuntên tanah di pertengahan Pajajaran mengapa Wabah , banyak yang têtiyang kematian, andadosakên prihatosipun set. Kemudian animbali oracle obor pagar têtulaking , mengkonfigurasi oracle , konfigurasi memerintahkan seperti -seperti adhahar besar, dia makan sabibaring wanita anyarenana , adalah minôngka pagar têtulaking , tapi konfigurasi akan besok bencana amanggih , kematian anaknya sendiri , yang keluar dari istri selir . Raja adalah anglampahi dalam pesan dari oracle . [ Nu …

— 14 — […jum.]

Sabibaring kasukan dhahar eca, sang nata wuru sangêt, lajêng anyarèni sêlir, pinuju ingkang dipun batang wawrat dhatêng ki ajar wau. sarêng sampun andungkap ing môngsa wawratanipun mêdal jalêr, sang nata kèngêtan pambatangipun para nujum, jabang bayi lajêng dipun têdhani wisa, nanging botên pasah, anuntên badhe dipun suwèk-suwèk, nanging para inya amambêngi, rêmbagipun, bilih sang nata kêkah ing karsa, badhe amêjahi jabang bayi, prayogi kalêbêtna ing tabêla, kabucal ing lèpèn Karawang, sang nata inggih sampun marêngi, jabang bayi kalêbêtakên ing tabêla, lajêng dipun kèlèkakên ing lèpèn Karawang. Tabêla ingkang dipun kèlèkakên wau kapêndhêt ing tiyang mancing, anama Kyai Buyut ing Karawang, sarêng dipun bikak ing lêbêt isi jabang bayi, abagus warninipun. Kyai Buyut saklangkung suka ing manah, lajêng kabêkta mantuk, kapasrahakên dhatêng semahipun. Nyai Buyut sarèhning botên gadhah anak dados sangêt ing bingahipun. Jabang bayi dipun pulasara, sarêng sampun diwasa botên pitajêng yèn Kyai Buyut bapakipun sayêktos. Sangêt ênggènipun ngudi anêdha dipun jatènana, Kyai Buyut saking ênggènipun badhe anglêgani pitakènipun dados adamêl dora, asanjang yèn gadhah sadherekan, atapa wontên satêngahing [satê…]

– 14 – [ . Fri … ]
Sabibaring bawang putih dan makan besar ,

set wuru juga, maka anyarèni selir , arahkan ke wawrat poros untuk belajar itu juga . Dan kali memiliki andungkap wawratanipun keluar jalêr , set kèngêtan pambatangipun oracle , maka racun têdhani bayi , tapi Pasah , Anuntên akan robek , robek , tapi inya amambêngi , membahas , bahwa himpunan kêkah menolak , akan amêjahi bayi , baik di meja ,

kabucal di Karawang sungai , konfigurasi marêngi , bayi kalêbêtakên dalam tabel , maka kèlèkakên di Sungai Karawang . Tabel kèlèkakên yang kapêndhêt dalam e – bernama Kyai Buyut di Karawang , dengan konten berisi bayi bikak , abagus warninipun .

Kyai Buyut saklangkung seperti jantung , maka kabêkta mantuk , kapasrahakên semahipun tersebut . Pangeran Buyut tetapi sejak itu telah menjadi sangat bahagia . Baby pulasari , dengan pitajêng dewasa tetapi jika Anda Kyai Buyut sayêktos .

Sangat ênggènipun mempertahankan anêdha menjadi jatènana , Kyai Buyut dari ênggènipun anglêgani pertanyaan akan membuat Dora , asanjang yang memiliki sadherekan , atap adalah salah [ Sate … ]

— 15 — […ngahing]

wana, sumêrêp sadèrèng winarah, amêsthi sagêd anglêgani ingkang dados pitakèn wau, punika prayogi yèn dipun pitakènana. Ciptanipun Kyai Buyut, môngsa kalampahan Ki Jaka purun dhatêng wana, awit saking têbihipun. Ananging lêpat panyiptanipun. Ki Jaka anêdha dipun atêrêna dhatêng wana. Sarêng sami lumampah Ki Jaka aningali kêthèk, kalihan pêksi siyung, lajêng pitakèn dhatêng Kyai Buyut mênggahing wastanipun. Kyai Buyut inggih anyêrêpakên namaning bêbujêngan kalihan pêksi wau, lajêng kapêndhêt dados namanipun piyambak. Ki Jaka dados anama Siyung Wanara. Sarêng sampun dangu ênggènipun sami lumampah, Siyung Wanara pitakèn griyanipun sadherekan[3] wau. Kyai Buyut kèwêdan ing manah, anyalimpangakên, asanjang yèn sadherekanipun[4] sampun ngalih dhatêng nagari ing Pajajaran,

padamêlanipun pandhe, Siyung Wanara sakalangkung bingahipun, cipta badhe sumêrêp ing nagari, anêdha dipun atêrêna dhatêng griyanipun pandhe, Kyai Buyut anuruti, sadhatênge ing griyanipun pandhe, Siyung Wanara kapasrahakên, lajêng katilar mantuk. Salamine wontên griyanipun pandhe, Siyung Wanara sinau pandhe, botên antawis lami sampun sagêd [sagê…]

15 – [ … ngahing ]
 hutan , winarah terlihat sebelumnya , atau amêsthi anglêgani dari pertanyaan , itu baik bahwa pitakènana tersebut . Ciptanipun Kyai Buyut , waktu Jake Sekarang saya purun hutan , karena jauh . Namun panyiptanipun salah. Jake terlalu anêdha atêrêna hutan . Mari kita berjalan Ki Jake aningali monyet , dua kekuatan siyung , maka pertanyaan Kyai Buyut mênggahing wastanipun . Kyai Buyut adalah anyêrêpakên namaning dua bêbujêngan memaksa mereka , maka kapêndhêt namanipun sendirian . Hal ini bernama Jake Siyung hutan . Dan telah lama ênggènipun mereka berjalan , hutan Siyung pertanyaan griyanipun sadherekan [ 3 ] itu. Kyai Buyut kèwêdan di hati, anyalimpangakên , asanjang bahwa sadherekanipun [ 4 ] telah pergeseran tanah Pajajaran ,
padamêlanipun , panduan Siyung bahagia hutan telah dilakukan , Anda akan tahu tanah hak cipta, anêdha menjadi atêrêna yang griyanipun panduan , Kyai Buyut anuruti , sadhatênge di griyanipun , panduan Siyung kapasrahakên hutan , maka tempat tidur mantuk . Pernah adalah griyanipun panduan , panduan belajar Siyung hutan , tetapi antara tua atau [ Sage … ]

— 16 — […d]

aparon dhêngkul, apalu asta, asupit dariji, kathah tiyang ingkang sami dhatêng griyanipun, aningali kasêktènipun Jaka Siyung Wanara. Anuju Jaka Siyung Wanara kesah dhatêng pêkên kalih Kyai Pandhe, gajahipun ratu ing Pajajaran sawêk dipun guyang, sarêng aningali dhatêng Siyung Wanara lajêng amurugi, mêndhak wontên ing ngajênganipun, yèn sagêda wicantên sêmunipun mêkatên. Gusti, suwawi kula sampeyan titihi, kula bêkta sowan dhatêng rama jêngandika sang prabu, gajah dipun usap gadhingipun. Sakathahipun ingkang aningali sami eram. Kacariyos Sang Prabu ing Pajajaran miyos sineba ing balanipun, sawêk kalangênan ngabên prang tandhing, Jaka Siyung Wanara anonton, dipun ampah dhatêng Kyai Pandhe botên kenging. Sadhatêngipun ing pasowanan lajêng jajar lênggah kalihan sang nata, botên wontên ingkang sumêrêp, anuntên lumêbêt ing kadhaton, kandhêg wontên ing bale sawo, wondene bale sawo punika bilih dipun gêpok mungêl kados gôngsa sarancak. Bale lajêng dipun lênggahi dhatêng Jaka Siyung Wanara, mungêl swaranipun umyung, adamêl kagètipun sang nata, dukanipun inglangkungi[5] lajêng andhawahakên parentah, anyêpêng ingkang purun-purun anggêpok bale, para abdi mantri sami lumampah, Siyung Wanara pinanggih [pinang…]

16 – [ d … ]
lutut aparon , kaki menghafal , asupit dariji , banyak griyanipun yang sama , aningali daya Jake Siyung hutan . Nirmal Jake Siyung hutan pergi ke pasar dua Kyai panduan , raja gajah Pajajaran Sawek akan Guyang , dan aningali Siyung hutan dan kemudian amurugi , mêndhak di ngajênganipun , jika Anda dapat wicantên sêmunipun Itu saja . Tuhan , suwawi kau titihi , datang kepada saya bêkta ayah jêngandika raja , gajah dan lap gadhingipun . Sakathahipun aningali yang Eram yang sama . Kacariyos ia lahir di Pajajaran sineba dalam sepak bola , Sawek kalangênan Ngaben perang , Jake Siyung anonton hutan , yang ampah panduan Kyai tapi mengapa . Sadhatêngipun di pasowanan Kemudian menyelaraskan konfigurasi dua kursi , ada terlihat , Anuntên memasuki kadhaton tersebut , kandhêg di aula cokelat, cokelat wondene aula adalah bahwa bundel terdengar seperti gôngsa sarancak . Kemudian aula duduk sarjana Siyung hutan terdengar suara umyung , membuat konfigurasi terkejut, dukanipun inglangkungi [ 5 ] Kemudian perintah andhawahakên , anyêpêng yang purun – purun anggêpok hall, hamba sihir mereka berjalan , hutan Siyung ditemukan [ Pinang … ]

— 17 — […gih]

tilêm wontên ing bale sawo, lajêng dipun tubruk. Siyung Wanara akêkirig, para mantri sami malêsat. Kathah ingkang katiwasan. Sakantunipun ingkang katiwasan sami lumajêng, angunjuki uninga ing sang prabu. Sang nata kadugi ing galih, sumêrêp kasêktènipun Siyung Wanara, lajêng kaabdèkakên, sarta asring dipun utus angirid prajurit ambêdhah nagari, sabên-sabên angsal damêl. Saking sangêt sihipun sang nata Siyung Wanara kajunjung lênggahipun, kaparingan nama Arya Banyak Widhe, sarta alênggah siti karya salêksa, kajawi saking punika kaakên putra, kawênangakên angêtrapakên paukuman badan, sarta paukuman pêjah. Arya Banyak Widhe anglampahakên sakathahing pandhe, dipun dhawahi damêl kanthil wêsi mawi kori, sarêng sampun dados sarta sampun karêngga, kaprênahakên wontên ing dalêmipun. Kala sêmantên nêgari Pajajaran kadhatêngan mêngsah, sang prabu unggul pêrangipun. Arya Banyak Widhe munjuk ing sang nata, yèn gadhah nadar bilih sang nata unggul ing pêrang, dipun aturi kasukan dhahar eca wontên ing dalêmipun. Sang nata inggih amarêngi, lajêng têdhak dhatêng dalêmipun Arya Banyak Widhe, badhe kasukan dhahar eca. Sabibaring dhahar sang nata aningali kanthil wêsi, andangu dhatêng Arya Banyak Widhe, mênggah pikantukipun adamêl kanthil kados mêkatên punika,

17 – [ … GIH ]
tidur di aula coklat , kemudian instan . Siyung akêkirig hutan , keajaiban malêsat . Banyak katiwasan . Sakantunipun katiwasan yang lumajêng yang sama , angunjuki tahu raja . Set kadugi di Galih , saya tahu kekuatan Siyung hutan , maka kaabdèkakên , dan sering mendelegasikan angirid tentara ambêdhah tanah , masing-masing mengakuisisi dibuat . Dari sangat sihipun mengatur Siyung hutan kajunjung kursi , mengingat seseorang bernama Arya bisnis Goose Widhi , dan Siti alênggah salêksa pemegang, kecuali dari anak kaakên , kawênangakên penalti angêtrapakên tubuh , dan hukuman mati . Banyak orang bernama Arya Widhi anglampahakên sakathahing panduan , jatuhnya kanthil dibuat dengan pintu besi , dan telah menjadi karêngga baik , kaprênahakên dalam diri kita . Pada saat Pajajaran kadhatêngan musuh , raja memenangkan perang . Banyak orang yang bernama Arya mengatakan Widhi di set , yang memiliki nadar bahwa himpunan memenangkan perang , besar makan bawang putih sendiri di dalam kita . Perangkat ini amarêngi , kemudian pergi ke rumah seseorang bernama Arya Goose Widhi , akan makan bawang putih besar. Sabibaring makan set aningali kanthil besi, obor terhadap seseorang bernama Arya Goose Widhi , mênggah pikantukipun membuat kanthil rasanya
itu

 

— 18 — Arya Banyak Widhe matur,

kanthil punika bilih tiyang lêsu tilêm wontên ing ngriku dados sêgêr, yèn gêrah dados asrêp, yèn asrêp dados gêrah, tiyang sakit dados waluya, sang nata karsa angayoni, nuntên asarean wontên ing kanthil wêsi, sarêng Banyak Widhe aningali sang nata sarean, korining kanthil lajêng dipun kancing, rencangipun dipun kèn anjunjung, badhe dipun labuh dhatêng lèpèn Karawang. Sang nata sangêt ing dukanipun, andangu dosanipun. Wangsulanipun Banyak Widhe, sarèhning kala taksih alit kalabuh ing lèpèn Karawang, ing mangke walês[6] dhatêng sang nata, kanthil wêsi lajêng siyos kalabuh. Anuntên kauningan dhatêng putranipun sang nata, kang nama Radèn Sêsuruh, lajêng amêpak damêl, badhe anyêpêng Arya Banyak Widhe, botên antawis dangu nuntên pêrang rame, balanipun Arya Banyak Widhe kathah kang pêjah, amargi dipun amuk dhatêng Radèn Sêsuruh, Banyak Widhe amêdali, amêthukakên Radèn Sêsuruh, kêpanggih ajêng-ajêngan. Radèn Sêsuruh dipun lêpasi jêmparing, kenging paningsêtipun tatas, radèn kawirangan sarta giris, mundur lajêng lolos. Lampahipun ngetan lêrês, kandhêg wontên ing dhusun Kaligunting ing griyanipun rôndha, Radèn Sêsuruh lajêng kapêndhêt anak. Salolosipun Radèn Sêsuruh, Arya Banyak Widhe [Wi…]

 

18 – Goose Widhi seseorang bernama Arya mengatakan ,
kanthil adalah bahwa tidur lesu di sana segar , seolah-olah menderita asrêp , jika asrêp penderitaan , orang sakit , Sejahtera , set angayoni menolak , nuntên asarean di kanthil besi , dan Goose Widhi aningali set tidur, maka korining kanthil hook , teman-teman dari Ken anjunjung , akan Labuhan Sungai Karawang . Perangkat ini di dukanipun , dosa obor . Jawaban Goose Widhi , yang kecil karena kalabuh di Karawang sungai , dan di Wales [ 6] untuk mengatur, maka kanthil besi siyos kalabuh . Anuntên kauningan putra dari himpunan , nama Raden Sêsuruh , maka amêpak dibuat , seseorang bernama Arya akan anyêpêng Goose Widhi , tetapi antara panjang nuntên melawan kemacetan , seseorang bernama Arya sepakbola Goose Widhi banyak kematian , karena itu adalah jalan Raden Sêsuruh , Goose Widhi amêdali , amêthukakên Raden Sêsuruh , ditemukan dibawa – bawa. Raden Sêsuruh dari lepas panah, mengapa paningsêtipun Tatas , Raden kecewa dan giris , saat itu melarikan diri . Biarkan benar timur , kandhêg di dhusun Kaligunting di griyanipun rôndha , Raden Sêsuruh Kemudian anak kapêndhêt . Salolosipun Raden Sêsuruh , seseorang bernama Arya Goose Widhi [ Wi … ]

 

 

 

 

— 19 — […dhe] sampun jumênêng ratu ing Pajajaran,

lajêng andhawahakên parentah dhatêng para abdi bawahipun sadaya, botên kalilan yèn kanggenan Radèn Sêsuruh, sintên ingkang nêrak pêpacak punika amêsthi badhe manggih bilai agêng. Sarèhning dhusun ing Kaligunting wau kalêbêt talatah ing Pajajaran, nyai rôndha sasadhèrèkipun jalêr têtiga, anama Ki Wiro, kalih Ki Nambi, tiga Ki Bandar, sami sangêt ing ajrihipun, sumêrêp pêpacakipun sang prabu, lajêng sami rêmbagan kalih Radèn Sêsuruh mênggah prayogine ingkang badhe linampahan. Pangandikanipun Radèn Sêsuruh karsa kesah ing sapurug-purug, sampun ngantos nyai rôndha amanggih rêribêd. Nyai rôndha sasadhèrèkipun kêdah tumut ing salampahipun. Anuntên sami kesah saking dhusun ing Kaligunting, brayanipun[7] nyai rôndha ingkang sami andhèrèk watawis tiyang satus, ingkang dipun jujug ing rêdi Kombang, ing ngriku wontên ingkang mara tapa, anama Ajar Camara Tunggal, misuwur tasdik sarta sumêrêp sadèrèngipun winarah, angêrèhakên sakathahing lêlêmbat ing tanah Jawi. Ajar Camara Tunggal sarêng tamian Radèn Sêsuruh, sampun sumêrêp ikang dados karsanipun. Kyai ajar asuka pitêdah, Radèn Sêsuruh kapurih lumampah ngetan lêrês. Mênawi manggih wit maja satunggil, ingkang awoh [a…]

– 19 – [ … dhe ] telah berdiri raja Pajajaran ,
 Kemudian andhawahakên perintah untuk hamba-hamba semua turun , tetapi jika kalilan kanggenan Sêsuruh Raden , yang adalah neraka pêpacak amêsthi akan menemukan pertengahan bencana. Karena dhusun di Kaligunting yang talatah di Pajajaran , Pangeran rôndha sasadhèrèkipun jalêr têtiga , Wiro bernama Ki , Ki Tambah dua, tiga Ki Bandar , mereka juga takut , aku tahu pêpacakipun raja , dan kemudian kita membahas dua Raden Sêsuruh mênggah prayogine menjadi linampahan . Raden mengatakan Sêsuruh menolak di perjalanan sapurug – purug , sampai Pangeran rôndha amanggih rêribêd . Pangeran rôndha sasadhèrèkipun harus Tumut di salampahipun . Anuntên kita pergi keluar pada dhusun Kaligunting , brayanipun [ 7 ] Pangeran rôndha yang andhèrèk sama untuk sekitar seratus orang , sebagian jujug di Redi Kombang , ada di Mara asketisme , bernama Didik Camara Singles , Tasdik terkenal dan winarah lihat sebelumnya , angêrèhakên sakathahing lêlêmbat di tanah . Mendidik Camara Singles dan Tami Raden Sêsuruh , telah melihat karsanipun Ikang . Kyai belajar pesan Asuka , Raden Sêsuruh memerintahkan berjalan timur benar. Jika Anda menemukan sebuah pohon Maja salah satu awoh [a … ]

 

— 20 — […woh] namung satunggil, isinipun pait.

Adhêdhepoka wontên ing ngriku, panggenan punika ing benjing badhe dados nagari agêng, Radèn Sêsuruh ingkang badhe angratoni, anêdhakakên para ratu ing tanah Jawi, sarta badhe malês dhatêng ratu ing Pajajaran. Wondene Ajar Camara Tunggal wau dede ajar ingkang sayêktosipun. Kala waunipun putri ing Pajajaran, ingkang rayi tumuntên ing eyangipun Radèn Sêsuruh, mila kalampahan lolos saking nagari dados ajar, awit saking lumuhipun krama, pintên-pintên ratu ingkang sami nglamar dipun tampik. Salolosipun saking nagari Pajajaran anjujug ing rêdi Kombang, ing ngriku wontên kajêngipun camara namung satunggil. Mila anama Ajar Camara Tunggal. Radèn Sêsuruh inggih dipun sêrêpakên mênggah punika, anuntên ajar malih warninipun lami, dados èstri anglangkungi ayunipun. Radèn kedanan sangêt, amarêpêki badhe nyêpêng, tiyang èstri lajêng musna, botên antawis dangu katingal malih, nanging sampun warni ajar, Radèn Sêsuruh lajêng nyungkêmi sukunipun, sarta nyuwun pangapuntên. Ajar Camara Tunggal pitutur malih, yèn ing benjing badhe kapanggih malih kalih Radèn Sêsuruh, bilih radèn sampun jumênêng ratu, angrèhakên ing tanah Jawi sadaya, sarta kyai ajar badhe ngalih dhatêng ing sagantên [sa…]

– 20 – [ … buah ] adalah salah satu , berisi pahit .
 Adhêdhepoka di sana, tempat itu besok akan menjadi lahan pertengahan , Raden Sêsuruh menjadi angratoni , anêdhakakên raja tanah , dan saya akan membalas kepada raja Pajajaran . Wondene Mendidik Camara Singles dan tidak belajar sayêktosipun tersebut . Oleh waunipun putri di Pajajaran , yang Rayi tumuntên pada nenek Raden Sêsuruh , Maka sekarang melarikan diri dari tanah belajar , karena Manners lumuhipun , Bagaimana – Bagaimana raja nglamar rona . Salolosipun tanah Pajajaran anjujug di Redi Kombang , ada kayu di salah satu Camara . Jadi bernama Camara Mendidik Singles . Raden Sêsuruh dari sêrêpakên mênggah adalah Anuntên belajar lagi warninipun tua, indah anglangkungi Estri . Raden kedanan sangat, amarêpêki akan nyêpêng , wanita dan kemudian pergi , tetapi antara lama terlihat lagi , tetapi telah juga belajar , Raden Sêsuruh Lalu nyungkêmi SUKUN , dan meminta pengampunan. Mendidik Camara Singles mengatakan lagi , bahwa besok lagi akan melihat dua Raden Sêsuruh yang telah berdiri raja Raden , angrèhakên di tanah semua , dan Kyai akan belajar untuk melanjutkan sagantên [ … yang ]

 

— 21 — […gantên] wêdhi, wontên ing ngriku jumênêng ratu,

angrèhakên sakathahing lêlêmbat. Anuntên badhe ngalih ngadhaton ing Pamantingan, kalèrèh dhatêng Radèn Sêsuruh, wondene têdhak-têdhakipun Radèn Sêsuruh badhe ngadhaton salèripun ing Pamantingan, sakidulipun ing rêdi Marapi, sarta sintên-sintêna ingkang jumênêng ratu ing tanah Jawi, badhe anggarwa dhatêng Ajar Camara Tunggal. Ing wusananipun Radèn Sêsuruh dipun wêling, manawi ing benjing manggih pakèwêd, kapurih animbalana Ajar Camara Tunggal, amêsthi sakêdhap dhatêng, ambiyantoni sabalanipun lêlêmbat. Satêlasing pitutur radèn dipun aturi mangkat, anjujug nagari ing Singasari. Radèn Sêsuruh sasampuning pamit lajêng mangkat sarencangipun tiyang satus. Wontên ing wana kèndêl sangandhapipun wit maja, wohipun namung satunggal. Radèn èngêt wêwêlingipun Ajar Camara Tunggal, wohing maja andikakakên mêthik. Sarêng dipun dhahar raosipun pait. Radèn adhêdhêkah wontên ing ngriku, kawastanan dhusun ing Majapait. Anuntên kathah têtiyang dhatêng, tumut agriya wontên ing ngriku, saha sami anênanêm. Lami-lami dados nagari agêng, misiwur ing pundi-pundi. Kacariyos Arya Bangah, sadhêrekipun Radèn Sêsuruh, ingkang jumênêng wontên ing Galuh, nagarinipun kabêdhah [ka…]

 

21 – [ … gantên ] pasir, ada muncul dalam raja ,
 angrèhakên sakathahing lêlêmbat . Anuntên akan bergerak ngadhaton di Pamantingan , kalèrèh Raden Sêsuruh , wondene Son Son – Raden Sêsuruh akan ngadhaton salèripun di Pamantingan , sakidulipun di Redi Marapi , dan siapa – sintêna yang berdiri di tanah raja , adalah anggarwa Didik Camara Singles . Dalam kesimpulan Raden Sêsuruh inlet , seperti besok untuk menemukan pakèwêd , memerintahkan animbalana Didik Camara Singles , amêsthi sakêdhap dia, ambiyantoni sabalanipun lêlêmbat . Satêlasing mengatakan Raden menjadi diri sendiri pergi , anjujug tanah di Singhasari . Raden Sêsuruh setelah perpisahan Lalu pergi sarencangipun ratus orang . Di hutan Bold sangandhapipun pohon Maja , wohipun hanya satu . Raden Ingat wêwêlingipun Mendidik Camara Singles , Maja hasil andikakakên mêthik . Dan ia makan perasaan pahit . Raden adhêdhêkah di sana, kawastanan dhusun di Majapahit . Anuntên banyak têtiyang dia, Tumut Agriya di sana, dan mereka anênanêm . Tanah lama – lama pertengahan misiwur di kota . Kacariyos seseorang bernama Arya Bangah saudara Raden Sêsuruh , yang berdiri di Galuh , nagarinipun kabêdhah [ Ka … ]

 

 

— 22 — […bêdhah] dhatêng ratu ing Pajajaran,

lolos saking ing nagari, kêpanggih kalih ingkang rayi wontên dhusun ing Majapait wau, sarêng sampun mratelakakên ing tiwasipun, lajêng sami ngrêmbag anglurugi ing nagari Pajajaran, inggih lajêng linampahan. Sabêdhahipun nagari ing Pajajaran, Radèn Sêsuruh jumênêng ratu wontên ing Majapait. Têtiyang sapulo Jawi suyud sadaya, Arya Bangah ngalih nama Arya Panular, Ki Wiro kajunjung lênggahipun, anama Patih Wahan, Ki Bandar sarta Ki Nambi kadamêl Mantri. Lami-lami prabu ing Majapait pêputra, kaparingan nama Prabu Anom. Patih Wahan inggih pêputra, anama Hudara, dados Adipati ing Kadhiri, sasedanipun Prabu Sêsuruh dipun gantosi putranipun, ingkang dados patih taksih Kyai Wahan. Anuntên sang nata ingkang jumênêng enggal badhe kagungan karsa ambêbujêng dhatêng wana, Patih Wahan botên amrayogèkakên, awit sawêg jumênêng enggal, para abdi dèrèng suyud sêdaya, tampinipun sang nata kyai patih angèwêd-èwêdi karsanipun, andadosakên sangêt ing dukanipun, lajêng malêbêt ing dalêm. Sang nata kagungan abdi satunggil, anama Ujung Sabata, dados lurah abdi kajinêman. Sampun kawênangakên ngambah salêbêting kadhaton. Sumêrêp yèn sang nata

22 – [ … bêdhah ] raja Pajajaran ,
 melarikan diri dari tanah , menemukan bahwa dua Rayi yang dhusun di Majapahit , dan telah tiwasipun Pertimbangkan , maka kita membahas anglurugi tanah Pajajaran , dan kemudian linampahan . Sabêdhahipun tanah di Pajajaran , Raden Sêsuruh masih raja di Majapahit . Têtiyang sapulo Suyud semua , seseorang bernama Arya Bangah memindahkan seseorang bernama bisnis Panular Arya , aku Wiro kajunjung kursi , bernama gubernur Wahan , Ki dan Ki Bandar Tambahkan kadamêl sihir. Raja tua – tua Majapahit beruang , diberi nama Anom . Wahan gubernur beruang , bernama Hudara , Duke of Kadhiri , sasedanipun telah ditentang Sêsuruh anak , yang gubernur Kyai Wahan . Anuntên set berdiri baru akan menolak ambêbujêng hutan , tapi amrayogèkakên Wahan lemah lembut, karena sawêg masih baru , hamba itu tidak Suyud semua , tampinipun set Kyai Gubernur angèwêd – èwêdi karsanipun , andadosakên berada di dukanipun , maka malêbêt di rumah . Set memiliki salah satu hamba , bernama Ujung Sabat , sebagai hamba kajinêman Officer. Jejak kawênangakên di kadhaton . Saya tahu bahwa himpunan

— 23 — duka, amargi dipun ampah karsanipun dhatêng kyai patih,

lajêng sowan ing sang prabu, akathah-kathah ênggènipun ambêbolèhi, sangsaya adamêl dukanipun, angantos dhawah dhatêng Ujung Sabata, andikakakên nyidra Patih Wahan. Kaparingan agêmipun wangkingan, anama Kyai Jangkung Pacar. Ujung Sabata anglampahi, Patih Wahan pêjah dipun cidra wontên ing dalêmipun piyambak. Garwa putranipun sami kapundhut kadalêmakên Sapêjahipun Patih Wahan, sang nata andumugèkakên karsanipun. Ambêbujêng dhatêng wana kalih ingkang garwa, kadhèrèkakên ingkang para abdi, saking bingahipun ambêbujêng sang nata ngantos pisah kalih ingkang abdi. Putranipun Patih Wahan ingkang dados Adipati Kadhiri sampun midhangêt wartos, bilih ingkang rama dipun pêjahi dhatêng sang prabu, sumêrêp yèn sang nata sawêk ambêbujêng dhatêng ing wana, lajêng anumpak kapal kalih ambêkta waos, angupadosi sang nata, sumêdya amalês pêjahipun ingkang rama, anuju kêpanggih ijen, sang nata dipun waos dados ing sedanipun. Lajêng kagêntosan ingkang putra anama Adaningkung. Prabu Adaningkung apêputra Hayamwuruk. Hayamwuruk apêputra Lêmbu Amisani, patihipun anama Dêmung Wular, Lêmbu Amisani apêputra Bra Tanjung, Bra Tanjung apêputra Radèn Alit, sarêng jumênêng ratu anama Brawijaya, [Brawi…]

23 – marah , karena ampah karsanipun gubernur Kyai ,
 Lalu datanglah raja , akathah – banyak ênggènipun ambêbolèhi , sangsaya membuat dukanipun , angantos jatuh ke Ujung Sabat , andikakakên nyidra Gubernur Wahan . Gaun wangkingan diberikan , bernama Kyai pacar tinggi. Ujung Sabat anglampahi , gubernur Cheats Wahan kematian pada rumah sendirian . Istri dan anak kapundhut kadalêmakên Sapêjahipun Gubernur Wahan , set andumugèkakên karsanipun . Ambêbujêng hutan dari dua istri , kadhèrèkakên para pelayan , happy ambêbujêng set up dua terpisah hamba . Gubernur Son Wahan dari Duke Kadhiri midhangêt wartos , bahwa ayah dari raja mati, aku tahu bahwa himpunan Sawek ambêbujêng di hutan , maka anumpak kapal dua ambêkta membaca , angupadosi set , sumêdya amalês kematian ayahnya , Nirmal ditemukan Ijen , set yang mereka baca di kematian . Kemudian anak kagêntosan bernama Adaningkung . Dia Adaningkung apêputra Hayamwuruk . Hayamwuruk apêputra Lembar Amisani , gubernur bernama demung Wular , Lembar Amisani apêputra Tanjung Bra , Bra Tanjung Raden apêputra Kecil , berdiri dengan raja bernama UB , [ Brawi … ]

— 24 — […jaya,] patihipun anama Gajah Mada.

Sang Prabu Brawijaya ing dalu supêna krama kalih putra ing nagari Cêmpa, enjing sawungunipun animbali kyai patih, kadhawahan lumampah dhatêng nagari ing Cêmpa ambêkta sêrat katur ratu ing Cêmpa, ungêlipun, anglamar ingkang putra, wondene prênahipun nagari Cêmpa wau ing tanah sabrang, Patih Gajah Mada lajêng lumampah numpak baita, lampahipun lastantun dumugi nagari ing Cêmpa, sang prabu putranipun tiga, pambajêng kalih panggulunipun èstri, wuragilipun jalêr, Patih Gajah Mada sowan ing sang prabu angaturakên sêrat. Sang nata parêng putranipun dipun lamar, ingkang pambajêng kabêktakakên dhatêng kyai patih, sarta dipun bêktani gong, nama Kyai Sêkar Dalima, kalihan garêbong, anama Kyai Bale Lumur sarta padhati, nama Kyai Jêbat Bètri, patih lajêng mangkat, lastantun dumugi nagari Majapait. Putri katur ing Sang Prabu Brawijaya. Sang Prabu ing Cêmpa wau atamian tiyang saking sabrang, anama Makdum Brahim Asmara, matur ing sang nata kapurih Islama, sang nata anuruti, dalasan abdi sanagari sadaya sami Islam. Sarta putranipun èstri kantun satunggil kadhaupakên kalih Makdum Brahim Asmara, sasedanipun sang prabu kagêntosan putranipun jalêr, Makdum Brahim Asmara apêputra kalih sami jalêr.

24 – [ … Jaya ] Gubernur bernama Gajah Mada .
UB di Manners Supe malam dua anak di negeri Cempa , pagi sawungunipun animbali Kyai gubernur , kadhawahan berjalan tanah di Cempa ambêkta surat yang diberikan untuk menghormati Cempa , ungêlipun , anglamar anak , wondene prênahipun Cempa tanah di sabrang tanah, gubernur Gajah Mada kemudian berjalan naik perahu , Biarkan tanah lastantun sampai Cempa , raja putra , tiga, dua pambajêng panggulunipun Estri , wuragilipun jalêr , gubernur Gajah Mada datang ke surat angaturakên raja . Set telah Lamar putra, yang pambajêng kabêktakakên gubernur Kyai , dan gong bêktani , bisnis Kyai Flower Dalima , dua garêbong , bernama Kyai aula Lumur dan padhati , bisnis Kyai musk Bètri , gubernur dan kemudian pergi , sampai lastantun tanah Majapahit . Perempuan yang diberikan di UB . Raja Cempa atamian dari sabrang tersebut , bernama Makdum Brahim Asmara , kata raja memerintahkan Islam , mengatur anuruti , dengan semua hamba sanagari Islam. Dan anak , Estri kehilangan salah satu dari dua kadhaupakên Makdum Brahim Asmara , sasedanipun raja kagêntosan jalêr anak , Brahim Makdum Asmara apêputra dua jalêr yang sama .

 

 

— 25 — Satêngahing wana bawah nagari Majapait wontên danawa kêkalih tapa,

jalêr èstri sami sadhèrèk. Danawa èstri wau sangêt ênggènipun kapingin dados garwanipun Prabu Brawijaya, sarèhning warni danawa, anyipta botên kêdugèn ing pikajênganipun, lajêng malih warni èstri anglangkungi ayunipun, asêsilih nama Endhang Sasmitapura, pamit dhatêng sadhèrèkipun sumêdya sowan ing Sang Prabu Brawijaya, sadhèrèkipun anglilani. Sadhatêngipun nagari ing Majapait, sakathahing tiyang sami eram aningali ayunipun, ngantos kêmirêngan ing sang nata, lajêng andikakakên ngirid dhatêng kadhaton, sarta kadamêl sêlir, lami-lami Endhang Sasmitapura wawrat, kapingin nêdha gêcok mêntah, sang nata anglêgani, sarêng Endhang Sasmitapura nêdha gêcok mêntah, lajêng malih warni danawa malih, sang nata kagèt sarta sangêt ing dukanipun, amundhut waos. Endhang Sasmitapura badhe dipun pêjahi, nanging botên kalampahan, awit enggal lumajêng mantuk dhatêng ing wana malih. Sarêng dumugi ing sangang wulan, danawa èstri gadhah anak jalêr, bagus warninipun, kanamanan Ki Dilah. Sarêng Ki Dilah sampun birai, atakèn ingkang yoga dhatêng ibunipun. Ibunipun anjatèni, Jaka Dilah lajêng pamitan, badhe lumampah dhatêng nagari ing

– 25 – di antara tanah hutan bawah Majapahit adalah Danawa baik asketisme ,
jalêr Estri saudara-saudara . Danawa Estri sangat ênggènipun istri Raja Brawijaya , karena Danawa baik, tapi anyipta kêdugèn di pikajênganipun , kemudian lagi baik Estri anglangkungi indah, asêsilih bisnis Endhang Sasmitapura , selamat tinggal kepada saudara-saudara sumêdya datang di UB , saudara anglilani . Sadhatêngipun tanah di Majapahit , sakathahing sama Eram aningali indah, sampai kêmirêngan di set , maka andikakakên ngirid kadhaton , dan nyonya kadamêl , Endhang tua – tua Sasmitapura wawrat , gêcok yang makan mentah , set anglêgani , dan Endhang Sasmitapura makan gêcok baku , dia baik Danawa lagi , set ini sangat terkejut dan pada dukanipun , amundhut baca . Endhang Sasmitapura akan mati , tapi sekarang , karena mantuk lumajêng baru di hutan lagi. Dan sampai sembilan bulan , Danawa Estri memiliki anak jalêr , Herry warninipun , kanamanan Ki Dilah . Dan aku punya Dilah Bira , atakèn putra ibunya . Anjatèni ibunya , Jake Dilah Kemudian perpisahan , aku akan berjalan di tanah

— 26 — Majapait, sumêdya ngabdi ing sang nata

dipun ampah botên kenging, mêksa kesah, dumugi ing nagari kêpanggih kalih Patih Gajah Mada wontên ing pasowan.[8] Sarêng sampun mratelakakên ingkang dados pikajênganipun, lajêng kaaturakên ing sang prabu, sang nata parêng, Jaka Dilah kadadosakên abdi panakawan. Prabu Brawijaya karsa ambêbujêng dhatêng wana, Ki Dilah matur, sampun susah sang nata adamêl kangelaning sariranipun, ambêbujêng tindak dhatêng wana, Ki Dilah sagah anggiring sawarnining bêbujêngan wana dhatêng alun-alun. Sang nata parêng, nanging bilih botên sagêd andhatêngakên, badhe kapatrapan paukuman pêjah. Jaka Dilah lajêng lumampah dhatêng ing wana, kapanggih kalih ibunipun, awartos ingkang dados kasagahanipun dhatêng ratu ing Majapait. Ibunipun sagah anglêmpakakên sawarnining bêbujêngan wana, sarêng sakathahing bêbujêngan sampun ngalêmpak, lajêng dipun giring dhatêng Jaka Dilah dumugi ing alun-alun ing Majapait. Andadosakên suka bingahipun sang nata. Jaka Dilah katrimah ing damêlipun, sabibaring ambêbujêng Jaka Dilah kajunjung lênggahipun, dados ratu ing nagari Palembang, kaparingan nama Arya Damar, sarta dipun bêktani abdi salêksa, Arya Damar lajêng mangkat saking nagari Majapait, kèndêl wontên ing Garêsik.

– 26 – Majapahit , sumêdya ngabdi di set
Jangan ampah , kekuatan pergi , sampai tanah menemukan dua gubernur Gajah Mada di pasowan . [ 8 ] dan menunjukkan dari pikajênganipun , kemudian kaaturakên raja , raja memiliki , Jake Dilah kadadosakên hamba Panakawan . UB menolak ambêbujêng hutan , aku berkata Dilah , raja besar membuat kangelaning tubuh , ambêbujêng pergi ke hutan , saya Dilah mampu anggiring sawarnining bêbujêngan hutan ke alun-alun – alun . Set telah , tapi itu tidak bisa andhatêngakên , akan kapatrapan hukuman mati . Jake Dilah kemudian berjalan di hutan , melihat dua dari ibunya , awartos dari kasagahanipun raja Majapahit . Ibunya anglêmpakakên mampu sawarnining bêbujêngan hutan , dengan sakathahing bêbujêngan memiliki ngalêmpak , maka giring ke Jake Dilah sampai persegi persegi di Majapahit . Andadosakên bahagia seperti set. Jake Dilah katrimah di Buat , sabibaring ambêbujêng Jake Dilah kajunjung kursi , raja tanah Palembang , seseorang bernama Arya Damar diberi nama , serta bêktani salêksa hamba , seseorang bernama Arya Damar kemudian berangkat dari Majapahit tanah, Bold di Garêsik

— 27 — Kacariyos Sang Prabu Brawijaya krama malih angsal putri ing nagari Cina,

garwanipun sêpuh ingkang saking nagari Cêmpa sangêt ing pamularipun, botên parêng dipun maru kalih putri Cina, anyuwun kaantukakên dhatêng ingkang rama, mênawi botên kabucal marunipun. Saking agênging trêsnanipun dhatêng garwa kawitan, Prabu Brawijaya sagah angantukakên putri Cina dhatêng nagarinipun. Sang nata lajêng animbali Patih Gajah Mada, kautus amasrahakên putri Cina dhatêng Arya Damar, sarta mawi dipun bêktani sêrat. Patih Gajah Mada lajêng lumampah ambêkta putri Cina, sampun kêpanggih kalih Arya Damar wontên ing Garêsik. Andhawahakên timbalanipun sang nata, sarta amatêdhakakên sêrat, ungêling sêrat. Putri Cina kapatêdhakakên dados garwa dhatêng Arya Damar, nanging sarèhning sawêg ngandhêg, botên kalilan anyarènana, angêntosana sababaring wawratan. Arya Damar matur sandika. Arya Damar lajêng mancal, lastantun dumugi ing Palembang, lajêng jumênêng ratu. Makdum Brahim Asmara, ingkang wontên ing nagari Cêmpa, apêputra kalih sami jalêr, ingkang sêpuh nama Radèn Rahmat, ingkang anèm nama Radèn Santri, Ratu ing Cêmpa inggih sampun pêputra kakung satunggil. Anama Radèn Burèrèh. Radèn Rahmat wau anyuwun pamit dhatêng ingkang paman Prabu ing Cêmpa, kalilana dhatêng ing tanah Jawi, [Ja…]

27 – Kacariyos Manners UB dan putri membeli tanah di Cina ,
 istri yang lebih tua dari tanah itu Cempa pamularipun , tetapi telah co – istri putri dari dua Cina, anyuwun kaantukakên kepada ayah , tetapi jika marun kabucal . Banyak cinta dari istri pertama , putri UB mampu angantukakên yang nagarinipun Cina. Kemudian mengatur gubernur animbali Gajah Mada , dikirim ke Cina putri amasrahakên seseorang bernama Arya Damar , dan dengan huruf bêktani . Gubernur Gajah Mada kemudian berjalan ambêkta Cina putri , telah menemukan seseorang bernama Arya Damar dua Garêsik . Andhawahakên timbalanipun set , dan huruf amatêdhakakên , surat ungêling . Wanita Cina kapatêdhakakên istri dengan seseorang bernama Arya Damar , tapi karena sawêg ngandhêg , tapi kalilan anyarènana , angêntosana sababaring wawratan . Kata seseorang bernama Arya Damar siap. Kemudian seseorang bernama Arya Damar sepeda , sampai lastantun di Palembang , ia masih raja . Makdum Brahim Asmara , yang di tanah Cempa , apêputra keduanya jalêr , yang lebih tua Raden hadiah bisnis , nama Raden Anem orang muslim , Raja Cempa adalah salah satu beruang kakek . Dinamakan Raden Burèrèh . Hadiah raden bahwa anyuwun selamat tinggal kepada sdr di Cempa , kalilana dia di tanah [ Ja … ]

 

— 28 — […wi,] kalih ingkang rayi, badhe tuwi ingkang uwa ratu ing Majapait.

Sang nata anglilani, nanging Radèn Burèrèh andikakakên ambêkta, anuntên sami mangkat tiyang têtiga, lastantun dumugi nagari ing Majapait. Sampun kêpanggih kalihan Prabu Brawijaya. Putra têtiga wau ênggènipun kèndêl wontên ing nagari Majapait sataun. Radèn Rahmat krama angsal putranipun Tumênggung Wilatikta, anama Ki Gêdhe Manila, wondening Tumênggung Wilatikta wau inggih gadhah putra jalêr satunggil, awasta Jaka Said, kaprênah anèm kalih ingkang sampun krama wau, Radèn Rahmat lajêng adhêdhêkah wontên ing Ngampèl Dênta. Radèn Burèrèh kalih Radèn Santri inggih sampun sami krama angsal putranipun Arya Teja, ingkang sêpuh angsal Radèn Santri, ingkang anèm angsal Radèn Burèrèh, anuntên sami dhêdhêkah wontên ing Garêsik. Kacariyos wontên maolana saking nagari Juldah angajawi, anama Sèh Walilanang, ingkang dipun jujug ing Ngampèl Dênta, arêraosan bab ngèlmi kalihan sunan ing Ngampèl Dênta, sarêng sampun antawis lami ênggènipun wontên ing Ngampèl Dênta, lajêng alêlampah malih angetan lêrês, anjog ing Balambangan, anjujug dhusun ing Purwasata. Ratu ing Balambangan kagungan putra èstri sawêg gêrah sangêt, botên wontên ingkang [ing…]

– 28 – [ … Wi – ] Rayi dua , yang akan Tuwi uwa raja Majapahit .
Himpunan anglilani , tapi Raden Burèrèh andikakakên ambêkta , Anuntên kita pergi orang têtiga , lastantun tanah sampai Majapahit . Dia telah menemukan dua UB . Anak têtiga yang ênggènipun Bold di tanah Majapahit sataun . Raden hadiah Manners mengakuisisi Menteri Wilatikta anak, bernama Ki Large Manila , wondening Menteri Wilatikta mereka adalah memiliki satu putra jalêr , Jake awasta Said, kaprênah Anem dua dari mereka telah Manners , hadiah Raden kemudian adhêdhêkah di Ngampel Denta . Raden Raden Burèrèh dua orang muslim dari Manners yang sama diperoleh anak , seseorang bernama Arya Teja , penatua mengakuisisi Raden orang muslim , yang Anem mengakuisisi Raden Burèrèh , Anuntên dhêdhêkah sama Garêsik . Kacariyos adalah Maolana tanah Juldah angajawi , bernama Seh Walilanang , yang jujug di Ngampel Denta , arêraosan tentang ngèlmi dua Sunan Ngampel Denta di , dan antara ênggènipun tua di Ngampel Denta , kemudian hangat lagi alêlampah benar , menuju Blambangan , anjujug dhusun di Purwasata . Blambangan raja memiliki seorang putra Estri sawêg sangat sakit , ada [ yang … ]

— 29 — […kang] sagêd anyarasakên. Sarêng dipun jampèni Sèh Walilanang saras,

anuntên karsanipun sang nata ingkang putra kadhaupakên kalih Sèh Walilanang, lami-lami sang prabu dipun purih Islama dhatêng ingkang putra mantu, nanging botên purun. Sèh Walilanang lajêng kesah dhatêng ing Malaka, ingkang garwa dipun tilar, panuju wawrat sêpuh. Sakesahipun Sèh Walilanang nagari ing Balambangan kenging wêwêlak agêng, akathah tiyang pêjah. Garwanipun Sèh Walilanang ingkang katilar wau ambabar mêdal jalêr, karsanipun Ratu ing Balambangan, jabang bayi kalêbêtakên ing tabêla, dipun labuh dhatêng ing sêgantên. Ratu ing Balambangan kagungan abdi, anama Ki Samboja, punika manggih bilai kadukan ing sang nata, kaundur saking kalênggahanipun, lajêng kesah ngabdi dhatêng Ratu ing Majapait, katrimah ing pangabdinipun, kaganjar kalênggahan wontên ing Garêsik. Sapêjahipun Ki Samboja, atilar semah anglangkungi sugihipun. Sarta kathah padagangipun. Anuntên wontên padagangipun amanggih tabêla isi lare, dipun sukakakên dhatêng Nyai Rôndha Samboja, jabang bayi kapêndhêt putra, sarêng sampun agêng dipun kèn ngaos dhatêng Sunan ing Ngampèl Dênta, kancanipun ngaos kalih putranipun Sunan ing Ngampèl Dênta, anama Santri Bonang, wondene putranipun nyai rôndha wau kanamanan Santri Giri, [Gi…]

– 29 – [ … yang ] atau anyarasakên . Dengan jampèni Seh Walilanang Saras ,
Anuntên karsanipun mengatur anak dua kadhaupakên Seh Walilanang , tua, Raja tua adalah purih Islam adalah putra putri dalam hukum , tapi purun . Seh Walilanang kemudian pergi ke Malaka , istri dikecualikan , Panuju wawrat tua . Sakesahipun Seh Walilanang tanah di pertengahan Blambangan mengapa Wabah , akathah orang tewas . Seh Walilanang istri Raja ambabar keluar jalêr , karsanipun Raja di Blambangan , bayi kalêbêtakên dalam tabel , Labuhan di sêgantên tersebut . Raja Blambangan memiliki hamba , yang bernama Ki Samboja , yang Kaduna bencana pertemuan di set , kaundur dari kalênggahanipun , kemudian pergi ke Raja di ngabdi Majapahit , katrimah di pangabdinipun , kaganjar duduk di Garêsik . Ini Sapêjahipun Samboja , atilar semah anglangkungi kaya . Dan banyak padagangipun . Anuntên adalah padagangipun amanggih tabel anak konten , Pangeran sukakakên Rôndha Samboja , bayi anak kapêndhêt , dan pertengahan dan Ken ngaos di Sunan Ngampel Denta , kancanipun ngaos dua anak di Sunan Ngampel Denta , orang muslim bernama Bonang , anak wondene , Pangeran rôndha kanamanan Mount orang muslim , [ Gi … ]

— 30 — […ri,] lare kalih wau nuntên sumêja ngaos dhatêng Mêkah,

lajêng sami mangkat, kèndêl wontên ing Malaka, kêpanggih kalih Walilanang, sarta dipun guroni, antawis sataun laminipun, lajêng badhe andumugèkakên kaniyatanipun ngaos dhatêng Mêkah, nanging Sèh Walilanang botên angrêmbagi, dipun purih mantuka dhatêng ing nagarinipun piyambak, sarta sami dipun iring jungkat, kalih rasukan jubah, Santri Giri dipun juluki Prabu Sètmata, Santri Bonang dipun jêjuluki Prabu Nyakrakusuma, anuntên sami mantuk dhatêng ing Ngampèl Dênta malih. Wontên drêwis saking tanah ing Atasangin angajawi, anama Sèh Raidin, adêdunung wontên ing Ngampèl Dênta, lami-lami kesah alêlampah malih, sarêng pêjah dipun pêtak wontên ing Pamalang. Putranipun Tumênggung Wilatikta ing Majapait, ingkang nama Jaka Said, sangêt rêmênipun ngabotohan, ambalayangan dumugi ing Japara, bilih kawon ambêbegal, angadhang tiyang lumampah wontên ing wana, anama ing Jatisêkar, kaprênah salèr wetanipun ing Lasêm. Sunan Bonang pinuju langkung wontên ing wana wau, dipun andhêg badhe dipun begal. Sunan Bonang ngandika, benjing manawi wontên tiyang langkung ing ngriki, angangge sarwa wulung, sarta asumping sêkar wora-wari abrit, punika prayogi dipun begala, Radèn Said [Sa…]

– 30 – [ … RI , ] dua anak nuntên sumêja ngaos ke Mekah ,
 Lalu mereka pergi , Bold di Malaka , menemukan dua Walilanang , dan guroni , antara sataun pernah, maka saya akan andumugèkakên kaniyatanipun ngaos ke Mekah , tapi seh Walilanang tapi angrêmbagi , yang purih mantuka di nagarinipun sendiri , dan mereka memiliki narasi jembatan , dua Pakaian jubah , orang muslim Gunung Amisan memiliki Sètmata , Bonang orang muslim telah jêjuluki Nyakrakusuma , Anuntên pada saat yang sama mantuk Ngampel Denta lagi. Apakah drêwis tanah di Atasangin angajawi , bernama Raid seh , adêdunung di Ngampel Denta , alêlampah lama – lama pergi lagi , dengan kematian di My Maps Pamalang . Anak Menteri Wilatikta Majapahit dalam nama Jake Said, sangat senang ngabotohan , ambalayangan sampai Jepara yang Kawon ambêbegal , angadhang orang berjalan di hutan , disebutkan dalam Jatisêkar , kaprênah Saler timur dari Lasem . Sunan Bonang poin lebih dari di hutan , andhêg akan dilarang . Sunan Bonang mengatakan , besok adalah ketika lebih banyak orang di sini, saya angangge wulung , dan asumping Bunga Wora Waria – merah, itu baik untuk dilarang , Raden Said [ SA … ]

 

— 31 — […id] anuruti, Sunan Bonang dipun lulusakên ing lampahipun.

Antawis tigang dintên langkung ing panggenan Radèn Said ngadhang tiyang wau, panganggènipun sarwa wulung, asumping sêkar wora-wari abrit. Sarêng dipun andhêg dhatêng Radèn Said, Sunan Bonang dados sakawan. Radèn Said sangêt ing ajrihipun lajêng tobat, amantuni ênggènipun anglampahi padamêlan awon. Nuntên tapa angsal kalih taun, saking ênggènipun angèstokakên pakènipun Sunan Bonang, sasampuning tapa Radèn Said dhatêng ing Carêbon, wontên ing ngriku tapa malih sapinggiring lèpèn, anama Kalijaga, lajêng ngalih nama Sunan Kalijaga, lami-lami kapêndhêt ipe dhatêng Sunan Gunungjati, ingkang angrèhakên ing Carêbon. Kaangsalakên sadhèrèkipun anèm. Kacariyos putri Cina, ingkang kaparingakên dhatêng Arya Damar, sampun ambabar miyos kakung, dipun jêjuluki Radèn Patah, patutanipun kalih Arya Damar piyambak inggih kakung satunggil, kanamanan Radèn Usèn. Sarêng sampun sami diwasa, karsanipun Arya Damar badhe amagawan, Radèn Patah badhe kagêntosakên jumênêng ratu ing Palembang, Radèn Usèn dadosa patihipun. Nanging Radèn Patah mopo, awit kêdugi dèrèng sagêd anglampahi, ing wanci dalu Radèn [Radè…]

31 – [ id … ] anuruti , Sunan Bonang adalah lulusakên Let .
Antara lebih dari tiga hari di kamar Raden Said ngadhang dari mereka, saya panganggènipun wulung , asumping Bunga Wora Waria – merah. Dengan andhêg the Raden Said , Sunan Bonang dan teman-teman dari . Raden Said pada sangat takut kemudian oh Tuhanku , amantuni ênggènipun tindakan buruk anglampahi . Nuntên asketisme mengakuisisi dua tahun ênggènipun angèstokakên pakènipun Sunan Bonang , setelah asketisme Raden Said di Carêbon , dalam asketisme sana lagi sapinggiring River , bernama Kalijaga , kemudian beralih bisnis Sunan Kalijaga , tua – tua kapêndhêt IPE Gunungjati Sunan , di angrèhakên ini Carêbon . Kaangsalakên saudara Anem . Kacariyos Cina putri , yang diberi seseorang bernama Arya Damar , memiliki kakek ambabar lahir, jêjuluki Raden Patah , dua patutanipun seseorang bernama Arya Damar salah sendiri dari kakek , kanamanan Raden USEN . Dengan dewasa yang sama , seseorang bernama Arya Damar karsanipun akan amagawan , Raden Patah kagêntosakên masih akan raja Palembang , Raden USEN sebagai gubernur . Namun , Raden Patah mopo , untuk kêdugi memiliki anglampahi atau , di waktu malam Raden [ Rade … ]

— 32 — […n] Patah lolos saking Palembang, lumampah ing sapurug-purug,

angambah wana, anuntên kèndêl wontên pinggiring têlagi. Radèn Usèn sarêng enjingipun ningali ingkang raka botên wontên, lajêng kesah angupadosi, botên mawi matur dhatêng ingkang rama ibu, utawi dhatêng tiyang sanèsipun. Lampahipun ngantos têbih, anasak-nasak wana, botên kantênan ingkang dipun jujug. Radèn Usèn angsalipun ngupadosi ingkang raka sampun kêpanggih. Pinuju lênggah wontên pinggiring têlagi, ingkang rayi awad yèn kadukan dhatêng ingkang rama, mila kalampahan kesah saking nagari, putra kêkalih lajêng sami rêmbag dhatêng ing tanah Jawi, angabdi Prabu Brawijaya ing Majapait. Sarêng sami lumampah, kêpêthuk tiyang begal kêkalih, anama Supala Supali, begal kêkalih kawon, lajêng dipun kèn sami mantuk. Radèn kêkalih andumugèkakên lampahipun, sumêdya ngadhang juragan ingkang mêdal ing sêgantên. Badhe dipun nunuti, nuntên kèndêl wontên ing rêdi ngongkang sêgantên, anama Rêsamuka, wontên ing ngriku sami tapa ngantos tigang wulan, sarta angajêng-ajêng langkunging baita, anuntên wontên baita juragan, kèndêl cêlak ing rêdi wau, purun dipun nunuti, lampahing baita kèndêl ing Surapringga, wontên ing ngriku radèn kêkalih mudhun [mudhu…]

32 – [ … n ] Patah melarikan diri dari Palembang , walk-in sapurug purug ,
 angambah hutan , Anuntên Bold adalah tepi sumur. Raden USEN pagi dan melihat bahwa tidak ada diri , kemudian pergi angupadosi , tetapi dengan sang ayah berkata kepada ibunya , atau orang lain . Biarkan sampai jauh , anasak – nasak hutan , tapi jujug pasien . Raden USEN memperoleh berusaha diri telah ditemukan. Arahkan ke tepi jok dengan baik, Rayi AWAD bahwa Kaduna adalah ayah , Maka sekarang pergi keluar dari tanah , baik anak dan kemudian kita bahas di tanah , angabdi raja Majapahit Brawijaya . Dan mereka berjalan , mereka dilarang kêpêthuk yang bernama Supala Supali , baik Kawon dilarang , maka sama mantuk Ken . Mari Raden kedua andumugèkakên , sumêdya ngadhang majikan dari sêgantên . Akan nunuti , nuntên Bold di Redi ngongkang sêgantên , bernama Rêsamuka , ada di asketisme yang sama sampai tiga bulan , dan membawa lebih dari angajêng – boat , perahu Anuntên majikan , Bold eyeliner pada Redi , purun menjadi nunuti , perahu kontinuitas Bold Surapringga , baik ada Raden turun [ down … ]

— 33 — […n] dhatêng dharat, kèndêl wontên ing Ngampèl Dênta,

lajêng sami anggêguru dhatêng Sunan Ngampèl Dênta, sarta sami manjing agami Islam. Sarêng sampun antawis lami ênggènipun wontên ing Ngampèl Dênta, Radèn Usèn angèngêtakên ingkang raka, ênggènipun badhe angabdi ratu ing Majapait. Wangsulanipun Radèn Patah, sarèhning sampun manjing agami Islam. Botên purun angabdi ratu kapir, ingkang rayi kasarah, bilih karsa angabdi piyambak. Radèn Usèn wau inggih lajêng lumampah piyambak dhatêng ing Majapait, sumêdya ngabdi, inggih sampun katrimah ing pangabdinipun, kajunjung lênggah dados Adipati Têrung. Amangsuli cariyosipun Radèn Patah, ingkang kantun wontên ing Ngampèl Dênta, kadhaupakên kalih putranipun Nyai Agêng Maloka ingkang pambayun, wayahipun Sunan ing Ngampèl Dênta, anuntên Radèn Patah nyuwun pitêdah, ing pundi ênggènipun badhe jêmjêm adhêdhêkah, Sunan ing Ngampèl Dênta inggih asuka pitêdah, Radèn Patah kapurih lumampah ngilèn lêrês. Bilih manggih galagah arum ambêtipun, punika dipun dhêkahana, awit panggenan punika badhe dados nagari, sarta gêmah raharja. Radèn Patah lajêng lumampah anjog ing wana agêng, amanggih galagah wangi ambêtipun. Wana punika anama ing Bintara, ing ngriku Radèn [Radè…]

– 33 – [ … n ] ke darat , Bold di Ngampel Denta ,
 Kemudian kita anggêguru Sunan Ngampel Denta , dan mereka Login agama Islam . Antara ênggènipun tua dan memiliki di Ngampel Denta , Raden USEN angèngêtakên diri , ênggènipun akan angabdi raja Majapahit . Jawaban Raden Patah , karena agama Masuk Islam . Tapi purun angabdi raja diabaikan, Rayi kasarah , bahwa ia menolak angabdi . Raden USEN mereka yang dia berjalan sendirian di Majapahit , sumêdya ngabdi , dan memiliki katrimah di pangabdinipun , kajunjung kursi dari TERONG Duke . Amangsuli cerita Raden Patah , miss di Ngampel Denta , kadhaupakên dua anak yang besar , Pangeran Maloka yang pambayun , Sunan saat ini Ngampel Denta , Anuntên Raden Patah pesan permintaan , di mana ênggènipun akan jêmjêm adhêdhêkah , Sunan at Ngampel Denta Asuka adalah pesan , Raden Patah memerintahkan ngilèn berjalan benar. Galagah menemukan bahwa inhibitor Arum , yang dhêkahana , karena tempat akan menjadi tanah , dan gemah sejahtera. Raden Patah kemudian berjalan menuju ke hutan pada pertengahan amanggih galagah inhibitor Wangi . Hal ini disebutkan dalam hutan ditugaskan di sana Raden [ Rade … ]

 

 

 

— 34 — […n] Patah adhêdhêkah, botên antawis lami kathah têtiyang dhatêng,

sami tumut gêgriya ing ngriku, sarta sami ambabadi wana, angadêgakên masjid. Sangsaya kathah têtiyang dhatêng, sami anggêguru dhatêng Radèn Patah. Kacariyos Prabu Brawijaya miyos sitinggil, andangu dhatêng para nujum. Punapa sasedanipun wontên ingkang anggêntosi kaprabonipun, andarbèni panguwasa kados panjênênganipun. Aturipun para nujum inggih wontên, têdhakipun sang nata ugi, nanging badhe ngalih kadhaton ing Mataram. Angèdhêpakên tiyang ing tanah Jawi sadaya. Prabu Brawijaya botên mawi ngandika lajêng kundur angadhaton. Kala samantên sang nata gêrah raja singa, lami botên sagêd miyos-miyos, sawarnining jêjampi botên mantunakên, anuntên wanci dalu sang nata mirêng swara. Hèh sang nata, yèn sira arêp waras, atunggala turu wong wandhan kang kuning rupane, sawungunipun sang nata lajêng mundhut abdi èstri wandhan, bêbêktanipun ingkang garwa saking nagari ing Cêmpa, sarêng dipun sarèni sapisan sang nata saras gêrahipun. Abdi èstri wau wawrat, ambabar miyos kakung, abagus warninipun. Karsanipun sang nata, jabang bayi kaparingakên dhatêng abdi juru sabin, anama Kyai Buyut Masahar, nanging bilih sampun umur sawindu andikakakên mêjahi, awit pambatangipun para [pa…]

– 34 – [ … n ] Patah adhêdhêkah , tetapi antara têtiyang banyak tua,
 Kami Tumut gêgriya di sana, dan mereka ambabadi hutan , angadêgakên masjid . Sangsaya banyak têtiyang dia, sama anggêguru Raden Patah . Kacariyos Universitas Brawijaya kelahiran sitinggil , obor dari oracle . Apa sasedanipun anggêntosi raja istana , andarbèni otoritas seperti dia . Aturan dari oracle , set juga pergi, tapi akan beralih kadhaton di kerajaan Mataram . Angèdhêpakên orang di tanah semua . Dia mengatakan dengan UB tapi kemudian kembali ke angadhaton . Oleh samantên mengatur raja singa menderita , tapi lama atau lahir – lahir, namun sawarnining jêjampi mantunakên , Anuntên waktu malam mendengar konfigurasi suara . W set , jika Anda ingin sembuh , tidur atunggala yang wandhan bentuk kuning, kemudian mengatur sawungunipun hamba mengambil Estri wandhan , bêbêktanipun istri tanah di Cempa , dengan Saren sekali set Saras penderitaan. Hamba Estri yang wawrat , kakek kelahiran ambabar , abagus warninipun . Karsanipun set , bayi yang baru lahir diberikan kepada hamba juru Sabine , bernama Kyai Buyut Masahar , tapi hal itu tidak berusia sawindu andikakakên pembunuhan , karena pambatangipun [ pa … ]

— 35 — […ra] nujum, jabang bayi punika ing benjing badhe dados ratu,

angrisak panjênênganipun sang prabu, nanging pambatangipun para nujum wau kalintu. Jabang bayi kabêkta mantuk dhatêng Ki Masahar, kapasrahakên dhatêng semahipun, supados kapulasaraa, sarêng sampun puput, dipun jêjuluki Radèn Bondhan Kajawan. Dumugi umur sawindu Kyai Buyut anyêrêpakên dhatêng semahipun, ingkang dados karsanipun sang nata wau, lajêng ngunus curiga, badhe amêjahi ing Radèn Bondhan Kajawan. Nyai Buyut kalêngêr, Kyai Masahar sande ênggènipun badhe amêjahi, enggal anulungi semahipun. Saking awrating trêsnanipun dhatêng ingkang èstri, Radèn Bondhan Kajawan botên siyos pêjah, Kyai Masahar lajêng sowan ing sang nata, awad yèn sampun anglampahi dhawahipun. Sang nata sakalangkung suka ing galih. Prabu Brawijaya sampun midhangêt wartos, yèn wontên tiyang dhêdhêkah ing wana Bintara, misuwur ing pundi-pundi mênggah agênging padhêkahan sarta kasêktènipun. Sang nata andangu dhatêng para mantri, yêktos kalihan botênipun. Adipati Têrung matur yèn sayêktos, sarta ingkang dhêdhêkah wau kaprênah sadhèrèkipun sêpuh, sang nata lajêng dhawah animbali, Adipati ing Têrung ingkang lumampah angirit abdi salêksa.

– 35 – [ … I] oracle , bayi akan berada di Raja besok,
Dia angrisak raja , tapi pambatangipun dari oracle kalintu . Bayi kabêkta mantuk Ki Masahar , kapasrahakên yang semahipun , sehingga kapulasaraa , dengan linggis , yang jêjuluki Raden Bondhan bersama . Sampai usia sawindu Kyai Buyut anyêrêpakên yang semahipun , yang karsanipun mengatur itu, maka ngunus mencurigakan, akan amêjahi di Raden Bondhan bersama . Pangeran Buyut kalêngêr , Kyai Masahar Sande ênggènipun akan amêjahi , baru anulungi semahipun . Awrating The mencintainya dan Estri , Raden Bondhan tapi siyos kecuali kematian , Kyai Masahar Kemudian datang di set , AWAD yang memiliki anglampahi jatuh . Konfigurasi telah dilakukan seperti di Galih . UB telah memiliki midhangêt wartos , yaitu dhêdhêkah ditugaskan di hutan , yang dikenal di kota serta padhêkahan mênggah kekuatan besar . Konfigurasi keajaiban obor , yêktos dua tidak. Duke mengatakan bahwa sayêktos TERONG , dan dhêdhêkah kaprênah kakak , dan kemudian mengatur jatuhnya animbali , Adipati berjalan di TERONG angirit hamba salêksa .

— 36 — Sadhatêngipun ing Bintara, Radèn Patah dipun timbali,

enggal lumampah, kairid dening Adipati Têrung, sadhatêngipun ing ngarsanipun sang prabu, sang nata sakalangkung suka ing galih, sarta luntur sihipun dhatêng Radèn Patah, awit warninipun sami kalihan sang prabu, lajêng kaakên putra, kaangkat nama Dipati ing Bintara, sarta kaparingan abdi salêksa, sang nata anyêrêpakên dhatêng Radèn Patah, yèn padhêkahan ing Bintara benjing badhe dados nagari anama ing Dêmak. Ing ngriku badhe wiwitipun salin agami Islam. Sarêng Radèn Patah sampun dipun pituturi, lajêng kalilan mantuk dhatêng Dêmak, angirid abdi salêksa, sarta kaparingan gajah, kapal, garêbong, padhati. Lami-lami padhêkahan ing Bintara sangsaya gêmah arja. Ing nagari Kudus wontên tiyang dêdunung, awasta Kyai Agêng ing Kudus. Punika gadhah anak jalêr têtiga, ingkang tunggil biyung kêkalih, wuragilipun sanès biyung, dipun tantun rabi botên purun, andadosakên dukanipun ingkang rama, saking ajrihipun kadukan, ing wanci dalu Ki Jaka kesah, lampahipun anjujug ing rêdi Kêndhêng, atapa wontên ing ngriku, lami-lami kalunta-lunta lampahipun, amanggih patamanan, wontên bèjinipun ayom kaubêngan ing sêsêkaran. Ki Jaka rêmênên[9] alênggah sangandhaping kajêng, ingkang angayomi [anga…]

– 36 – Sadhatêngipun di ditugaskan , Raden Patah timbal ,
 berjalan baru , kairid oleh Duke TERONG , sadhatêngipun di depan raja , raja telah dilakukan seperti di Galih , dan layu yang sihipun Raden Patah , untuk hal yang sama dua warninipun raja , maka anak kaakên , bisnis kaangkat di Dipati ditugaskan dan diberi salêksa hamba , set anyêrêpakên Raden Patah , jika padhêkahan ditugaskan besok lahan akan diberi nama di Demak . Di sana Anda akan mulai menyalin agama Islam . Dengan Raden Patah telah berkata, maka kalilan mantuk Demak , angirid salêksa hamba , dan gajah yang diberikan , kapal , garêbong , padhati . Opsir tua – tua di padhêkahan sangsaya gemah arja . Tanah adalah Kudus dêdunung , awasta Kyai besar dalam Roh . Memiliki jalêr têtiga , ibu tunggil dua , wuragilipun sebagai ibu , sudah menikah tapi tantun purun , andadosakên dukanipun ayah , takut Kaduna , di malam hari ketika saya pergi Jake , Mari anjujug di Redi Kêndhêng , atap ini di sana , lama – kalunta berusia lunta Mari , amanggih patamanan , adalah bèjinipun ayom kaubêngan di sêsêkaran . Ini rêmênên Jake [ 9 ] alênggah kayu sangandhaping , yang angayomi [ Angga … ]

 

 

 

 

— 37 — […yomi] bèji, wondene ingkang gadhah patamanan punika,

anama Kyai Agêng ing Kêmbang Lampir, agadhah[10] anak èstri satunggil ayu, dipun taros laki botên purun. Ing wanci kèndêling bêdhug siyang, anakipun Kyai Agêng ing Kêmbang Lampir wau angangsu dhatêng ing patamanan, botên mawi rencang. Ki Jaka sarêng aningali wontên tiyang èstri ayu dhatêng, lajêng sênêtan ampungan[11] kajêng, botên katingal dhatêng kang badhe ngangsu, sarèhning botên wontên tiyang satunggil-tunggila ingkang katingal, tiyang èstri wau botên taha-taha, awuda lajêng adus ing bèji, sasampuning adus badhe mantuk, dipun tututi dhatêng Ki Jaka, dipun gujêg lajêng katunggil tilêm. Sarêng sampun, Ki Jaka kesah, tiyang èstri mantuk. Lami-lami anakipun Kyai Agêng Kêmbang Lampir wawrat, dipun takèni dhatêng bapakipun, mênggah ingkang ngêtêngi, botên purun bêlaka, Kyai Agêng sakalangkung nêpsu, sarta sangêt ing wirangipun. Saking ajrihing dukanipun ingkang rama, anak wau ing wanci dalu lolos, kesah ing sapurug-purug. Sarêng andungkap ing mangsanipun, ambabar mêdal jalêr, wontên ing wana ing Kapanasan. Tiyang èstri pêjah konduran. Jabang bayi wontên ing daganipun. Kacariyos Kyai Agêng ing Selandaka, karêmênanipun [karêmênani…]

– 37 – [ … yomi ] Beji , wondene yang memiliki patamanan adalah ,
bernama Kyai bunga yang lebih besar dalam Lampiran, agadhah [ 10 ] Estri salah satu yang indah , tapi anak adalah taros purun . Waktu bedhug Bold Siyang , The Kyai bunga yang lebih besar dalam lampiran angangsu di patamanan , tapi dengan teman-teman . Jake dan saya aningali adalah wanita cantik , maka sênêtan ampung [ 11 ] kayu, tetapi dipandang sebagai menemukan, karena tidak ada seorang pun dari tunggila terlihat , tapi wanita itu , Taha Taha , awuda mandi di Beji Kemudian, setelah mandi akan mantuk , adalah mengikuti Ki Jake , ia gujêg tidur katunggil . Maka , aku pergi Jake , wanita mantuk . Pria Kyai besar bunga lampiran wawrat , Old berusia meminta ayah , yang mênggah ngêtêngi , tapi purun belaka , Kyai nepsu banyak yang telah dilakukan , dan sebagainya Malu . Dukanipun takut ayah , putra lolos waktu malam , pergi sapurug – purug . Dan andungkap di mangsanipun , ambabar keluar jalêr , di hutan di Kapanasan . Perempuan mati kembali . Bayi di Dagan . Kacariyos Kyai banyak Selandaka , karêmênanipun [ karêmênani … ]

 

— 38 — […pun] anulup. Anuju kyai agêng dhatêng wana,

amanggih jabang bayi, lajêng dipun êmban ing sabukipun. Kyai agêng andumugèkakên anggènipun badhe nulup, anuntên ningali kidang, sangêt ing rêmênipun, kaêtutakên ing sapurugipun. Dangu-dangu kidang ical, sangêt andadosakên cuwaning manahipun muring-muring dhatêng jabang bayi, lajêng kasèlèhakên sangandhaping wit-witan. Kyai agêng andumugèkakên ngupadosi kidang wau. Wondene panggenanipun anyèlèhakên lare wau, kala rumiyin pratapanipun Kyai Agêng ing Tarub. Satilaripun Kyai Agêng ingkang èstri wulanjar taksih agriya wontên ing ngriku, lare wau dipun panggih dhatêng nyai rôndha, sarta dipun pulasara, sarêng umur pitung taun katingal bagusipun. Kancanipun lare sami dolan asih sadaya, karêmênanipun anulup dhatêng wana, ngantos dumugi ing diwasanipun, badhe dipun rabèkakên botên purun. Ki Jaka anuju nulup dhatêng wana, aningali pêksi anèh warninipun, sangêt anggènipun kapencut, dipun tulup lêpat. Ngalih-ngalih ênggènipun mencok, kaêtutakên ing sapurugipun, ngantos dumugi ing wana agêng, pêksi lajêng botên katingal. Satêngahing wana punika wontên sêndhang, pasiramanipun widadari. anuju [a…]

– 38 – [ … be ] anulup . Nirmal Kyai pertengahan hutan ,
 amanggih bayi , maka pengasuh pada sabuk . Kyai pertengahan andumugèkakên Arjuna akan nulup , Anuntên melihat rusa , sangat bahagia dalam , kaêtutakên di sapurugipun . Panjang – roe lama pergi , terlalu andadosakên jantung cuwaning Muring – Muring bayi , maka kasèlèhakên pohon sangandhaping . Kyai pertengahan andumugèkakên berusaha untuk roe itu. Wondene panggenanipun anyèlèhakên anak-anak , yang melakukan meditasi Kyai banyak di tenda . Satilaripun Kyai banyak Estri wulanjar Agriya berada di sana, dan anak-anak bertemu dengan Pangeran rôndha , dan pulasari , dengan tujuh tahun melihat Herry . Kancanipun anak dan didengar , karena semua kunjungan , karêmênanipun anulup hutan , sampai diwasanipun , tetapi akan rabèkakên purun . Ini Nirmal Jake nulup hutan , aningali Angkatan warninipun aneh, sangat Arjuna kapencut , tulup salah . Beralih -switch ênggènipun mencok , kaêtutakên di sapurugipun , sampai pertengahan hutan , tapi kemudian memaksa dilihat . Di antara hutan yang sêndhang , pasiramanipun widadari . Anuja [a … ]

— 39 — […nuju] ing dintên Anggara Kasih para widadari sami tumurun asiram ing sêndhang wau.

Ki Jaka asênêtan. Widadari sami lukar asiram wontên ing sêndhang, Ki Jaka awas aningali, kapencut ing ayunipun. Anuntên panganggènipun widadari ingkang satunggil dipun cuthik, sarta kaumpêtakên. Para widadari botên wontên sumêrêp, taksih bingah-bingah sami siram. Ki Jaka lajêng dhèhèm. Para widadari kagèt mirêng swaraning tiyang, enggal sami mabur ambêkta panganggènipun piyambak-piyambak. Namung satunggil anama Dèwi Nawangwulan, taksih kantun wontên ing sêndhang, awit panganggènipun botên wontên. Ki Jaka marêpêki, Nawangwulan dipun tantun, bilih purun dipun rabèni badhe kasukanan pangangge, saking kèwêdanipun Dèwi Nawangwulan, sagah anglampahi ingkang nênantun wau, pangangge lajêng kasukakakên, Nawangwulan kabêkta mantuk sarta dipun rabèni, andadosakên suka bingahipun nyai rôndha ing Tarub. Lami-lami nyai rôndha ing Tarub tilar, ingkang putra pupon wau lajêng anama Kyai Agêng ing Tarub, sampun apêputra satunggal èstri, anglangkungi ayu warninipun, kanamanan Rara Nawangsih. Anuju satunggil dintên Dèwi Nawangwulan badhe angumbah popok dhatêng lèpèn. Ingkang raka dipun aturi têngga dangdanganipun, sarta kawêling wantos-wantos, sampun [sa…]

 

– 39 – [ … pergi ke ] tingginya hari Anggara widadari tumurun sama asiram di sêndhang tersebut .
 Ini asênêtan Jake . Widadari sama Lukar asiram di sêndhang , saya awas Jake aningali , kapencut ayunan. Anuntên panganggènipun widadari adalah salah satu cuthik , dan kaumpêtakên . The widadari sana tahu , senang – senang mereka mandi . Kemudian Jake dhèhèm . The widadari suara kaget rakyat mendengar , pesawat baru ambêkta panganggènipun sendiri – sendiri . Hanya satu dari Nawangwulan bernama Dewi , berada di sêndhang miss, karena tidak ada panganggènipun . Ini marêpêki Jake , Nawangwulan menjadi tantun bahwa purun rabèni akan kontribusi kasukanan dari kèwêdanipun Dewi Nawangwulan , mampu anglampahi dari nênantun , maka kontribusi kasukakakên , Nawangwulan kabêkta mantuk dan rabèni , andadosakên seperti happy Pangeran rôndha tenda . Lama – lama Pangeran rôndha meninggal di tenda , yang pupon anak yang ia beri nama Kyai banyak tenda , memiliki apêputra Estri , anglangkungi indah warninipun , kanamanan Rara Nawangsih . Nirmal hari pertama Dewi Nawangwulan akan angumbah popok ke sungai . Diri adalah Tenggara Barat dangdanganipun diri sendiri, dan kawêling wantos – wantos , memiliki [ … yang ]

 

 

— 40 — […mpun] ngantos angungkabi kêkêb. Sakesahipun Dèwi Nawangwulan dhatêng lèpèn,

Kyai Agêng atêngga dangdangan, dipun sambi amomong putra, ciptanipun Kyai Agêng, ingkang garwa amung dipun kêkayani pantun salumbung, môngka sampun antawis lami botên kalong, Kyai Agêng botên sagêd andugi ing sababipun. Saking badhe sumêrêp sapintên ingkang dipun bêthak, kêkêb dipun angkat. Ingkang wontên ing kukusan amung pantun sawuli, kêkêb lajêng katutupakên malih. Sadhatêngipun ingkang garwa angangkat kêkêb. Pantun sawuli taksih kados kalanipun kalêbêtakên. Sangêt andadosakên nêpsunipun sang dèwi, anarka yèn kêkêb dipun ungkabi dhatêng ingkang jalêr, ingkang jalêr lajêng badhe katilar mantuk dhatêng ing kahyanganipun, nanging sang dèwi sampun ical kasêktenipun, botên sagêd wangsul dhatêng ing pawidadarèn. Wiwit kalanipun kamanungsan ênggènipun bêthak, Dèwi Nawangwulan sabên enjing anggêntang, lami-lami pantun salumbung têlas. Satêlasing pantun, rasukanipun sang dèwi anama ôntakusuma, ingkang dipun pêndhêt dhatêng ingkang raka kalanipun wontên pinggiring sêndhang, pinanggih kasasaban pantun, sangêt andadosakên nêpsunipun sang dèwi, rasukan kapêndhêt lajêng dipun agêm. Sang dèwi mantuk kasaktènipun kados ing wau-wau, matur [ma…]

– 40 – [ … mpun ] sampai angungkabi kêkêb . Sakesahipun Dewi Nawangwulan sungai ,
Kyai besar atêngga dangdangan , yang Sambi amomong anak , Kyai ciptanipun besar, satu-satunya istri padi kêkayani salumbung , itu sebabnya kita memiliki antara kelelawar tua tapi , Kyai banyak yang dapat andugi mengapa . Saya tahu bagaimana bêthak , kêkêb lift . Ini adalah satu-satunya kapal padi sawuli , kêkêb Kemudian katutupakên lagi. Sadhatêngipun istri angangkat kêkêb . Paddy sawuli seperti Kalani kalêbêtakên . Sangat andadosakên nêpsunipun Dewi , jika kêkêb Anarki adalah melawan ungkabi jalêr , maka saya akan tidur jalêr di mantuk kahyanganipun , tapi kekuatan Dewi telah pergi , tidak dapat dikembalikan ke pawidadarèn tersebut . Sejak Kalani kemanusiaan ênggènipun bêthak , Dewi Nawangwulan setiap pagi anggêntang , tua – tua padi salumbung tak berujung . Satêlasing padi , yang rasukanipun Dewi bernama ôntakusuma , yang pêndhêt dari diri Kalani adalah sêndhang , menemukan kasasaban padi , sangat andadosakên nêpsunipun Dewi , kostum kapêndhêt Kemudian gaun . Dewi mantuk dalam kekuasaannya seperti itu – itu, kata [ ma … ]

— 41 — […tur] dhatêng ingkang raka, yèn badhe mantuk dhatêng ing kahyanganipun,

sampun pinêsthi botên kenging têtunggilan lami-lami, wondene wêlingipun dhatêng ingkang raka, bilih putranipun muwun, kabêktaa minggah dhatêng ing panggungan, ing ngandhapipun bêsmènana mêrang kêtan cêmêng, sang dèwi mêsthi tumurun anêsêpi ingkang putra. Sarêng sampun mêmêling, lajêng mêndhêt mêrang kêtan cêmêng, kabêsmi, sang dèwi mumbul nurut kukus. Sangêt andadosakên susahipun Kyai Agêng ing Tarub. Kyai Agêng Tarub inggih anglampahi ingkang dados wêwêling wau, sabên-sabên ingkang putra muwun kabêkta minggah ing pêpanggungan, ing ngandhap mawi dipun bêsmèni mêrang kêtan cêmêng, lajêng katilar mudhun. Sarêng ing lami-lami sangsaya agêng, suwarninipun mèmpêr ingkang ibu. Kacariyos Kyai Buyut Masahar lumampah dhatêng ing Majapait, badhe sowan ing sang nata, anyaosakên pamêdaling sabin, warni pantun kathah, Radèn Bondhan Kajawan tut wingking, nanging Kyai Buyut Masahar botên sumêrêp. Pantun sampun konjuk ing Prabu Brawijaya, Radèn Bondhan Kajawan anjujug ing sitinggil, anabuh gôngsa Kyai Sêkar Dalima, andadosakên kagètipun sang prabu, ingkang nabuh sampun kacêpêng, katur ing sang nata, sarêng kapariksa, anakipun Ki Buyut Masahar lajêng kapundhut ing sang nata, kaparingan dhuwung

– 41 – [ … dan ] untuk diri , yang akan mantuk di kahyanganipun tersebut ,
Tidak memiliki pinesthi têtunggilan tua – tua, inlet wondene diri, bahwa putra muwun , kabêktaa pergi ke papan , di bawah bêsmènana jerami Ketan hitam , Dewi akan tumurun anêsêpi anak . Dengan mêmêling , maka Perekrut jerami Ketan Hitam , kabêsmi , Dewi Mumbul oleh kukus . Andadosakên sangat banyak di Kyai tenda besar. Kyai tenda besar adalah anglampahi dari wêwêling itu, setiap kali anak muwun kabêkta melanjutkan pêpanggungan , bawah dengan bêsmèni jerami Ketan hitam , kemudian tidur bawah . Dan lama – lama sangsaya pertengahan suwarninipun mirip dengan ibu . Kacariyos Kyai Buyut Masahar berjalan ke Majapahit , datang untuk berada di set , anyaosakên buah Sabine , baik banyak padi , Raden Bondhan kecuali mengikuti posterior , namun Kyai Buyut Masahar tapi aku tahu . Paddy memiliki konjuk di Brawijaya , Raden Bondhan kecuali anjujug di sitinggil , anabuh gôngsa Kyai Flower Dalima , andadosakên terkejut raja , yang telah terdengar kacêpêng , mengingat di set , dan kapariksa , The Ki Buyut Masahar Lalu kapundhut di set , diberikan dhuwung

— 42 — kêkalih, nama Kyai Maesa Nular,

kalih Kyai Malela, sarta waos satunggil, nama Kyai Palèrèd. Dhawahipun sang nata dhatêng Kyai Buyut, Radèn Bondhan Kajawan andikakakên masrahakên dhatêng Kyai Agêng ing Tarub. Kyai Buyut matur sandika lajêng lumampah dhatêng Tarub angirid Radèn Bondhan Kajawan. Wontên ing margi dipun begal ing tiyang kêkalih, begalipun sami pêjah dening Radèn Bondhan Kajawan, amargi dipun suduk ing dhuwung Malela, nanging dhuwung wau tugêl pucukipun. Radèn Bondhan Kajawan lajêng prasapa, benjing satêdhakipun sampun wontên ingkang ngangge dhuwung Malela. Kyai Agêng ing Tarub sampun sumêrêp, yèn badhe katamuan. Ingkang putra Dèwi Nawangsih kapurih anggêlara klasa, botên antawis dangu Radèn Bondhan Kajawan sarta Kyai Buyut dhatêng, Kyai Buyut Masahar andhawahakên timbalanipun sang nata, sarta amasrahakên Radèn Bondhan Kajawan, supados kawulanga, Kyai Agêng ing Tarub sampun nyandhak karsanipun Sang Prabu Brawijaya, wangsulanipun sandika. Saantukipun Ki Buyut Masahar Radèn Bondhan kasadhèrèkakên kalihan putranipun Kyai Agêng Tarub. Kala samantên Sang Rêtna Nawangsih yuswanipun kawan wêlas taun. Anuntên Radèn Bondhan Kajawan kaêlih nama Lêmbu Pêtêng [Pê…]

 

– 42 – baik , bisnis Kyai nisan manusia ,
Dua Kyai Malela , dan membaca salah satu , bisnis Kyai Palèrèd . Jatuh ke set Kyai Buyut , Raden Bondhan andikakakên telah menempatkannya bersama Kyai banyak tenda . Kyai Buyut dia siap dan kemudian berjalan ke tenda angirid Raden Bondhan bersama . Dalam cara orang-orang mereka dilarang , dilarang kematian oleh Raden Bondhan kecuali , karena suduk di dhuwung Malela , tapi dhuwung Tanaman tersebut . Raden Bondhan kecuali prasapa Kemudian , besok adalah satêdhakipun memiliki dhuwung Malela . Kyai tenda besar di ketahui , yang akan katamuan . Putra Dewi Nawangsih memerintahkan anggêlara kelas , tetapi antara panjang Raden Bondhan sampingnya dan Kyai Buyut , Kyai Buyut Masahar andhawahakên timbalanipun set , dan amasrahakên Raden Bondhan bersama , sehingga kawulanga , Kyai tenda besar di nyandhak karsanipun UB , Jawaban siap. Ini Saantukipun Buyut Masahar Raden Bondhan kasadhèrèkakên dua anak , Kyai tenda besar. Oleh samantên yang Retna Nawangsih yuswanipun teman Puluhan tahun . Anuntên Raden Bondhan bersama bisnis kaêlih Lembar malam [ PE … ]

 

— 43 — […têng] dhatêng Kyai Agêng ing Tarub.

Sang Prabu Brawijaya midhangêt wartos, bilih kathah têtiyang nungkul dhatêng Giri, Patih Gajah Mada lajêng kautus anglurugi ing Giri, tiyang ing Giri sami kagegeran, angili dhatêng kadhaton. Kala samantên Sunan Giri sawêg nyêrat, kagèt mirêng wartos dhatênging mêngsah, kang sumêja ngrisak ing Giri, kalam ingkang kadamêl nyêrat lajêng dipun bucal, sarta andêdonga ing Gusti Allah, kalam ingkang kabucal wau lajêng dados dhuwung, angamuk piyambak. Tiyang ing Majapait kathah kang pêjah, sakantunipun sami lumajêng mantuk dhatêng ing Majapait. Sabibaring mêngsah dhuwung wangsul piyambak, sumèlèh ing ngarsanipun sang pandhita sarta akuthah rah, sang pandhita sarêng aningali dhuwung kuthah rah, lajêng andêdonga, mugi kaapuntêna solah ingkang sisip. Sarta anyêrêpakên dhatêng balanipun, mênggah dhuwung wau kanamanan Kalam Munyêng. Sarêng sampun antawis lami Sunan ing Giri seda, kagêntosan wayahipun, jêjuluk Sunan Parapèn. Kala samantên Prabu Brawijaya sampun kawartosan ing sedanipun Sunan ing Giri, kagêntosan wayahipun anama Sunan Parapèn. Prabu Brawijaya lajêng parentah dhatêng Patih Gajah Mada, sarta para putra, andikakakên ambêdhah ing Giri. Sunan Parapèn [Pa…]

– 43 – [ … homepage ] Kyai lebih besar tenda .
UB midhangêt wartos bahwa banyak têtiyang nungkul Gunung , gubernur Gajah Mada kemudian dikirim anglurugi Gunung , Gunung dari kagegeran yang sama , angili kadhaton tersebut . Oleh samantên Sunan Gunung sawêg menulis , wartos terkejut mendengar musuh , yang sumêja ngrisak Gunung , kalam kadamêl menulis bahwa ia bucal , dan andêdonga kepada Allah, kabucal kalam bahwa ia akan dhuwung , angamuk saja . Majapahit di banyak orang mati , mereka sakantunipun lumajêng mantuk ke Majapahit . Sabibaring musuh dhuwung kembali sendirian , sumèlèh di depan Pemerintah dalam darah akuthah , Pemerintah dan aningali dhuwung tumpahan darah , maka andêdonga , saya kaapuntêna sikap inline . Dan anyêrêpakên sepak bola , mênggah dhuwung yang kanamanan Kalama Munyêng . Antara Sunan tua dan memiliki di Gunung meninggal, waktu kagêntosan , jêjuluk Sunan Parapèn . Oleh samantên UB memiliki kawartosan kematian Sunan di Gunung , waktu kagêntosan bernama Sunan Parapèn . Kemudian perintah UB ke Gajah Mada gubernur , dan putranya , andikakakên ambêdhah Gunung . Sunan Parapèn [ Pa … ]

— 44 — […rapèn] inggih amêthukakên pêrangipun bala ing Majapait,

nanging kawon pêrangipun, nuntên lumajêng angungsi sapinggiring sagantên. Kitha ing Giri lajêng kabêsmi sadaya. Rajaputra ing Majapait tindak dhatêng pasareyanipun sunan lami kang sampun seda, ingkang têngga pakuburan ngriku tiyang kêkalih sami pincang, lajêng andikakakên andhudhuk pakuburan. Bala ing Majapait enggal sami tumandang andhudhuk, nanging lajêng sami dhawah gulasahan. Tiyang kêkalih kang sami pincang wau nuntên kadhawahan andhudhuk. Yèn botên purun anglampahi, kaayam-ayam badhe kadamêl coban dhuwung. Tiyang pincang kêkalih wau inggih enggal andhudhuk. Siti ing pasarean sampun kadhudhuk, balabag tutuping tabêla lajêng kabikak, kombang mêdal tanpa wicalan saking salêbêting pakuburan, manginggil angêbêki awang-awang, swaranipun kados langit rêbah, nuntên anêmpuh bala ing Majapait sami lumajêng arêbat gêsang, dumunung ing nagari Majapait, kombang taksih angêsuk. Prabu Brawijaya sabalanipun atilar nagari, angungsi têbih, awit botên kadugi anulak pangangsêging kumbang, kombang sampun wangsul dhatêng nagarinipun malih. Sarêng kombang sampun botên wontên, Prabu Brawijaya lajêng kundur dhatêng nagari ing Majapait malih lan sabalanipun, sarta botên sumêja anyikara malih dhatêng Sunan [Su…]

– 44 – [ … rapèn ] adalah amêthukakên tentara perang di Majapahit ,
 Tapi perang Kawon , nuntên lumajêng angungsi sapinggiring sagantên . Kota di Bukit ia kabêsmi semua . Rajaputra Majapahit masuk ke pasareyanipun tua Sunan meninggal, Tenggara Barat pakuburan ada dua orang lumpuh , maka andikakakên andhudhuk pakuburan . Tentara Majapahit di tumandang andhudhuk baru , tapi kemudian mereka jatuh gulasahan . Dua dari mereka adalah lumpuh nuntên kadhawahan andhudhuk . Tetapi jika purun anglampahi , kaayam – pertempuran akan kadamêl Coban dhuwung . Kedua lumpuh adalah andhudhuk baru. Siti pasarean di kadhudhuk tersebut , Balabag meja dan kemudian kabikak , Kombang tanpa wicalan di pakuburan , Shiver angêbêki langit – langit , seperti suara langit jatuh , nuntên anêmpuh tentara di Majapahit lumajêng arêbat hidup , terletak di tanah Majapahit , Kombang adalah angêsuk . UB sabalanipun atilar tanah, angungsi jauh , tapi karena kadugi anulak pangangsêging Bug , telah kembali ke nagarinipun Kombang lagi. Dan ada telah Kombang , Universitas Brawijaya kemudian kembali ke tanah Majapahit dan sabalanipun lagi, dan lagi, tapi sumêja anyikara Sunan [ Su … ]

— 45 — […nan] ing Giri.

Kacariyos tiyang kêkalih kang sami pincang atêngga pakuburan wau, lajêng waluya sakitipun, nuntên lumajêng asuka pirsa dhatêng Sunan ing Giri, kang ngungsi wontên pinggiring sagantên, awêwartos yèn mêngsah sampun larut, amargi katêmpuh ing kombang, sarta awêwartos jalarane anggènipun saras. Sunan Parapèn sarêng mirêng wêwartosipun tiyang kêkalih wau, lajêng kondur dhatêng ing Giri, antawis lami ing Giri sampun raharja kados ingkang wau-wau, sarta botên wontên mêngsah malih. Kala samantên Prabu Brawijaya èngêt dhatêng putranipun ingkang dhêdhêkah wontên ing Bintara, angandika dhatêng Adipati ing Têrung, kêpriye kakangamu dene wis lawas ora nana seba, jangjine marang aku ing sabên taun bakal seba, môngka wis têlung taun ora nana mrene, apa ta wus mukti, dene ora eling marang aku, yèn mêngkono, kowe lumakua mênyang ing Bintara, kakangamu takonana, apa sababe dene ora seba marang aku. Adipati ing Têrung enggal lumapah dhatêng Bintara, kadhèrèkakên tiyang salêksa, sampun kêpanggih kalih ingkang raka, sarta andhawahakên timbalanipun sang prabu. Radèn Patah amangsuli, yèn sampun agêng panuwunipun [panuwuni…]

– 45 – [ Nan … ] Bukit.
Kacariyos dari keduanya sama lumpuh atêngga pakuburan mereka, maka itu Sejahtera , nuntên lumajêng Asuka menerima Sunan di Gunung , yang merupakan ngungsi sagantên , awêwartos jika musuh sudah terlambat, karena katêmpuh di Kombang , dan awêwartos sejak Arjuna Saras . Sunan Parapèn dengan wêwartosipun mendengar tentang mereka berdua , dan kemudian kembali ke Gunung , di antara Gunung tua memiliki makmur seperti itu -begitu, dan ada musuh lagi. Oleh samantên UB Ingat bin dhêdhêkah di ditugaskan , Duke of angandika TERONG , bagaimana kakangamu itu bukan nana tindak tua , jangjine kepada saya setiap tahun akan mengikuti , itu sebabnya Anda tidak memiliki nana tiga tahun di sini , apa Mukti , Mengapa tidak ingat saya , Dalam kasus pertama , Anda lumakua ke ditugaskan , kakangamu takonana , kenapa tidak mengikuti kami . Duke di TERONG baru lumapah menugaskan dia, kadhèrèkakên yang salêksa , telah menemukan dua diri , dan andhawahakên timbalanipun raja . Raden Patah amangsuli , jika pertengahan terima [ terima … ]

 

 

— 46 — […pun]

mênggahing sih kawêlasanipun Prabu Brawijaya, wondene sababipun botên sowan, awit saking wêwalêring agami, ingkang botên anglilani tiyang Islam sowan ing tiyang kapir, sarta sampun kajôngka yèn ing Bintara badhe jumênêng karaton, wiwitipun tiyang Jawi sami Islam. Adipati ing Têrung anggraita ing galihipun, ajrih wangsul dhatêng ing Majapait, yèn botên sarêng kalih ingkang raka, lajêng angatag dhatêng Radèn Patah, supados enggala linampahan ing kaniyatanipun, sarta Adipati ing Têrung badhe ambiyantoni pêrangipun. Nuntên sami pirêmbagan, tiyang Islam sami kaklêmpakakên sadêdamêlipun wontên ing Bintara, bupati ing Madura, Arya Teja ing Tuban, Bupati ing Surapringga tuwin sang pandhita ing Giri inggih sampun sami ngalêmpak wontên ing Bintara lan sabalanipun. Punapadene para wali lan para mukmin inggih sampun sami ngalêmpak. Anuntên sami bidhal dhatêng Majapait. Kathahing baris tanpa wilangan. Kitha ing Majapait lajêng kakêpang, tiyang ing Majapait kathah ingkang sami têluk dhatêng Dipati Bintara, botên wontên ingkang purun mêthuk prang, Adipati ing Bintara sarta Adipati ing Têrung lajêng lumêbêt ing alun-alun. Adipati Bintara pinarak ing dhêdhampar wontên ing pagêlaran ingadhêp para prajurit.

46 – [ … menjadi ]
 mênggahing kawêlasanipun mendukung UB , tapi datang wondene mengapa , karena agama disclaimer , tetapi anglilani Islam datang di diabaikan , dan kajôngka bahwa dia akan ditugaskan di istana , karena mereka adalah Islam . Duke di TERONG anggraita di Galih , takut untuk kembali ke Majapahit , tetapi jika Dua diri , maka angatag Raden Patah , sehingga linampahan baru kaniyatanipun , dan Duke of TERONG akan perang ambiyantoni . Nuntên mereka berbicara , mereka kaklêmpakakên Islam di sadêdamêlipun ditugaskan , Madura di Bantul , seseorang bernama Arya Teja di Tuban , Bupati Surapringga dan Pemerintah di Bukit adalah sama dalam ngalêmpak ditugaskan dan sabalanipun . Punapadene para Wali dan orang percaya adalah ngalêmpak sama. Anuntên sama untuk Majapahit . Banyak baris tanpa Numbers . Kota-kota di Majapahit kakêpang Kemudian, Majapahit di banyak Teluk Dipati ditugaskan , ada purun perang mêthuk , Duke dan Duke ditugaskan pada TERONG kemudian memasuki alun-alun , persegi. Duke ditugaskan di dhêdhampar datang dalam pertunjukan ingadhêp para prajurit .

— 47 — Patih Gajah Mada angunjuki uninga ing sang prabu,

yèn kadhatêngan mêngsah saking ing Bintara, samangke Adipati Bintara pinarak wontên ing pagêlaran. Sang Prabu Brawijaya sarêng mirêng yèn ingkang putra wontên ing pagêlaran, lajêng minggah dhatêng pêpanggungan, karsa aningali dhatêng ingkang putra, Sang Prabu Brawijaya sarêng sampun aningali dhatêng ingkang putra, lajêng merad lan sabalanipun ingkang sêtya dhatêng rajanipun. Kala meradipun Prabu Brawijaya ing sakêdhap punika ugi wontên ingkang katingal kados andaru, wêdalipun saking kadhaton ing Majapait, warninipun kados kilat, swaranipun gumludhug anggêgirisi dhumawah dhatêng ing Bintara. Adipati Bintara nuntên lumêbêt dhatêng ing kadhaton, sangêt eramipun, dene botên kêpanggih tiyang satunggil-tunggila, amuwun salêbêting galih, nuntên mêdal saking kadhaton, kondur dhatêng ing Bintara, kalihan bantu saprajuritipun. Sarawuhe ing Bintara, Sunan Ngampèl Dênta ngandika dhatêng Dipati ing Bintara, andikakakên jumênêng ratu wontên ing Majapait, ingkang sampun dados warisipun, ananging Sunan Giri badhe anyêlani jumênêng Ratu Majapait, laminipun kawan dasa dintên. Anyarati supados ical lêlabêtipun ratu kapir, rêmbag mêkatên wau inggih sampun kalampahan. Sarêng sampun angsal kawan dasa dintên, Sunan Giri nuntên pasrah [pa…]

– 47 – lemah lembut Gajah Mada angunjuki tahu raja ,
jika kadhatêngan musuh dari bintara , sekarang Duke ditugaskan datang dalam pertunjukan . UB dan mendengar bahwa anak dalam pertunjukan , dan kemudian pergi ke pêpanggungan , menolak untuk aningali putra , Universitas Brawijaya dan anak dari aningali , dan kemudian Merad sabalanipun yang setia kepada Rajani . Oleh meradipun UB di sakêdhap ini juga dilihat sebagai Andara , kadhaton hasil sebelumnya Majapahit , warninipun seperti flash, suara gumludhug anggêgirisi dhumawah di ditugaskan . Duke menugaskan nuntên lumêbêt di kadhaton , sangat eramipun , tapi saya menemukan salah satu – tunggila , amuwun di Galih , nuntên dari kadhaton , kembali ke bintara , melayani dua saprajuritipun . Sarawuhe di ditugaskan , Sunan Ngampel Denta berbicara di Dipati ditugaskan , andikakakên masih raja di Majapahit , telah menjadi warisan bersama , tetapi akan Sunan Gunung anyêlani berdiri Raja Majapahit , ada laki-laki dasa hari. Anyarati pergi begitu lêlabêtipun raja diabaikan , membahas alasan adalah Sekarang . Dan orang telah mengakuisisi dasa hari , Sunan Gunung nuntên mengundurkan diri [ pa … ]

 

RADEN PATAH

— 48 — […srah] karaton dhatêng Radèn Patah,

Radèn Patah inggih lajêng jumênêng ratu wontên ing Dêmak, angêrèh ing tanah Jawi sadaya, ajêjuluk Senapati Jimbun Ngabdurahman Panêmbahan Palembang Saidin[12] Panatagama. Ki Wanapala kajunjung pêpatih, anama Patih Mangkurat. Tiyang ing tanah Jawi sami suyud sarta anut ing agami Islam. Lajêng sami pirêmbagan badhe angadêgakên masjid ing Dêmak. Para wali sami bêbah-bêbahan ing panggarapipun. Sampun sami cumawis, amung Sunan Kalijaga ingkang kantun, dèrèng warni ingkang dados bêbahanipun. Sabab sawêg tirakat dhatêng ing Pamantingan. Sawangsulipun dhatêng ing dalêm, masjid sampun badhe kaadêgakên. Sunan Kalijaga enggal anglêmpakakên tatal. Nuntên kabêngkêkan, sarêng sadalu punika ugi bêngkêkan tatal dados saka, enjingipun tanggal kaping 1 wulan Dulkangidah masjid kaadêgakên, sinêngkalan 1428, keblatipun masjid manut kakbah ing Mêkah, pangulunipun Sunan ing Kudus. Sarêng sampun antawis sajumungah adêgipun masjid wau, para wali pinuju sami dikir wontên ing masjid, Sunan Kalijaga lênggah nyanès, nyikruk wontên sangandhaping bêdhug. Nuntên wontên buntêlan dhawah saking nginggil, ulêsipun wacucal menda, ing lêbêt isi pasujudan sarta salendhangipun Kajêng Rasul. Para wali sami pirêmbagan, buntêlan wau prayogi [prayo…]

 

– 48 – [ … Srah ] istana Raden Patah ,
 Raden Patah dia masih menjadi raja di Demak , angêrèh di tanah semua , ajêjuluk Senapati Jimbun Ngabdurahman Tuhan berkata Palembang [ 12 ] Panatagama . Ini Wanapala kajunjung Pepatih , bernama gubernur Mangkurat . Orang-orang di tanah Suyud dan folloe agama Islam . Kemudian kita akan bicara masjid angadêgakên di Demak . Para Wali bêbah – bêbahan di panggarapipun . Hal yang sama tersedia, hanya Sunan Kalijaga miss, baik itu tidak menjadi bêbahanipun . Untuk sawêg tirakat di Pamantingan tersebut . Sawangsulipun di rumah , masjid akan kaadêgakên . Sunan Kalijaga baru anglêmpakakên tatal . Nuntên kabêngkêkan , dan sadalu juga tatal bêngkêkan dari , pagi 1 bulan Dulkangidah masjid kaadêgakên , sinêngkalan 1428 , menurut kakbah keblatipun masjid di Mekah , pangulunipun di Sunan Kudus . Dan adegan antara sajumungah masjid , titik Wali untuk berpikir di masjid yang sama , Sunan Kalijaga nyanès kursi , nyikruk adalah sangandhaping bedhug . Nuntên adalah bundel jatuh dari atas , ulêsipun wacucal domba , berisi konten pasujudan dan salendhangipun membiarkan Rasul . Para Wali mereka berbicara , bundel mereka baik [ prayo … ]

 

— 49 — […gi] kapanduma sapikantukipun. Sunan Bonang

botên amrayogèkakên ing pirêmbag wau, karsanipun Sunan Bonang buntêlan prayogi kaumbulakên. Sintên ingkang kadhawahan inggih punika ingkang andarbèni. Buntêlan wau inggih nuntên kaumbulakên, dhawah wontên ing pangkonipun Sunan Kalijaga. Sunan Kalijaga kagèt nuntên ngaluwat laminipun kawan dasa dintên, sarwi andondomi wacucal wau sarta maos kalimah kêkalih, wacucal sampun dados rasukan anama ôntakusuma utawi Kyai Gundhil. Mênggah Kyai Gundhil punika sapanginggilipun dados agêm-agêmanipun para ratu, ing nalikanipun yèn jumênêng ratu lan yèn mangun pêrang, namung Sultan Dêmak lan Sultan Pajang kang botên ngagêm. Kala samantên Sunan Bonang animbali pandhe ing Tuban awasta Ki Sura, punika kaparingan cis dhatêng Sunan Bonang, andikakakên damêl pasunatan. Ananging Ki Sura wau lajêng adamêl dhuwung dhapur sangkêlat. Nuntên andikakakên damêl malih sakantunin[13] tosan cis wau, inggih nuntên kadamêl warni wulung malih dhapur pasopati, kasaosakên dhatêng Sunan Bonang. Wondene dhuwung kêkalih wau dede ingkang kakarsakakên Sunan Bonang, ewadene padamêlanipun Ki Sura wau inggih katarimah, sabab Sunan Bonang sumêrêp yèn dhuwung kêkalih

– 49 – [ … GI ] kapanduma sapikantukipun . Sunan Bonang
 tapi amrayogèkakên dalam pembicaraan , karsanipun Sunan Bonang bundel kaumbulakên baik. Siapa kadhawahan adalah andarbèni . Bundle nuntên kaumbulakên , jatuh pangkonipun Sunan Kalijaga . Sunan Kalijaga terkejut nuntên ngaluwat pernah pria dasa hari, saya andondomi wacucal dan membaca kalimat kedua , wacucal telah menjadi pakaian bernama ôntakusuma atau Kyai Gundhil . Mênggah Kyai Gundhil yang sapanginggilipun gaun agêmanipun – raja , raja berdiri nalikanipun jika dan ketika perang Mangun , hanya Sultan dan Sultan Demak tetapi dengan Pajang itu. Oleh samantên Sunan Bonang di Tuban animbali panduan awasta Ki Sura , diberikan kepada CIS Sunan Bonang , andikakakên membuat pasunatan . Namun, saya kemudian membuat Sura dhuwung Dhapur sangkêlat . Nuntên andikakakên membuat lagi sakantunin [ 13 ] tosan CIS , yang nuntên kadamêl baik wulung lagi Dhapur Pasopati , kasaosakên yang Bonang Sunan . Wondene dhuwung keduanya tidak kakarsakakên Sunan Bonang , tapi saya padamêlanipun Sura adalah katarimah , untuk Sunan Bonang tahu apakah mereka dhuwung

— 50 — wau badhe dados panganggènipun para ratu ingkang ngêrèh ing tanah Jawi,

ananging Ki Sura wau sasampunipun damêl dhuwung lajêng sakit mripatipun, têmahan ina, botên sagêd damêl dhuwung malih. Sunan Bonang anuntên dhatêng wana, aningali tunggak jati growong wontên sapinggiring toya katuwuhan godhong pakis, angrêmbyung wontên sangandhaping tunggak wau, sarta pating cêkênuk êlungipun. Tunggak kasawang-sawang pinanggih panggalihipun, badhe kapola wangunipun, kadamêl garaning dhuwung wau, badhe kaagêm piyambak. Sakonduripun Sunan Bonang lajêng adamêl garan wau, sarêng sampun dados sangêt ing prayoginipun, pantês yèn kaagêma ing para ratu, mila lajêng kaêtrapakên ing dhuwung kêkalih wau, mênggah namanipun kawastanan ukiran tunggak sêmi dhatêng Sunan Bonang. Punuju[14] ing dintên Jumungah Sunan Bonang sêmbiyang dhatêng ing masjid. Sabakdaning sêmbiyang Sunan Kudus pitakèn, sababipun botên ngangge cis. Sunan Bonang anyêrêpakên sarta andêdahakên dhuwung pasopati wau, Sunan Kudus rêmên aningali wanguning dhuwung, lajêng kasambut kadamêl pola, ingkang dipun kèn damêl tiyang pandhe anama Ki Janas. Sarêng sampun dados dhuwung inggih lajêng kawangsulakên malih. Kacariyos Kyai Agêng Tarub sangêt asihipun dhatêng Radèn Lêmbu Pêtêng, kados putranipun piyambak. [piyamba…]

– 50 – yang akan panganggènipun raja tanah ngêrèh ,
tapi saya membuat Sura bahwa setelah dia sakit mata dhuwung , dan Ina , saya bisa membuat dhuwung lagi. Sunan Bonang Anuntên hutan , akar pohon aningali JATI rongga sapinggiring air katuwuhan daun Pakis , angrêmbyung adalah sangandhaping akar pohon , dan pating cêkênuk êlungipun . Web- pohon kasawang akar ditemukan panggalihipun , akan bentuk Kapola , kadamêl Garan dhuwung mereka, akan kaagêm sendiri . Sakonduripun Sunan Bonang kemudian membuat mereka Garan , dan telah menjadi sangat prayoginipun , jika kaagêma sesuai raja-raja , karena itu ia kaêtrapakên di kedua dhuwung tersebut , mênggah namanipun kawastanan CARVING akar pohon ke semi Sunan Bonang . Punuju [ 14 ] pada hari Jumungah Sunan Bonang sêmbiyang di masjid . Sabakdaning sêmbiyang Sunan Kudus pertanyaan , tapi kenapa dengan CIS . Sunan Bonang anyêrêpakên dan andêdahakên dhuwung Pasopati mereka, Sunan Kudus bahagia aningali bentuk dhuwung , pola kadamêl kemudian kasambut , Ken Buat panduan yang bernama Ki Janas . Dan itu harus dhuwung Kemudian kawangsulakên lagi. Kacariyos Kyai tenda besar untuk didengar , karena sangat Raden Lembar gelap, seperti anak sendiri . [ Piyamba … ]

— 51 — […k.] Sabab Kyai Agêng sumêrêp ing pêpêsthèn.

Awit sampun angsal wisik. Mila ingkang putra sangêt anggènipun amulang, dipun kèn amratapa, aling-aling sêsabin. Radèn Lêmbu Pêtêng ngèstokakên parentahe kang rama, ing sabên dintên saba ing pagagan, anênanêm sarêmênipun warni-warni, manawi siyang kakirim dhaharipun. Kala samantên putranipun Kyai Agêng ing Tarub kang nama Rêtna Nawangsih sampun môngsa birai sandhang, sangsaya sangêt ayunipun. Ing sabên siyang andikakakên ngirim dhaharing Radèn Lêmbu Pêtêng ing pagagan. Sadhatêngipun ing pagagan babêktanipun dipun tampèni dhatêng Radèn Lêmbu Pêtêng, nanging astanipun tansah dipun cêpêngi dhatêng Radèn Lêmbu Pêtêng, andadosakên kagètipun Dèwi Nawangsih, lajêng mantuk sarta awêwadul dhatêng ingkang rama, Kyai Agêng Tarub ngandika, wis mênênga bae dhenok, satêmêne Si Lêmbu Pêtêng iku sadulurmu angkat, dudu sadulurmu têmênan. Sang Rêtna Nawangsih lajêng kèndêl. Sarêng ing dalunipun Sang Rêtna Nawangsih lajêng kadhaupakên kalihan Radèn Lêmbu Pêtêng nanging dèrèng ngantos atut. Kyai Agêng tumuntên seda, sarêng sampun lami-lami Sang Rêtna Nawangsih rumaos lola, lajêng atut anggènipun palakrama, sarta sangêt anggènipun sih-sinihan. Radèn Lêmbu Pêtêng lajêng ngalih nama Kyai Agêng Tarub. Ing lami-lami Rêtna Nawangsih wawrat. Sarêng dumugi ing môngsa KOSA-KATA anggraita. (kembali) saka. (kembali) lumêbêt. (kembali) kobêr (dan di tempat lain). (kembali) durung. (kembali) tuwin. (kembali) Opak (dan di tempat lain). (kembali) sadhèrèkipun. (kembali) ngandika. (kembali) Adiwijaya. (kembali) pamit. (kembali) kangjêng. (kembali) dening. (kembali) api-api. (kembali) manêkung. (kembali) sinêngkêlit. (kembali) lumpuh. (kembali) gawaa. (kembali) jangji. (kembali) Tumênggung. (kembali) tanda pêpêt ditulis di atas aksara na. (kembali) pisungsung. (kembali) wêntisipun

– 51 – . [ … K ] Kyai Sebab aku tahu pêpêsthèn besar.
 Dia telah mengakuisisi wisik . Jadi anak sangat amulang Arjuna, Ken amratapa , aling – aling sêsabin . Raden Lembar malam perintah ngèstokakên ayahnya , Sabana pada setiap hari di pagagan , anênanêm sarêmênipun baik – baik, jika Siyang makanan kakirim . Dengan anak samantên , Kyai tenda besar dalam bisnis Retna Nawangsih waktu Bira pakaian, sangsaya sangat indah . Dalam setiap Siyang andikakakên makanan harus Raden Lembar malam pagagan . Sadhatêngipun di pagagan babêktanipun menjadi tampèni Lembar gelap Raden , tapi tangan selalu cêpêngi Raden Lembar gelap, andadosakên terkejut Dewi Nawangsih , dan kemudian mantuk awêwadul untuk ayah , Kyai tenda besar , katanya , tenang dan saya dhenok , Lihatlah Lembar Kakak Night angkat , saudara tidak aktual . Kemudian Retna Nawangsih Bold . Dan di dalunipun Retna Nawangsih Lalu kadhaupakên dua Raden Lembar malam tapi tidak sampai ke Atut . Kyai besar tumuntên meninggal, dan Retna tua – tua Nawangsih rumaos Lola , ia menikah Atut Arjuna , Arjuna dan sangat peduli – sinihan . Raden Lembar malam dan kemudian memindahkan bisnis Kyai tenda besar . Dalam tua – tua Retna Nawangsih wawrat . Dan sampai saat Kosa – kata anggraita . ( Kembali ) dari. ( Kembali ) lumêbêt . ( Kembali ) Kober (dan di tempat lain ) . ( Kembali ) tidak. ( Kembali ) dan . ( Kembali ) buram (dan di tempat lain ) . ( Kembali ) saudaranya . ( Kembali ) mengatakan . ( Kembali ) Adiwijaya . ( Kembali ) selamat tinggal. ( Kembali ) Kangjeng . ( Kembali ) pada . ( Kembali ) api -api . ( Kembali ) manêkung . ( Kembali ) sinêngkêlit . ( Kembali ) dari tindakan. ( Kembali ) dilakukan . ( Kembali ) jangji . ( Kembali ) Menteri . ( Kembali ) tanda pepet dinyatakan dalam surat na nama . ( Kembali ) menawarkan . ( Kembali ) kaki

KISI INFO STUDI PERBANDINGAN BABAD TANAH JAWA

INI CUPILKAN BUKU Dr IWAN SEBAGAI CONTOH,BUKU YANG LENGKAP AKAN DIPUBLIKAIKAN  9 PEBUARI TAHUN 2015

HARAP KOMENTAR,SARAN DAN SOKONGAN DARI SELURUH RAKYAT INDONESIA

DILARANG MENGKOPI DAN MENIRU IDE INI

HAK CIPTA Dr IWAN DILINDUNGI UNDANG-UNDAR RI

BUKU YANG LENGKAP TERSEDIA BAGI YANG BERMINAT HUBUNGGI LIWAT KOMENTAR(COMMENT) DI WEB BLOG INI

sORRY FOR THE UNEDITED ARTICLES BELOW,I DID  TO PROTEC T AGAINST THE COPY WITHOUT PERMISSSION

 

Dr IWAN SUWANDY,MHA

PENEMU DAN PRESIDEN PERTAMA

PERHIMPUNAN

KISI

(KOLEKSTOR INFORMASI SEJARAH INDONESIA)

TAHUN 2013-2020

SEKJEN KISI

LILI WIDJAJA,MM

DEWAN KEHORMATAN

KETUA

Dr IWAN SUWANDY,MHA

ANGGOTA

ALBERT SUWANDY DJOHAN OETAMA,ST,GEA

ANTON JIMMI SUWANDY ST.MECH.

 

ANNGOTA KEHORMATAN

GRACE SHANTY

ALICE SUWAMDY

ANNABELA PRINCESSA(CESSA(

JOCELIN SUWANDY(CELINE)

ANTONI WILLIAM SUWANDY

MASA JABATAN PREDIDEN DAN SEKJEN HANYA SATU KALI SELAMA TUJUH TAHUN, PENGANTINYA AKAN DIPILIH OLEH DEWAN KEHORMATAN

BAGI YANG BERMINAT MENJADI ANGGOTA KISI

MENDAFTAR LIWAT  EMAIL KISI

iwansuwandy@gmail.com

dengan syarat

mengirimkan foto kopi KTP(ID )terbaru dan melunasi sumbangan dana operasional KISI untuk seumur hidup 

YANG BESARNYA TERSRAH ANDA

sUMBANGAN RENDAH JAD ANGGOTA BIASA

SUMBNAGAN TINGGI JADI ANGGOTA KHUSU-

HAK ANGGOTA

SETIAP BULAN AKAN DI,KIRIMKAN INFO LANGSUNG KE EMAILNYA

DAPAT MEMBELI BUKU TERBITAN KISI YANG CONTOHNYA SUDAH  DIUPLOAD DI

hhtp”//www. Driwancybermuseum.wordpress.com

dengan memberikan sumbangan biaya kopi dan biaya kirim

TERIMA KASIH SUDAH BERGABUNG DENGAN KISI

SEMOGA KISI TETAP JAYA

Driwancybermuseum Homeoffic 

Copyrught @ Dr Iwan suwandy,MHA 2013

Forbidden to copy without written permission by the author

The Java History Collections

Part

The Java Babad Legend Story

 

Created  By

Dr Iwan suwandy,MHA

Special For KISI member

Copyright @ 2013

 

Setalah dengan susah payah, Dr Iwan Ketua KISI seoarng putra sumatera barat tak pernah belajar bahasa Jawa, dan bukan seorang historian,hanya ohi sejaraha dan belajar sendiri alias otodikak mencoba menterjemahkan Babad Tanah Jawa yang beraksara Jaw,

oleh karena tas permintaan banyak anggota KISI hasil terjemahan yang telah dilaksanakan itu di tampilkan dalam artikel info kisi hari ini, harap koreksi dari para pakar dan ahli bahasa jawa serta para ahli sejarah Indonesia

Selanjutnya KISI INFO akan membandingkan tulisan info Babad Tanah Jawa ini dengan situasi yang sberfnarnya terjadi berdasarkan fakta sejarah dan bukti-bukti sejarah yang asli

SILAHKAN BERGABUNG DENGAN KISI

AGAR INFORMASI YANG ANDA INGINKAN DAPAT DIPEROLEH SECARA LENGKAP

DAN DAPAT DIMANFAATKAN

SEBAGAI PELAJARAN AGAR HAL YANG JELEK TIDAK DIULANGI DAN HAL YANG BAIK DIJADIKAN PEDOMAN

DALAM MENYUSUN STRATEGI DAN TAKTIK MENGHADPAI

MASA MENDATANG

SELAMAT MEMBACA BABAD TANH JAWA YANG BENAR DAN BAIK

Babad Tanah Jawa

 The  Legend Of Java Island

Comperative Studies

Part II

 

Created  By

Dr Iwan Suwandy,MHA

Special For KISI member

Copyright @ 2013

BABAD TANAH JAWA INFO

Pertama 03 segmen
sekitar 3
Dalam kerajaan di Jawa Timur
( 10 abad pertama – tahun 1220 )

Di atas kasebutake di Jawa Timur , kabawah kerajaan Indhu
kerajaan Mataram , tapi Indhu Tanah di Jawa Timur
Tidak banyak kematian , dibandingkan dengan Tanah di Tengah
( Kedhu ) . Karena kebutuhan Indhu berkumpul dengan bumi , prasasat
sebuah sabangsa tunggal. Pada abad pertama adalah 10 pepatihing kerajaan Land
CENTRAL merasa Oleh karena Sindhok lolos barat . Mari Oleh karena itu , beberapa tahun Sindhok raja (mpu Sendok)  berdiri di Timur , di kerajaan Hidup ( Paresidhenan Surabaya ke selatan ) .Ambawahake (membawahi) : Surabaya , Pasuruwan , Kediri , Bali bok bahwa ia kabawah .

 

(944 masehi)

 

(Penguasa)Enggone raja berdiri 944 tahun , dan ia jejuluk raja kerajaan Mataram .
Raja kerajaan Mataram yang sangat (menghormati) pangedêpe Buddhisme . Oleh karena itu , Sindhok (Mpe sendok) terkenal pintar enggone ngereh Praja(Penguasa Pemerintah Negara ) . Ada rekaman suaramengatakan :

 

” Untuk raja terakhir berdiri enggone , marcapada muncul
damai; bulu Lucu bagaimana bumi sampai residu residu tidak kehe karuhan ” .

 

(1010 masehi )

 

Pada tahun 1010 Erlangga berdiri masih raja , dan melanjutkan Militer enggone mangun (membangung kekuasaan) dan sakit (menentang)  kepala jajahan .

 

(1037 masehi)

 

Pada tahun 1037 yang  penguasaan (enggone) Militer dilakukan , Reja negara , saya memiliki kedamaian . Istana di Kehidupan -Life. Dia tidak Erlangga lupa kebenciannya ( kabecikaning )dari Pemerintah dan asketisme , membantu ketika dia kasrakat .

 

Seperti  Menghilangkan rasa benci terhafap (pamalesing kabecikane) Pemerintah , raja membuat Taman (pasraman) indah, terletak di bukit  dibawah-underwriting kaki . Taman (pasraman) yang kinubeng di patamanan oleh lebih garing (matang) , dan saya rerenggane Peni (menghilangkan pening) dan eksotis .

Dari Edin , asing Praja terkenal , setiap hari aselur yang sujarah sama .

 

 

Pengadilan raja tegak lurus . Desa nrajang peraturan hukum tanah Mereka  mnghukum atau didenda (penalti kapatrapan atau didhendha) . Perampok , pencuri ,
dll kematian hukum kapatrapan . Dia  melaksanakan pemerintahan (enggone
paprentahan) Dibantu di  Pria agung (priyagung) 4 , hasil tanah pametuning
kursi . Dari  Pemerintahan beralih ke (enggone manggalih) pertanian , yang pegawainya (pagaweyaning) saya banyak , raja membuat bendungan besar di sungai Brantas . Raja juga memikirkan panggaotan dan dedagangan .

 

Tuban ketika tempat  samono pedagang , dapatkan upaya terlalu banyak raja yang
memajukan  perdagangan dan pelayaran (majuning dedagangan dan lelayaran ).

 

Raja duduk sinewaka tahta ( palenggahan titik Pesagi )
Aku mengenakan gaun gaun sutra , dan dr daftar diukel dengan cênela . Jika wahana lahir dwipangga atau permukaan , 700 tentara berparade . Gambar dan saya
Memenuhi pergi ke raja dan jatuh di tanah
( Ndhodhok ngapurancang ) .

 

Mereka memiliki Ngor rambut yang sama , pemerintahan  memiliki (enggone
bebedan )batas pada  air susu  .  Perumahan -House, termasuk renyah , dengan atap payon kuning atau merah .

 

Orang sakit tidak hanya minta  pertolongan Dewa  (tetamba pitulunganing diva ) , atau Buddha . Orang-orang yang bahagia praon dan pegunungan dilacak perjalanan , banyak dari kuda atau Jolie . Dhek samono orang tidak memiliki tarian , seruling ensemble ,
kendhang dan dengan .

 

Ia menolak Besuki di sapengkere raja berdiri Gumanti dua anak ,                                                  juga, jadi kerajaan dan diparo :

 

Jenggala ( sabageyaning : Surabaya dan Pasuruwan ) dan Kediri .
Ini adalah keterbatasan : kandang dinding sinebut ” merkuri ” , karena gunung tinggi Kawi , mangisor , oleh Leksa sungai dan ketertiban di branglore Brantas dari mangulon timur di desa , yang kini bernama ” Juga , ” kata selatan , adalah tentang kesiapan sampai waterside .

 

Gugur kejatuhan dinding jalan masih ada , seperti di sekitar Leksa , sakulon dan sakiduling Sungai Brantas , dalam jumlah afd . Lansekap dan Blitar.Mungguhing Chronicles of Erlangga ia kaanggep sebuah cahaya kegelapan , untuk sedikit lebih kasumurupan cerita.

 

Pengetahuan sastra yang tinggi . Sebuah surat dalam surat yang berasal dari
sekarang adalah kisah wayang yang paling dikenal dan cerita  (penuturan rakyat alias legenda folklore-)teturutaning . Surat bahasa disebut : Kuno , seperti:


1 . Mahabharata
2 . Ramayana dan Arjuna Wiwaha .

 

 

 

 

Kerajaan Jenggala Berkelanjutan tidak besar , karena hancur kerajaan hancur kecil  untuk anak-anak raja diwaris , Praja Jenggala ( Jenggala baru) ; Tumapel atau Singhasari dan Urawan .

 

 

(Abad ke 13)

 

Kerajaan kasus dekat batas Kediri atau waktu yang terlibat dalam pengumpulan dan Kediri , yang lain adalah Didirikan memiliki abad 13 . Pemerintah , Kediri ( Daha , Panjalu) berdasarkan arus (membawahi Keresidenan) mbawahake paresidhenan Kediri , beberapa Pasuruwan(pasuruan) dan Madiyun (Maduiun). Kota mereka di kota Kediri sekarang .

 

Kerajaan pekerjaan untuk menjadi terkenal . dalam sastra dan terlalu tinggi , hari Jayabaya ( abad12 ) , yang sudah lebih dari yang sudah dan sampai sekarang sinebut besar , Apakah ada madhani

 

(1104 masehi)

 

a.
Pada tahun 1104 istana bernama masyarakat : Triguna atau Managocna . Masyarakat adalah bahwa dengan surat dan Sumanasantakam Kresnayana . Raden Panji putra atau dilaporkan dalam kisah itu , malak menawan (bokmenawa) raja Daha , yang memiliki jejuluk Kamesywara I. Dia Minggu pertama abad 12 .

 

Teman istri Raja Ray ( Chandra Ray ) , putra raja Jenggala . Musim bernama Oleh karena itu , masyarakat Dharmaja dengan surat Smaradhana . Raden Panji sampai sekarang selalu melaporkan pada  teater Perwayangaan (Dailymotion bioskop ) dan  Teater Pewayangan (bioskop ) topeng gedhog . masyarakat Jayabaya

 

(1070 masehi)

 

Oleh karena itu , hati-hati dan merasa Oleh karena Panuluh . Oleh karena itu hati-hati dalam 1079 ( =1157 ) methik saperanganing Mahabharata , dianggit dan bagaimana didhapur (didapur)Jawa , yang disebut Bharata Yudha . Dan pada waktu itu telah cerdas ,
Hindu  (The Indhu) kesilep , Indhu kerajaan telah menjadi kerajaan .

 

Pertama 04 segmen
sekitar 4

(1220 masehi)


Ken Angrok  menaklukan (Nelukake ) Kerajaan Kerajaan Kecil (1220 – 1247)
Tahun 1222 adalah raja Tumapel atau Singhasari bernama Ken Angrok .

 

Cerita ken Arok dari kitab Pararaton . Surat  Diketmukan (Ketemune)  berada di
Kembali dhek tahun 1891. Ken Angrok lahir di sekitar Tumapel ( Singhasari )
asal pertanian standar I.

 

 

 

Ken Angrok melaporkan perubahan Herry dan nenarik mencintai mereka , tapi sangat pangaji sangat menyukai Bapa dan wanimarang penggawa kesalahan . Pada hari-hari dari para Brahmana ditemukan dirinya (dhewekne) ,  Dia mengatakan bahwa  dirinya tetesan Wisnu( dhewekne) .

 

Tapi, karena mereka tahu bahwa Brahmana Ken Angrok adalah hebat ingin dan ketat Budin . Brahmana dan menemukan jalan agar dapatnya ( bisane)  Ken Angrok
  Terhambat Pangeran di- (kacedhak Duke) sana, Tunggul Ametung .

 

Tidak ada lagi waktu antara Ken Angrok  kaabdekake terjadi. Ketika begitu , Ken Angrok dan selalu menemukan cara bagaimana Pemerintah ( enggone ) dapat mengantikan Pangeran ( ngendhih Duke ),    nggenteni berdiri . Ketemuning pengembangan dan  oleh karena itu Ken Angrok  Mendandani atau menciptakan  (ndandakake) Keris baik Oleh ,Gandring (mpu Gandring) tersebut .

 

Setelah Keris , terlihat baik jelas, teman bernama Ken Angrok Keboijo kepencut ingin menggunakan , dan nembung peminjam : Tidak ada . Dari itu , Keris digunakan setiap hari dan ditampilkan  dipamerkan (pamerake) ,  dikehndakan (dikandhakake) mereka .

 

Ketika beberapa hari Ken Angrok  melihat (keris tersebut) dan mencuri Keris sendiri adalah teman dari disilih digunakan  menyandera pangeran  (nyidra Duke) . Kematian terjadi , Keris kiri samping layon . Urusaning materi : Ken Angrok teman Anda bertanggung jawab , diputus hukum sampai mati . Ken Angrok dan bisa mendapatkan putri randaning Tunggul Ametung dan Didirikan Gumanti Duke : Nama Ken Dhedhes .

 

Diadakan untuk Ken Angrok prosedur negara , Reja , sangat kecil Adore . Setelah membangun (mbedhah_  kerajaan kecil  di Jenggala , Ken Angrok dan emoh
Kediri ,

 

(1222 masehi )

 

Bahkan pada tahun 1222 melahirkan  Pemerintahan Negara ( mbedhah Praja) Kediri terjadi , menang , Raja Kediri Kertajaya telah meninggal Sabal nggantung
arah yang sama .

 

Kediri dan  Melahirkan Pangeran (pabrik Duke ) kabawah Singhasari . ketika
Oleh karena itu , raja Sindhok Darah telah kehilangan semua Arok Ken , Ken Angrok
Raja dan berdiri besar , jejuluk memiliki Rejasa , yang merupakan  menurunkan (nurunake) yang raja Majapahit .

 

 

 

Ken Dedes  ( Retna Dhedhes )                                                                                                 melaporkan kematian  Raja Pangeran Duke Tunggul Ametung ambobot .

 

Ketika musim dingin , anak Retna terbuka , Raden memberi peparab Anusapati . Dari Timur ke dewasa Aku tidak tahu apakah itu benar bukanlah putra Raja Rejasa , tapi Merasa bukan raja berkenan di , dengan Rayi sangat berbeda adiknya . dalam Lahir hari Anusapati ibu berkata ,

” Ibu, apakah  Kangjeng Sang ayahanda  tidak  bahagia untuk datang kepada saya ? “

 

The Retna (Ken Dedes) sangat bermasalah Galih mendengar mengatur sasambate anaknya , dan menempatkan keprojol mengatakan , putranya diceritakan kisahnya (dicritani lelakone ) sampai akhir.

 

Anusapati sangat pangungune , segera setelah hukum bermaksud jawaban , tapi masih sinamun sama sekali. Jasanya Keris ( yasane)  Oleh karena Gandring diminta ,
pawatane hanya menginginkan yang anganggo . Ibu Lamba di Galih , Keris
diberikan . Anusapati memanggil pelayan-pelayannya dan teman-teman , dan mereka memberi Keris diweruhake di wewadine . Bengine ia meninggal pada kaprajaya duratmaka . Layone Dia  di candi (Kagenengan dekat  Malang dicandhi di Kagenengan )  . Anusapatinggenteni masih raja . Anusapati tidak lagi berdiri , karena Raden Tohjaya

 

Anusapati tahu apakah Raman dibunuh , sehingga  untuk (sumedya) balasan dan hukum
juga terjadi . Tohjaya masih raja , tapi dia tidak lagi . Tohjaya utusan
 menterinya (mantrine ) bernama Lembar Ampal ,  didakwa (didhawuhi) menghancurkan kalilipe dua adalah : Ranggawuni , anak Anusapati , dan  yang dulunya (nakdulure )bernama Narasingamurti , ketika tidak dapat terjadi , Lembar Ampal sendiri akan tunduk pada kematian hukum .

 

Tiba-tiba seorang Brahmana yang penuh belas kasihan kepada dua Raden , dan
wewarah diperlukan . Knight dan menyembunyikannya di Panji terletak Pati-Pati .

 

Sapi Ampal untuk dua Raden tidak ditemukan , dan tidak bisa pulang ke rumah ,
mengungsi yang Panji Pati-Pati . Bila ada cadangan ngiloni Raden dua bahkan membahas petugas tidak sesuai dengan pembicaraan Tohjaya untuk merumuskan ,

 

Akhirnya terjadi, menemukan sampai mati. Ranggawuni Raja Suriah ( yang dijuluki ) ajejuluk berdiri Wisynuwardhana nakdhereke Narasinga .

 

Kematian priyagung keduanya sangat damai , sampai dibasakake “Seperti Wisynu dan diri Endra Allah” . Istana naik  PULIH besar seperti dhek hari Erlangga , bahkan  Jajahanya ikut serta ( jajahane wuwuh) Madura .

 

1268 masehi

 

Raja meninggal pada tahun 1268, sebagai  (Layonya  atau petinya )layone membakar kustom-pakaian  , awune Setengah di candi Weleri , membawa patung Syiwah , setengah
dipethak ada pemimpin Borobudur ( Put hal pada orang lain ) dengan patung Buddha . Mince di agama Budha bercampur dengan Syiwah

FAKTUAL HISTORY INFO

 

Dieng Plateau, is a marshy plateau that forms the floor of a caldera complex on the Dieng active volcano complex, and is located at Banjarnegara, Central Java, Indonesia.

 



there are Hindu temples from the 7th and 8th centuries, the oldest Hindu temples in Central Java, and the first known standing stone structures in Java.

 

They are originally thought to have numbered 400 but only 8 remain.

 

The Dieng structures were small and relatively plain, but stone architecture developed substantially in only a matter of decades resulting in masterpieces such as the Prambanan complex and Borobudur.

 

 

 The earliest architectural usage of the Javanese demonic masks and marine monsters are exhibited along the niches and doorways of the remaining structures.

 

 The name “Dieng” comes from Di Hyang which means “Abode of the Gods”.

 

Its misty location almost 2000 m above sea level, and its mists, poisonous effusions and sulphur-coloured lakes make it a particularly auspicious place for religious tribute.

 

The temples are small shrines built as monuments to the god-ancestors and dedicated to Shiva, rather than acting as a convenience to man.

 

Sanjaya

( Rakeyan Jamri / Prabu Harisdama,)

The second Sunda King

 raja ke 2 Kerajaan Sunda

(723 – 732M),

Became the King of Mataram K8ingdom(732-860 AD(

 and he found the Ancient Mataram kingdom and also the  Sandjaja Reign

menjadi raja di Kerajaan Mataram (Hindu) (732 – 760M).

 Ia adalah pendiri Kerajaan Mataram Kuno, dan sekaligus pendiri Wangsa Sanjaya.

7th Century

 In fact Islam has already arrived in Indonesia in the 7th century AD. It was already a busy shipping lane and become international through the Malacca Strait that connects the Tang Dynasty in China, the Srivijaya in Southeast Asia and the Umayyads in West Asia since the 7th century. [4]

732:

Sanjaya dynasty founded around this time according to Canggal inscription.[11]

8th century to 832: The agriculturally-based Buddhist Sailendra kingdom flourishes and declines.[11]

 

752 to 1045:

 The Hindu Medang (Mataram) kingdom flourishes and declines.[12]

 

760 to 830:

Borobudur Buddhist monument constructed.[13]

 

774 CE: Javanese attacked Champa, destroying the Po Nagar temple at Nha Trang.
Emmanuel Guillon, Cham Art, p.195

787 CE: Javanese attacked Champa for the second time, destroying a temple near the imperial capital at what is now Phan Rang.
Tran Ky Phuong, Unique Vestiges of Cham Civilization, p.9, Emmanuel Guillon, Cham Art, p.195

c.790 CE: the kingdom of Sailendra (builders of Borobodur, in Java), defeated Chenla (in Cambodia), and ruled it for twelve years.
http://home.iae.nl/users/arcengel/Indonesia/100.htm

C8th: Chinese merchants had crossed oceans to trade in Japan, Champa, and Java.
Thuan Luc,
http://www.charm.ru/coins/vn/nagasaki.shtml
Quanzhou by this time played an important part in the maritime trade of South China.
Wang Lianmao (ed), Return to the City of Light, p.14

732

The Sailendras and the Sanjayas

From the beginning, a tension developed in central Java between competing Buddhist and Hindu ruling families.

 The first central-Javanese temples and inscriptions, dating from 732 A.D.,

were the work of a Hindu ruler by the name of Sanjaya.Very soon thereafter, however, a Budhist line of kings known as the Sailendras (Lords of the Mountain) seem to have comefrom the north coast of Java to impose their rule over Sanjaya and his descendants.

The Sailendras maintained close relations with Sriwijaya (both rulers were Buddhist) and ruled Java for about 100 years.

 During this relatively short period they constructed the magnificent Buddhist monuments of Borobudur, Mendut, Kalasan, Sewu and many others in the shadow of majestic Mt. Merapi. Still now this area is blessed with unusually fertile soils, and already in ancient times it must have supported a vast population, who all participated in the erection of these state monuments.

 

 

Plaosan temple

 


The statue of Durga Mahisasuramardini in northern cella of Shiva temple,

Prambanan temple complex in Central Java. Also called Durga Loro Jonggrang
Candi (pronounced /ˈtʃandiː/) are commonly refer to Hindu and Buddhist temples
or sanctuaries in Indonesia, most of which were built from the 8th to the 15th centuries.

 

 However, ancient non-religious structures such as gates, habitation remnants, or pool and bathplaces are often also called as “candi”…The term “candi” itself derived from Candika one of the manifestation of the goddess Durga as the goddess of death.[Soekmono, Dr R. (1973). Pengantar Sejarah Kebudayaan Indonesia 2. Yogyakarta, Indonesia: Penerbit Kanisius. pp. 81.] This suggested in ancient Indonesia the “candi” has mortuary function as well as attributed with the afterlife. The association of the name “candi”, candika or durga with Hindu-Buddhist temples is unknown in India and other Indonesia’s Southeast Asian neighbours such as Cambodia, Thailand, or Burma.

 

 The historians suggested that temples of ancient Java also used to store the ashes of cremated deceased kings or royalties.

 

This is also in-line with buddhist concept of stupa as the structure to store buddhist relicts including the ashes and remnants of holy buddhist priest or the buddhist king, the patron of buddhism. The statue of god stored inside the garbhagriha (main chamber) of the temple often modelled after the deceased king and considered as deified self of the king portrayed as Vishnu or Shiva.

 

The Prambanan compound also known as Loro Jonggrang complex,

 

 named after the popular legend of Loro Jonggrang. There are 237 temples in this Shivaite temple complex, either big or small…The middle zone consists of four rows of 224 individual small shrines.

 

There are great numbers of these temples, but most of them are still in ruins and only some have been reconstructed. These concentric rows of temples were made in identical design. Each row towards the center is slightly elevated.

 

 These shrines are called “Candi Perwara” guardian or complementary temples,

 

the additional buildings of the main temple. Some believed it was offered to the king as a sign of submission. The Perwara are arranged in four rows around the central temples, some believed it has something to do with four castes, made according to the rank of the people allowed to enter them; the row nearest to the central compound was accessible to the priests only, the other three were reserved for the nobles, the knights, and the simple people respectively.

 While another believed that the four rows of Perwara has nothing to do with four castes, it just simply made as meditation place for priests and as worship place for devotees.

.

 

 745:

Arrival of Islam in the archipelago

 was first marked in the invention Batu Nisan Sandai Sandai, Ketapang territory of the Kingdom Tanjungpura bertarikh 127 Hijri (745 AD).

 

 

 

 

Srivijaya

Srivijaya, also written Sri Vijaya or Sriwijaya,

 was a powerful ancient Malay empire based on the island of Sumatra, modern day Indonesia, which influenced much of Southeast Asia. The earliest solid proof of its existence dates from the 7th century;

 a Chinese monk,

 I-Tsing,

wrote that he visited…

 ruled Sumatra, the Malay peninsula, and western Java (Sunda)

 

 

 

sīlĕnˈdrä,

 

 

sīlĕnˈdrä,

name of a dynasty in Indonesia and SE Asia. The dynasty appeared in central Java in the 7th cent. and had consolidated its position by the mid-8th cent.

The Sailendras, who adopted Buddhism,

extended their power over the Sumatran domains of Sri Vijaya and the Malay Peninsula and exerted influence in Siam and Indochina

.

 

 

about 770

 
Sailendra King Vishnu begins building Borobudur.

Beginning of building activity on the plain of Prambanan.

 

Buddhism, one of Indonesia’s five religions

 

 

778 AD

 The earliest dated inscription in Indonesia in which the dynastic name Sailendra appears is

the Kalasan inscription of central Java, dated 778 AD,

which commemorates the establishment of a Buddhist shrine for

the Buddhist goddess Tara.[2]

782 AD

The name also appears in several other inscriptions like

the Kelurak inscription (782)

and the Karangtengah (824).

Outside Indonesia, the name Sailendra is to be found in

the Ligor inscription (775)

on the Malay peninsula and the mid-9th century Nalanda inscription.[2]

about 790

 
Sailendra kingdom attacks and defeats Chenla (today Cambodia); rules over Chenla for about 12 years. The Sailendra kings remembered that their ancestors came from what is now Thailand or Cambodia

 

 

 

beberapa kerajaan seperti Kerajaan Kediri, Acehdan Sulawesi telah mempunyai uang logam dari emas; kerajaan di Bangka, Cirebon,

Pontianak, Maluku dan Banten telah mempunyai uang logam dari timah, perak dantembaga. Emas pada masa itu menjadi alat ukur nilai, selain itu berfungsi jugasebagai sarana untuk menabung dan tanda status bagi seorang Raja.

 

Namundemikian jauh sebelum masa itu, masyarakat telah mengenal mata uang dalambentuk sederhana sebagai alat pembayaran, seperti manik-manik di Bengkulu danPekalongan, gelang di Majalengka dan Sulawesi Selatan, belincung di Bekasi, Moko di Nusa Tenggara Timur, dan kerang di Papua.

9th century

Tinggalkan Sebuah Komentar

 

Jenis : Arca Batu
Nama : MAHA RESI AGASTYA
Era : Abad Ke-9
Asal : Dataran Tinggi Kedu, Jawa Tengah
Material : Batu Andesite

Koleksi :
Rijksmuseum, The Masterpieces and Infocentre
(The New Rijksmuseum)
Jan Luijkenstraat 1, 1071 CJ Amsterdam

 

Data Museum :

The teacher Agastya
AK-MAK-238

Type: Sculpture
Materials: andesite
Measurements: 36 cm, 100 cm, 50 cm
Creator name: anonymous
Where it was made: Indonesia; Central Java; the Kedu Plain
Time period: 09th Century
Function: worship

Acquisition:
Long-term loan from the Association of Friends of Asian Art (VVAK), purchased from J.G. Huyser, a collector from The Hague, in 1936

Copyright Acknowledgements:
Owner Vereniging van Vrienden der Aziatische Kunst Museum Rijksmuseum, Amsterdam
Credit line

Why this is a masterpiece:
Assuming an upright pose and exuding calm and authority, this statue of Agastya is not daunting, as befits a teacher. Agastya is an old man, as can be seen by his beard and his thickset figure.

Details of this kind ensure that this delicately worked statue clearly conveys the hallmarks of the deity it represents to the worshipper. It is a convincing example of 9th-century Central Javanese sculpture.

History of the Object:
Statues of Agastya, the divine teacher, always stood in the southern alcove of temples dedicated to Shiva, who was the most important god during Indonesia’s Hindu-Buddhist period (8th-16th century). Temples to Shiva, and statues of Agasya, were found in abundance at the time.

 

804

Kerajaan Kediri

 

kediri: Sejarah dan Asal Mula Hari Jadi Kediri 25 MARET 804 M

 

824

 

the Karangtengah inscription (824).

Srivijaya During the 8th century,

an important distinction began to develop between two geo-political zones in the western archipelago. On the one hand, the Strait of Melaka (Malacca) began to develop as

a key control point on the India–China trade route and a state called Srivijaya, based on the southern Sumatra city of Palembang,

emerged as the first great power in the region. On the other hand, the island of Java, with its fertile soils and growing population, became a key centre of military power and cultural influence in the region.

Srivijaya’s location, well south of the mouth of the Melaka Strait, does not appear to be the most suitable site for controlling trade, but

this disadvantage was offset by the kingdom’s access via the Musi River to a large hinterland in southern Sumatra,

 which supplied food, forest products and gold. Because of the rhythm of the monsoons in maritime Southeast Asia, traders moving between India and China generally needed to spend a season in port somewhere near the strait to wait for winds favourable for the onward journey.

 Uang era Dinasti Syailendra (850 M)

 

Mata uang Indonesia dicetak pertama kali sekitar tahun 850/860 Masehi, yaitu pada masa kerajaan Mataram Syailendra yang berpusat di Jawa Tengah. Inilah bukti terawal sistem mata uang yang ada di pulau Jawa dan di Nusantara.

Terbuat dari emas atau disebut pula sebagai keping tahil Jawa, sekitar abad ke-9. Koin-koin tersebut dicetak dalam dua jenis bahan emas dan perak, mempunyai berat yang sama dan mempunyai beberapa nominal satuan:

  • Masa (Ma), berat 2.40 gram – sama dengan 2 Atak atau 4 Kupang
  • Atak, berat 1.20 gram – sama dengan ½ Masa, atau 2 Kupang
  • Kupang (Ku), berat 0.60 gram – sama dengan ¼ Masa atau ½ Atak

Sebenarnya masih ada satuan yang lebih kecil lagi, yaitu ½ Kupang (0.30 gram) dan 1 Saga (0,119 gram).

Koin emas zaman Syailendra berbentuk kecil seperti kotak, dimana koin dengan satuan terbesar (Masa) berukuran 6 x 6/7 mm saja. Pada bagian depannya terdapat huruf DevanagariTa”.

Di belakangnya terdapat incuse (lekukan ke dalam) yang dibagi dalam dua bagian, masing-masing terdapat semacam bulatan. Dalam bahasa numismatic, pola ini dinamakan “Sesame Seed”.

Sedangkan koin perak Masa mempunyai diameter antara 9-10 mm. Pada bagian muka dicetak huruf DevanagariMa” (singkatan dari Masa) dan di bagian belakangnya terdapat incuse dengan pola “Bunga Cendana”.

Likely extent of Srivijaya’s maritime empire

The power of the ruler of Srivijaya rested on three distinct bases:

 the courtiers of the capital,

who managed the port facilities which made Srivijaya an attractive destination,

the chiefs of the interior communities,

who supplied produce, trade goods and probably labour to the city, and

 the orang laut, or people of the sea,

semi-piratical people whose homes were aboard small, fast vessels which sheltered amongst the numerous islands and inlets of the Sumatra coast. These seafarers played a crucial role in forcing ships to call at Srivijaya whether they wished to or not, and they were also the means by which the ruler of Srivijaya kept at least a broad suzerainty over potential rivals along the coast.

Successive rulers of Srivijaya also appear to have cultivated

a relationship with China by sending regular tribute missions and making other gestures of respect for Chinese emperors.

This relationship may have assisted the activities of Srivijaya traders in the ports of China. Wealth from trade was used to support a sophisticated civilization, one in which Chinese monks came to study Buddhism and whose scholars were known for their mathematical expertise.

9th century

 

Berkas Qur’an abad ke 9

839

Islam continues to mengokoh become a political institution who carry Islam. For example, an Islamic sultanate called the Sultanate of Peureulak established on 1 Muharram 225 H or 12 November 839 AD Another example is the kingdom of Ternate. Islam arrived in this kingdom in the Maluku islands in 1440. Its king, a Muslim named Bayanullah.

Islamic Sultanate then semikin spread his teachings to the people and through assimilation, replaced Hinduism as the main trust at the end of the 16th century in Java and Sumatra. Only Bali that still retain the majority Hindus.

 

 

856

: Prambanan Hindu temple thought to have been completed.[11]

 

 

9th century Ijo temple near Jogya

 

 

9th century Ijo temple near Jogya

 

 

 

Prambanan,

 

9th century hindu-buddhist prambanan temple

 

Ganesha sculpture in the prambana temple

 

Ganesha (IAST: Gaṇeśa;  listen (help·info)),

also spelled Ganesa, also known as Ganapati and Vinayaka is a widely worshipped deity in the Hindu pantheon.[2] His image is found throughout India and Nepal.[3] Hindu sects worship him regardless of affiliations.[4] Devotion to Ganesha is widely diffused and extends to Jains, Buddhists, and beyond India.[5]

 

Although he is known by many attributes, Ganesha’s elephant head makes him easy to identify.[6] Ganesha is widely revered as the remover of obstacles,[7] the patron of arts and sciences and the deva of intellect and wisdom.[8] As the god of beginnings, he is honoured at the start of rituals and ceremonies. Ganesha is also invoked as patron of letters and learning during writing sessions.[9][10] Several texts relate mythological anecdotes associated with his birth and exploits and explain his distinct iconography.

Ganesha emerged as a distinct deity in the 4th and 5th centuries CE, during the Gupta Period, although he inherited traits from Vedic and pre-Vedic precursors.[11] He was formally included among the five primary deities of Smartism (a Hindu denomination) in the 9th century. A sect of devotees called the Ganapatya arose, who identified Ganesha as the supreme deity.[12] The principal scriptures dedicated to Ganesha are the Ganesha Purana, the Mudgala Purana, and the Ganapati Atharvashirsa

Ganesha has been ascribed many other titles and epithets, including Ganapati and Vighneshvara. The Hindu title of respect Shri (Sanskrit: श्री; IAST: śrī; also spelled Sri or Shree) is often added before his name. One popular way Ganesha is worshipped is by chanting a Ganesha Sahasranama, a litany of “a thousand names of Ganesha”. Each name in the sahasranama conveys a different meaning and symbolises a different aspect of Ganesha. At least two different versions of the Ganesha Sahasranama exist; one version is drawn from the Ganesha Purana, a Hindu scripture venerating Ganesha.[14]

The name Ganesha is a Sanskrit compound, joining the words gana (Sanskrit: गण; IAST: gaṇa), meaning a group, multitude, or categorical system and isha (Sanskrit: ईश; IAST: īśa), meaning lord or master.[15] The word gaņa when associated with Ganesha is often taken to refer to the gaņas, a troop of semi-divine beings that form part of the retinue of Shiva (IAST: Śiva).[16] The term more generally means a category, class, community, association, or corporation.[17] Some commentators interpret the name “Lord of the Gaņas” to mean “Lord of Hosts” or “Lord of created categories”, such as the elements.[18] Ganapati (Sanskrit: गणपति; IAST: gaṇapati), a synonym for Ganesha, is a compound composed of gaṇa, meaning “group”, and pati, meaning “ruler” or “lord”.[17] The Amarakosha,[19] an early Sanskrit lexicon, lists eight synonyms of Ganesha : Vinayaka, Vighnarāja (equivalent to Vighnesha), Dvaimātura (one who has two mothers),[20] Gaṇādhipa (equivalent to Ganapati and Ganesha), Ekadanta (one who has one tusk), Heramba, Lambodara (one who has a pot belly, or, literally, one who has a hanging belly), and Gajanana (IAST: gajānana); having the face of an elephant).[21]

Vinayaka (Sanskrit: विनायक; IAST: vināyaka) is a common name for Ganesha that appears in the Purāṇas and in Buddhist Tantras.[22] This name is reflected in the naming of the eight famous Ganesha temples in Maharashtra known as the Ashtavinayak (aṣṭavināyaka).[23] The names Vighnesha (Sanskrit: विघ्नेश; IAST: vighneśa) and Vighneshvara (विघ्नेश्वर; vighneśvara) (Lord of Obstacles)[24] refers to his primary function in Hindu theology as the master and remover of obstacles (vighna).[25]

A prominent name for Ganesha in the Tamil language is Pille (Tamil: பிள்ளை) or Pillaiyar (பிள்ளையார்) (Little Child).[26] A. K. Narain differentiates these terms by saying that pille means a “child” while pillaiyar means a “noble child”. He adds that the words pallu, pella, and pell in the Dravidian family of languages signify “tooth or tusk”, also “elephant tooth or tusk”.[27] Anita Raina Thapan notes that the root word pille in the name Pillaiyar might have originally meant “the young of the elephant”, because the Pali word pillaka means “a young elephant”.[28]

In the Burmese language, Ganesha is known as Maha Peinne (မဟာပိန္နဲ, pronounced: [məhà pèiɴné]), derived from Pali Mahā Wināyaka(မဟာဝိနာယက).[29] The widespread name of Ganesha in Thailand is Phra Phikhanet or Phra Phikhanesuan, both of which are derived from Vara Vighnesha and Vara Vighneshvara respectively, whereas the name Khanet (from Ganesha) is rather rare.

In Sri Lanka in the North-Central and North Western areas with pre dominantly Buddhist population, Ganesha is known as Aiyanayaka Deviyo while in other Singhala buddhist areas he is known as Gana deviyo.

Iconography[edit]

 

 

A 13th-century statue of Ganesha, Mysore District, Karnataka

Ganesha is a popular figure in Indian art.[30] Unlike those of some deities, representations of Ganesha show wide variations and distinct patterns changing over time.[31] He may be portrayed standing, dancing, heroically taking action against demons, playing with his family as a boy, sitting down or on an elevated seat, or engaging in a range of contemporary situations.

Ganesha images were prevalent in many parts of India by the 6th century.[32] The 13th century statue pictured is typical of Ganesha statuary from 900–1200, after Ganesha had been well-established as an independent deity with his own sect. This example features some of Ganesha’s common iconographic elements. A virtually identical statue has been dated between 973–1200 by Paul Martin-Dubost,[33] and another similar statue is dated c. 12th century by Pratapaditya Pal.[34] Ganesha has the head of an elephant and a big belly. This statue has four arms, which is common in depictions of Ganesha. He holds his own broken tusk in his lower-right hand and holds a delicacy, which he samples with his trunk, in his lower-left hand. The motif of Ganesha turning his trunk sharply to his left to taste a sweet in his lower-left hand is a particularly archaic feature.[35] A more primitive statue in one of the Ellora Caves with this general form has been dated to the 7th century.[36] Details of the other hands are difficult to make out on the statue shown. In the standard configuration, Ganesha typically holds an axe or a goad in one upper arm and a noose in the other upper arm.

The influence of this old constellation of iconographic elements can still be seen in contemporary representations of Ganesha. In one modern form, the only variation from these old elements is that the lower-right hand does not hold the broken tusk but is turned towards the viewer in a gesture of protection or fearlessness (abhaya mudra).[37] The same combination of four arms and attributes occurs in statues of Ganesha dancing, which is a very popular theme.[38]

Common attributes[edit]

For thirty-two popular iconographic forms of Ganesha, see Sritattvanidhi

 

 

A typical four-armed form. Miniature of Nurpur school (circa 1810).[39]

Ganesha has been represented with the head of an elephant since the early stages of his appearance in Indian art.[40] Puranic myths provide many explanations for how he got his elephant head.[41] One of his popular forms, Heramba-Ganapati, has five elephant heads, and other less-common variations in the number of heads are known.[42] While some texts say that Ganesha was born with an elephant head, he acquires the head later in most stories .[43] The most recurrent motif in these stories is that Ganesha was created by Parvati using clay to protect her and Shiva beheaded him when Ganesha came between Shiva and Parvati. Shiva then replaced Ganesha’s original head with that of an elephant.[44] Details of the battle and where the replacement head came from vary from source to source.[45][46] Another story says that Ganesha was created directly by Shiva’s laughter. Because Shiva considered Ganesha too alluring, he gave him the head of an elephant and a protruding belly.[47]

Ganesha’s earliest name was Ekadanta (One Tusked), referring to his single whole tusk, the other being broken.[48] Some of the earliest images of Ganesha show him holding his broken tusk.[49] The importance of this distinctive feature is reflected in the Mudgala Purana, which states that the name of Ganesha’s second incarnation is Ekadanta.[50] Ganesha’s protruding belly appears as a distinctive attribute in his earliest statuary, which dates to the Gupta period (4th to 6th centuries).[51] This feature is so important that, according to the Mudgala Purana, two different incarnations of Ganesha use names based on it: Lambodara (Pot Belly, or, literally, Hanging Belly) and Mahodara (Great Belly).[52] Both names are Sanskrit compounds describing his belly (IAST: udara).[53] The Brahmanda Purana says that Ganesha has the name Lambodara because all the universes (i.e., cosmic eggs; IAST: brahmāṇḍas) of the past, present, and future are present in him.[54] The number of Ganesha’s arms varies; his best-known forms have between two and sixteen arms.[55] Many depictions of Ganesha feature four arms, which is mentioned in Puranic sources and codified as a standard form in some iconographic texts.[56] His earliest images had two arms.[57] Forms with 14 and 20 arms appeared in Central India during the 9th and the 10th centuries.[58] The serpent is a common feature in Ganesha iconography and appears in many forms.[59] According to the Ganesha Purana, Ganesha wrapped the serpent Vasuki around his neck.[60] Other depictions of snakes include use as a sacred thread (IAST: yajñyopavīta)[61] wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne. Upon Ganesha’s forehead may be a third eye or the Shaivite sectarian mark (IAST: tilaka), which consists of three horizontal lines.[62] The Ganesha Purana prescribes a tilaka mark as well as a crescent moon on the forehead.[63] A distinct form of Ganesha called Bhalachandra (IAST: bhālacandra; “Moon on the Forehead”) includes that iconographic element.[64] Ganesha is often described as red in color.[65] Specific colors are associated with certain forms.[66] Many examples of color associations with specific meditation forms are prescribed in the Sritattvanidhi, a treatise on Hindu iconography. For example, white is associated with his representations as Heramba-Ganapati and Rina-Mochana-Ganapati (Ganapati Who Releases from Bondage).[67] Ekadanta-Ganapati is visualized as blue during meditation in that form.[68]

Vahanas[edit]

 

 

Ganesha’s dancing and love of sweets are represented. The mouse is depicted at the base.[69] The Walters Art Museum.

The earliest Ganesha images are without a vahana (mount/vehicle).[70] Of the eight incarnations of Ganesha described in the Mudgala Purana, Ganesha uses a mouse (shrew) in five of them, a lion in his incarnation as Vakratunda, a peacock in his incarnation as Vikata, and Shesha, the divine serpent, in his incarnation as Vighnaraja.[71] Mohotkata uses a lion, Mayūreśvara uses a peacock, Dhumraketu uses a horse, and Gajanana uses a mouse, in the four incarnations of Ganesha listed in the Ganesha Purana. Jain depictions of Ganesha show his vahana variously as a mouse, elephant, tortoise, ram, or peacock.[72]

Ganesha is often shown riding on or attended by a mouse, shrew or rat.[73] Martin-Dubost says that the rat began to appear as the principal vehicle in sculptures of Ganesha in central and western India during the 7th century; the rat was always placed close to his feet.[74] The mouse as a mount first appears in written sources in the Matsya Purana and later in the Brahmananda Purana and Ganesha Purana, where Ganesha uses it as his vehicle in his last incarnation.[75] The Ganapati Atharvashirsa includes a meditation verse on Ganesha that describes the mouse appearing on his flag.[76] The names Mūṣakavāhana (mouse-mount) and Ākhuketana (rat-banner) appear in the Ganesha Sahasranama.[77]

The mouse is interpreted in several ways. According to Grimes, “Many, if not most of those who interpret Gaṇapati’s mouse, do so negatively; it symbolizes tamoguṇa as well as desire”.[78] Along these lines, Michael Wilcockson says it symbolizes those who wish to overcome desires and be less selfish.[79] Krishan notes that the rat is destructive and a menace to crops. The Sanskrit word mūṣaka (mouse) is derived from the root mūṣ (stealing, robbing). It was essential to subdue the rat as a destructive pest, a type of vighna (impediment) that needed to be overcome. According to this theory, showing Ganesha as master of the rat demonstrates his function as Vigneshvara (Lord of Obstacles) and gives evidence of his possible role as a folk grāma-devatā (village deity) who later rose to greater prominence.[80] Martin-Dubost notes a view that the rat is a symbol suggesting that Ganesha, like the rat, penetrates even the most secret places.[81]

Associations[edit]

Obstacles[edit]

Ganesha is Vighneshvara or Vighnaraja or “Vighnaharta”(marathi), the Lord of Obstacles, both of a material and spiritual order.[82] He is popularly worshipped as a remover of obstacles, though traditionally he also places obstacles in the path of those who need to be checked. Paul Courtright says that “his task in the divine scheme of things, his dharma, is to place and remove obstacles. It is his particular territory, the reason for his creation.”[83]

Krishan notes that some of Ganesha’s names reflect shadings of multiple roles that have evolved over time.[25] Dhavalikar ascribes the quick ascension of Ganesha in the Hindu pantheon, and the emergence of the Ganapatyas, to this shift in emphasis from vighnakartā (obstacle-creator) to vighnahartā (obstacle-averter).[84] However, both functions continue to be vital to his character.[85]

Buddhi (Knowledge)[edit]

Ganesha is considered to be the Lord of letters and learning.[86] In Sanskrit, the word buddhi is a feminine noun that is variously translated as intelligence, wisdom, or intellect.[87] The concept of buddhi is closely associated with the personality of Ganesha, especially in the Puranic period, when many stories stress his cleverness and love of intelligence. One of Ganesha’s names in the Ganesha Purana and the Ganesha Sahasranama is Buddhipriya.[88] This name also appears in a list of 21 names at the end of the Ganesha Sahasranama that Ganesha says are especially important.[89] The word priya can mean “fond of”, and in a marital context it can mean “lover” or “husband”,[90] so the name may mean either “Fond of Intelligence” or “Buddhi’s Husband”.[91]

Aum[edit]

Ganesha is identified with the Hindu mantra Aum (Telugu:ఓం, Tamil:ஓம், Sanskrit:) also spelled Om). The term oṃkārasvarūpa (Aum is his form), when identified with Ganesha, refers to the notion that he personifies the primal sound.[92] The Ganapati Atharvashirsa attests to this association. Chinmayananda translates the relevant passage as follows:[93]

(O Lord Ganapati!) You are (the Trinity) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).

 

 

Ganesha (Devanagari) Aum jewel

Some devotees see similarities between the shape of Ganesha’s body in iconography and the shape of Aum in the Devanāgarī and Tamil scripts.[94]

First chakra[edit]

According to Kundalini yoga, Ganesha resides in the first chakra, called Muladhara (mūlādhāra). Mula means “original, main”; adhara means “base, foundation”. The muladhara chakra is the principle on which the manifestation or outward expansion of primordial Divine Force rests.[95] This association is also attested to in the Ganapati Atharvashirsa. Courtright translates this passage as follows: “[O Ganesha,] You continually dwell in the sacral plexus at the base of the spine [mūlādhāra cakra].”[96] Thus, Ganesha has a permanent abode in every being at the Muladhara.[97] Ganesha holds, supports and guides all other chakras, thereby “governing the forces that propel the wheel of life“.[95]

Family and consorts[edit]

See also: Mythological anecdotes of Ganesha and Consorts of Ganesha

 

 

Shiva and Parvati giving a bath to Ganesha. Kangra miniature, 18th century. Allahbad Museum, New Delhi.[98]

Though Ganesha is popularly held to be the son of Shiva and Parvati, the Puranic myths give different versions about his birth.[99] He may have been created by Parvati,[100] or by Shiva and Parvati,[101] or may have appeared mysteriously and was discovered by Shiva and Parvati.[102]

The family includes his brother the war god Kartikeya, who is also called Subramanya, Skanda, Murugan and other names.[103] Regional differences dictate the order of their births. In northern India, Skanda is generally said to be the elder, while in the south, Ganesha is considered the first born.[104] In northern India, Skanda was an important martial deity from about 500 BCE to about 600 CE, when worship of him declined significantly in northern India. As Skanda fell, Ganesha rose. Several stories tell of sibling rivalry between the brothers[105] and may reflect sectarian tensions.[106]

Ganesha’s marital status, the subject of considerable scholarly review, varies widely in mythological stories.[107] One pattern of myths identifies Ganesha as an unmarried brahmacari.[108] This view is common in southern India and parts of northern India.[109] Another pattern associates him with the concepts of Buddhi (intellect), Siddhi (spiritual power), and Riddhi (prosperity); these qualities are sometimes personified as goddesses, said to be Ganesha’s wives.[110] He also may be shown with a single consort or a nameless servant (Sanskrit: daşi).[111] Another pattern connects Ganesha with the goddess of culture and the arts, Sarasvati or Śarda (particularly in Maharashtra).[112] He is also associated with the goddess of luck and prosperity, Lakshmi.[113] Another pattern, mainly prevalent in the Bengal region, links Ganesha with the banana tree, Kala Bo.[114]

The Shiva Purana says that Ganesha had begotten two sons: Kşema (prosperity) and Lābha (profit). In northern Indian variants of this story, the sons are often said to be Śubha (auspiciouness) and Lābha.[115] The 1975 Hindi film Jai Santoshi Maa shows Ganesha married to Riddhi and Siddhi and having a daughter named Santoshi Ma, the goddess of satisfaction. This story has no Puranic basis, but Anita Raina Thapan and Lawrence Cohen cite Santoshi Ma’s cult as evidence of Ganesha’s continuing evolution as a popular deity.[116]

Worship and festivals[edit]

 

 

Celebrations of Ganesh by the Tamil community in Paris, France

Ganesha is worshipped on many religious and secular occasions; especially at the beginning of ventures such as buying a vehicle or starting a business.[117] K.N. Somayaji says, “there can hardly be a [Hindu] home [in India] which does not house an idol of Ganapati. [..] Ganapati, being the most popular deity in India, is worshipped by almost all castes and in all parts of the country”.[118] Devotees believe that if Ganesha is propitiated, he grants success, prosperity and protection against adversity.[119]

Ganesha is a non-sectarian deity, and Hindus of all denominations invoke him at the beginning of prayers, important undertakings, and religious ceremonies.[120] Dancers and musicians, particularly in southern India, begin performances of arts such as the Bharatnatyam dance with a prayer to Ganesha.[65] Mantras such as Om Shri Gaṇeshāya Namah (Om, salutation to the Illustrious Ganesha) are often used. One of the most famous mantras associated with Ganesha is Om Gaṃ Ganapataye Namah (Om, Gaṃ, Salutation to the Lord of Hosts).[121]

Devotees offer Ganesha sweets such as modaka and small sweet balls (laddus).[122] He is often shown carrying a bowl of sweets, called a modakapātra.[123] Because of his identification with the color red, he is often worshipped with red sandalwood paste (raktacandana)[124] or red flowers. Dūrvā grass (Cynodon dactylon) and other materials are also used in his worship.[125]

Festivals associated with Ganesh are Ganesh Chaturthi or Vināyaka chaturthī in the śuklapakṣa (the fourth day of the waxing moon) in the month of bhādrapada (August/September) and the Gaṇeśa jayanti (Gaṇeśa’s birthday) celebrated on the cathurthī of the śuklapakṣa (fourth day of the waxing moon) in the month of māgha (January/February).”[126]

Ganesh Chaturthi[edit]

Main article: Ganesh Chaturthi

 

 

Street festivities in Hyderabad, India during the festival of Ganesha Chaturthi

An annual festival honours Ganesha for ten days, starting on Ganesha Chaturthi, which typically falls in late August or early September.[127] The festival begins with people bringing in clay idols of Ganesha, symbolising Ganesha’s visit. The festival culminates on the day of Ananta Chaturdashi, when idols (murtis) of Ganesha are immersed in the most convenient body of water.[128] Some families have a tradition of immersion on the 2nd, 3rd, 5th, or 7th day. In 1893, Lokmanya Tilak transformed this annual Ganesha festival from private family celebrations into a grand public event.[129] He did so “to bridge the gap between the Brahmins and the non-Brahmins and find an appropriate context in which to build a new grassroots unity between them” in his nationalistic strivings against the British in Maharashtra.[130] Because of Ganesha’s wide appeal as “the god for Everyman”, Tilak chose him as a rallying point for Indian protest against British rule.[131] Tilak was the first to install large public images of Ganesha in pavilions, and he established the practice of submerging all the public images on the tenth day.[132] Today, Hindus across India celebrate the Ganapati festival with great fervour, though it is most popular in the state of Maharashtra.[133][134] The festival also assumes huge proportions in Mumbai, Pune, and in the surrounding belt of Ashtavinayaka temples.

Temples[edit]

Further information: List of Ganapati temples and Ashtavinayak

 

 

Ashtavinayak and an Om in between

In Hindu temples, Ganesha is depicted in various ways: as an acolyte or subordinate deity (pãrśva-devatã); as a deity related to the principal deity (parivāra-devatã); or as the principal deity of the temple (pradhāna), treated similarly as the highest gods of the Hindu pantheon.[135] As the god of transitions, he is placed at the doorway of many Hindu temples to keep out the unworthy, which is analogous to his role as Parvati’s doorkeeper.[136] In addition, several shrines are dedicated to Ganesha himself, of which the Ashtavinayak (Sanskrit: अष्टविनायक; aṣṭavināyaka; lit. “eight Ganesha (shrines)”) in Maharashtra are particularly well known. Located within a 100-kilometer radius of the city of Pune, each of these eight shrines celebrates a particular form of Ganapati, complete with its own lore and legend.[137] The eight shrines are: Morgaon, Siddhatek, Pali, Mahad, Theur, Lenyadri, Ozar and Ranjangaon.

There are many other important Ganesha temples at the following locations: Wai in Maharashtra; Ujjain in Madhya Pradesh; Jodhpur, Nagaur and Raipur (Pali) in Rajasthan; Baidyanath in Bihar; Baroda, Dholaka, and Valsad in Gujarat and Dhundiraj Temple in Varanasi, Uttar Pradesh. Prominent Ganesha temples in southern India include the following: Kanipakam in Chittoor; the Jambukeśvara Temple at Tiruchirapalli; at Rameshvaram and Suchindram in Tamil Nadu; at Malliyur, Kottarakara, Pazhavangadi, Kasargod in Kerala, Hampi, and Idagunji in Karnataka; and Bhadrachalam in Andhra Pradesh.[138]

T. A. Gopinatha notes, “Every village however small has its own image of Vighneśvara (Vigneshvara) with or without a temple to house it in. At entrances of villages and forts, below pīpaḹa (Sacred fig) trees […], in a niche […] in temples of Viṣṇu (Vishnu) as well as Śiva (Shiva) and also in separate shrines specially constructed in Śiva temples […]; the figure of Vighneśvara is invariably seen.”[139] Ganesha temples have also been built outside of India, including southeast Asia, Nepal (including the four Vinayaka shrines in the Kathmandu valley),[140] and in several western countries.[141]

Rise to prominence[edit]

First appearance[edit]

Ganesha appeared in his classic form as a clearly recognizable deity with well-defined iconographic attributes in the early 4th to 5th centuries.[142] Shanti Lal Nagar says that the earliest known iconic image of Ganesha is in the niche of the Shiva temple at Bhumra, which has been dated to the Gupta period.[143] His independent cult appeared by about the 10th century.[142] Narain summarizes the controversy between devotees and academics regarding the development of Ganesha as follows:[144]

[W]hat is inscrutable is the somewhat dramatic appearance of Gaņeśa on the historical scene. His antecedents are not clear. His wide acceptance and popularity, which transcend sectarian and territorial limits, are indeed amazing. On the one hand there is the pious belief of the orthodox devotees in Gaņeśa’s Vedic origins and in the Purāṇic explanations contained in the confusing, but nonetheless interesting, mythology. On the other hand there are doubts about the existence of the idea and the icon of this deity” before the fourth to fifth century A.D. … [I]n my opinion, indeed there is no convincing evidence of the existence of this divinity prior to the fifth century.

Possible influences[edit]

Courtright reviews various speculative theories about the early history of Ganesha, including supposed tribal traditions and animal cults, and dismisses all of them in this way:[145]

In this search for a historical origin for Gaņeśa, some have suggested precise locations outside the Brāhmaṇic tradition…. These historical locations are intriguing to be sure, but the fact remains that they are all speculations, variations on the Dravidian hypothesis, which argues that anything not attested to in the Vedic and Indo-European sources must have come into Brāhmaṇic religion from the Dravidian or aboriginal populations of India as part of the process that produced Hinduism out of the interactions of the Aryan and non-Aryan populations. There is no independent evidence for an elephant cult or a totem; nor is there any archaeological data pointing to a tradition prior to what we can already see in place in the Purāṇic literature and the iconography of Gaņeśa.

Thapan’s book on the development of Ganesha devotes a chapter to speculations about the role elephants had in early India but concludes that, “although by the second century CE the elephant-headed yakṣa form exists it cannot be presumed to represent Gaṇapati-Vināyaka. There is no evidence of a deity by this name having an elephant or elephant-headed form at this early stage. Gaṇapati-Vināyaka had yet to make his debut.”[146]

One theory of the origin of Ganesha is that he gradually came to prominence in connection with the four Vinayakas (Vināyakas).[147] In Hindu mythology, the Vināyakas were a group of four troublesome demons who created obstacles and difficulties[148] but who were easily propitiated.[149] The name Vināyaka is a common name for Ganesha both in the Purāṇas and in Buddhist Tantras.[22] Krishan is one of the academics who accepts this view, stating flatly of Ganesha, “He is a non-vedic god. His origin is to be traced to the four Vināyakas, evil spirits, of the Mānavagŗhyasūtra (7th–4th century BCE) who cause various types of evil and suffering”.[150] Depictions of elephant-headed human figures, which some identify with Ganesha, appear in Indian art and coinage as early as the 2nd century.[151] According to Ellawala, the elephant-headed Ganesha as lord of the Ganas was known to the people of Sri Lanka in the early pre-Christian era.[152]

Vedic and epic literature[edit]

 

 

Vyasa narrating the Mahabharata to Ganesha, his scribe, Angkor Wat

The title “Leader of the group” (Sanskrit: gaṇapati) occurs twice in the Rig Veda, but in neither case does it refer to the modern Ganesha. The term appears in RV 2.23.1 as a title for Brahmanaspati, according to commentators.[153] While this verse doubtless refers to Brahmanaspati, it was later adopted for worship of Ganesha and is still used today.[154] In rejecting any claim that this passage is evidence of Ganesha in the Rig Veda, Ludo Rocher says that it “clearly refers to Bṛhaspati—who is the deity of the hymn—and Bṛhaspati only”.[155] Equally clearly, the second passage (RV 10.112.9) refers to Indra,[156] who is given the epithet ‘gaṇapati’, translated “Lord of the companies (of the Maruts).”[157] However, Rocher notes that the more recent Ganapatya literature often quotes the Rigvedic verses to give Vedic respectability to Ganesha .[158]

Two verses in texts belonging to Black Yajurveda, Maitrāyaṇīya Saṃhitā (2.9.1)[159] and Taittirīya Āraṇyaka (10.1),[160] appeal to a deity as “the tusked one” (Dantiḥ), “elephant-faced” (Hastimukha), and “with a curved trunk” (Vakratuņḍa). These names are suggestive of Ganesha, and the 14th century commentator Sayana explicitly establishes this identification.[161] The description of Dantin, possessing a twisted trunk (vakratuṇḍa) and holding a corn-sheaf, a sugar cane, and a club,[162] is so characteristic of the Puranic Ganapati that Heras says “we cannot resist to accept his full identification with this Vedic Dantin”.[163] However, Krishan considers these hymns to be post-Vedic additions.[164] Thapan reports that these passages are “generally considered to have been interpolated”. Dhavalikar says, “the references to the elephant-headed deity in the Maitrāyaṇī Saṃhitā have been proven to be very late interpolations, and thus are not very helpful for determining the early formation of the deity”.[165]

Ganesha does not appear in Indian epic literature that is dated to the Vedic period. A late interpolation to the epic poem Mahabharata says that the sage Vyasa (Vyāsa) asked Ganesha to serve as his scribe to transcribe the poem as he dictated it to him. Ganesha agreed but only on condition that Vyasa recite the poem uninterrupted, that is, without pausing. The sage agreed, but found that to get any rest he needed to recite very complex passages so Ganesha would have to ask for clarifications. The story is not accepted as part of the original text by the editors of the critical edition of the Mahabharata,[166] in which the twenty-line story is relegated to a footnote in an appendix.[167] The story of Ganesha acting as the scribe occurs in 37 of the 59 manuscripts consulted during preparation of the critical edition.[168] Ganesha’s association with mental agility and learning is one reason he is shown as scribe for Vyāsa’s dictation of the Mahabharata in this interpolation.[169] Richard L. Brown dates the story to the 8th century, and Moriz Winternitz concludes that it was known as early as c. 900, but it was not added to the Mahabharata some 150 years later. Winternitz also notes that a distinctive feature in South Indian manuscripts of the Mahabharata is their omission of this Ganesha legend.[170] The term vināyaka is found in some recensions of the Śāntiparva and Anuśāsanaparva that are regarded as interpolations.[171] A reference to Vighnakartṛīṇām (“Creator of Obstacles”) in Vanaparva is also believed to be an interpolation and does not appear in the critical edition.[172]

Puranic period[edit]

For more details on this topic, see Mythological anecdotes of Ganesha.

 

 

Tanjore-style painting of Ganesha

Stories about Ganesha often occur in the Puranic corpus. Brown notes while the Puranas “defy precise chronological ordering”, the more detailed narratives of Ganesha’s life are in the late texts, c. 600–1300.[173] Yuvraj Krishan says that the Puranic myths about the birth of Ganesha and how he acquired an elephant’s head are in the later Puranas, which were composed from c. 600 onwards. He elaborates on the matter to say that references to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda Puranas, are later interpolations made during the 7th to 10th centuries.[174]

In his survey of Ganesha’s rise to prominence in Sanskrit literature, Ludo Rocher notes that:[175]

Above all, one cannot help being struck by the fact that the numerous stories surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other incidents are touched on in the texts, but to a far lesser extent.

Ganesha’s rise to prominence was codified in the 9th century, when he was formally included as one of the five primary deities of Smartism. The 9th-century philosopher Śaṅkarācārya popularized the “worship of the five forms” (pañcāyatana pūjā) system among orthodox Brahmins of the Smarta tradition.[176] This worship practice invokes the five deities Ganesha, Vishnu, Shiva, Devī, and Sūrya.[177] Śaṅkarācārya instituted the tradition primarily to unite the principal deities of these five major sects on an equal status. This formalized the role of Ganesha as a complementary deity.

Scriptures[edit]

Further information: Ganesha Purana, Mudgala Purana and Ganapati Atharvashirsa

 

 

Ganesha statue in 9th century Prambanan temple, Java, Indonesia

Once Ganesha was accepted as one of the five principal deities of Brahmanism, some Brahmins (brāhmaṇas) chose to worship Ganesha as their principal deity. They developed the Ganapatya tradition, as seen in the Ganesha Purana and the Mudgala Purana.[178]

The date of composition for the Ganesha Purana and the Mudgala Purana—and their dating relative to one another—has sparked academic debate. Both works were developed over time and contain age-layered strata. Anita Thapan reviews comments about dating and provides her own judgement. “It seems likely that the core of the Ganesha Purana appeared around the twelfth and thirteenth centuries”, she says, “but was later interpolated.”[179] Lawrence W. Preston considers the most reasonable date for the Ganesha Purana to be between 1100 and 1400, which coincides with the apparent age of the sacred sites mentioned by the text.[180]

R.C. Hazra suggests that the Mudgala Purana is older than the Ganesha Purana, which he dates between 1100 and 1400.[181] However, Phyllis Granoff finds problems with this relative dating and concludes that the Mudgala Purana was the last of the philosophical texts concerned with Ganesha. She bases her reasoning on the fact that, among other internal evidence, the Mudgala Purana specifically mentions the Ganesha Purana as one of the four Puranas (the Brahma, the Brahmanda, the Ganesha, and the Mudgala Puranas) which deal at length with Ganesha.[182] While the kernel of the text must be old, it was interpolated until the 17th and 18th centuries as the worship of Ganapati became more important in certain regions.[183] Another highly regarded scripture, the Ganapati Atharvashirsa, was probably composed during the 16th or 17th centuries.[184]

Beyond India and Hinduism[edit]

For more details on this topic, see Ganesha in world religions.

 

 

“Dancing Ganesh. Central Tibet. Early fifteenth century. Colours on cotton. Height: 68 centimetres”.[185] This form is also known as Maharakta (“The Great Red One”).[186]

Commercial and cultural contacts extended India’s influence in western and southeast Asia. Ganesha is one of a number of Hindu deities who reached foreign lands as a result.[187]

Ganesha was particularly worshipped by traders and merchants, who went out of India for commercial ventures.[188] From approximately the 10th century onwards, new networks of exchange developed including the formation of trade guilds and a resurgence of money circulation. During this time, Ganesha became the principal deity associated with traders.[189] The earliest inscription invoking Ganesha before any other deity is associated with the merchant community.[190]

 

 

5th century “image of Ganesha, consecrated by the Shahi King Khingala.” found at Gardez, Afghanistan.

Hindus migrated to Maritime Southeast Asia and took their culture, including Ganesha, with them.[191] Statues of Ganesha are found throughout the region, often beside Shiva sanctuaries. The forms of Ganesha found in Hindu art of Java, Bali, and Borneo show specific regional influences.[192] The spread of Hindu culture to southeast Asia established Ganesha in modified forms in Burma, Cambodia, and Thailand. In Indochina, Hinduism and Buddhism were practiced side by side, and mutual influences can be seen in the iconography of Ganesha in the region.[193] In Thailand, Cambodia, and among the Hindu classes of the Chams in Vietnam, Ganesha was mainly thought of as a remover of obstacles.[194] Today in Buddhist Thailand, Ganesha is regarded as a remover of obstacles, the god of success.[194]

Before the arrival of Islam, Afghanistan had close cultural ties with India, and the adoration of both Hindu and Buddhist deities was practiced. Examples of sculptures from the 5th to the 7th centuries have survived, suggesting that the worship of Ganesha was then in vogue in the region.[195]

Ganesha appears in Mahayana Buddhism, not only in the form of the Buddhist god Vināyaka, but also as a Hindu demon form with the same name.[196] His image appears in Buddhist sculptures during the late Gupta period.[197] As the Buddhist god Vināyaka, he is often shown dancing. This form, called Nṛtta Ganapati, was popular in northern India, later adopted in Nepal, and then in Tibet.[198] In Nepal, the Hindu form of Ganesha, known as Heramba, is popular; he has five heads and rides a lion.[199] Tibetan representations of Ganesha show ambivalent views of him.[200] A Tibetan rendering of Ganapati is tshogs bdag.[201] In one Tibetan form, he is shown being trodden under foot by Mahākāla,(Shiva) a popular Tibetan deity.[202] Other depictions show him as the Destroyer of Obstacles, and sometimes dancing.[203] Ganesha appears in China and Japan in forms that show distinct regional character. In northern China, the earliest known stone statue of Ganesha carries an inscription dated to 531.[204] In Japan, where Ganesha is known as Kangiten, the Ganesha cult was first mentioned in 806.[205]

The canonical literature of Jainism does not mention the worship of Ganesha.[206] However, Ganesha is worshipped by most Jains, for whom he appears to have taken over certain functions of Kubera.[207] Jain connections with the trading community support the idea that Jainism took up Ganesha worship as a result of commercial connections.[208] The earliest known Jain Ganesha statue dates to about the 9th century.[209] A 15th-century Jain text lists procedures for the installation of Ganapati images.[206] Images of Ganesha appear in the Jain temples of Rajasthan and Gujarat.[210

References[edit]

 

 

God Shiva’s Mount Nandi Indonesia Central Java 9th …

 

 

 

 

824

Sailendras in Java

 

Borobudur, the largest Buddhist structure in the world.

The Sailendra rulers maintained cordial relations, including marriage alliances with the Srivijaya kingdom in Sumatra. For instance,

Samaratungga married Dewi Tara, a daughter of Srivijayan maharaja Dharmasetu.

The mutual alliance between the two kingdoms ensured that Srivijaya had no need to fear the emergence of a Javanese rival and that the Sailendra had access to the international market.

 

 

Borobudur temple stupa

 

 

Detail of Borobudur temple

 

 

 

9th  century Buddhism sculptured  relief at  Borobudur temple

 

 

 

Indonesian ship relief of borobudur temple

Karangtengah inscription dated 824

 mentioned about the sima (tax free) lands awarded by Çrī Kahulunan (Pramodhawardhani, daughter of Samaratungga) to ensure the funding and maintenance of a Kamūlān called Bhūmisambhāra.[9] Kamūlān itself from the word mula which means ‘the place of origin’, a sacred building to honor the ancestors.

 This findings suggested that either the ancestors of the Sailendras were originated from Central Java, or as the sign that Sailendra have established their holds on Java. Casparis suggested that Bhūmi Sambhāra Bhudhāra which in Sanskrit means “The mountain of combined virtues of the ten stages of Boddhisattvahood“, was the original name of Borobudur.[10]

about 825

 
Sailendra King Samaratunga, grandson of Vishnu, finishes Borobudur.  

Borobudur
Borobudur is a huge Buddhist monument covering a volcanic hill a few miles between present-day Magelang and Yogyakarta. It is in levels representing the stages to enlightenment. The large central stupa is empty. The many beautiful relief sculptures may have been used to educate young monks.

 

825

The received version holds that the Sailendra dynasty existed next to

the Sanjaya dynasty in Java.

Much of the period was characterized by peaceful co-existence and cooperation but towards the middle of the 9th century relations had deteriorated.

830

The decline of the Sailendras began around 830 A.D.

culminating with their ouster,

835

about 835

 
Patapan of Sanjaya takes Sailendra throne, replaces Buddhism on Java with Hinduism.

King Balitung rules in central Java.

By this time, Buddhist culture had spread as far east as Lombok.

 

Around 850 A.D.,

a prince of Sanjaya dynasty,

 Rakai Pikatan

 married a Sailendran princess and seized control of central Java.

about 850

 
Balaputra, claimant to Sailendra throne, takes power in Srivijaya.

New Sanjaya king Daksa in central Java begins building Hindu temples at Prambanan.

King Warmadewa rules on Bali.

From about this time we have a version of the Ramayana epic in the Old Javanese language. The work is sophisticated, and there were probably many earlier such works in Old Javanese that have not survived.

 

 

in 856 A.D.,

 by a descendant of Sanjaya.

 Apparently the Sanjayan line of kings ruled continuously over outlying areas of the realm as vassals of the Sailendras, and during this time they built many

 Hindus temples in remote areas of Java such as the Dieng Plateau and Mt. Ungaran (south of Semarang).

 

The Sailendras fled to Sriwijaya,

 where they prospered and successfully blocked all Javanese shipping in the South China Sea for more than a century.

Sailendras in Sumatra

After 824,

 there are no more references to the Sailendra house in the Javanese ephigraphic record.

By 850,

the Medang kingdom had become the dominant power in Java and was a serious rival to the hegemonic Srivijaya Empire

Around 852

the Sanjaya ruler Pikatan had defeated Balaputra,

 the offspring of the Sailendra monarch Samaratunga and princess Tara.

 

This ended the Sailendra presence in Java and Balaputra retreated to the Srivijaya kingdom in Sumatra, where he became the paramount ruler.[11]

 Around 860

the name re-appears in the Nalanda inscription in India.

According to the text, the local king had granted

 ‘Balaputra, the king of Suvarna-dvipa’ (Sumatra)

the revenues of 5 villages to a Buddhist monastery near Bodh Gaya. Balaputra was styled a descendant from the Sailendra dynasty and grandson of the king of Java.[14]

From Sumatra, the Sailendras also maintained overseas relations with

the Chola kingdom in India,

as shown by several south Indian inscriptions.  

 

 

860:

 

Balaputra the Maharaja of Suvarnadvipa and the ruler of Srivijaya, construct the buddhist temple and

 

Abad ke-10

 

Nusantara Sesudah Kedatangan Bangsa Barat

Hingga abad ke-10 pelayaran niaga masih menempuh satu jalur yang tidak terputusputusdari timur ke barat atau sebaliknya. Sampai dengan abad itu belum adapelabuhan-pelabuhan yang memiliki cukup banyak fasilitas untuk dijadikan tempatsinggah dalam jalur niaga yang panjang. Sejak abad ke-10

 

Abad 9-10

Para geografer muslim abad ke-9 dan 10, seperti Ibnu Khurdadzbih dan Al Biruni, menuliskan bahwa Sumatera (yang mereka sebut Zabaj) adalah bagian rute perdagangan mereka menuju Cina.[5]

 

907

Asal Uasul Kota Malang

Kota malang , Terletak pada ketinggian antara 429 – 667 meter diatas permukaan air laut. 112,06° – 112,07° Bujur Timur dan 7,06° – 8,02° Lintang Selatan, dengan dikelilingi gunung-gunung :
*Gunung Arjuno di sebelah Utara
*Gunung Semeru di sebelah Timur
*Gunung Kawi dan Panderman di sebelah Barat
*Gunung Kelud di sebelah Selatan

Wilayah cekungan Malang telah ada sejak masa purbakala menjadi kawasan pemukiman. Banyaknya sungai yang mengalir di sekitar tempat ini membuatnya cocok sebagai kawasan pemukiman.

 Wilayah Dinoyo dan Tlogomas diketahui merupakan kawasan pemukiman prasejarah. Selanjutnya, berbagai prasasti (misalnya Prasasti Dinoyo), bangunan percandian dan arca-arca, bekas-bekas pondasi batu bata, bekas saluran drainase, serta berbagai gerabah ditemukan dari periode akhir Kerajaan Kanjuruhan (abad ke-8 dan ke-9) juga ditemukan di tempat yang saling berdekatan.

Nama “Malang” sampai saat ini masih diteliti asal-usulnya oleh para ahli sejarah. Para ahli sejarah masih terus menggali sumber-sumber untuk memperoleh jawaban yang tepat atas asal-usul nama “Malang”. Sampai saat ini telah diperoleh beberapa hipotesa mengenai asal-usul nama Malang tersebut.

 
Malangkucecwara yang tertulis di dalam lambang kota Malang, menurut salah satu hipotesa merupakan nama sebuah bangunan suci. Nama bangunan suci itu sendiri diketemukan dalam dua prasasti Raja Balitung dari Jawa Tengah yakni

 Prasasti Mantyasih tahun 907,

dan Prasasti 908 yang diketemukan di satu tempat antara kota Surabaya-Malang.

 
Namun demikian dimana letak sesungguhnya bangunan suci
Malangkucecwara itu, para ahli sejarah masih belum memperoleh kesepakatan. Satu pihak menduga letak bangunan suci itu adalah di daerah Gunung Buring, satu pegunungan yang membujur di sebelah timur Kota Malang dimana terdapat salah satu puncak gunung yang bernama Malang.

 
Pembuktian atas kebenaran dugaan ini masih terus dilakukan karena ternyata, disebelah barat Kota Malang juga terdapat sebuah gunung yang bernama Malang. Pihak yang lain menduga bahwa letak sesungguhnya dari bangunan suci itu terdapat di daerah Tumpang, satu tempat di sebelah utara Kota Malang.

 

 Sampai saat ini di daerah tersebut masih terdapat sebuah desa yang bernama Malangsuka, yang oleh sebagian ahli sejarah, diduga berasal dari kata Malankuca yang diucapkan terbalik.

Pendapat di atas juga dikuatkan oleh banyaknya bangunan-bangunan purbakala yang berserakan di daerah tersebut, seperti Candi Jago dan Candi Kidal, yang keduanya merupakan peninggalan zaman Kerajaan Singasari.

Dari kedua hipotesa tersebut di atas masih juga belum dapat dipastikan manakah kiranya yang terdahulu dikenal dengan nama Malang,

 

 

 

 

Jenis : Karya Seni Fungsional & Hiasan
Nama : LAMPU GANTUNG BERMOTIF KINARI
Era : Abad Ke 9 – 10
Asal : Jawa Tengah
Material : Perunggu


Hanging Lamp in the Form of a Kinnari
Period: Central Javanese period Date: ca. second half of the 9th–early 10th century
Culture: Indonesia (Java)
Medium: Bronze
Dimensions: H. 6 in. (15.2 cm)
Classification: Sculpture

 

Jenis : Alat Ritual Keagamaan
Nama : VAJRA
Era : Abad Ke- 9 – 10
Material : Perunggu
Asal : —

A Bronze Vajra
INDONESIA, 9TH/10TH CENTURY


A Bronze Vajra
Indonesia, 9th/10th Century
The bulbous-central section flanked by flared lotus petal friezes issuing the claw-shaped prongs lined with tooth-like fringes, 10¾ in. (27.3 cm.) long

 

Although the rise of the Sailendra’s occurred in Kedu Plain in the Javanese heartland, their origin has been the subject of discussion.[3] Apart from Java itself; an earlier homeland in Sumatra, India or Cambodia has been suggested.

India

According to Majumdar; an Indian scholar, Sailendra dynasty that established themself in Indonesian archipleago, either the one that ruled Srivijaya or the ruler of Medang (Java) was originated from Kalinga (Southern India) [4].

This opinion also shared by Nilakanta Sastri and Moens. Moens further describes;

Sailendra was originated in India and established themself in Palembang before the arrival of Dapunta Hiyang. In 683, Sailendra family moved to Java because being pushed by Dapunta Hiyang and his troops.[5]

Cambodia

In 1934, the French scholar Coedes proposed a relation with the Funan kingdom in Cambodia. Coedes believed that the Funanese rulers used similar sounding ‘mountainlord’ titles, but several Cambodia specialists have discounted this. They hold there is no historical evidence for such titles in the Funan period.[6]

 

Sumatra

Other scholars hold that the Buddhist kingdom of Srivijaya was involved in the rise of the dynasty in Java.[7] Supporters of this connection emphasize the shared Mahayana patronage; the intermarriages and the Ligor inscription. Also the fact that some of Sailendra’s inscriptions were written in old Malay, which suggested Srivijaya or Sumatran connections.

Java

Another theory suggested that Sailendra was a native Javanese dynasty, and there was no such things as Sanjaya dynasty since Sri Sanjaya and his offsprings belongs to Sailendra family that initially the Shivaist ruler of Mataram Kingdom.[8] The association of Sailendra with Mahayana Buddhism began after the conversion Panaraban or Panangkaran to Buddhism. This theory based on Carita Parahyangan that mention about the ailing King Sanjaya ordered his son, Rakai Panaraban or Panangkaran, to convert to buddhism, because their Shivaistic faith was feared by the people, and in favour to the more pacifist buddhist faith.

 

Sailendras in Bali

Sri Kesari Warmadewa was said to be a Buddhist king of the Sailendra Dynasty, leading a military expedition,[12] to establishing a Mahayana Buddhist government in Bali.[13]

In 914,

he left a record of his endeavour in the Belanjong pillar in Sanur in Bali.

. 914 AD

 The name Bali dwipa (“Bali island”) has been discovered from various inscriptions, including

 

 the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD

read more info from wiki

The Belanjong pillar, also Blanjong pillar (Indonesian: Prasasti Blanjong), is a pillar established in 914 CE in the harbour of Belangong, in the southern area of Sanur in Bali.

 

 

The alley leading to the Belanjong pillar in Belanjong temple.

 

 

Protective enclosure for the Belanjong pillar, in Belanjong temple.

The pillar was established by king Sri Kesari Warmadewa, the first king of the Balinese Warmadewa dynasty and bears a long inscription where the king describes his military campaign in the island. It is located in the Belanjong (Blanjong) Temple, where it is housed under a protective enclosure, and is often decorated and partially covered with devotional cloth.

The inscription is written in both the Indian Sanskrit language and Old Balinese language, using two scripts, the Nagari script and the Old Balinese script (which is used to write both Balinese and Sanskrit).[1] The Old Balinese in pre-Nagari script in on one side of the pillar, while the Sanskrit inscription in Pallava-derived old Javanese script (also called Kawi script)[2] is on the other side.[3] The mix of language and script suggest that the objective of the inscription was not to communicate locally to the Balinese people, but rather to be established as a symbol of power and authority.[2]

The pillar testifies to the connections of Bali with the Sanjaya Dynasty in Central Java.[4] According to the inscription, Sri Kesari was a Buddhist king of the Sailendra Dynasty leading a military expedition,[5] to establish a Mahayana Buddhist government in Bali.[6] The inscription also tells about the success of military expeditions of offshore islands, either Nusa Penida or faraway Maluku.[2] This is the first known inscription in which a Balinese king recorded his name.[3]

Two other inscription by Kesari are known in the interior Bali, which suggest conflicts in the mountainous interior of the island.[2]

The pillar is dated according to the Indian Saka calendar, in the year 836 saka.[7]

According to French historian George Coedès:

“These inscriptions reveal a Hindu-Balinese society, independent of Java, making use of a dialect particular to the island, and practicing Hinduism and Buddhism at the same time.”

—George Coedès.[2]

929

 
Sanjaya King Mpu Sindok moves court from Mataram to East Java (near Jombang). A major eruption of Mount Merapi in 928 or 929 may have been the reason that the king of Mataram and many of his subjects moved east

 

The pillar was only discovered in 1932,[8]

and has remained where it was initially found

 

 and mentioning “Walidwipa”. It was during this time that the complex irrigation system subak was developed to grow rice

After their eclipse in Java (late 9th cent.),

Srivijaya  retained control of Sri Vijaya, with important centers at Palembang (their capital) and in Kedah and Patani on the Malayan Peninsula. The Sailendra power was badly shaken by the Chola war of the 11th cent., but endured in some form until the Javanese invasion of Sumatra and the Malay Peninsula in the 13th cent

A succession of Hindu kings ruled in central Java,

 suddenly the capital was transferred to east java

 around 930 A.D.

No satisfactory explanation has been given for this move, though a number of factors might account for it.

As mentioned before, the Sailendran kings, once installed at Sriwijaya,

were successful in shutting off the vital overseas trade from Java’s north coast, and may even have been threatening to re-invade central Java.

An eruption of Mt. Merapi

at about this time may also have closed the roads to the north coastal ports and covered much of central Java in volcanic ash

about 947

 
Sri Isana Tunggawijaya, daughter of Mpu Sindok, succeeds Mpu Sindok as ruler in East Java  
about 975  
King Udayana of Bali, father of Airlangga, is born  
985  
Dharmavamsa becomes king of Mataram. He conquers Bali and founds a settlement in western Kalimantan. Dharmavamsa is also remembered for ordering the translation of the Mahabharata into Javanese

 

990

Whatever the reason for the move, and eastern javanese empire actually attacked and occupied Sriwijaya for two years 990-1 A.D.

 Sriwijaya retaliated a quarter of a century later with a huge seaborne force that destroyed the Javanese capital, killed the ruler King Dharmawangsa

 

990

 
Dharmavamsa and Mataram send an army overseas to attack Srivijaya and take Palembang, but fail  

 

992

destructive raids  srivijaya from Java in 992.

 

Jenis : Mahkota Keagamaan
Nama : PENUTUP ATAS USNISHA
Era : Abad Ke 8 – 10
Asal Perolehan : Jawa Tengah
Material : Emas

Koleksi :
THE METROPOLITAN MUSEUM OF ART
1000 5th Avenue, New York, NY – USA

Data Museum :

Ushnisha Cover

Period: Central Javanese period
Date: 8th–early 10th century
Culture: Indonesia (Java)
Medium: Gold
Dimensions: H. 2 5/8 in. (6.8cm)
Classification: Metalwork

Credit Line: The Samuel Eilenberg-Jonathan P. Rosen Collection of Indonesian Gold, Bequest of Samuel Eilenberg and Gift of Jonathan P. Rosen, 1998
Accession Number: 1998.544.9
This artwork is currently on display in Gallery 247

 

10th century

The Medang or Mataram Kingdom

was a HinduBuddhist kingdom that flourished between the 8th and 10th centuries CE.

 It was based in Central Java, and later in East Java. Established by King Sanjaya, the founder of the Sanjaya dynasty, the kingdom was ruled by the Sailendra and Sanjaya families.

By 850,

the kingdom had become the dominant power in Java and was a serious rival to the hegemonic Srivijaya Empire.

Origin and formation

 

 

Canggal inscription dated 732 CE, edicted by King Sanjaya.

The earliest account of the Medang Kingdom is in the Canggal inscription, dated 732, discovered in Canggal village, southwest of the town of Magelang. This inscription, written in Sanskrit using the Pallava script, tells of the erection of a lingga (a symbol of Shiva) on the hill in the Kunjarakunja area, located on a noble island called Yawadwipa (Java) which was blessed with abundance of rice and gold. This inscription tells that Yawadwipa was ruled by King Sanna, whose long reign was marked by wisdom and virtue. After Sanna died, the kingdom fell into disunity. Sanjaya, the son of Sannaha (Sanna’s sister) ascended to the throne. He conquered the areas around his kingdom, and his wise reign blessed his land with peace and prosperity for all of his subjects.[1]

Sanna and Sanjaya are also described in the Carita Parahyangan, a book from a later period which mainly describes the history of Pasundan (the Sunda Kingdom). This book mentions that Sanna was defeated by Purbasora, King of Galuh, and retreated to Mount Merapi. Later, Sanjaya reclaimed Sanna’s kingdom and ruled West Java, Central Java, East Java, and Bali. He also battled the Malayu and Keling (against their king, Sang Srivijaya).

The dual dynasties theory

Main article: Sanjaya Dynasty

Bosch in his book “Srivijaya, de Sailendravamsa en de Sanjayavamsa” (1952) suggested that king Sanjaya was the progenitor of the Sanjaya Dynasty, and there was two dynasties that ruled Central Java; the Buddhist Sailendra and the Shivaist Sanjaya dynasty.[2] The inscription also states that Sanjaya was an ardent follower of Shaivism. From its founding in the early 8th century until 928, the kingdom was ruled by the Sanjaya dynasty. The first king was Sanjaya, who ruled in the Mataram region in the vicinity of modern Yogyakarta and Prambanan, and left the written records on the Canggal inscription. However, around the mid 8th century, the Sailendra dynasty emerged in Central Java and challenged Sanjaya domination in the region.

According to the Kalasan inscription, dated 778 CE and written in the Pranagari script in Sanskrit, the Kalasan temple was erected by the will of Guru Sang Raja Sailendravamçatilaka (the Jewel of the Sailendra family), who persuaded Panangkaran (Sanjaya’s successor) to construct a holy building for the goddess (boddhisattvadevi) Tara and build a vihara (monastery) for Buddhist monks from the Sailendra realm. Panangkaran also awarded Kalaça village to a sangha (Buddhist monastic community).[3]

The prevailing historical interpretation holds that the Sailendra dynasty co-existed next to the Sanjaya dynasty in Central Java, and much of the period was characterized by peaceful cooperation. The Sailendra, with their strong connections to Srivijaya, managed to gain control of Central Java and become overlords of the Rakai (local Javanese lords), including the Sanjayas, thus making the Sanjaya kings of Mataram their vassals. Little is known about the kingdom due to the dominance of the Sailendra, who during this period constructed Borobudur, a Buddhist monument. Samaratungga, the monarch of the Sailendra, tried to secure the Sailendra position in Java, cementing an alliance with the Sanjayas by arranging the marriage of his daughter Pramodhawardhani with Pikatan.

Around the middle of the 9th century, relations between the Sanjaya and the Sailendra deteriorated. In 852, the Sanjaya ruler, Pikatan, defeated Balaputra, the offspring of the Sailendra monarch Samaratunga and the princess Tara. This ended the Sailendra presence in Java; Balaputra retreated to the Srivijayan capital in Sumatra, where he became the paramount ruler.[4] The Balaputra defeat and the victory of Pikatan was recorded in Shivagrha inscription dated 856, edicted by Rakai Kayuwangi, Pikatan’s successor.

[edit] The single dynasty theory

Main article: Sailendra Dynasty

However, this dual Sailendra—Sanjaya dynasties theory proposed by Bosch and De Casparis was opposed by some Indonesian historians in later period. An alternate theory, proposed by Poerbatjaraka, suggests there was only one kingdom and one dynasty, the kingdom called Medang, with the capital in the Mataram area (thus the name of the kingdom: “Medang i Bhumi Mataram”), and the ruling dynasty being the Sailendra.

This theory is supported with Boechari interpretation on Sojomerto inscription and Poerbatjaraka study on Carita Parahyangan manuscript, Poerbatjaraka holds that Sanjaya and all of his offspring belongs to the Sailendra family, which initially was Shivaist Hindu. However, according to Raja Sankhara inscription (now missing); Sanjaya’s son, Panangkaran, converted to Mahāyāna Buddhism. And because of that conversion, the later series of Sailendra kings who ruled Medang become Mahāyāna Buddhists also and gave Buddhism royal patronage in Java until the end of Samaratungga’s reign.[5] The Shivaist Hindus regained royal patronage with the reign of Pikatan, which lasted until the end of the Medang Kingdom. During the reign of Kings Pikatan and Balitung, the royal Hindu Trimurti temple of Prambanan was built and expanded in the vicinity of Yogyakarta.

[edit] The capital

Most of the time, the court of the Medang Kingdom was located in Mataram, somewhere on the Prambanan Plain near modern Yogyakarta and Prambanan. However, during the reign of Rakai Pikatan, the court was moved to Mamrati. Later, in the reign of Balitung, the court moved again, this time to Poh Pitu. Unlike Mataram, historians have been unable to pinpoint the exact locations of Mamrati and Poh Pitu, although most historians agree that both were located in the Kedu Plain, somewhere around the modern Magelang or Temanggung regencies. Later, during the reign of Wawa, the court was moved back to the Mataram area.

[edit] Government and economy

The complex stratified ancient Javan society, with its refined aesthetic taste in art and culture, is evidenced through the various scenes in narrative bas-reliefs carved on various temples dated from the Medang era.

[edit] Economy

 

 

The bas-relief in 8th century Borobudur depicting rice agriculture in ancient Java

 

 

Earliest evidence of a currency system in Java. Javanese gold mas or tahil ingots, circa the 9th century.

The common people of Medang mostly made a living in agriculture, especially as rice farmers, however, some may have pursued other careers, such as hunter, trader, artisan, weaponsmith, sailor, soldier, dancer, musician, food or drink vendor, etc. Rich portrayals of daily life in 9th century Java can be seen in many temple bas-reliefs. Rice cultivation had become the base for the kingdom’s economy where the villages throughout the realm relied on their annual rice yield to pay taxes to the court. Exploiting the fertile volcanic soil of Central Java and the intensive wet rice cultivation (sawah) enabled the population to grow significantly, which contributed to the availability of labor and workforce for the state’s public projects. Certain villages and lands were given the status as sima (tax free) lands awarded through royal edict written in inscriptions. The rice yields from sima lands usually were allocated for the maintenance of certain religious buildings.

The bas-reliefs from temples of this period, especially from Borobudur and Prambanan describe occupations and careers other than agricultural pursuit; such as soldiers, government officials, court servants, massage therapists, travelling musicians and dancing troupe, food and drink sellers, logistics courier, sailors, merchants, even thugs and robbers are depicted in everyday life of 9th century Java. These occupations requires economy system that employs currency. The Wonoboyo hoard, golden artifacts discovered in 1990, revealed gold coins in shape similar to corn seeds, which suggests that 9th century Javan economy is partly monetized. On the surface of the gold coins engraved with a script “ta”, a short form of “tail” or “tahil” a unit of currency in ancient Java.

[edit] Administration

 

 

The bas relief of 8th century Borobudur depict the scene in royal court.

The King was regarded as the paramount ruler or chakravartin, where the highest power and authority lies. The king, the royal family and the kingdom’s officials had the authority to launch public projects, such as irrigation works or temple construction. The kingdom left behind several temples and monuments. The most notable ones are Prambanan, Sewu, and the Plaosan temple compound. The palace where the King resided was mentioned as kadatwan or keraton, the court was the center of kingdom’s administration. Throughout its history, the center of Medang kingdom was mostly situated in and around Prambanan Plain, named as Mataram, however during the reign of other kings, the capital may shifted to other places. Several other courts and capital cities were mentioned, such as Mamrati (Amrati) and Poh Pitu, location unknown but probably somewhere in Kedu Plain. In later Eastern Java period, other centers were mentioned; such as Tamwlang and Watugaluh (near Jombang), also Wwatan (near Madiun).

[edit] Culture

 

 

The Wonoboyo hoard displays the immense wealth and artistic achievement of the Medang kingdom.

The Wonoboyo hoard golden artifacts also attest to the wealth, art, and culture as well as the aesthetic achievement of the Medang Kingdom. The artifacts show the intricate artwork and technical mastery of the ancient Javanese goldsmith. The hoard was estimated to date from the reign of King Balitung.[6] The treasure has been identified as belonging to a noble or a member of the royal family.[7]

[edit] Religion

Since the beginning of its formation, the Medang Mataram kings seemed to favour Shivaist Hinduism, such as the construction of Gunung Wukir Hindu temple as mentioned in Canggal inscription by king Sanjaya. However during the reign of Panangkaran and the rise of Sailendras influence, Mahayana Buddhism began to blossomed and gain court favour. The Kalasan, Sari, Mendut, Pawon and the magnificent Borobudur and Sewu temples testify the Buddhist renaissance in Central Java. The court patronage on Buddhism spanned from the reign of Panangkaran to Samaratungga. During the reign of Pikatan, Shivaist Hinduism began to regain court’s favour, signified by the construction of grand Shivagrha (Prambanan).

[edit] Art and Architecture

 

 

The magnificent 9th century Hindu temple of Prambanan, Yogyakarta, was a major Hindu monument in the kingdom of Medang.

The monumental Hindu temple of Prambanan in the vicinity of Yogyakarta — initially built during the reign of King Pikatan (838—850), and expanded continuously through the reign of Lokapala (850—890) to Balitung (899–911) — is a fine example of ancient Medang Mataram art and architecture. The description of a grand temple compound dedicated for lord Shiva, and the public project to shift the course of the river near the temple (Opak river) to run straight along western wall of temple compound was also mentioned in Shivagrha inscription. The grand temple complex was dedicated to the Trimurti, the three highest gods in the Hindu pantheon (Shiva, Brahma, Vishnu). It was the largest Hindu temple ever built in Indonesia, evidence of the immense wealth and cultural achievement of the kingdom.

Other Hindu temples dated from Medang Mataram Kingdom era are: Sambisari, Gebang, Barong, Ijo, and Morangan. Although the Shivaist regain the favour, buddhist remain under royal patronage. The Sewu temple dedicated for Manjusri according to Kelurak inscription was probably initially built by Panangkaran, but later expanded and completed during Rakai Pikatan’s rule, whom married to a Buddhist princess Pramodhawardhani, daughter of Samaratungga. Most of their subjects retained their old religion; Shivaist and Buddhist seems to co-exist in harmony. The buddhist temple of Plaosan, Banyunibo and Sajiwan were built during the reign of King Pikatan and Queen Pramodhawardhani, probably in the spirit of religious reconciliation after the battle of succession between Pikatan-Pramodhawardhani against Balaputra.

[edit] Literature

From the 9th to mid 10th centuries, the Medang Kingdom witnessed the blossoming of art, culture and literature, mainly through the translation of Hindu-Buddhist sacred texts and the transmission and adaptation of Hindu-Buddhist ideas. The bas-relief narration of the Hindu epic Ramayana was carved on the wall of Prambanan Temple. During this period, the Kakawin Ramayana, an old Javanese rendering was written. This Kakawin Ramayana, also called the Yogesvara Ramayana, is attributed to the scribe Yogesvara circa the 9th century CE, who was employed in the court of the Medang in Central Java. It has 2774 stanzas in the manipravala style, a mixture of Sanskrit and archaic Javanese prose. The most influential version of the Ramayana is the Ravanavadham of Bhatti, popularly known as Bhattikavya. The Javanese Ramayana differs markedly from the original Hindu.

The name of the Medang Kingdom was written in the Laguna Copperplate Inscription, dated 822 saka (900 CE), discovered in Manila, Philippines. The discovery of the inscriptions, written in the Kawi script in a variety of Old Malay containing numerous loanwords from Sanskrit and a few non-Malay vocabulary elements whose origin is ambiguous between Old Javanese and Old Tagalog, suggests that the people or officials of the Medang Kingdom had embarked on inter-insular[clarification needed] trade and foreign relations in regions as far away as the Philippines, and that connections between ancient kingdoms in Indonesia and the Philippines existed.

[edit] Moving eastward

 

 

Sambisari temple buried five metres under volcanic debris of Mount Merapi.

Around the year 929, the centre of the kingdom was shifted from Central Java to East Java by Mpu Sindok, who established the Isyana Dynasty. The exact cause of the move is still uncertain; however, a severe eruption of Mount Merapi volcano or a power struggle probably caused the move. Historians suggest that, some time during the reign of King Wawa of Mataram (924—929), Merapi volcano erupted and devastated the kingdom’s capital in Mataram. The historic massive volcano eruption is popularly known as Pralaya Mataram (the death of Mataram). The evidence for this eruption can be seen in several temples that were virtually buried under Merapi’s lahar and volcanic debris, such as the Sambisari, Morangan, Kedulan, and Pustakasala temples.

Another theory suggests that the shift of capital city eastward was to avoid a Srivijaya invasion, or was motivated by economic reasons. The Brantas river valley was considered to be a strategic location for the control of maritime trade routes to the eastern parts of archipelago, being especially vital for control of the Maluku spice trade.

Sindok moved the capital to Tamwlang and later moved it again to Watugaluh. Historian identify those names with the Tambelang and Megaluh area near modern Jombang, East Java. A later king, Dharmawangsa, moved the capital again to Wwatan, identified as the Wotan area near modern Madiun. Dharmawangsa also ordered the translation of the Mahabharata into Old Javanese in 996.

[edit] Collapse

In the late 10th century, the rivalry between the Sumatran Srivijaya and Javanese Medang became more hostile. The animosity was probably caused by the Srivijayan effort to reclaim Sailendra lands in Java, as Balaputra and his offspring — a new dynasty of Srivijaya maharajas — belonged to the Sailendra dynasty, or by Medang aspirations to challenge Srivijaya dominance as the regional power.

In 990, Dharmawangsa launched a naval invasion of Srivijaya and unsuccessfully attempted to capture Palembang. Dharmawangsa’s invasion caused the Maharaja of Srivijaya, Chulamaniwarmadewa to request protection from China. In 1006, Srivijaya managed to repelled the Medang invaders. In retaliation, Srivijaya forces assisted Haji (king) Wurawari of Lwaram to revolt, and attacked and destroyed the Medang Palace, killing Dharmawangsa and most of the royal family. With the death of Dharmawangsa and the fall of the capital, under military pressure from Srivijaya, the kingdom finally collapsed. There was further unrest and violence several years after the kingdom’s demise.

Airlangga, a son of Udayana of Bali, also a nephew of Dharmawangsa, managed to escape capture and went into exile. He later reunited the remnants of the Medang Kingdom and re-established the kingdom (including Bali) under the name of Kingdom of Kahuripan. In 1045, Airlangga abdicated his throne to resume the life of an ascetic. He divided the kingdom between his two sons, Janggala and Panjalu (Kediri) and from this point on, the kingdom was known as Kediri.

[edit] List of rulers

The ruler of Medang Kingdom[8] [9]

[edit] Central Java period

Period of reign

Personal name

Rakai (Javanese title)

Abhiseka (stylized) name

Mentioned in inscription

Year

732—760 Sanjaya Mataram Canggal 732
760—780 Pancapana Panangkaran Dharmatungga? Kalasan 778
780—800 Dharanindra Panunggalan Sanggramadhananjaya

Kelurak

Ligor B

782

c 787

800—819 Samaragrawira Warak Nalanda c 860
819—838 Samaratungga Garung Pengging

Karangtengah

819

824

838—850 Jatiningrat Pikatan Shivagrha

Tulang air
Argapura

856

850
863

850—890 Lokapala Kayuwangi

Gurun Wangi

Sajanotsawatungga

Shivagrha

Wuatan Tija
Wanua Tengah
Munggu Antan

856

880
863
887

890—898 Dewendra Limus

Watuhumalang

Poh Dulur

Kewikuan Panunggalan

890

896

898—910 Balitung Watukura Sri Iswarakesawotawatungga Mantyasih 907
910—919 Daksa Hino Sri Maharaja Daksottama Bahubajra Pratipaksaksaya Uttunggawijaya Taji Gunung 910
919—924 Tulodong Layang Sajanasanata Nuragatunggadewa Lintakan 919
924—929 Wawa Sumba

Pangkaja

Sri Wijayalokanamottungga Sanggurah 982

[edit] East Java period

Period of reign

Personal name

Rakai (Javanese title)

Abhiseka (stylized) name

Mentioned in inscription

Year

929—947 Sindok Hino Sri Maharaja Isyana Wikramadharmottunggadewa Turyan

Anjukladang

929

937

947—985 Sri Isyana Tunggawijaya (queen regnant) Gedangan

Pucangan

950

1041

985—990 Sri Makutawangsawarddhana Pucangan 1041
990—1006 Wijayamreta Wardhana Sri Maharaja Isyana Dharmawangsa Teguh Anantawikramottunggadewa Pucangan 1041

[edit] See also

  Indonesia portal

[edit] References

[edit] General

  • Soekmono, R, Drs., Pengantar Sejarah Kebudayaan Indonesia 2, 2nd ed. Penerbit Kanisius, Yogyakarta, 1973, 5th reprint edition in 1988

[edit] Notes

  1. 1.       ^ Drs. R. Soekmono, (1973, 5th reprint edition in 1988). Pengantar Sejarah Kebudayaan Indonesia 2, 2nd ed.. Yogyakarta: Penerbit Kanisius. p. 40.
  2. 2.       ^ Dr. Bosch, “Srivijaya, de Sailendravamsa en de Sanjayavamsa”, 1952.
  3. 3.       ^ Soetarno, Drs. R. second edition (2002). “Aneka Candi Kuno di Indonesia” (Ancient Temples in Indonesia), pp. 41. Dahara Prize. Semarang. ISBN 979-501-098-0.
  4. 4.       ^ cf. De Casparis, 1956; Hall, 1985:111
  5. 5.       ^ Poerbatjaraka, 1958: 254–264
  6. 6.       ^ “Warisan Saragi Diah Bunga”. Majalah Tempo. 3 November 1990. http://majalah.tempointeraktif.com/id/arsip/1990/11/03/ILT/mbm.19901103.ILT19845.id.html. Retrieved 2010-07-21.
  7. 7.       ^ “Indonesian Gold” Treasures from the National Museum Jakarta, grafico-qld.com, accessed July 2010
  8. 8.       ^ Cœdès, George (1968). The Indianized states of Southeast Asia. University of Hawaii Press. ISBN 0-8248-0368-X, 9780824803681. http://books.google.com.my/books?id=iDyJBFTdiwoC.

^ Muljana, Slamet (2006). Sriwijaya. Yogyakarta: LKiS. ISBN 979-8451-62-7.

 

 

 

Jenis : Arca Perunggu
Nama : KUBERA
Era : Abad Ke-
9/10, Kerajaan Singhasari
Material : Perunggu
Asal : Jawa Timur

An Important Bronze Figure of Kubera
INDONESIA, 9TH/10TH CENTURY

Lot Description:
An Important Bronze Figure of Kubera
Indonesia, 9th/10th Century
Seated on a circular pillow over a stepped plinth supported by two lions, with his right hand in varada mudra and holding the mongoose in his left, wearing long flowing robes richly adorned with jeweled armlets and necklaces, his face with a serene expression with wide open eyes surmounted by a conical headdress, the throneback modeled as a gateway flanked by leogryphs mounted on elephants in openwork, all supporting a flaming nimbus, the pinth centered by a cluster of jewels, with a deep brown patina overall 13¾ in. (34.8 cm.) high

This bronze figure of Kubera is among the very few comparatively large Indonesian bronze figures recorded in public and private collections; another figure of Kubera is in the collection of the Musée Guimet, see A. Le Bonheur, La sculpture indonesienne au Musee Guimet, 1971, cat. no. 3 814, p. 182f. In its general concept, it follows contemporary Indian prototypes created in Nalanda, Bihar; Compare a related example in Inde, Cinq Mille Ans d’Art, Paris, Musee du Petit Palais, 1978/79, cat. no. 97, from the National Museum, New Delhi. The proximity in style is indicative of the direct exchange of Indian bronzes to the South-East Asian region at that time, likely by sea, disseminating Pala style and fueling further regional stylistic evolution.

 

 

Jenis : Arca Perunggu
Nama : GANESHA
Era : Abad Ke-10
Material : Perunggu
Asal : —

Dilelang terbuka oleh :

CHRISTIE’S New York Saleroom
20 Rockefeller Plaza, New York, NY 10020

Dengan Data :

A Small Bronze Figure of Ganesha
INDONESIA, CIRCA 10TH CENTURY

Lot Description:
A Small Bronze Figure of Ganesha
Indonesia, circa 10th Century
Seated in svastikasana on a round cushion over a rectangular plinth, with four arms, holding a mala, a sweet, and his broken tusk, wearing a serpent brahmanical thread, ornate jatamukuta, and arm ornaments, his elephant trunk unfurling into his right hand
3¾ in. (9.6 cm.) high

 

Jenis : Arca Perunggu
Nama : VAJRASATTVA
Era : Abad Ke-10
Material : Perunggu
Asal : —

A Bronze Figue of Vajrasattva
INDONESIA, CIRCA 10TH CENTURY

Lot Description:
A Bronze Figue of Vajrasattva
Indonesia, circa 10th Century
Finely cast seated in ‘Royal Ease’ on a round lotus base, a lotus stem rising up to his left shoulder supporting a vajra, with a flaming arched mandorla surmounted by a parasol, with an attractive silvery green patina overall
5¾ in. (14.6 cm.) high

 

10th century

 

They Mysterious Move to East Java

 

Rakai Pikatan commemorated his victory

by erecting the splendid temple complex at Prambanan,

 

 which can be considered a Hindu counterpart of Buddhist Borobudur. Both are terraced an ancestor sanctuaries, highly elaborate versions of those constructed by Indonesian rulers in prehistoric times.

A succession of Hindu kings ruled in central Java,

 then suddenly the capital was transferred to east java around 930 A.D.

No satisfactory explanation has been given for this move, though a number of factors might account for it.

As mentioned before, the Sailendran kings, once installed at Sriwijaya,

were successful in shutting off the vital overseas trade from Java’s north coast, and may even have been threatening to re-invade central Java.

An eruption of Mt. Merapi

at about this time may also have closed the roads to the north coastal ports and covered much of central Java in volcanic ash.

 A partially completed temple has been unearthed at Sambisar, near Prambanan, from under five metres of volcanic debris. Then, too there is the possibility of epidemics and of mass migrations to the more fertile lands of East Java.

Whatever the reason for the move, and eastern javanese empire prospered in the 10th Century and actually attacked and occupied Sriwijaya for two years 990-1 A.D.

 

 Sriwijaya retaliated a quarter of a century later with a huge seaborne force that destroyed the Javanese capital, killed the ruler King Dharmawangsa,

 

and splintered the realm into numerous petty fiefdoms.

It took nearly 20 years for the next great king, Airlangga, to fully restore the empire.

Airlangga was King Dharmawangsa’s nephew

and he succeded to the throne in 1019

after the Sriwijayan forces had departed. With the help of loyal followers and advisors he reconquered the realm and restored its prosperity. He is best known, though, as a patron of the arts and as an ascete. Under his rule the Indian classics were translated from Sanskrit into Javanese, thus marking the flowering of indigenous Javanese arts..

THE END

THE COMPLETE COMPARATIVE STUDIES EXIST BUT ONLY FOR KISI MEMEBERS, PLEASE SUBSCRIBED TO BE KISI MEMBERS VIA EMAIL

iwansuwandy@gmail.com

upload your recent ID card  copy and short working history, then please send one times your supporting fee ,the sum depend to you, from this support we will put you as

the special member  or the common members with different info will send to you

thanks to join kisi

 

 

KISI INFO STUDI PERBANDINGAN BABAD TANAH JAWA

INI CUPILKAN BUKU Dr IWAN SEBAGAI CONTOH,BUKU YANG LENGKAP AKAN DIPUBLIKAIKAN  9 PEBUARI TAHUN 2015

HARAP KOMENTAR,SARAN DAN SOKONGAN DARI SELURUH RAKYAT INDONESIA

DILARANG MENGKOPI DAN MENIRU IDE INI

HAK CIPTA Dr IWAN DILINDUNGI UNDANG-UNDAR RI

BUKU YANG LENGKAP TERSEDIA BAGI YANG BERMINAT HUBUNGGI LIWAT KOMENTAR(COMMENT) DI WEB BLOG INI

sORRY FOR THE UNEDITED ARTICLES BELOW,I DID  TO PROTEC T AGAINST THE COPY WITHOUT PERMISSSION

 

Dr IWAN SUWANDY,MHA

PENEMU DAN PRESIDEN PERTAMA

PERHIMPUNAN

KISI

(KOLEKSTOR INFORMASI SEJARAH INDONESIA)

TAHUN 2013-2020

SEKJEN KISI

LILI WIDJAJA,MM

DEWAN KEHORMATAN

KETUA

Dr IWAN SUWANDY,MHA

ANGGOTA

ALBERT SUWANDY DJOHAN OETAMA,ST,GEA

ANTON JIMMI SUWANDY ST.MECH.

 

ANNGOTA KEHORMATAN

GRACE SHANTY

ALICE SUWAMDY

ANNABELA PRINCESSA(CESSA(

JOCELIN SUWANDY(CELINE)

ANTONI WILLIAM SUWANDY

MASA JABATAN PREDIDEN DAN SEKJEN HANYA SATU KALI SELAMA TUJUH TAHUN, PENGANTINYA AKAN DIPILIH OLEH DEWAN KEHORMATAN

BAGI YANG BERMINAT MENJADI ANGGOTA KISI

MENDAFTAR LIWAT  EMAIL KISI

iwansuwandy@gmail.com

dengan syarat

mengirimkan foto kopi KTP(ID )terbaru dan melunasi sumbangan dana operasional KISI untuk seumur hidup 

YANG BESARNYA TERSRAH ANDA

sUMBANGAN RENDAH JAD ANGGOTA BIASA

SUMBNAGAN TINGGI JADI ANGGOTA KHUSU-

HAK ANGGOTA

SETIAP BULAN AKAN DI,KIRIMKAN INFO LANGSUNG KE EMAILNYA

DAPAT MEMBELI BUKU TERBITAN KISI YANG CONTOHNYA SUDAH  DIUPLOAD DI

hhtp”//www. Driwancybermuseum.wordpress.com

dengan memberikan sumbangan biaya kopi dan biaya kirim

TERIMA KASIH SUDAH BERGABUNG DENGAN KISI

SEMOGA KISI TETAP JAYA

Driwancybermuseum Homeoffic 

Copyrught @ Dr Iwan suwandy,MHA 2013

Forbidden to copy without written permission by the author

The Java History Collections

Part

The Java Babad Legend Story

 

Created  By

Dr Iwan suwandy,MHA

Special For KISI member

Copyright @ 2013

 

Setalah dengan susah payah, Dr Iwan Ketua KISI seoarng putra sumatera barat tak pernah belajar bahasa Jawa, dan bukan seorang historian,hanya ohi sejaraha dan belajar sendiri alias otodikak mencoba menterjemahkan Babad Tanah Jawa yang beraksara Jaw,

oleh karena tas permintaan banyak anggota KISI hasil terjemahan yang telah dilaksanakan itu di tampilkan dalam artikel info kisi hari ini, harap koreksi dari para pakar dan ahli bahasa jawa serta para ahli sejarah Indonesia

Selanjutnya KISI INFO akan membandingkan tulisan info Babad Tanah Jawa ini dengan situasi yang sberfnarnya terjadi berdasarkan fakta sejarah dan bukti-bukti sejarah yang asli

SILAHKAN BERGABUNG DENGAN KISI

AGAR INFORMASI YANG ANDA INGINKAN DAPAT DIPEROLEH SECARA LENGKAP

DAN DAPAT DIMANFAATKAN

SEBAGAI PELAJARAN AGAR HAL YANG JELEK TIDAK DIULANGI DAN HAL YANG BAIK DIJADIKAN PEDOMAN

DALAM MENYUSUN STRATEGI DAN TAKTIK MENGHADPAI

MASA MENDATANG

SELAMAT MEMBACA BABAD TANH JAWA YANG BENAR DAN BAIK

Babad Tanah Jawa

 The  Legend Of Java Island

Comperative Studies

Part II

 

Created  By

Dr Iwan Suwandy,MHA

Special For KISI member

Copyright @ 2013

BABAD TANAH JAWA INFO

Segmen  Pertama 02

sekitar 2
Kerajaan  Indhu(Indonesia)  di Jawa Tengah ( abad ke-6 )

Sekilas dari:

1 . Rekaman Cina .

2 . Unining (prasasti) ditulis dalam batu dan batu Borobudur .

3 . Catatan dari orang-orang Arab , memiliki beberapa peristiwa (kasumurupan) beberapa kanon (kaananing) bahwa                                                                                                       Indhu (Indonesia)  di Jawa Tengah di dhek samono (zaman dulu)

Abad pertama

Kanem orang Indhu (Indonesia) baru datang di Pulaau Barat (Tana The West ). , Di mana mereka mungkin pada sensara ( lelara) , sehingga mereka  melirik  (nglereg)  ke barat , ke Tanah Jawa Tengah .

Jawa waktu zaman dulu( samono)  tersebut ,  yang  jika ditandhing ( ditandingkan atau dibandingkan)  adalah  tingkat kepandaiannya  ( kapinterane) sangat tinggi

Indonesia (The Indhu ) satunya adalah Ibu , sehingga turun – dan Sorani .

Indonesia (The Indhu) dan ngadegake kerajaan di Jepara . Rumah keluarga yang padunungane ( padunungnya) Jawa , aku punya keluarga yang sama rumah sekarang , atau apayon Atep(satu atap) eduk dan Kepang tersebut .  Perdagangan berlawan atau bersaing dengan etnis Tionghoa ( Enggone dedagangan lelawanan dengan Cina);

produk  perdagangan (dedagangane ) seperti : emas, perak, warna gading , dan pilihan lainnya . Cina Cina (orang Tionghoa)  memanggil Negara Kalinga , Besuki , aku  memberikan informasi  : Jawa .  Kerajaan Saya  untuk jangka  besar , bahkan untuk kecil  membawahi (mbawahake ) Kerajaan 28 ( dua puluh delapan) .


732 Masehi

Orang Cina mengacu pada nama putri raja : Sima ;  dikehendakan –diinginkan (dikandakake)  baik dirinya (enggone ) baik  memerintah Negara (catch- directed Praja)  ( 674 tahun ) .

Tusliasannya pada (Tulisaning ) batu – (prasasti ) yang  cirinya (cirine) 732 tahun , sehingga sangat tua, ada  diketumakan (Kateman )sekitar Magelang , lihat , bahwa raja muncul ,  dijuluki  atau bergelar (jejuluk ) Prabu Sannaha , sebuah istana yang besar , yang mencakup  Jajahanya (jajahane ) tanah Kedhu (Kedu)  , Yogyakarta , Surakarta dan  malah menawan atau menduduki ( bokmenawa) di Jawa Timur juga termasuk lahan kerajaan .

Sekilas Cerita

, Kerajaan perdamaian dan prosedur seperti itu
teks dari  temuan (Kateman)  di patilasan (dasar Candi)  :
Walaupun orang-orang sedang tidur di jalan jalan , ada rasa takut , ada peringatan lain atau  larangan (hal yang dilarang ). Kata sekilas (tulisan)Arab, adalah(dhek )pusat pusat abad kesembilan , raja di tanah harus  membawahi ke ( mbawahake di )Malaka

( timah Pamelikan ) .

Kerajaan atas semua pengetahuan ini tidak , tapi kemudian di meja ditulis di atas batu yang musim di (pada) 919  VC-voor Christ (masehi)   , lihat kerajaan kerajaan Mataram . Ini  jajahanya (jajahane ) , berdasarkan  Kedu (Kedhu)  saat , Yogyakarta  , Surakarta , manglore laut , tanah-tanah di barat dalam beberapa Jawa Timur . Disebut kota mereka : Mendhangkamulan (?).

Pembicaraan Arab, ada raja-raja dan kerajaan  membedah (membuka) mbedhah  Negara Kamboja -Khamer ( Indhu Buri  atau Bumi Indonesia) . Bahwa itu adalah saringan kerajaan kerajaan Mataram . Juga  Kambodja (Khamer) , kerajaan pulau adalah Pulau mbawahake . Pulau ini berisi pegunungan pulau api . Kerajaan emas kaya dan bumbu craken . Orang-orang Arab juga banyak

 

Persaingan Perdagnagan                                                                                                                                                                        (The lelawanan dedagangan ).


Sebelum nya (Sabakdane) tahun  928 t tidak ada rincian tentang  situasi kondisi  (atmosfir)  apa yang (terjadi) di kerajaan -Kerajaan Mataram . Hal ini dilaporkan di Tanah dan Timur .

Saya  saring (Ayak) kerajaan Mataram kerajaan rusak oleh  Letusan (panjebluge) gunung Merapi ( Merbabu ) , dan banyak yang ngungsi barat .

Dalam  abad ke 17

Didirikan kembali  kerajaan Mataram yang memiliki daya (atau kekuatan yang ) besar dan daya IRIB IRIB kuno kerajaan –Kerajaan Mataram  .
Orang beragama Indhu (Hindu) tatap muka Kejawen  ( ngejawa) adalah  sama.

Di tanah (Jawa) pertumbuhan (tumpah) darah,  rakyatnya sendiri di  Memuja  Hindu Menghadap (kunane Indhu ngedhep) Brahma dan Wisnu Syiwah , dia kaaranan Trinitas(Tiga yang mahakuasa ) . Kecuali itu juga sembah ke (dewa) diva  (yang) banyak pilihan lain , seperti: Ganesya , putra dewa Durga .

Menurut ajaran agama Indhu (Hindu) Penjelasan dari empat kelompok ,
adalah:


– Para Brahmana ( Pemerintah ) .
– The Knight ( Pembesar ) .
– The Wesya ( karya seni ) .
– The Syudra ( kasus atau rakyat jelata )

.
Pengajaran agama dan (Pedatang Hindu tersurat ) padatane Indhu kaemot dalam surat yang terkenal , nama pasir .

Kira sekitar 500 tahun sebelum tahun pertama dari Kristen(Masehi),


(Daerah Hindu)Indhu Darah adalah (besar pengaruh) peparab Syakya suara , Gautama atau Buddhisme . Sebagai  (Mahaguru )geseh mengajar orang yang sangat religius  Hindu (Indhumau) .  (Pendeta)Buddha Priest meninggalkan kekayaannya , dan mengajar  (hal yang dilarang)asesirik muruk orang . Juga tidak hormat  (dewa-dewa)diva diva , pengajaran : sejak berdasarkan kemanusiaan dan aku , jadi jangan dibagi menjadi empat kelompok . Brahmana Indhu (hindu)

Saya tidak ingin berpikir , sehingga sering tidak teratur besar . Di negeri orang (Hindu) Indhu Buddha dan masalah dengan Indhu agama(hindu) .

Acara Buddhisme hilang dan kemudian ngili (pindah kehilir) ke Ceylon ke selatan , induk Buri , Thibet , Cina , Jepang .

 

Sebagai Agama (Hindu) Indhu pangedêpe tidak . Ada sangat welcome untuk memundhi (memuja) Syiwah adalah Syiwaiet ( di Jawa Tengah ) , ada sangat
(memuja) pangedêpe Wisynu , adalah Wisynuiet ( di Tanah Barat ) .
Juga mungkin banyak orang Budha , tetapi di Tanah agama agama bukan damai , tapi kadang-kadang saya campuran . agama ( candi Hindu)Petilasane Indhu saikine yang berat , seperti:


– Borobudur Borobudur di Plato Dieng ( Syiwah ) , adala jasanya daerah  (  bokmenawa yasane Darah)  Raja Sanjaya .


– Borobudur di Kalasan pada musim VC 778 tahun (masehi), ini saringan Borobudur tua sendiri ( Buddhisme ) ,                                                                            Jasanya ( yasane) Daerah  Raja Syailendra Darah .


– Borobudur Buddha diketahui bahwa Candi Borobudur dan Endut .(Mendut)
– Borobudur gambar ( Syiwah ) . Di sekitar sana Prambanan Borobudur
campuran dari Buddhisme dan Syiwah .

 

FACTUAL HISTORY INFO

VI th Century

about 500

 

Beginning of Srivijaya kingdom near Palembang, in Sumatra

 

 

 

  1. 1.                  Kebon Kopi inscriptions, found in Bogor, contains a painting of an elephant foot.

 

 

3. Ciaruteun inscription, found on the banks of the river Cisadane, Bogor, contains pictures of King Punawarman feet which is considered as the feet of Lord

 

 

 

 

Dynasty of Tarumanagara.
Tarumanagara Kingdom start in 358. when it first start it was a vassal of Salakanagara. Rajadirajaguru Jayasingawarman is Tarumanagara First king. The earliest known written records of Tarumanagara existence are inscribed monument stones. Inscribed stone is called prasasti in Indonesian language. A prasasti located in a river bed of Caiaruteun river, called Prasasti Ciaruteun, from the fifth century AD, written in Wengi letters (used in the Indian Pallava period) and in Sanskrit language, reports the most famous king of Tarumanagara:

This is the print of the foot soles of the very honorable Purnawarman, the king of Tarumanagara who is very brave and control the world, as those of God Wisnu.

 

Purnawarman is Tarumanagara most famous kings. Another Prasasti about him is
Prasasti Jambu

 

 

 

(From the mid 5th Century, inscription and footprints of Purnawarman –

Hindu ruler of Taruma Negara in West Java)

 

 

The name of the king who is famous of faithfully executing his duties and who is incomparable (peerless) is Sri Purnawarman who reigns Taruma.

His armour cannot be penetrated by the arrows of his enemies.

The prints of the foot soles belong to him who was always successful to destroy the fortresses of his enemies, and was always charitable and gave honorable receptions to those who are loyal to him and hostile to his enemies.

List of Tarumanagara Kings:

  1. 1.   Rajadirajaguru Jayasingawarman
  2. 2.   Dharmayawarman

 

  1. 3.   Purnawarman

 

  1. 4.   Wisnuwarman

 

  1. 5.   Indrawarman

 

 

  1. 6.   Candrawarman
  2. 7.   Suryawarman

Estuary Sand inscription

 

 

that mentions the event of return of government to the King of Sunda was made in 536 AD In that year the ruler Tarumanagara is Suryawarman (535-561 AD) King Tarumanagara to-7.

  1. 8.   Kertawarman
  2. 9.   Linggawarman

10.Tarusbawa

   

 

 

 

 

 

The First Indianized KingdomsKnowledge of the early Indonesian Kingdoms of the Classical or Hindu period is very shadowy -gleaned solely from old stone inscriptions and vague references in ancient Chinese, Indian and Classical texts. The island of Java, for example, was mentioned in the Ramayana (as Yawadwipa), and in the Alnagest of Ptolemy (as yabadiou).

 

However the first specific references to Indonesian rulers and kingdom are found in written Chinese sources and Sanskrit stone inscriptions dating from the- early 5th Century.

 

The stone inscriprions written in the south-lndian Pallawa script). were issued by lndonesian rulers in two different areas of the archipelago- Kutei on the eastern coast of Kalimantan and Tarumanegara on the Citarum River in West Java (near Bogor).

Both rulers were Hindus whose power seems to have derived from a combination of wet-rice agriculture and maritime trade.Also. in the early 5th Century.

 

there is the interesting figure of Fa Hsien.

a Chinese Buddhist monk who journeyed to India to obtain Buddhist scriptures and was then shipwrecked on Java on his way home. In his memoirs (translated into English by James Ledge as, Record of Buddhistic Kingdoms),

Fa Hsien note

that there were many Brahmans and heretics on Java, but that the Budhist Dharma there was not worth mentioning. His comment highlight a fascinating feature of Indianized Indonesia-that while some early kingdom were mainly Hindu, others were primarily Buddhist.

 

As time went on the distinction became increasingly blurred.Another fact of life for the Hinduized states of lndonesia was that their power depended greatly on control of the maritime trade.

from the early 8th Century onward, great Indianized kingdoms established them-selved here. They first supplied Sriwijaya with rice and later began to compete with her for a share of the maritime trade

 

.

(Temple relief from Borobudur)

 

 

 

 

(The so-called wayang-kulit style of temple sculpture of Candi Jago)

 

 

520-525 CE: Cosmas Indicopleustes, a theologian, geographer and merchant from Alexandria, visited Malabar, mentioning Christians, and a bishop ordained in Persia. He wrote of ships visiting Sri Lanka from many countries, including China.
Ishwar Sharan, http://hamsa.org/05.htm
; Prof W.I. Siriweera, http://lakdiva.net/coins/media/cdn_1998.06.21_china_trade.htm

, 525:

Tribe Malays

who have got the influence of India introduced the system of the kingdom to the Austronesian peoples in the valley of the river Tabalong Maanyan tribes and hill tribes so that the establishment of

the Kingdom Tanjungpuri / Nan Sarunai kingdom

centered in the Cape.

During the 7th century  until the 14th century

 

KIDI INFO STUDI PERBANDINGAN BABAD TANAH JAWA

INI CUPILKAN BUKU Dr IWAN SEBAGAI CONTOH,BUKU YANG LENGKAP AKAN DIPUBLIKAIKAN  9 PEBUARI TAHUN 2015

HARAP KOMENTAR,SARAN DAN SOKONGAN DARI SELURUH RAKYAT INDONESIA

DILARANG MENGKOPI DAN MENIRU IDE INI

HAK CIPTA Dr IWAN DILINDUNGI UNDANG-UNDAR RI

BUKU YANG LENGKAP TERSEDIA BAGI YANG BERMINAT HUBUNGGI LIWAT KOMENTAR(COMMENT) DI WEB BLOG INI

sORRY FOR THE UNEDITED ARTICLES BELOW,I DID  TO PROTEC T AGAINST THE COPY WITHOUT PERMISSSION

 

Dr IWAN SUWANDY,MHA

PENEMU DAN PRESIDEN PERTAMA

PERHIMPUNAN

KISI

(KOLEKSTOR INFORMASI SEJARAH INDONESIA)

TAHUN 2013-2020

SEKJEN KISI

LILI WIDJAJA,MM

DEWAN KEHORMATAN

KETUA

Dr IWAN SUWANDY,MHA

ANGGOTA

ALBERT SUWANDY DJOHAN OETAMA,ST,GEA

ANTON JIMMI SUWANDY ST.MECH.

 

ANNGOTA KEHORMATAN

GRACE SHANTY

ALICE SUWAMDY

ANNABELA PRINCESSA(CESSA(

JOCELIN SUWANDY(CELINE)

ANTONI WILLIAM SUWANDY

MASA JABATAN PREDIDEN DAN SEKJEN HANYA SATU KALI SELAMA TUJUH TAHUN, PENGANTINYA AKAN DIPILIH OLEH DEWAN KEHORMATAN

BAGI YANG BERMINAT MENJADI ANGGOTA KISI

MENDAFTAR LIWAT  EMAIL KISI

iwansuwandy@gmail.com

dengan syarat

mengirimkan foto kopi KTP(ID )terbaru dan melunasi sumbangan dana operasional KISI untuk seumur hidup 

YANG BESARNYA TERSRAH ANDA

sUMBANGAN RENDAH JAD ANGGOTA BIASA

SUMBNAGAN TINGGI JADI ANGGOTA KHUSU-

HAK ANGGOTA

SETIAP BULAN AKAN DI,KIRIMKAN INFO LANGSUNG KE EMAILNYA

DAPAT MEMBELI BUKU TERBITAN KISI YANG CONTOHNYA SUDAH  DIUPLOAD DI

hhtp”//www. Driwancybermuseum.wordpress.com

dengan memberikan sumbangan biaya kopi dan biaya kirim

TERIMA KASIH SUDAH BERGABUNG DENGAN KISI

SEMOGA KISI TETAP JAYA

Driwancybermuseum Homeoffic 

Copyrught @ Dr Iwan suwandy,MHA 2013

Forbidden to copy without written permission by the author

The Java History Collections

Part

The Java Babad Legend Story

 

Created  By

Dr Iwan suwandy,MHA

Special For KISI member

Copyright @ 2013

 

Setalah dengan susah payah, Dr Iwan Ketua KISI seoarng putra sumatera barat tak pernah belajar bahasa Jawa, dan bukan seorang historian,hanya ohi sejaraha dan belajar sendiri alias otodikak mencoba menterjemahkan Babad Tanah Jawa yang beraksara Jaw,

oleh karena tas permintaan banyak anggota KISI hasil terjemahan yang telah dilaksanakan itu di tampilkan dalam artikel info kisi hari ini, harap koreksi dari para pakar dan ahli bahasa jawa serta para ahli sejarah Indonesia

Selanjutnya KISI INFO akan membandingkan tulisan info Babad Tanah Jawa ini dengan situasi yang sberfnarnya terjadi berdasarkan fakta sejarah dan bukti-bukti sejarah yang asli

SILAHKAN BERGABUNG DENGAN KISI

AGAR INFORMASI YANG ANDA INGINKAN DAPAT DIPEROLEH SECARA LENGKAP

DAN DAPAT DIMANFAATKAN

SEBAGAI PELAJARAN AGAR HAL YANG JELEK TIDAK DIULANGI DAN HAL YANG BAIK DIJADIKAN PEDOMAN

DALAM MENYUSUN STRATEGI DAN TAKTIK MENGHADPAI

MASA MENDATANG

SELAMAT MEMBACA BABAD TANH JAWA YANG BENAR DAN BAIK

Babad Tanah Jawa

 The  Legend Of Java Island

Comperative Studies

Part II

 

Created  By

Dr Iwan Suwandy,MHA

Special For KISI member

Copyright @ 2013

BABAD TANAH JAWA

Gubahan

L. Van Rijckevorsel   Directeur Normaalschool Muntilan

Dibantu  R.D.S. HADIWIJA   Guru Kweekschool
Muntilan

Penerbitan

J.B. Wolters U.M. Groningen – DenHaag –
Weltervreden – 1925

 
Kronologis  babad pertama

Dari Abad ke-2  sampai abad ke 3-16

ketika  Kerajaan Majapahit Hancur

 

Pembukaan .

Sebagai  Kronoligis (Babad dikatakan wilayah – timur .seperti sangat menambah ilmu pengetahuan orang  .

 Bahkan  sejak dulu  ketika datang situasi dimana-mana   yang cerah sadar tidak kesurupan  ,

Saya hanya punya keyakinan , dan kemajuan  tatacara prosedur dan  tata susila  dari daya benih sekepalnya  tanah KIdul

.Bercerita dalam  tahun sebelumnya 261 Masehi

Aland In.u di layar adalah rajadulu memiliki Açoka , ia mengatur negara Pataliputra ( sawetan di Benares ) , dan agama Kalender Rabu .

Krishna memiliki kasus Praja berlaku dalam kasus di mana Anda ingin untuk menggulir didekade  salah satu generasi dan pengadilan .

 

Akhirnya dapat terjadi , paling satanah In.u layar semua menumpuk , dikawasan di Raja . Hanya di puncit selatan dari Madras dan saloring Mangalore , keraton keratonnya  Didirikan presasat . Ewe – .ewe , bukan kematian kewengku Praja – Praja tanah utara .  Praja – Praja ke selatan juga berdaya upaya memajukan tata cara  susila  lahan – lahan di sekitar Kerajaan berdiri :

 1 Pan.awa ( Pandawa )                                                                                                                                                                                di kocap Singles Mahabharata

FAKTA SEJARAH SEBELUM  261 MASEHI

Dalam babad belum ditemukan fakta sejarah yang bebanr-0beanr terjadi, berdasarkan penelitian Dr Iwan ditemukan beberapa fakta sejarah Tanah Jawa sebelum tahun 261 masehi

2 million to 500,000 years ago:

 Indonesia is inhabited by Homo erectus, now popularly known as the ‘Java

Man’.[1]

40,000 BCE:

 Earliest human societies first thought to have existed in parts of the Indonesian archipelago,highlands of the Malay Peninsula, and the Philippines.[2]

 

 

3000 BCE:

The present day peoples of Indonesia are Austronesian, thought to have originated from an aboriginalChinese society living in Taiwan (or South China). They were Neolithic peoples who learned open-watermaritime skills about 3000 BCE.

2500 BCE to 1500 BCE

These light,brown-skinned people reached the Indonesian archipelago during theperiod 2500 BCE to 1500 BCE and virtually eliminated the existing, dark,brown-skinned inhabitants.[3] [4]

Kerajaan Indonesia Purba

“Kerajaan Caringin Kurung”

Sebelum tarikh saka,manusia itu  mirip kera tetapi makanannya bukan hanya buah-buahan  tetapi juga daging dan hasil buruannya,mereka hidup berkelompok dan sangat buas,mereka disebut manusia buncang.

Manusia Buncang tersebut terbagi dua kelompok,yaitu kelompok pertama yang tinggalnya diats pohon

Sumber

tourculinaryexplorer.blogspot

1.Zaman Pra Sejarah
Sebelum Masehi

2.000.000 SM (Sebelum Masehi)
Pada masa Pleistosen, ketika masih terhubung dengan Asia Daratan, masuklah pemukim pertama ke wilayah Indonesia.

100.000 SM
Homo sapiens pertama diperkirakan masuk ke Nusantara melewati jalur pantai Asia dari Asia Barat, dan pada sekitar 50.000 tahun yang lalu telah mencapai Pulau Papua dan Australia.

10.000 SM
Kepulauan Indonesia seperti yang ada saat ini terbentuk pada saat melelehnya es setelah berakhirnya Zaman Es

 

Zaman prasejarah[sunting | sunting sumber]

Artikel utama untuk bagian ini adalah: Nusantara pada periode prasejarah

Fosil-fosil Homo erectus yang ditemukan di beberapa tapak di Jawa menunjukkan kemungkinan kontinuitas populasi mulai dari 1,7 juta tahun (Sangiran) hingga 50.000 tahun yang lalu (Ngandong). Rentang waktu yang panjang menunjukkan perubahan fitur yang berakibat pada dua subspesies berbeda (H. erectus paleojavanicus yang lebih tua daripada H. erectus soloensis). Swisher (1996) mengajukan tesis bahwa hingga 50.000 tahun yang lalu mereka telah hidup sezaman dengan manusia modern H. sapiens. [1]

Migrasi H. sapiens (manusia modern) masuk ke wilayah Nusantara diperkirakan terjadi pada rentang waktu antara 70 000 dan 60 000 tahun yang lalu. Masyarakat berfenotipe Austrolomelanesoid, yang kelak menjadi moyang beberapa suku pribumi di Semenanjung Malaya (Semang), Filipina (Negrito), Aborigin Australia, Papua, dan Melanesia, memasuki kawasan Paparan Sunda. Mereka kemudian bergerak ke timur. Gua Niah di Sarawak memiliki sisa kerangka tertua yang mewakili masyarakat ini (berumur sekitar 60 sampai 50 ribu tahun). Sisa-sisa tengkorak ditemukan pula di gua-gua daerah karst di Jawa (Pegunungan Sewu). Mereka adalah pendukung kultur Paleolitikum yang belum mengenal budidaya tanaman atau beternak dan hidup meramu (hunt and gathering).

Penemuan seri kerangka makhluk mirip manusia di Liang Bua, Pulau Flores, membuka kemungkinan adanya spesies hominid ketiga, yang saat ini dikenal sebagai H. floresiensis.

Selanjutnya kira-kira 2500 tahun sebelum Masehi, terjadi migrasi oleh penutur bahasa Austronesia dari Taiwan ke Filipina, kemudian ke selatan dan Indonesia, dan ke timur ke Pasifik. Mereka adalah nenek moyang suku-suku di wilayah Nusantara.

Orang Austronesia ini paham cara bertani, ilmu pelayaran bahkan astronomi. Mereka juga sudah memiliki sistem tata pemerintahan sederhana serta memiliki pemimpin (raja kecil). Kedatangan imigran dari India pada abad-abad akhir Sebelum Masehi memperkenalkan kepada mereka sistem tata pemerintahan yang lebih maju (kerajaan).

Sumber

tourculinaryexplorer.blogspot

Pre history

Sejarah Indonesia meliputi suatu rentang waktu yang sangat panjang yang dimulai sejak zaman prasejarah oleh “Manusia Jawa” pada masa sekitar 500.000 tahun yang lalu.


More and more prehistoric artifacts have been surfacing in Indonesia`s islands from Sumatra to Papua over the years, attesting to very deep roots of the country`s civilization.

Pithecanthropus Erectus known as Man of Java

The discovery of fossil remains of Pithecanthropus Erectus or “Java Man”, the extinct hominid on the island of Java, proves that Indonesia was already inhabited base early as two million to 500,000 years ago.

The fossil remains comprising skullcap and thighbone discovered by Eugene Dubois, a Dutch anatomist and geologist, in the early 1890s, were the first known fossils of the species Homo erectus.

Indonesia developed many well-organized kingdoms much later. Ruled by indigenous Rajas who embraced the Hindu and Buddhist religions. The period of Buddhist-Hindu Kingdoms lasted from ancient history to the 15th century.

200 BCE:

Dvipantara or Jawa Dwipa Hindu kingdom is thought to have existed in Java and Sumatra.

200 BC

Indian scholars have written about

Dwipantara or Dwipa Javanese Hindu kingdom

Peradaban dunia berasal dari Jateng?

Muhammad Oliez

Jum’at,  19 April 2013  −  11:43 WIB

Ilustrasi (istimewa)

Sindonews.com – Komite Perdamaian Dunia, mencanangkan wilayah Jawa Tengah sebagai provinsi perdamaian. Dipilihnya Jawa Tengah sebagai provinsi perdamaian, karena diyakini provinsi yang kerap disebut sebagai pakunya Nusantara ini dulu kala merupakan tempat hidup Bangsa Lemuria yang merupakan cikal bakal berbagai peradaban besar di dunia.

Dan untuk menyemarakkan pencanangan tersebut, Komite Perdamaian Dunia akan mengarak Gong Perdamaian Dunia (GPD) yang disepakati menjadi satu-satunya simbol persatuan ke seluruh wilayah Jawa Tengah.

Presiden Komite Perdamaian Dunia, Djuyoto Suntani mengatakan berdasar hasil penelitian, 60 ribu tahun sebelum Masehi, bumi masih berupa satu daratan. Waktu itu, ada satu bangsa dengan peradaban besar yakni Lemuria yang diyakini hidup di kawasan Gunung Muria, masuk wilayah Provinsi Jawa Tengah, Indonesia.

Namun setelah itu, kata Doctor Peradaban Universitas Hezron Turki ini, muncul Zaman Es. Sekira 40 ribu tahun sebelum masehi saat Zaman Es Plestosen berakhir, gletser-gletser di kutub mencair, dan lelehan air pun menyebar ke daratan yang lebih rendah.

Setelah itu, kawasan yang semula satu daratan terpecah-pecah, ada yang berubah menjadi pulau-pulau, laut, dan gunung. Bangsa Lemuria pun terpencar-pencar. Namun dari proses itu, muncullah berbagai suku bangsa di dunia berikut peradabannya, seperti Peradaban Atlantis, Dravida, Maya, Aztek, Inca, Babilon, India, China, Mesir, Yunani, Romawi, Persia, Normandia, Viking dan lain sebagainya.

Menurut Doctor Filsafat Universitas Hebrew Israel ini, meski terpencar-pencar, namun keturunan Bangsa Lemuria itu meninggalkan jejak di tempat barunya. Salah satunya yakni adanya nama Muria di berbagai tempat di dunia. Mulai dari Rajastan India, Agrego Yunani, New York USA, Jeniro Brazil, Mali Afrika dan lain sebagainya. Di kawasan Timur Tengah, persisnya antara Jerussalem – Palestina/Israel juga ada Bukit Moriah (Muria).

“Jadi induk dari peradaban dunia itu berasal dari Bangsa Lemuria. Kalau soal perubahan struktur wajah, fisik, warna kulit, bentuk rambut dan lain sebagainya itu dipengaruhi oleh kondisi cuaca, makanan dan faktor-faktor alam lainnya,” kata Djuyoto, di Jepara, Jumat (19/4/2013).

Pencanangan Jawa Tengah sebagai provinsi perdamaian, kata Djuyoto juga karena GPD “lahir” di Desa Plajan, Kecamatan Pakisaji, Jepara. Saat ini, GDP yang menjadi simbol persatuan bangsa sudah tersebar di 37 negara yang ada di dunia. Sedang Gong Perdamaian Nusantara (GPN) saat ini sudah terpasang di tiga lokasi di Indonesia. Dan direncanakan hingga akhir tahun ini, akan terpasang di tiga lokasi lainnya, yakni Kutai Kartanegara, Palu dan Istana Negara Jakarta.

Menurut Djuyoto, proses pencanangan sendiri akan dilakukan oleh Gubernur Jawa Tengah Bibit Waluyo di Jepara pada akhir April ini. Setelah pencanangan, gong tersebut akan diarak ke 35 kabupaten/kota di Provinsi Jawa Tengah dalam kurun waktu 17 hari.

“Kita berharap dengan kegiatan itu, maka masyarakat akan semakin memahami pentingnya perdamaian karena itu adalah salah satu ekspresi bangsa peradaban besar seperti Bangsa Lemuria,” tandasnya.

 

(ysw)

Sindonews Apps :

Siapa Nenek Moyang Orang Indonesia?

Posted by: Andika Kurniantoro on January 17, 2013 in Sejarah

Pithecanthropus Erectus, manusia purba yang fosilnya ditemukan di pinggir Bengawan Solo pada tahun 1980 oleh Dr. Eugene Dubois

Sains.Me – Pernah ngga kalian bertanya-tanya, dari mana asalnya orang-orang yang mendiami ribuan pulau di Indonesia? Kapankah nenek moyang kita pertama kali menjejakkan kakinya di bumi nusantara?

Teori asal mula nenek moyang orang Indonesia pada umumnya didasarkan pada dua hal, yang pertama adalah dasar kesamaan bentuk fisik dan yang kedua adalah kesamaan akar bahasa yang dipakai. Para ahli sejak lama memiliki pandangan yang berbeda mengenai hal ini. Masing-masing juga memiliki alasan kuat yang mendasari teori mereka.

Namun catatan dan penemuan fosil manusia purba di dataran Indonesia menyebutkan bahwa nenek moyang Indonesia sudah ada sejak 3000 tahun sebelum masehi!

Ada banyak sekali ahli dengan teori yang berbeda. Namun diantaranya, berikut 5 teori dari ahli yang paling sering dipakai sebagai acuan.

1. Drs. Moh. Ali

Moh. Ali meyakini bahwa nenek moyang kita berasal dari China, khususnya daerah Yunan. Orang-orang China kuno ini masuk ke nusantara melalui hulu-hulu sungai besar dataran asia. Mereka juga datang secara bergelombang. Gelombang pertama dikenal dengan sebutan bangsa Proto Melayu atau Melayu Muda (datang mulai dari 3000 hingga 1500 tahun sebelum masehi). Sedangkan gelombang kedua disebut sebagai bangsa Deutro Melayu atau Melayu muda (1500 hingga 500 tahun sebelum masehi). Ciri gelombang pertama adalah kebudayaan neolitikum dan menggunakan perahu bercadik satu, sedangkan gelombang kedua menggunakan perahu bercadik dua.

2. Prof. Dr. H. Kern

Profesor dari Belanda ini berpendapat bahwa orang Indonesia berasal dari daratan Asia. Pendapatnya berdasar pada kesamaan bahasa yang digunakan. menurutnya orang yang hidup di wilayang Indonesia, Polinesia, Melanesia dan Mikronesia memiliki kemiripan bahasa, yakni bersumber dari rumpun Austronesia (berasal dari Austria). Bangsa Indonesia pastilah berasal dari satu daerah yang menggunakan bahasa Campa (bahasa yang kini dipakai di Kamboja). Kern menemukan banyak kesamaan istilah geografis, istilah binatang dan nama alat perang kuno yang pernah dipakai.

3. Prof. Dr. Sangkot Marzuki

Prof. Marzuki menyatakan bahwa nenek moyang bangsa Indonesia berasal dari dataran Austronesia (berasal dari Austria). Pendapatnya berdasar pada penemuan DNA fosil manusia purba. Beliau juga menyanggah bahwa bangsa Indonesia berasal dari Yunan, China.

Karena menurutnya manusia purba jenis Phitecantropus Erectus tidak ada kelanjutannya pada manusia sekarang. Jenis tersebut telah punah dan digantikan oleh jenis baru yang fosilnya ditemukan di Afrika, dan hingga kini masih diyakini sebagai nenek moyang manusia.

4. Mayundar

Mayundar berpendapat bahwa orang Indonesia berasal dari India. Menurutnya bangsa-bangsa yang memakai rumpun bahasa Austronesia (termasuk Indonesia) berasal dari India dan menyebar ke wilayah Indocina (Asia Tenggara) dan berlanjut ke Indonesia hingga Pasifik. Teori Mayundar berdasar pada hasil penelitiannya yang menyebutkan bahwa bahasa Austria adalah bahasa yang pernah digunakan bangsa India bagian timur.

5. Prof. Mohammad Yamin 

M. Yamin, tokoh intelektual Indonesia yang ahli di bidang bahasa, budaya dan sejarah purbakala

Yamin menyangkal semua teori di atas. Beliau yakin bahwa orang Indonesia berasal dari dalam Indonesia sendiri dan tidak berasal dari luar. Hal ini ditegaskan oleh fakta bahwa fosil-fosil manusia purba dan artefak yang ditemukan di Indonesia lebih lengkap dan banyak dibandingkan fosil yang ditemukan di luar negeri. Misalnya saja temuan Pithecanthropus soloensis dan wajakensis yang tak ditemukan di daerah Asia lain termasuk Indocina.

Namun dari semua teori tersebut, para pakar sepakat bahwa ras di Indonesia dibagi kedalam tiga kelompok besar, yakni:

1. Negroid (orang Tapiro Irian / papua)
Ciri-ciri: kulit hitam, rambut keriting, bertubuh kecil.

2. Weddoid (orang Senoi di Malaya, Sakai di Siak, Kubu di Palembang).
Ciri-ciri: rambut berombak tegang, lengkung alis menonjol ke depan, kulit agak coklat.

3. Melayu (suku jawa)
Ciri-ciri: tubuh tinggi & ramping, wajah bulat, hidung pesek, rambut hitam, kulit sawo matang.
 

Nan Marunai Kerajaan Purba Indonesia Pertama

Benar adanya jika dikatakan nenek moyang Bangsa Indonesia berasal dari negeri pendatang. Karena seperti yang dikatakan Eddy Sadeli, seorang alumni FH-IPK jurusan Publisitik 1964 dan FH-UI program Praktisi Hukum 1985 dalam tulisannya “Tidak ada Pribumi di Negara Kesatuan Republik Indonesia Bagian 1/3”. Dalam tulisannya yang meninjau dari sudut Anthropologi menjelaskan pada 2.000 tahun sebelum masehi, pulau-pulau di Indonesia kosong melompong. Maka hanya terdapat emigrasi bangsa-bangsa dari luar di antaranya empat bangsa yang melakukan emigrasi pada abad sebelum masehi adalah:

  1. 1.      Ras Negroid merupakan gelombang emigrasi penduduk yang pertama datang ke Indonesia dengan ciri berikut : kulit hitam, tinggi, rambut keriting. Ras ini datang dari benua Afrika.
  2. 2.     Ras Wedoid merupakan gelombang perpindahan penduduk yang kedua yang datang ke Indonesia dengan ciri berkulit hitam, tubuhnya sedang,  jenis rambut keriting. Ras ini datang dari India bagian selatan.
  3. 3.     Melayu Tua yang merupakan gelombang perpindahan penduduk yang ketiga dengan ciri-ciri berikut sawo matang, tubuh tidak terlalu tinggi atau sedang dan rambut lurus. Melayu Tua datang dari daerah Tionghoa bagian Selatan yaitu Yunnani Utara tepatnya dari lembah hulu sungai Yang Tze Kiang, Sikiang, Mekong dan sebagainya.
  4. 4.     Melayu Muda, yakni gelombang  perpindahan penduduk yang ke empat dengan ciri-ciri berkulit sawo matang agak kuning, tubuh tidak terlalu tinggi, sedang dan rambut lurus.

Berdasarkan refrensi awal yang saya miliki, berawal dari Panaturan “Tetek Tatum” yang ditulis oleh Tjilik Riwut.

Orang pertama yang menempati bumi atau menurut asumsi saya adalah orang pertama yang menginjakan kakinya di Kalimantan adalah Raja Bunu. Masih juga berdasarkan refrensi awal saya, Raja Bunu memiliki kriteria fisik seperti tokoh-tokoh dipewayangan Mahabrata. Artinya Raja Bunu tersebut adalah orang India yang memiliki warna kulit hitam kemerah-merahan, berambut keriting hitam atau biasa dikenal dengan sebutan Bangsa Brahma

Tabel 1. Kerajaan di Indonesia berdasarkan tahun berdirinya

No

Nama Kerajaan

Lokasi Situs

PerkiraanTahun Berdiri

1.

Kerajaan Kandis*

Lubuk Jambi, Riau

Sebelum Masehi

2.

Kerajaan Melayu Jambi

Jambi

Abad ke-2 M

3.

Kerajaan Salakanegara

Pandeglang, Banten

150 M

4.

Kepaksian Skala Brak Kuno

Gunung Pesagi, Lampung

Abad ke-3 M

5.

Kerajaan Kutai

Muara Kaman, Kaltim

Abad ke-4 M

6.

Kerajaan Tarumanegara

Banten

Abad ke-4 M

7.

Kerajaan Koto Alang

Lubuk Jambi, Riau

Abad ke-4 M

8.

Kerajaan Barus

Barus, Sumatra Utara

Abad ke-6 M

9.

Kerajaan Kalingga

Jepara, Jawa Tengah

Abad ke-6 M

10.

Kerajaan Kanjuruhan

Malang, Jawa Timur

Abad ke-6 M

11.

Kerajaan Sunda

Banten-Jawa Barat

669 M

 

100 masehi

Early civilization in Java and Sumatra was heavily influenced by India. Today’s cultures in Indonesia, and even the language, still show influences from the Sanskrit language and literature.

Dvipantara” or “Jawa Dwipa” kingdom is reported by Indian scholars to be in Java and Sumatra.

Prince Aji Saka introduces writing system to Java based on scripts of southern India.

Dalam catatan sejarah terdapat informasi yang terputus antara zaman pra sejarah dengan zaman Hindu/Budha. Namun dari Tabel 1 diatas dapat diperoleh gambaran bahwa peradaban Nusantara kuno bermula di Sumatra bagian tengah dan ujung barat pulau Jawa. Dari abad ke-1 sampai abad ke-4 daerah yang dihuni meliputi Jambi (kerajaan Melayu Tua), Lampung (Kepaksian Skala Brak Kuno), dan Banten (kerajaan Salakanegara). Untuk mengetahui peradaban awal Nusantara kemungkinan besar dapat diketahui melalui analisa keterkaitan tiga kerajaan tersebut.

Kerajaan Salakanegara

Kerajaan Salakanagara (Salaka=Perak) atau Rajatapura termasuk kerajaan Hindu. Ceritanya atau sumbernya tercantum pada Naskah Wangsakerta. Kerajaan ini dibangun tahun 130 Masehi yang terletak di pantai Teluk Lada (wilayah Kabupaten Pandeglang, Banten). Raja pertamanya yaitu Dewawarman yang memiliki gelar Prabu Darmalokapala Dewawarman Haji Rakja Gapura Sagara yang memerintah sampai tahun 168 M.

Dalam Babad suku Sunda, Kota Perak ini sebelumnya diperintah oleh tokoh Aki Tirem Sang Aki Luhur Mulya atau Aki Tirem, waktu itu kota ini namanya Pulasari. Aki Tirem menikahkan putrinya yang bernama Pohaci Larasati dengan Dewawarman. Dewawarman ini sebenarnya Pangeran yang asalnya dari negri Palawa di India Selatan. Daerah kekuasaan kerajaan ini meliputi semua pesisir selat Sunda yaitu pesisir Pandeglang, Banten ke arah timur sampai Agrabintapura (Gunung Padang, Cianjur), juga sampai selat Sunda hingga Krakatau atau Apuynusa (Nusa api) dan sampai pesisir selatan Swarnabumi (pulau Sumatra). Ada juga dugaan bahwa kota Argyre yang ditemukannya Claudius Ptolemalus tahun 150 M itu kota Perak atau Salaknagara ini. Dalam berita Cina dari dinasti Han, ada catatan dari raja Tiao-Pien (Tiao=Dewa, Pien=Warman) dari kerajaan Yehtiao atau Jawa, mengirim utusan/duta ke Cina tahun 132 M.

Sekitar Tahun 150: Salakanagara
Salakanagara didirikan Wangsa Salaka atau Salanka. Pusat kerajaan diperkirakan di sekitar Teluk Lada, Banten, saat ini

 2nd  Century

122 AD

Kerajaan Salakanagara


Kerajaan Salakanagara, berdasarkan naskah Wangsakerta-Pustaka Rajyarajya i Bumi Nusantara diperkirakan merupakan kerajaan paling awal yang ada di Nusantara.

Salakanagara dalam sejarah Sunda (Wangsakerta) disebut juga Rajataputra. Salaka berarti perak, sedangkan nagara sama dengan kota, sehingga Salakanagara banyak ditafsirkan sebagai Kota perak, kota inilah yang disebut Agyre oleh Ptolemeus tahun 150 M, terletak di daerah Teluk Lada Pandeglang.

Salakanagara awalnya berbentuk suatu masyarakat yang tinggal di wilayah tersebut, bahkan namanya belum disebut Salakanagara, hanya dipimpin atau dikelola oleh penghulu. Aki Tirem merupakan penghulu dan penguasa kampung setempat. Nama lain Aki Tirem Luhurmulya adalah Angling Dharma dan Wali Jangkung, namun ada pendapat lain bahwa Prabu Angling Dharma lebih tepat pada Raja Dewawarman. Prabu Angling Dharma terkenal sebagai kisah cerita rakyat (folkore) masyarakat Bojonegoro.

Raja pertama Kerajaan Salakanagara adalah Dewawarman. Dewawarman yang merupakan duta dari kerajaan India yang diutus ke Nusantara (Pulau Jawa), kemudian Dewawarman dinikahkan oleh Aki Tirem Luhurmulya dengan puterinya bernama Pwahaci Larasati (orang sunda menyebut Dewi Pohaci), maka setelah Dewawarman menjadi menantu dari Aki Tirem Luhurmulya diangkatlah Dewawarman menjadi Raja I yang memikul tampuk kekuasaan Kerajaan Salakanagara. Saat menjadi Raja Dewawarman I dinobatkan dengan nama Prabhu Dharmalokopala Dewawarman Haji Raksagapurasagara sedangkan Dewi Pohaci diberi gelar Dwi Dwani Rahayu penyerahan kekuasaan tersebut terjadi pada tahun 122 M, dan pada saat itu diberlakukan pula penanggalan sunda yang dikenal dengan Saka Sunda. Rajataputra adalah ibukota Salakanagara yang hingga tahun 326 M menjadi pusat pemerintahan Raja-raja Dewawarman (dari Dewawarman I – VIII). Salakanagara berdiri selama 232 tahun, tepatnya dari tahun 130 M sampai 362 M. Raja Dewawarman I sendiri hanya berkuasa 38 tahun dan digantikan anaknya yang menjadi Raja Dewawarman II dengan gelar Prabu Digwijayakasa Dewawarmanputra.

Penelusuran saya tentang kejayaan kerajaan Sunda yang dimulai dari Kerajaan Salakanagara diperkuat setelah membaca novel sejarah berjudul “Perang Bubat” disana dikemukakan pada dasarnya, hampir semua rumpun yang ada di tanah Jawa ini punya hubungan dengan Sunda. Sang Wretikandayun, pendiri Kerajaan Galuh, berputra Mandi Minyak. Mandi Minyak kemudian menjadi Raja di Bumi Mataram. Putra Mandi Minyak diantaranya adalah Senna. Kemudian Senna ini pun menjadi Raja Mataram. Senna berputra Sanjaya. Sanjaya ini termasuk ksatria keturunan Sunda yang gagah dan pandai berperang. Dia menaklukkan beberapa di wilayah Jawa Tengah. Berhasil menaklukkan kekuatan perompak di Selat Sunda yang di dukung Kerajaan Sriwijaya. Dan pada akhirnya Sanjaya pun berhasil mengalahkan pasukan Sriwijaya yang kala itu di perintah oleh Raja Sriwijaya Kelima.

Bangunan keraton megah yang pertama kali dibuat adalah di Pakuan, bernama Sri Bima Punta Narayana Madura Suradipati. Arsiteknya adalah Maharaja Tarusbawa, Raja Kerajaan Sunda. Keraton Kerajaan Sunda yang kala itu ibu kotanya terletak di Pakuan meiliki arti khusus. Lima bangunan megah yang berjajar yang disebut sebagai mandala, melambangkan kekuasaan Kerajaan Sunda. Mandala pertama disebut sebagai “Sri Bima”, melambangkan wilayah kekuasaan Sunda yang ada di Jawa Kulon. Mandala kedua diberi nama “Punta” melambangkan kekuasaan Sunda di sebagian wilayah Sumatra. Mandala ketiga bernama “Narayana” melambangkan kekuasaan Sunda di wilayah Jawa Tengah dan Jawa Timur. Mandala keempat bernama “Madura”, melambangkan kekuasaan di Madura dan sekitarnya. Kemudian mandala kelima disebut sebagai “Suradipati” melambangkan kekuasaan Sunda yang mencakup Bali dan Nusa Tenggara. Atas pengakuan ini pula, kelak di kemudian hari di Nusantara di kenal wilayah Sunda Besar dan Sunda kecil.

Kerajaan Majapahit yang kala itu menjadi Kerajaan terbesar di Asia Tenggara mengakui asal usul kerajaannya, Prabu Rajasanagara atau lebih dikenal dengan Hayam Wuruk bermaksud untuk meminang Putri mahkota kerajaan Sunda yaitu Dyah Pitaloka Citraresmi, kehendak Sang Raja sempat di cegah oleh Mahapatih Gajah Mada dikarenakan Sumpah Amukti Palapa yang telah terucap oleh Gajah Mada bahwa “Tidak akan makan buah palapa sebelum Nusantara dipersatukan di bawah Majapahit”, tapi Prabu Hayam Wuruk mengingatkan kembali bahwa Majapahit ini memiliki riwayat yang panjang, dan kesemuanya bermuara ke tanah Sunda. Sekarang aku beritahu, Sunda itu leluhur kami. Kami harus hormat pada mereka. Mungkin ini jadi masalah berat bagimu. Tundukkanlah seluruh negeri yang ada di Nusantara. Jadikan mereka negeri bawahan Majapahit kecuali Sunda. Dengan mereka, bahkan aku ingin mengentalkan kembali kekerabatan, Itulah sebabnya, aku memutuskan untuk mengambil permaisuri dari tanah Sunda., ” Kata Sang Prabu.

Jadi cikal bakal Kerajaan Nusantara itu berasal dari Kerajaan Salakanagara, dari masa kejayaannya hingga masa keruntuhannya Salakanagara telah melahirkan kerajaan-kerajaan hebat di Nusantara. Sisa-sisa peninggalan berupa Menhir Cihunjura, dolmen, batu magnit, batu dakon, air terjun curug putri, pemandian Prabu Angling Dharma terdapat di Cihunjuran, Citaman, Gunung Pulosari, dan ujung kulon.

Sumber : Dari berbagai sumber

130 A.D.

Kingdom of salakapura

Start in 130 A.D. a small village named Pandegelang from a guy named Aki Tirem,an Indian.He was a village’s chief. Then came Dewawarman, an Indian trader which marry Aki Tirem daughter. When Aki tirem died, Dewawarman hold the power and later built a Kingdom named Salakanagara(from old Sundannese Salaka means Silver and Nagara means country) or Rajaapura samoe says this what Phtolomeus called Argyre.

Dalanagar reign in Westren Java from 200-362

List of Salaka Nagara Kings:

1.Dewawarman I

2.Dewawarman II.

3.Dewawarman III

4Dewawarman IV

5. Dewawarman V
6. Dewawarman VI
7. Dewawarman VII
8. Dewawarman VIII

Salakanagara later replace by Tarumanaagara dynasty 

Dolmen Salaknagara

This is Salakanagara marker. known as Dolmen

Tarumanagara or Taruma Kingdom or just Taruma is an early Sundanese Indianized kingdom, whose fifth-century ruler, Purnavarman, produced the earliest known inscriptions on Java island. The kingdom was not far from modern Jakarta, and according to Tugu inscription Purnavarman apparently built a canal that changed the course of the Cakung River, and drained a coastal area for agriculture and settlement. In his inscriptions, Purnavarman associated himself with Vishnu, and Brahmins ritually secured the hydraulic project.[1]

Tarumanagara existed between 358–669 AD. The earliest known written records of Tarumanagara existence are inscribed monument stones. Inscribed stone is called prasasti in Indonesian language. A prasasti located in a river bed of Ciaruteun river, called Prasasti Ciaruteun, from the fifth century AD, written in Wengi letters (used in the Indian Pallava period) and in Sanskrit language, reports the most famous king of Tarumanagara:

This is the print of the foot soles of the very honorable Purnawarman, the king of Tarumanagara who is very brave and control the world, as those of God Wisnu.

Located nearby is the Prasasti Kebon Kopi I, also called Telapak Gadjah stone, with an inscription and the engraving of two large elephant footprints. The inscription read: These elephant foot soles, akin to those of the strong Airwata (elephant, which God Indra used to ride), belongs to Tarumanagara King who is successful and full of control.

Not only stones testify of the existence of King Purnawarman and his Tarumanagara kingdom. There are also Chinese historical sources, since Tarumanagara maintained extended trade and diplomatic relations in the territory stretching between India and China. The Chinese Buddhist Monk Fa Xian reported in his book fo-kuo-chi (414 CE) that he stayed on the island of Ye-po-ti (Chinese spelling of Javadvipa), most probably the western part of Java island, for six months, from December 412 until May 413 CE. He reported that the Law of Buddha was not much known, but that the Brahmans (Hinduism) flourished, and heretics (animists) too.

The kingdom was mentioned in the annals of the Sui dynasty, the king of To-lo-mo (Taruma) has sent diplomatic mission, which arrived in China in 528 and 535 CE. It was mentioned that the kingdom is located far south of China. The annals of Tang dynasty also mentioned in the year 666 and 669 the envoys of To-lo-mo has visited the court of Tang.

According to the book Nusantara, Maharshi Rajadirajaguru Jayasingawarman founded the Tarumanagara kingdom in 358 AD. Jayasingawarman originated from Salankayana, India that collapsed after the invasion of Samudragupta from Gupta Empire. After re-settling in Western Java, he married a Sundanese princess daughter of King Dewawarman VIII of Salakanagara.[2] He died in 382 AD and was buried at the bank of Kali Gomati river (present-day Bekasi city). His son, Dharmayawarman ruled from 382 to 395 AD. His burial site is at Kali Chandrabaga. His grandson Purnawarman was the third king of Tarumnagara and reigned from 395 to 434 AD.

babad tanah jawa info

Bab 1
 kerajaan Indonesia (indhu)  di Jawa Barat Tanah
( Dari 2 atau 3 abad )

Kedatangan tanah ,  rakyat Tanah-tanah (Daratan)  TIMUR membawa agama ( atau Kalender Rabu Brahma ) dan setiap berbagai , kajata membaca , menulis , mbatik , medel ; dan jasa – digulung dan berguling rumah baik – baik .

 Adat dikembangkan bersamaan dengan  Perdagangan  berbagai barang ,  jaitu dari saniang – penganggo , senjata , Perhiasan-perhiasan  berwujud untaian muntiara , perkakas-perkakas yang dibuat dari gading atau emas , dll .

Sriwijaya lebih cerah Jen kegolong yang ge.e. Ewe , bahkan malah menambah  bo pengetahuan pemanfaatan  tanah dan setiap tanah lijane di kasbut tersebut . Uwur .

Tidak ada perkiraan Jen dan Jayawarman , Narendra di Kamboja , yang memulai  berkuasa( layanan kuaa ) dan digulingkan oleh  (berguling –conqoure by )   raja Daerah Ankor .

Praja – Praja pada saat sekawit enggone dengan agama Kalender Rabu .
Yang kasumurupan , kerajaan Indhu di Tanah sendiri , yang disebut kerajaan ” Tarumanagara ” ( Tarum = nama sungai Tom .
Citarum ) .

Setelah Kerajaan abad ke 4 dan 5  , dan adegan mangsanya VC (VOC) bukanlah pengetahuan . Daerah Raja Raja Purnawarman  . Sekilas gambar bunga Tunjung di batu batu patilasan , Daerah Purnawarman menggunakan agama Wisnu.

 

Faktual info

Age of Purnawarman

Book Nusantara, parwa II sarga 3 (page 159 – 162) notes that under the reign of King Purnawarman, Tarumanagara held control over 48 small kingdoms with area stretching from Salakanagara or Rajatapura to Purwalingga (current city of Purbalingga in Central Java Province). Traditionally Cipamali river (Brebes river) was the border between Sunda and Java.

In 397 AD, King Purnawarman established a new capital city for the kingdom, located near to a beach, called Sunda Pura meaning Holy Town or Pure Town. Thus, word “Sunda” was introduced for the first time by King Purnawarman in 397. Sunda Pura could have been near present day Tugu (North Jakarta), or near present day Bekasi. He left seven memorial stones with inscriptions bearing his name spread across current Banten and West Java provinces. The prasasti tugu, which is a few years older than the Parasasti Ciaruteun, is considered the oldest of all the inscriptions.

There are more stones with inscriptions from the time of king Purnawarman, some close to Bogor city. They are Prasasti Muara Cianten, Prasasti Pasir Awi, Prasasti Cidanghiang, and Parasasti Jambu. Prasasti Cidanghiang (sits further to the west at Lebak in the Pandeglang area), consisting of two lines, proclaiming Purnawarman as the standard for rulers around the world. Prasasti Jambu, with a two-line inscription in Pallava/Sanskrit, bears the large footprints of the king. The inscription translates as:

The name of the king who is famous of faithfully executing his duties and who is incomparable (peerless) is Sri Purnawarman who reigns Taruma. His armour cannot be penetrated by the arrows of his enemies. The prints of the foot soles belong to him who was always successful to destroy the fortresses of his enemies, and was always charitable and gave honorable receptions to those who are loyal to him and hostile to his enemies.

 Kings after Purnawarman

Purnawarman’s son, Dharmayawarman ruled from 382 to 395 AD. His burial site is at Kali Chandrabaga. The next kings of Tarumanagara were:

  • From 434 to 455: King Wisnuwarman
  • From 455 to 515: King Indrawarman
  • From 515 to 535: King Candrawarman
  • From 535 to 561: King Suryawarman
    King Suryawarman established a new capital city for the kingdom eastward and left Sunda Pura and its communities to preserve their own order. Then, Sunda Pura become a new smaller kingdom called Sunda Sambawa which was under control of Tarumanagara. Before the king reigned Tarumanagara, Manikmaya, his son in law, in 526, left Sunda Pura southeastward and established a new kingdom near current Nagreg, Garut city.

After Suryawarman, Tarumanagara was ruled by kings:

  • From 561 to 628: King Kertawarman
    In this period, the grandson of Manikmaya, Wretikandayun, in 612, established Galuh Kingdom, southeast of current Garut with its capital city located in Banjar Pataruman.
  • From 628 to 650 Linggawarman

The second daughter of King Linggawarman, Princess Sobakancana married Dapunta Hyang Sri Jayanasa, who later established the Sriwijaya kingdom. Their daughter, Manasih, married Tarusbawa.

Decline

Tarumanagara kingdom was attacked and defeated by Srivijaya around 650. After this, Tarumanegara’s influence over its neighbors began to decline.


This event was made as a reason by king Wretikandayun (Monarchic founder of Galuh) to dissociate the small kingdom from the power of Tarumanagara and asked King Tarusbawa to divide Tarumanagara territory into two parts. Galuh got a support from
Kalingga kingdom (the first kingdom in Central Java) to separate from Tarumanagara because Galuh and Kalingga had made an alliance through dynastic marriage; a son of King Wretikandayun married Parwati (a daughter of Queen Sima) from Kalingga and Sana alias Bratasenawa alias Sena (a grandson of King Wretikandayun) married Sanaha (a granddaughter of Queen Sima). In a weak position and wishing to avoid civil war, the young King Tarusbawa accepted the request of old King Wretikandayun. In 670, Tarumanagara was divided into two kingdoms: Sunda Kingdom and Galuh Kingdom with the Citarum river as the boundary. Then Galuh Kingdom comprised many vassal kingdoms which covered areas of present-day West and present-day Central Java Provinces.

King Tarusbawa then established a new capital of his kingdom near the Cipakancilan river upstream which centuries later became the city of Pakuan Pajajaran (or shortly called Pakian or Pajajaran). King Tarusbawa becomes the ancestor of melau kings

200 BCE – 200 CE:

Trade pottery from Arikamedu in India reached Sembiran in Bali.
Ardika & Bellwood, ‘Sembiran and the first Indian contacts with Bali’, Antiquity, Mar 1997,
http://findarticles.com/p/articles/mi_hb3284/is_n271_v71/ai_n28685066/

Kerajaan Gilingaya
Penulis: Jacinta F. Rini

Kesejarahan Indonesia mempunyai banyak sisi yang belum di eksplorasi, termasuk penelusuran berbagai kerajaan yang pernah ada di nusantara. Selama ini, proses mencari jejak kerajaan-kerajaan di nusantara banyak menghasilkan informasi baik yang lama maupun yang baru; bahkan tidak jarang menimbulkan pertanyaan yang menggugah keinginan untuk menggali serta menemukan bukti historis yang bisa melengkapi mata rantai kesejarahan nusantara.

Kerajaan Salaka Nagara merupakan salah satu mata rantai kerajaan di nusantara. Penelusuran jejak Salaka Nagara pernah dilakukan berbagai pihak dan dari berbagai perspektif seperti yang dapat di baca pada artikel ini. Keberadaan kerajaan ini pernah tercatat di tahun 150 oleh seorang ahli ilmu bumi Yunani, Claudius Ptolemaeus dalam bukunya Geographike Hypergesis. Ptolemaeus menyebutnya sebagai Argyre, atau perak yang terletak di ujung barat Pulau Iabadious (Dalam mitologi Roma dan Yunani, Argyre dikatakan mythical island of silver ). Nama Iabadiou disamakan dengan nama dalam bahasa sansekerta, Yawadwipa, yang artinya Pulau Jelai atau Pulau Jawa.

Hingga kini, terbatasnya informasi mengenai Salaka Nagara menimbulkan berbagai pertanyaan yang hanya bisa di jawab dengan terus melakukan penggalian sejarah, mencari kaitan-kaitan historis yang akhirnya bisa semakin memperjelas latar belakang kerajaan Salaka Nagara ini.

LOKASI

Kerajaan ini berada di wilayah Pandeglang yang kini bagian dari Propinsi Banten yang dulunya merupakan kerajaan yang sangat besar bernama Kerajaan Gilingaya, atau Salaka Nagara. Menurut naskah Pustaka Rayja-rayja I Bhumi Nusantara, Salaka Nagara di dirikan tahun 52 Saka, atau 130/131 Masehi (2). Lokasi di perkirakan ada di Teluk Lada, kota Pandeglang, kota yang terkenal hasil logamnya. Di kabupaten Lebak dan Pandeglang serta Serang memang sejak dulu terkenal dengan tambang logam mulia. Sementara wilayah Cikotok dan sekitarnya sejak jaman penjajahan Belanda sudah menjadi wilayah pertambangan emas dan bahan galian lain seperti perak. Di sana juga di temukan bahan galian logam seperti galena (biji timah hitam /Pb), serta berbagai bahan non-logam seperti andesit, basalt, tras, zeolit, feldspar, bentonit, pasir kuarsa, batu sempur, batu mulia dan batubara, serta minyak bumi dan gas di daerah Ujung Kulon. Tidak mengherankan jika sejak jaman dulu Salaka Nagara sudah di kenal sebagai Negeri Perak karena hasil buminya.

Perjalanan sejarah kerajaan Salaka Nagara memiliki riwayat perjalanan yang cukup panjang. Ada sumber yang mengatakan bahwa Salaka Nagara, atau nama lainnya Gilingaya sudah ada sejak jaman Kala Brawa (1). Nama Salaka Nagara juga muncul pada penelitian sejarah kerajaan awal nusantara (2), dan di sebut sebagai cikal bakal kerajaan Tarumanegara. (2)

KERAJAAN GILINGAYA atau SALAKA NAGARA

Pendiri Kerajaan Gilingaya adalah Sang Prabu Budawaka yang merupakan titisan dari Sang Hyang Batara Ismaya. Setelah masanya berakhir, Sang Prabu Budawaka moksa di Gunung Karang di candi yang berada diatas Gunung Karang di daerah Watu Lawang.

Setelah itu dilanjutkan oleh Sang Prabu Bramakadi yang merupakan titisan dari Sang Hyang Batara

Brama. Setelah lengser keprabon, sang prabu menjadi pertapa di puncak Gunung Krakatau dan digantikan oleh putranya yang bernama Sang Prabu Dewaesa yang merupakan titisan dari Sang Hyang Batara Bayu. Prabu Dewaesa adalah raja terakhir dari Kerajaan Gilingaya ketika keraton tersebut masih menjadi pusat kerajaan. Karena sesudah sang prabu dan ayahandanya Prabu Bramakadi moksha, terjadi goncangan alam yang sangat besar, sehingga mayoritas bumi terendam air. Air baru surut pada masa akhir Kerajaan Medang Galungan di Kuningan saat di perintah oleh Prabu Satmata. Kerajaan Gilingaya yang menguasai jagad pada jaman Kala Brawa di jaman besar Kali Tirtha, di kenal juga dengan nama Salakanagri atau Salaka Nagara. Setelah surut dari kerjaan induk, sampai di jaman masa surutnya Majapahit, tetap bernama Gilingaya atau Salaka Nagara, tetapi statusnya sudah menjadi Kadipaten. (1)

Perjalanan Salaka Nagara dari masa ke masa selanjutnya mengalami pasang surut sejalan dengan berkembangnya kerajaan-kerajaan lain di nusantara. Mengingat bahwa kerajaan ini termasuk yang tertua di nusantara, maka hingga kini belum banyak penemuan yang bisa mengungkapkan secara lebih jelas lagi tentang Salaka Nagara. Namun demikian di tahun 1677, Pangeran Wangsakerta salah satu anggota keluarga Keraton Cirebon bersama-sama dengan tim nya, menyusun naskah Pustaka Rajya Rajya Bhumi Nusantara yang menjelaskan sejarah kepulauan nusantara, Pulau Jawa dan Tatar Sunda. Dalam salah satu naskah itu lah nama Salaka Nagara muncul dan disebut sebagai cikal bakal kerajaan Tarumanegara.

CIKAL BAKAL TARUMANEGARA

Dalam naskah Wangsakerta, diceritakan bahwa Salaka Nagara merupakan sebuah wilayah di Teluk Lada. Masyarakat Salaka Nagara di masa itu memiliki sistem religi Pitarapuja, atau pemujaan roh leluhur dan Aki Tirem adalah tokoh pemimpin masyarakatnya. Di katakana pula, Dewawarman yang kelak menjadi Raja Salaka Nagara, adalah seorang duta keliling, pedagang dan perantau dari India yang tiba di Teluk Lada hingga menetap dengan Dewi Pwahaci Larasati, putri Aki Tirem, sang penguasa setempat.

Hubungan antara Aki Tirem dengan Demawarman sudah terjalin jauh sebelum Demawaman menetap di Teluk Lada. Mereka berdua telah bekerja sama mengatasi perompak yang mengganggu wilayah sekitar perairan Salaka Nagara dan sekitarnya. Aki Tirem mempunyai putri yang kemudian di nikahkan dengan Demawaman. Kelak Aki Tirem menyerahkan kekuasaan pada Demawarman.

Kerajaan Salaka Nagara baru berdiri setelah meninggalnya Aki Tirem, yakni pada kisaran tahun 130 Masehi. Demawarman mendirikan kerajaan Salaka Nagara dengan ibu kota Rajatapura dan menjadi Raja Salaka Nagara pertama, bergelar Prabu Dharmaloka Demawarman Aji Raksa Gapura Sagara. Wilayah-wilayah di sekitarnya menjadi daerah kekuasaan Raja Dermawarman, termasuk kerajaan Agnynusa (Negeri Api) di Pulau Krakatau. Jaman sekarang ini wilayah kuno Salaka Nagara mencakup Banten, Jawa Barat bagian barat, pesisir Jawa Barat, Nusa Mandala atau Pulau Sangiang dan pesisir Sumatera bagian selatan. Demawarman membuka hubungan diplomatic dengan Cina dan India; dan ketika kerajaan itu menggalang kerja sama mengatasi gangguan perompak, termasuk para perompak dari Cina.

Raja Dewawarman I berkuasa selama 38 tahun, dan pada kisaran tahun 168 masehi di gantikan puteranya Prabu Digwijayakasa Dewawarmanputra. Senapati Bahadur harigana Jayasakti, adik Prabu Dewawarman I menjadi raja di daerah Mandala Ujung Kulon. Sedangkan Sweta Liman Sakti, adiknya yang lain dijadikan raja di daerah Cianjur selatan

Early history

350-400 – Kutai – the Martadipura phase – earliest known stone inscriptions in Indonesia [5]

358 A.D.

Tarumanagara Kingdom start in 358.

when it first start it was a vassal of Salakanagara.

Rajadirajaguru Jayasingawarman is Tarumanagara First king.

Read more

Sundapura: Tarumanagara, Sunda, Galuh, Pajajaran

Jumat, 23 September 2005M
18 Syaban 1426H
Dirgahayu Bandung!
Sebentar lagi Bandung berulang tahun, tanggal 25 September yang ke-195. Bandung identik dengan etnik Sunda, Priangan atau Parahyangan. Bagaimana ceritanya? Panjang!

Tadinya saya hanya mencari-cari asal-usul nama jalan di seputaran Dago, yaitu jalan Purnawarman, Sawunggaling, Mundinglaya, Ciungwanara, Ranggagading, Ranggamalela, Ranggagempol, Hariangbanga, Geusan Ulun, Adipati Kertabumi, Dipati Ukur, Suryakancana, Wira Angunangun, Ariajipang, Prabu Dimuntur, Bahureksa, Wastukancana, Gajah Lumantung, Sulanjana, Badaksinga, Bagusrangin, Panatayuda, dan Singaperbangsa. Tidak banyak yang saya dapat dari pencarian Google, juga tidak punya buku referensi untuk saya dongengkan kembali. Jadi hanya saya tulis asal-usul Sunda saja, mungkin nanti saya temukan juga dongeng atau pun sejarah tentang nama-nama jalan di atas.

Disadur, diringkas, dipotong dan didongengkan kembali oleh saya dari situs catatan sejarah kota Bogor. Silakan baca langsung sumbernya jika anda berminat membaca lebih detil.

Nama Sunda mulai digunakan oleh Maharaja Purnawarman dalam tahun 397M untuk menyebut ibukota kerajaan yang didirikannya, Tarumanagara. Tarusbawa, penguasa Tarumanagara yang ke-13 ingin mengembalikan keharuman Tarumanagara yang semakin menurun di purasaba (ibukota) Sundapura. Pada tahun 670M ia mengganti nama Tarumanagara menjadi Kerajaan Sunda (selanjutnya punya nama lain yang menunjukkan wilayah/pemerintahan yang sama seperti Galuh, Kawali, Pakuan atau Pajajaran).
Peristiwa ini dijadikan alasan oleh Kerajaan Galuh untuk memisahkan negaranya dari kekuasaan Tarusbawa. Dalam posisi lemah dan ingin menghindarkan perang saudara, Maharaja Tarusbawa menerima tuntutan Raja Galuh. Akhirnya kawasan Tarumanagara dipecah menjadi dua kerajaan, yaitu Kerajaan Sunda dan Kerajaan Galuh dengan Sungai Citarum sebagai batas (Cianjur ke Barat wilayah Sunda, Bandung ke Timur wilayah Galuh).

Menurut sejarah kota Ciamis pembagian wilayah Sunda-Galuh adalah sebagai berikut:

* Pajajaran berlokasi di Bogor beribukota Pakuan
* Galuh Pakuan beribukota di Kawali
* Galuh Sindula yang berlokasi di Lakbok dan beribukota Medang Gili
* Galuh Rahyang berlokasi di Brebes dengan ibukota Medang Pangramesan
* Galuh Kalangon berlokasi di Roban beribukota Medang Pangramesan
* Galuh Lalean berlokasi di Cilacap beribukota di Medang Kamulan
* Galuh Pataruman berlokasi di Banjarsari beribukota Banjar Pataruman
* Galuh Kalingga berlokasi di Bojong beribukota Karangkamulyan
* Galuh Tanduran berlokasi di Pananjung beribukota Bagolo
* Galuh Kumara berlokasi di Tegal beribukota di Medangkamulyan

Tarusbawa bersahabat baik dengan raja Galuh Bratasenawa atau Sena. Purbasora yang termasuk cucu pendiri Galuh melancarkan perebutan tahta Galuh di tahun 716M karena merasa lebih berhak naik tahta daripada Sena. Sena melarikan diri ke Kalingga (istri Sena; Sanaha, adalah cucu Maharani Sima ratu Kalingga).

Sanjaya, anak Sena, ingin menuntut balas kepada Purbasora. Sanjaya mendapat mandat memimpin Kerajaan Sunda karena ia adalah menantu Tarusbawa. Galuh yang dipimpin Purbasora diserang habis-habisan hingga yang selamat hanya satu senapati kerajaan, yaitu Balangantrang.

Sanjaya yang hanya berniat balas dendam terpaksa harus naik tahta juga sebagai Raja Galuh, sebagai Raja Sunda ia pun harus berada di Sundapura. Sunda-Galuh disatukan kembali hingga akhirnya Galuh diserahkan kepada tangan kanannya yaitu Premana Dikusuma yang beristri Naganingrum yang memiliki anak bernama Surotama alias Manarah.

Premana Dikusuma adalah cucu Purbasora, harus tunduk kepada Sanjaya yang membunuh kakeknya, tapi juga hormat karena Sanjaya disegani, bahkan disebut rajaresi karena nilai keagamaannya yang kuat dan memiliki sifat seperti Purnawarman. Premana menikah dengan Dewi Pangreyep keluarga kerajaan Sunda sebagai ikatan politik.

Di tahun 732M Sanjaya mewarisi tahta Kerajaan Medang dari orang tuanya. Sebelum ia meninggalkan kawasan Jawa Barat, ia mengatur pembagian kekuasaan antara putranya, Tamperan dan Resiguru Demunawan. Sunda dan Galuh menjadi kekuasaan Tamperan, sedangkan Kerajaan Kuningan dan Galunggung diperintah oleh Resiguru Demunawan.

Premana akhirnya lebih sering bertapa dan urusan kerajaan dipegang oleh Tamperan yang merupakan mata dan telinga bagi Sanjaya. Tamperan terlibat skandal dengan Pangreyep hingga lahirlah Banga (dalam cerita rakyat disebut Hariangbanga). Tamperan menyuruh pembunuh bayaran membunuh Premana yang bertapa yang akhirnya pembunuh itu dibunuh juga, tapi semuanya tercium oleh Balangantrang.

Balangantrang dengan Manarah merencanakan balas dendam. Dalam cerita rakyat Manarah dikenal sebagai Ciung Wanara. Bersama pasukan Geger Sunten yang dibangun di wilayah Kuningan Manarah menyerang Galuh dalam semalam, semua ditawan kecuali Banga dibebaskan. Namun kemudian Banga membebaskan kedua orang tuanya hingga terjadi pertempuran yang mengakibatkan Tamperan dan Pangreyep tewas serta Banga kalah menyerah.

Perang saudara tersebut terdengar oleh Sanjaya yang memimpin Medang atas titah ayahnya. Sanjaya kemudian menyerang Manarah tapi Manarah sudah bersiap-siap, perang terjadi lagi namun dilerai oleh Demunawan, dan akhirnya disepakati Galuh diserahkan kepada Manarah dan Sunda kepada Banga.

Konflik terus terjadi, kehadiran orang Galuh sebagai Raja Sunda di Pakuan waktu itu belum dapat diterima secara umum, sama halnya dengan kehadiran Sanjaya dan Tamperan sebagai orang Sunda di Galuh. Karena konflik tersebut, tiap Raja Sunda yang baru selalu memperhitungkan tempat kedudukan yang akan dipilihnya menjadi pusat pemerintahan. Dengan demikian, pusat pemerintahan itu berpindah-pindah dari barat ke timur dan sebaliknya. Antara tahun 895M sampai tahun 1311M kawasan Jawa Barat diramaikan sewaktu-waktu oleh iring-iringan rombongan raja baru yang pindah tempat.

Dari segi budaya orang Sunda dikenal sebagai orang gunung karena banyak menetap di kaki gunung dan orang Galuh sebagai orang air. Dari faktor inilah secara turun temurun dongeng Sakadang Monyet jeung Sakadang Kuya disampaikan.

Hingga pemerintahan Ragasuci (1297M1303M) gejala ibukota mulai bergeser ke arah timur ke Saunggalah hingga sering disebut Kawali (kuali tempat air). Ragasuci sebenarnya bukan putra mahkota. Raja sebelumnya, yaitu Jayadarma, beristrikan Dyah Singamurti dari Jawa Timur dan memiliki putra mahkota Sanggramawijaya, lebih dikenal sebagai Raden Wijaya, lahir di Pakuan. Jayadarma kemudian wafat tapi istrinya dan Raden Wijaya tidak ingin tinggal di Pakuan, kembali ke Jawa Timur.

Kelak Raden Wijaya mendirikan Majapahit yang besar, hingga jaman Hayam Wuruk dan Gajah Mada mempersatukan seluruh nusantara, kecuali kerajaan Sunda yang saat itu dipimpin Linggabuana, yang gugur bersama anak gadisnya Dyah Pitaloka Citraresmi pada perang Bubat tahun 1357M. Sejak peristiwa Bubat, kerabat keraton Kawali ditabukan berjodoh dengan kerabat keraton Majapahit.

Menurut Kidung Sundayana, inti kisah Perang Bubat adalah sebagai berikut (dikutip dari JawaPalace):

Tersebut negara Majapahit dengan raja Hayam Wuruk, putra perkasa kesayangan seluruh rakyat, konon ceritanya penjelmaan dewa Kama, berbudi luhur, arif bijaksana, tetapi juga bagaikan singa dalam peperangan. Inilah raja terbesar di seluruh Jawa bergelar Rajasanagara. Daerah taklukannya sampai Papua dan menjadi sanjungan empu Prapanca dalam Negarakertagama. Makmur negaranya, kondang kemana-mana. Namun sang raja belum kawin rupanya. Mengapa demikian? Ternyata belum dijumpai seorang permaisuri. Konon ceritanya, ia menginginkan isteri yang bisa dihormati dan dicintai rakyat dan kebanggaan raja Majapahit. Dalam pencarian seorang calon permaisuri inilah terdengar khabar putri Sunda nan cantik jelita yang mengawali dari Kidung Sundayana.

Apakah arti kehormatan dan keharuman sang raja yang bertumpuk dipundaknya, seluruh Nusantara sujud di hadapannya. Tetapi engkau satu, jiwanya yang senantiasa menjerit meminta pada yang kuasa akan kehadiran jodohnya. Terdengarlah khabar bahwa ada raja Sunda (Kerajaan Kahuripan) yang memiliki putri nan cantik rupawan dengan nama Diah Pitaloka Citrasemi.

Setelah selesai musyawarah sang raja Hayam Wuruk mengutus untuk meminang putri Sunda tersebut melalui perantara yang bernama tuan Anepaken, utusan sang raja tiba di kerajaan Sunda. Setelah lamaran diterima, direstuilah putrinya untuk di pinang sang prabu Hayam Wuruk. Ratusan rakyat menghantar sang putri beserta raja dan punggawa menuju pantai, tapi tiba-tiba dilihatnya laut berwarna merah bagaikan darah. Ini diartikan tanda-tanda buruk bahwa diperkirakan putri raja ini tidak akan kembali lagi ke tanah airnya. Tanda ini tidak dihiraukan, dengan tetap berprasangka baik kepada raja tanah Jawa yang akan menjadi menantunya.

Sepuluh hari telah berlalu sampailah di desa Bubat, yaitu tempat penyambutan dari kerajaan Majapahit bertemu. Semuanya bergembira kecuali Gajahmada, yang berkeberatan menyambut putri raja Kahuripan tersebut, dimana ia menganggap putri tersebut akan dihadiahkan kepada sang raja. Sedangkan dari pihak kerajaan Sunda, putri tersebut akan di pinang oleh sang raja. Dalam dialog antara utusan dari kerajaan Sunda dengan patih Gajahmada, terjadi saling ketersinggungan dan berakibat terjadinya sesuatu peperangan besar antara keduanya sampai terbunuhnya raja Sunda dan putri Diah Pitaloka oleh karena bunuh diri. Setelah selesai pertempuran, datanglah sang Hayam Wuruk yang mendapati calon pinangannya telah meninggal, sehingga sang raja tak dapat menanggung kepedihan hatinya, yang tak lama kemudian akhirnya mangkat. Demikian inti Kidung.

Sunda-Galuh kemudian dipimpin oleh Niskala Wastukancana, turun temurun hingga beberapa puluh tahun kemudian Kerajaan Sunda mengalami keemasan pada masa Sri Baduga Maharaja, Sunda-Galuh dalam prasasti disebut sebagai Pajajaran dan Sri Baduga disebut oleh rakyat sebagai Siliwangi, dan kembali ibukota pindah ke barat.

Menurut sumber Portugis, di seluruh kerajaan, Pajajaran memiliki kira-kira 100.000 prajurit. Raja sendiri memiliki pasukan gajah sebanyak 40 ekor. Di laut, Pajajaran hanya memiliki 6 buah Jung (kapal laut model Cina) untuk perdagangan antar-pulaunya (saat itu perdagangan kuda jenis Pariaman mencapai 4000 ekor/tahun).

Selain tahun 1511 Portugis menguasai Malaka, VOC masuk Sunda Kalapa, Kerajaan Islam Banten, Cirebon dan Demak semakin tumbuh membuat kerajaan besar Sunda-Galuh Pajajaran semakin terpuruk hingga perlahan-lahan pudar, ditambah dengan hubungan dagang Pajajaran-Portugis dicurigai kerajaan di sekeliling Pajajaran. Stop.

Lanjut!

Setelah Kerajaan Sunda-Galuh-Pajajaran memudar kerajaan-kerajaan kecil di bawah kekuasaan Pajajaran mulai bangkit dan berdiri-sendiri, salah satunya adalah Kerajaan Sumedang Larang (ibukotanya kini menjadi Kota Sumedang). Kerajaan Sumedang Larang didirikan oleh Prabu Geusan Ulun Adji Putih atas perintah Prabu Suryadewata sebelum Keraton Galuh dipindahkan kembali ke Pakuan Pajajaran, Bogor.

Kerajaan Sumedang pada masa Prabu Geusan Ulun mengalami kemajuan yang pesat di bidang sosial, budaya, agama (terutama penyebaran Islam), militer dan politik pemerintahan. Setelah wafat pada tahun 1608, putranya, Pangeran Rangga Gempol Kusumadinata/Rangga Gempol I atau yang dikenal dengan Raden Aria Suradiwangsa naik tahta. Namun, pada saat Rangga Gempol memegang kepemimpinan, pada tahun 1620M Sumedang Larang dijadikan wilayah kekuasaan Kerajaan Mataram di bawah Sultan Agung, dan statusnya sebagai kerajaan diubah menjadi kabupaten.

Sultan Agung memberi perintah kepada Rangga Gempol I beserta pasukannya untuk memimpin penyerangan ke Sampang, Madura. Sedangkan pemerintahan sementara diserahkan kepada adiknya, Dipati Rangga Gede. Hingga suatu ketika, pasukan Kerajan Banten datang menyerbu dan karena setengah kekuatan militer kabupaten Sumedang Larang diberangkatkan ke Madura atas titah Sultan Agung, Rangga Gede tidak mampu menahan serangan pasukan Banten dan akhirnya melarikan diri. Kekalahan ini membuat marah Sultan Agung sehingga ia menahan Dipati Rangga Gede, dan pemerintahan selanjutnya diserahkan kepada Dipati Ukur. Sekali lagi, Dipati Ukur diperintahkan oleh Sultan Agung untuk bersama-sama pasukan Mataram untuk menyerang dan merebut pertahanan Belanda di Batavia (Jakarta) yang pada akhirnya menemui kegagalan. Kekalahan pasukan Dipati Ukur ini tidak dilaporkan segera kepada Sultan Agung, diberitakan bahwa ia kabur dari pertanggungjawabannya dan akhirnya tertangkap dari persembunyiannya atas informasi mata-mata Sultan Agung yang berkuasa di wilayah Priangan.

Setelah habis masa hukumannya, Dipati Rangga Gede diberikan kekuasaan kembali untuk memerintah di Sumedang, sedangkan wilayah Priangan di luar Sumedang dan Galuh (Ciamis) dibagi kepada tiga bagian; Pertama, Kabupaten Bandung, yang dipimpin oleh Tumenggung Wiraangunangun, kedua, Kabupaten Parakanmuncang oleh Tanubaya dan ketiga, kabupaten Sukapura yang dipimpin oleh Tumenggung Wiradegdaha atau R. Wirawangsa atau dikenal dengan Dalem Sawidak karena memiliki anak yang sangat banyak.

Selanjutnya Sultan Agung mengutus Penembahan Galuh bernama R.A.A. Wirasuta yang bergelar Adipati Panatayuda atau Adipati Kertabumi III (anak Prabu Dimuntur, keturunan Geusan Ulun) untuk menduduki Rangkas Sumedang (Sebelah Timur Citarum). Selain itu juga mendirikan benteng pertahanan di Tanjungpura, Adiarsa, Parakansapi dan Kuta Tandingan. Setelah mendirikan benteng tersebut Adipati Kertabumi III kemudian kembali ke Galuh dan wafat. Nama Rangkas Sumedang itu sendiri berubah menjadi Karawang karena kondisi daerahnya berawa-rawa, karawaan.

Sultan Agung Mataram kemudian mengangkat putra Adipati Kertabumi III, yakni Adipati Kertabumi IV menjadi Dalem (Bupati) di Karawang, pada Tahun 1656M. Adipati Kertabumi IV ini juga dikenal sebagai Panembahan Singaperbangsa atau Eyang Manggung, dengan ibu kota di Udug-udug. Pada masa pemerintahan R. Anom Wirasuta putra Panembahan Singaperbangsa yang bergelar R.A.A. Panatayuda I antara Tahun 1679M dan 1721M ibu kota Karawang dari Udug-udug pindah ke Karawang. Stop.

Jadi nama jalan Sawunggaling, Mundinglaya, Ranggagading, Ranggamalela, Suryakancana, Ariajipang, Bahureksa, Gajah Lumantung, Sulanjana, Badaksinga dan Bagusrangin belum saya temukan dongeng atau sejarahnya, sebagian kalau tidak salah ingat adalah tokoh-tokoh dalam cerita rakyat Lutung Kasarung.

In AD 397,

King Purnawarman

  • established Sunda Pura as a new capital city for the kingdom, located at the northern coast of Java. Purnawarman left seven memorial stones across the area with inscriptions bearing his name, including the present-day
  • IVth Century
  • Hindu-Buddhist kingdom
    History of Nusantara in the era of Hindu-Buddhist kingdom
    Inscription of King Purnawarman monuments of Taruma
  • In the 4th century until the 7th century in the region of West Java, there are Hindu-Buddhist kingdom that is patterned Tarumanagara kingdom, followed by the Sundanese kingdom until the 16th century.
  • The Tarumanagara inscriptions of the 4th century AD
  • Tugu Inscription
  • are the earliest evidence of Hindu influence in Java.
  • The Tarumanagara inscriptions of the 4th century AD are the earliest evidence of Hindu influence in Java
  • The earliest recorded mention of Jakarta is as a port of origin that can be traced to a Hindu settlement as early as the 4th century.
  • The Jakarta area was part of the fourth century Indianized kingdom of Tarumanagara

BABAD TANAH JAWA INFO

Pada tahun 414

 FA Cina bernama Hien ,  pengunjung bersejarah ke Kawasan Petilasan (rumah enggone sujarah ke patilasane) Imam  Buddhis  , di tanah Indhu(Indonesia)  kunjungan  pertama di Tanah sampai bulan ke 5.  Menurut Catatannya menjelaskan cara :

1 . Banyak orang tidak memiliki agama ( Majapahit ) , dan  yang  ada
satu agama disini (dhewekne) : Budha.

 

2 . Orang Cina tidak ada , karena tidak ditulis dalam catatan

.
3 . Ketika 200 orang naik  Kapal dari  Indonesia( Indhu)  , ada  pedagang(dedagangan) , hanya bepergian ,  ingin menuju Canton .

Jika itu adalah cara dari  pelayaran perdaganagan Indonesia(tanah dedagangan layar Indhu ) mendarat di Cina adalah melalui Jawa .

 Dalam 435

Saya telah utusan kepada Raja Barat Cina , menawarkan ngatura  ke (mempersembahkan) kepada kaisar di tanah Cina , serta  menaburkan tepung (Mark tetepungan)  yang memudahkan pelaksanaan perdagangan( kontur dedagangan ).

Tarumanagara kerajaan tidak  Berjaya (kasumurupan)  beberapa tahun terakhir dan bagaimana kita rusak. tidak ada kebiasaan  pengatur  Indonesia( The Indhu   ngowahake) dan kehidupan di bumi , karena kita tidak mengajarkan apa yang Anda lakukan , dan orang-orang di bumi mungkin tidak memiliki seseorang mungkin berasal  Kepintaran Indonesia (kapinterane Indhu) . Namun, kekuatan itu mengembangkan (kaundhakaning) pengetahuan mem batik dan  memwarnai soga tumbuhan asli (nyoga jarit ).

 

FACTUAL HISTORY INFO

425 A.D.

 

 

 

Initial physical evidence that the date is from the 5th century the two kingdoms patterned Hinduism:

Kingdom of West Java Tarumanagara

master and the Kingdom of Kutai in coastal Mahakam River, Kalimantan. In 425 Buddhism reached the area.

When Europe entered the Renaissance, the archipelago has had inherited thousands of years old civilizations with the two great kingdoms of Sriwijaya in Sumatra and Majapahit in Java, plus dozens of small kingdoms which often becomes a more powerful neighbor vazal or connected to each other in a kind of bond trading ( such as in Maluku).

Nama Prasasti : TUGU

Lokasi Penemuan :
Desa Tugu, Kelurahan Tugu Selatan
Kecamatan Koja, JAKARTA UTARA
Tahun Penemuan : 1911

Koleksi :
MUSEUM NASIONAL INDONESIA (Museum Gajah)
Jalan Medan Merdeka Barat no.12,
Jakarta Pusat, DKI JAKARTA 10110
INDONESIA

No. Inventaris : D.124

Bahan : Batuan Andesit
Ukuran : Kurang lebih 1 m, berbentuk bulat telur
Era : Kerajaan TARUMANEGARA
Tahun Penerbitan : Diperkirakan abad ke-5 Masehi
Aksara : Pallawa, dalam 5 baris
Bahasa : Sansekerta

Isi dari Prasasti :
Prasasti Tugu bertuliskan aksara Pallawa yang disusun dalam bentuk seloka bahasa Sansekerta dengan metrum Anustubh yang teridiri dari lima baris melingkari mengikuti bentuk permukaan batu. Sebagaimana semua prasasti-prasasti dari masa Tarumanagara umumnya, Prasasti Tugu juga tidak mencantumkan pertanggalan. Kronologinya didasarkan kepada analisis gaya dan bentuk aksara (analisis palaeografis). Berdasarkan analisis tersebut diketahui bahwa prasasti ini berasal dari pertengahan abad ke-5 Masehi. Khusus prasasti Tugu dan prasasti Cidanghiyang memiliki kemiripan aksara, sangat mungkin sang pemahat tulisan (citralaikha > citralekha) kedua prasasti ini adalah orang yang sama.
Dibandingkan prasasti-prasasti dari masa Tarumanagara lainnya, Prasasti Tugu merupakan prasasti yang terpanjang yang dikeluarkan Sri Maharaja Purnawarman. Prasasti ini dikeluarkan pada masa pemerintahan Purnnawarmman pada tahun ke-22 sehubungan dengan peristiwa peresmian (selesai dibangunnya) saluran sungai Gomati dan Candrabhaga.
Prasasti Tugu memiliki keunikan yakni terdapat pahatan hiasan tongkat yag pada ujungnya dilengkapi semacam trisula.

Gambar tongkat tersebut dipahatkan tegak memanjang ke bawah seakan berfungsi sebagai batas pemisah antara awal dan akhir kalimat-kalimat pada prasastinya.

Salinan dalam Bahasa Aslinya :
pura rajadhirajena guruna pinabahuna khata khyatam purim prapya candrabhagarnnavam yayau//
pravarddhamane dvavingsad vatsare sri gunau jasa narendradhvajabhutena srimata purnavarmmana//
prarabhya phalguna mase khata krsnastami tithau caitra sukla trayodasyam dinais siddhaikavingsakaih//
ayata satsahasrena dhanusamsasatena ca dvavingsena nadi ramya gomati nirmalodaka//
pitamahasya rajarser vvidaryya sibiravanim brahmanair ggo sahasrena prayati krtadaksina//

Terjemahan kedalam Bahasa Indonesia :
“Dahulu sungai yang bernama Candrabhaga telah digali oleh maharaja yang mulia dan yang memilki lengan kencang serta kuat yakni Purnnawarmman, untuk mengalirkannya ke laut, setelah kali (saluran sungai) ini sampai di istana kerajaan yang termashur.
 

Pada tahun ke-22 dari tahta Yang Mulia Raja Purnnawarmman yang berkilau-kilauan karena kepandaian dan kebijaksanaannya serta menjadi panji-panji segala raja-raja, (maka sekarang) beliau pun menitahkan pula menggali kali (saluran sungai) yang permai dan berair jernih Gomati namanya, setelah kali (saluran sungai) tersebut mengalir melintas di tengah-tegah tanah kediaman Yang Mulia Sang Pendeta Neneknda (Raja Purnnawarmman).

Pekerjaan ini dimulai pada hari baik, tanggal 8 paro-gelap bulan Caitra, jadi hanya berlangsung 21 hari lamanya, sedangkan saluran galian tersebut panjangnya 6122 busur. Selamatan baginya dilakukan oleh para Brahmana disertai 1000 ekor sapi yang dihadiahkan”.

Kingdom of Tarumanegara – the 5th century AD

 

Tarumanegara kingdom located

in the valley of the river Cisadane, Bogor, West Java. King of the Kingdom’s largest Tarumanegara is Punawarman.

Evidence of existence can be known from 7 Tarumanegara inscription written in letters Pallawa and Sanskrit. The inscription is:

  1. 1.                  Monument inscription, found in Cilincing, Jakarta. Contains the excavation of the river Gomati 11 kilometers in length, and finalized within 21 days.

Indonesian ‘Hinduïsm’

It may one day be shown by students of prehistory that Indonesians were sailing to other parts of Asia long ago. Records of foreign trade, however, begin only in the early centuries AD.  

A study of the Roman historian Pliny the Elder’s Natural History suggests that, in the 1st century AD, Indonesian outriggers were engaged in trade with the east coast of Africa. Indonesian settlements may have existed at that time in Madagascar, an island with distinct Indonesian cultural traits.

The geographer Ptolemy, in the following century, incorporated information from Indian merchants in his Guide to Geography concerning “Iabadiou,” presumably referring to Java, and “Malaiou,” which, with its variants, may refer to Malayu in southeastern Sumatra.

Regular voyages between Indonesia and China did not begin before the 5th century AD.

 Chinese literature in the 5th and 6th centuries refers to western Indonesian tree produce, including camphor from northern Sumatra, and also to two resins that seem to have been added to the seaborne trade in western Asian resins and were known in China as “Persian resins from the south ocean.”

Indonesian shippers were probably exploiting the economic difficulties southern China was suffering at the time because it had been cut off from the ancient Central Asian trade route.

Certain small estuary kingdoms were beginning to prosper as international entrepôts.

Their location is unknown, though Palembang’s commercial prominence in the 7th century suggests that the Malays of southeastern Sumatra had been active in the “Persian” trade with southern China.
River rock with name and ‘footprints’ of Purnawarman,
ruler of the 5th century Tarumanegara. West-Java.

 

414 CE: The Chinese monk Fa Xian returned home from India by sea, after visiting Sri Lanka.
A Record of Buddhist Kingdoms, Fa-Xian/Legge, p100; see
www.maritimeasia.ws/topic/Malaysia_crossroads.html#FaXian for description of sea journey, http://faculty.washington.edu/dwaugh/CA/texts/faxian.html for his prior travels on land, and http://www.lankalibrary.com/geo/ancient/trade.htm for his vist to Anuradhapura.

383-484 CE: Persian coins of the Sassanian dynasty have been excavated at various places in Guangdong province, and are assumed to result from maritime trade.
Maritime Silk Route 1996, p.72.

Late C4th – early C5th: Most east-west traffic started to go through the Straits of Malacca, instead of overland at the Isthmus of Kra, leading to the rise of Srivijaya in southeastern Sumatra. Srivijaya became a Chinese trade partner, controlled piracy, and dominated the Straits for over 500 years.
Kenneth Hall, Maritime trade and state development in early Southeast Asia, p.20-23 & 26, citing O.W. Wolters, Early Indonesian Commerce: a study of the origins of Sri Vijaya, Ithaca, 1967.

C 4-5th: Coin from Aksum (Ethiopia) found at Mahagama in Sri Lanka.
Susanne Loos-Jayawickrema / Sunday Times,
http://www.is.lk/times/010930/plusm.html

422 CE: The Indian prince and Buddhist monk Gunavarman arrived in Java; he stayed for several years before continuing to China, and missed an expected stop in Champa due to unfavourable winds.
Kenneth Hall, Maritime trade and state development in early Southeast Asia, p.40 & 104, citing George Coedès, The Indianized states of Southeast Asia, ed. Walter F.Vella, trans. Susan Brown Cowing, Honolulu 1968, p.54 & O.W. Wolters, Early Indonesian Commerce: a study of the origins of Sri Vijaya, Ithaca, 1967, p.35.

428 CE: Sri Lankan king Mahanamo sent a jade Buddha statue to the Chinese emperor.
http://www.lankalibrary.com/geo/ancient/trade.htm.

431 CE: The Cham kingdom of Lin-yi assembled over a hundred ships to pillage the north Vietnamese coast.
Kenneth Hall, Maritime trade and state development in early Southeast Asia, p.74-5, citing George Coedès, The Indianized states of Southeast Asia, ed. Walter F.Vella, trans. Susan Brown Cowing, Honolulu 1968, p.56-7.

430-452 CE: The ruler of Ho-lo-tan in NW Java sent seven missions to the Chinese court.
Kenneth Hall, Maritime trade and state development in early Southeast Asia, p.104, citing the Liu Sung shu [history of the early Sung] composed 470-478, per O.W. Wolters, Early Indonesian Commerce: a study of the origins of Sri Vijaya, Ithaca, 1967: 151, 313 nn. 92, 95

mid-C5th: The people of Funan were said to charter ships to go both east and west, far and near; shipowners were paid only if on schedule.
Yoshiaki Ishizawa, ‘Chinese chronicles of C1st-5th century AD Funan’, p.16, citing Yiyuan.

467 CE: The Buddhist monk Hui-Shen and his Afghan companions travelled from China to Fu-Sang, which some interpret merely as Japan, and others as the west coast of North America, perhaps Mexico. Mayan art at this time develops features suggesting Hindu and Buddhist influence. Hui Shen returned to China in 499, and reported to emperor Wu of the Liang dynasty in 502 CE.
Wikipedia:
http://en.wikipedia.org/wiki/Buddhism_in_Japan
Louise Levathes, When China Ruled the seas, p.40-41, citing the Liang Shu (History of the Liang dynasty) and (i) Paul Shao, Asiatic Influence in Precolumbian art, Ames, Iowa State Univ 1976, p.5-7, 3, 163 and (ii) David H.Kelley, ‘Nine lords of the night’, Studies in the Archaeology of Mexico and Guatemala, 16, Berkeley, Univ of California Dept of Anthropology, Oct 1972 & ‘Calendar animals and deities’, Southwestern Journal of Anthropology, 16, Albuqerque, Univ of New Mexico, 1960.
http://www.personal.psu.edu/users/m/v/mvp111/karin.htm, citing vol.231 of The Great Chinese Encyclopedia, compiled by court historians of the Wang emperors from 502 to 556 AD (other refs give the editor’s name as Ma Tuan-Lin);
Prof V.G.Nair, Buddhist mission visits America before Columbus,
http://www.saigon.com/~hoasen/mission.htm;
http://www.1s.com/hkmission/history/chinese.htm
, citing hearsay of an 1100 page diary in the Chinese imperial archives of which only 75 pages of partial excerpts seen; http://users.wi.net/~maracon/; http://www.ventanawild.org/news/se01/fusang.html;
Kenneth L. Feder, Frauds, Myths and Mysteries: Science and Pseudoscience in Archaeology, p113-4, citing Frost, F, 1982, The Palos Verdes Chinese anchor mystery, Archaeology, Jan/Feb 23-27, quoted on
www.kenspy.com/Menzies/Ships.html regarding irrelevance of these anchors.

484 CE: King Jayavarman of Funan sent merchants to Guangzhou to solicit trade. The Indian Buddhist monk Nagasena accompanied them on their return, and was then sent to the Chinese court to request help for Funan against marauding Chams from Lin-yi. Nagasena reported to the Chinese emperor that he had been shipwrecked on the Cham coast and robbed. In 491 the Chinese bestowed titles and anti-piracy responsibilities on Fan Tang, the ruler of Lin-yi.
Kenneth Hall, Maritime trade and state development in early Southeast Asia, p.73-75.

C3rd-5th: Estimated date of the Pontian boat, discovered in Pahang, Malaysia in 1926, based on radiocarbon and accompanying ceramics similar to some at Oc-eo in south Vietnam, which is broadly dated to C1st-6th.
I.H.N. Evans, ‘Notes on the remains of an old boat found at Pontian’; C.A. Gibson-Hill, ‘Further notes on the old boat found at Pontian, in south Pahang’; Sean McGrail, Boats of the World, p.305; Pierre-Yves Manguin, ‘Southeast Asian shipping in the Indian Ocean during the first millennium AD’.

mid-late C5th: a Sanskrit inscription found near Jakarta Bay records that king Purnavarman of Tarumanagara (the Tarum river basin) diverted the river to improve drainage and make the port more accessible for trading vessels.
Kenneth Hall, Maritime trade and state development in early Southeast Asia, p.105, citing J.Ph. Vogel, ‘The earliest Sanskrit inscriptions of Java’, Publicaties van de Oudheidkundige Dienst in Nederlandsch-Indie 1 (1925):15-35; J.G. de Casparis, Indonesian Palaeography, 18-20; H.B. Sarkar, Corpus of the inscriptions of Java (up to 928 AD) Calcutta, 1971-72, vol 1:1-12; and J. Noorduyn & H.Th. Verstappen, ‘Purnavarman’s river works near Tugu’, BKI Leiden 128 (1972): 298-307. The river diversion was in the 22nd year of Purnavarman’s reign. Hall notes that Van der Meulen’s belief that Purnavarman conquered Ho-lo-tan shortly after 452 AD, the date of its last embassy to China: W.J. Van der Meulen, ‘In search of Ho-ling’, Indonesia 23 (1977): 87-111.

Southern Dynasties [420-589 CE]: Guangzhou was a prosperous port filled with merchant ships, merchants and envoys. Many Buddhist monks came from India; the centre of their teaching and sutra translation was Guangxiao temple.
G’zhou Mar.Silk Rd 2001, p.29; Maritime Silk Route 1996, p.59, 74.

 

 

KISI INFO STUDI PERBANDINGAN BABAD TANAH JAWA

INI CUPILKAN BUKU Dr IWAN SEBAGAI CONTOH,BUKU YANG LENGKAP AKAN DIPUBLIKAIKAN  9 PEBUARI TAHUN 2015

HARAP KOMENTAR,SARAN DAN SOKONGAN DARI SELURUH RAKYAT INDONESIA

DILARANG MENGKOPI DAN MENIRU IDE INI

HAK CIPTA Dr IWAN DILINDUNGI UNDANG-UNDAR RI

BUKU YANG LENGKAP TERSEDIA BAGI YANG BERMINAT HUBUNGGI LIWAT KOMENTAR(COMMENT) DI WEB BLOG INI

sORRY FOR THE UNEDITED ARTICLES BELOW,I DID  TO PROTEC T AGAINST THE COPY WITHOUT PERMISSSION

 

Dr IWAN SUWANDY,MHA

PENEMU DAN PRESIDEN PERTAMA

PERHIMPUNAN

KISI

(KOLEKSTOR INFORMASI SEJARAH INDONESIA)

TAHUN 2013-2020

SEKJEN KISI

LILI WIDJAJA,MM

DEWAN KEHORMATAN

KETUA

Dr IWAN SUWANDY,MHA

ANGGOTA

ALBERT SUWANDY DJOHAN OETAMA,ST,GEA

ANTON JIMMI SUWANDY ST.MECH.

 

ANNGOTA KEHORMATAN

GRACE SHANTY

ALICE SUWAMDY

ANNABELA PRINCESSA(CESSA(

JOCELIN SUWANDY(CELINE)

ANTONI WILLIAM SUWANDY

MASA JABATAN PREDIDEN DAN SEKJEN HANYA SATU KALI SELAMA TUJUH TAHUN, PENGANTINYA AKAN DIPILIH OLEH DEWAN KEHORMATAN

BAGI YANG BERMINAT MENJADI ANGGOTA KISI

MENDAFTAR LIWAT  EMAIL KISI

iwansuwandy@gmail.com

dengan syarat

mengirimkan foto kopi KTP(ID )terbaru dan melunasi sumbangan dana operasional KISI untuk seumur hidup 

YANG BESARNYA TERSRAH ANDA

sUMBANGAN RENDAH JAD ANGGOTA BIASA

SUMBNAGAN TINGGI JADI ANGGOTA KHUSU-

HAK ANGGOTA

SETIAP BULAN AKAN DI,KIRIMKAN INFO LANGSUNG KE EMAILNYA

DAPAT MEMBELI BUKU TERBITAN KISI YANG CONTOHNYA SUDAH  DIUPLOAD DI

hhtp”//www. Driwancybermuseum.wordpress.com

dengan memberikan sumbangan biaya kopi dan biaya kirim

TERIMA KASIH SUDAH BERGABUNG DENGAN KISI

SEMOGA KISI TETAP JAYA

Driwancybermuseum Homeoffic 

Copyrught @ Dr Iwan suwandy,MHA 2013

Forbidden to copy without written permission by the author

The Java History Collections

Part

The Java Babad Legend Story

 

Created  By

Dr Iwan suwandy,MHA

Special For KISI member

Copyright @ 2013

 

Setalah dengan susah payah, Dr Iwan Ketua KISI seoarng putra sumatera barat tak pernah belajar bahasa Jawa, dan bukan seorang historian,hanya ohi sejaraha dan belajar sendiri alias otodikak mencoba menterjemahkan Babad Tanah Jawa yang beraksara Jaw,

oleh karena tas permintaan banyak anggota KISI hasil terjemahan yang telah dilaksanakan itu di tampilkan dalam artikel info kisi hari ini, harap koreksi dari para pakar dan ahli bahasa jawa serta para ahli sejarah Indonesia

Selanjutnya KISI INFO akan membandingkan tulisan info Babad Tanah Jawa ini dengan situasi yang sberfnarnya terjadi berdasarkan fakta sejarah dan bukti-bukti sejarah yang asli

SILAHKAN BERGABUNG DENGAN KISI

AGAR INFORMASI YANG ANDA INGINKAN DAPAT DIPEROLEH SECARA LENGKAP

DAN DAPAT DIMANFAATKAN

SEBAGAI PELAJARAN AGAR HAL YANG JELEK TIDAK DIULANGI DAN HAL YANG BAIK DIJADIKAN PEDOMAN

DALAM MENYUSUN STRATEGI DAN TAKTIK MENGHADPAI

MASA MENDATANG

SELAMAT MEMBACA BABAD TANH JAWA YANG BENAR DAN BAIK

Babad Tanah Jawa

 The  Legend Of Java Island

Comperative Studies

Part II

 

Created  By

Dr Iwan Suwandy,MHA

Special For KISI member

Copyright @ 2013

 

 

BABAD – TANAH – JAWA

   

BABAD – TANAH – JAWA

Diposkan oleh Nyi Mas Sekar Kencana Larang (-1-)

Punika Sêrat Babad Tanah Jawi                                                                                                                                              Wiwit Saking Nabi Adam Dumugi ing taun 1647                                                                                                                Kaêcap wontên ing tanah Nèdêrlan, ing taun Wêlandi 1874

— 2 —

 

 Punika sajarahipun para ratu ing tanah Jawi, wiwit saking Nabi Adam apêputra Sis, Êsis apêputra Nur Cahya,Nur Cahya apêputra Nur Rasa, Nur Rasa apêputra Sang Hyang Wêning, Sang Hyang Wêning apêputra Sang Hyang Tunggal, Sang Hyang Tunggal apêputra Bathara Guru, Bathara Guru apêputra gangsal, anama Bathara Sambo, Bathara Brama, Bathara Mahadewa, Bathara Wisnu, Dèwi Sri, Bathara Wisnu wau jumênêng ratu wontên ing pulo Jawi ajêjuluk Prabu Sèt, Kadhatonipun Bathara Guru anama ing Suralaya. Bathara Guru wau kagungan sêngkêran putri ayu ing nagari Mêndhang, karsanipun badhe kainggahakên ing swarga sarta kadamêl garwa.

Anuntên Bathara Wisnu panuju sawêk pêpara, kapencut aningali putri ing Mêndhang wau, botên sumêrêp bilih sampun kasêngkêr dhatêng ingkang rama, lajêng kapêndhêt garwa, punika sangêt andadosakên dukanipun Bathara Guru. Sang Hyang Narada lajêng kautus andhawahakên dêduka dhatêng Bathara Wisnu sarta anglungsur karatonipun, Bathara Wisnu anuntên kesah saking ing nagari, atapa dhatêng ing wana wontên sangandhaping uwit wringin jèjèr pitu, ingkang garwa putri ing Mêndhang wau dipun tilar.

 

Kacariyos nagari ing Gilingwêsi, wontên ingkang jumênêng ratu ajêjuluk Watugunung, garwanipun kêkalih,

Chronicles – TANAH – Jawa
Dikirim Mrs Tak ada Flower Larang Kencana ( -1 – )
The Chronicles surat dari Tanah Nabi Adam sampai tahun 1647 Kaêcap di tanah Nèdêrlan , pada tahun 1874 Wêlandi
– 2 –

 

 Ini adalah sejarah raja-raja tanah , sejak Nabi Adam apêputra sis ,

 CIDOS apêputra cahaya Nur , Nur kondisi Nur apêputra Bakir , Nur Bakir apêputra tenang Tuhan, Tuhan Tuhan apêputra tenang Jomblo, Jomblo apêputra Tuhan Guru Guru Allah apêputra lima , bernama Sambo Allah, Allah Brama , Allah Mahadewa , Dewa Wisnu , Dewi Sri , Dewa Wisnu dan dia adalah raja pulau ajêjuluk Set , Kadhatonipun Batara Guru bernama di Suralaya .

Tuhan Guru telah sêngkêran putri cantik di Mêndhang tanah , karsanipun akan kainggahakên surga dan istri kadamêl .
Anuntên Dewa Wisnu Panuju Sawek pêpara , aningali putri kapencut di Mêndhang itu, tapi aku tahu bahwa ini memiliki kasêngkêr sang ayah ,

 kemudian istri kapêndhêt , sangat andadosakên dukanipun Batara Guru . Tuhan Narada kemudian dikirim andhawahakên dêduka Dewa Wisnu dan anglungsur istana , Dewa Wisnu Anuntên pergi keluar dari tanah , atap hutan yang sangandhaping pohon Wringin tujuh berikutnya , istri dan anak perempuannya di Mêndhang dikecualikan .

Kacariyos tanah di Gilingwêsi , dia adalah raja ajêjuluk Watugunung , baik istri

 

[1] — 3 —

satunggil nama Dèwi Sinta, kalih Dèwi Landêp, putranipun pitu likur, sami kakung sadaya, anama Wukir, Kurantil, Tolu, Gumbrêg, Warigalit, Warigagung, Julungwangi, Sungsang, Galungan, Kuningan, Langkir, Môndhasiya, Julungpujut, Pahang, Kuruwêlut, Marakèh, Tambir, Madhangkungan, Maktal, Wuye, Manahil, Prangbakat, Bala, Wugu, Wayang, Kulawu, Dhukut, sami patutan saking Dèwi Sinta. Kala sêmantên nagari ing Gilingwêsi kadhatêngan gêgêring agêng, kathah tiyang alit ingkang sami risak, sarta awis têdha, asring wontên grahana srêngenge utawi grahana rêmbulan, jawah salah môngsa, lindhu kaping pitu sadintên, punika sadaya anjalajati, yèn nagari ing Gilingwêsi badhe risak.

Prabu Watugunung sakalangkung susah ing galih, aningali risakipun ingkang abdi, sang nata sarean wontên ing kathil gadhing, garwanipun ingkang nama Dèwi Sinta angulik, aningali yèn sang nata ciri mastakanipun buthak, matur pitakèn ingkang dados sababipun, sang prabu anyêrêpakên, yèn kalanipun taksih lare, ingkang ibu sawêg angi, sang nata mothah, lajêng dipun gitik ing enthong, ngantos mêdal rahipun, lajêng kesah sapurug-purug. Dèwi Sinta kagèt sangêt, botên sagêd ngandika amiyarsakakên pangandikanipun sang prabu, kèngêtan putranipun ingkang kesah lajêng botên mantuk-mantuk [mantuk-mantu…]

 

 

 

 

[ 1 ] – 3 –
salah satu nama Dewi Sinta ,

 dua Landep Dewi , anak dua puluh tujuh tahun, kita semua kakek , bernama kemiringan , Kurantil , Tolu , Gumbrêg , Warigalit , Warigagung , Julungwangi , Sungsang , Galungan , Kuningan , Langkir , Môndhasiya , Julungpujut , pahang , Kuruwelut , Marakeh , tambir , Madhangkungan , Maktal , Wuye , serius, Prangbakat , Bala , Wugu , Film , Kulawu , Dhukut , baik itu dari Dewi Sinta . Pada saat tanah Gilingwêsi pertengahan kadhatêngan bantuan , banyak orang dengan rincian kecil yang sama , serta têdha langka , sering grahana grahana matahari atau bulan , Jawahar satu waktu , gempa tujuh kali sadintên adalah semua anjalajati ,

jika tanah Gilingwêsi rusak .
Dia Watugunung telah dilakukan di Galih besar, aningali rincian hamba , set tidur di kathil gadhing , istri bisnis Dewi Sinta angulik , aningali bahwa karakteristik konfigurasi mastakanipun buthak , mengatakan pertanyaan mengapa ,

 Raja anyêrêpakên , Kalani adalah bahwa anak-anak , ibu sawêg Angie , set mothah , maka gitik di enthong , sampai rahipun keluar , kemudian pergi sapurug – purug . Dewi Sinta terkejut juga, tidak dapat dikatakan amiyarsakakên kata raja , putra kèngêtan pergi tapi kemudian mantuk – mantuk [ mantuk – anak dalam hukum … ]

 

— 4 — […k]

amargi dipun gitik ing enthong, tètès kalihan cariyosipun sang nata, sangêt susahing galihipun, awit kagarwa dhatêng ingkang putra piyambak, ambudi marginipun sagêd uwal saking sang nata, sarèhning dangu kèndêl kemawon kadangu ingkang dados sababipun, Dèwi Sinta matur, yèn sadangunipun kèndêl anggalih jangkêping kaluhuranipun sang nata, namung kirang saprakawis, kirangipun punika dene sang nata dèrèng krama widadari ing Suralaya. Ciptanipun Dèwi Sinta, bilih sang nata anglamar widadari ing Suralaya, amêsthi dados pêrang, sang nata anêmahi seda, punika marginipun badhe uwal saking ingkang raka. Prabu Watugunung sarêng dipun aturi mêkatên, lajêng sumêja nginggahi ing Suralaya anglamar widadari, enggal andhawuhakên parentah dhatêng para punggawa sarta dhatêng anakipun pitu likur wau, angêrig prajuritipun, sang nata bidhal dhatêng ing Suralaya. Sarêng Bathara Guru mirêng yèn ratu ing Gilingwêsi badhe nginggahi ing Suralaya, lajêng animbali ing para dewa, sami dipun tantun purun akalihan botênipun amêthukakên Prabu Watugunung, sadaya aturipun ajrih. Anuntên Sang Hyang Narada asuka rêmbag dhatêng Bathara Guru, animbalana ingkang putra Bathara Wisnu, mawi dipun sagahana, bilih kadugi angawonakên ratu ing Gilingwêsi, kaapuntên [kaa…]

– 4 – [ k … ]
karena gitik di enthong , dua tetes cerita set , Galih yang sangat besar , untuk putra untuk mengambil sebagai istri saja, atau ambudi jalan keluar dari konfigurasi , karena waktu yang lama hanya kadang-kadang Bold dan mengapa , Dewi Sinta mengatakan,

 jika sadangunipun Bold anggalih melengkapi kaluhuranipun set , hanya kurang saprakawis , kurang adalah set pun Manners widadari di Suralaya . Ciptanipun Dewi Sinta , bahwa himpunan anglamar widadari di Suralaya , amêsthi perang , kematian anêmahi konfigurasi , cara akan melarikan diri dari diri .

 Dia Watugunung dengan diri sendiri Nah , kemudian sumêja nginggahi di Suralaya anglamar widadari , andhawuhakên perintah baru petugas dan tujuh putra dan minuman , angêrig tentara , set untuknya di Suralaya .

Dan Tuhan mendengar bahwa raja Guru di Gilingwêsi akan nginggahi di Suralaya , kemudian animbali di diva , mereka tantun purun akalihan tidak amêthukakên telah Watugunung , semua peraturan takut . Anuntên Tuhan Narada Asuka membahas Batara Guru , animbalana anak Tuhan Wisnu, dengan sagahana bahwa kadugi angawonakên raja Gilingwêsi , diampuni , [ kaa … ]

— 5 — […puntên]

 sadosanipun, awit liyanipun Bathara Wisnu kadugi botên wontên ingkang kuwawi mêngsah Prabu Watugunung. Bathara Guru parêng, Sang Hyang Narada lajêng tumurun saking Suralaya, badhe angupadosi Bathara Wisnu. Sang Hyang Narada sampun kêpanggih kalih Bathara Wisnu, ingkang sawêk tapa wontên sangandhapipun wringin pitu, sarta andhawahakên timbalanipun Bathara Guru, kados ingkang kasêbut ing ngajêng wau. Bathara Wisnu sagah angundurakên Ratu Gilingwêsi, nanging kalilana mantuk rumiyin, badhe pamitan dhatêng ingkang garwa. Sang Hyang Narada dipun aturi angêntosi wontên sangandhaping wit wringin pitu wau. Bathara Wisnu lajêng mangkat, badhe amanggihi ingkang garwa, kalanipun katilar rumiyin ingkang garwa wawrat, Bathara Wisnu amêling, bilih ambabar mêdal jalêr kanamanana Srigati. Sarêng ambabar mêdal jalêr, inggih kaparingan nama kados wêwêlingipun ingkang raka, wancinipun sampun diwasa, abagus warninipun. Anuntên Bathara Wisnu dhatêng kêpanggih kalih ingkang garwa saha putra, ingkang garwa dipun wartosi, bilih katimbalan ing Bathara Guru minggah dhatêng Suralaya, kakarsakakên mêthukakên ratu ing Gilingwêsi. Ingkang putra kêdah tumut, nanging Bathara Wisnu botên parêng. Sarêng sampun pamitan dhatêng ingkang garwa lajêng mangkat, sampun kêpanggih kalih Sang Hyang Narada

5 – [ … Punten ]
 sadosanipun , karena Allah Wisnu kadugi diperlukan tapi mampu menjadi musuh Watugunung . Tuhan Guru ,

Tuhan Narada kemudian tumurun dari Suralaya ,

kehendak angupadosi Dewa Wisnu . Tuhan Narada telah menemukan dua Dewa Wisnu , asketisme Sawek adalah sangandhapipun Wringin tujuh , andhawahakên timbalanipun Tuhan dan Guru , seperti di depan mereka .

Dewa Wisnu mampu angundurakên Raja Gilingwêsi , tapi kalilana mantuk lakukan, saya mengatakan perpisahan istri . Tuhan Narada untuk menjadi diri sendiri angêntosi yang sangandhaping pohon Wringin tujuh hal . Dewa Wisnu kemudian berangkat , saya akan amanggihi istri , Kalani tidur melakukan istri wawrat , Dewa Wisnu amêling bahwa ambabar keluar jalêr kanamanana Srigati .

 Dan ambabar out jalêr , diberi nama seperti wêwêlingipun diri , yang wancinipun dewasa , abagus warninipun . Anuntên Dewa Wisnu menemukan dua dari istri dan anak , istri wartosi bahwa Allah disebut Guru pergi ke Suralaya , kakarsakakên mêthukakên raja Gilingwêsi . Anak laki-laki harus Tumut , tapi Tuhan Wisnu tetapi memiliki . Dan perpisahan untuk istri dan kemudian pergi , telah menemukan dua Tuhan Narada

— 6 — wontên sangandhaping wringin pitu.

 Radèn Srigati ingkang katilar wau anututi lampahipun ikang rama, dumugi ing wringin pitu alênggah wingkingipun, Sang Hyang Narada sarêng sumêrêp yèn punika putranipun Bathara Wisnu kêdah andhèrèk dhumatêng Suralaya, asuka pirêmbag dhatêng Bathara Wisnu, sampun ngantos ambêkta ingkang putra, bokmanawi amêmungu dukanipun Bathara Guru. Ingkang putra lajêng kadhawahan mantuk. Sang Hyang Narada kalih Bathara Wisnu enggal mangkat dhatêng Suralaya, Radèn Srigati katilar wontên sangandhaping wringin pitu. Lampahipun Sang Hyang Narada kalih Bathara Wisnu sampun dumugi ing Suralaya, sami sowan ing Bathara Guru, sawêk eca sami gunêman, botên antawis dangu Radèn Srigati ingkang katilar wau anusul lampahipun ingkang rama, dumugi ing kadewatan, alênggah wingkingipun ingkang rama, Bathara Guru sarêng aningali wontên tiyang neneman bagus warninipun, alênggah wingkingipun Bathara Wisnu, andangu dhatêng Sang Hyang Narada, mênggah tiyang neneman punika sintên. Narada nyêrêpakên yèn punika putranipun Bathara Wisnu, patutan kalih putri ing Mêndhang. Bathara Guru sarêng miyarsakakên atur mêkatên sangêt dukanipun jumênêng saking pinarakanipun malêbêt ing dalêm, Narada anututi, sumêrêp yèn Bathara [Ba…]

– 6 – adalah sangandhaping Wringin tujuh .
 Raden Srigati tempat tidur dan anututi Mari Ikang ayah , sampai Wringin tujuh alênggah wingkingipun , Tuhan Narada dan saya tahu bahwa anak Tuhan Wisnu harus andhèrèk sini Suralaya , Asuka berbicara dengan Dewa Wisnu , putra ambêkta up , bokmanawi amêmungu dukanipun Batara Guru . Putra kemudian kadhawahan mantuk . Tuhan Allah Wisnu Narada dua baru pergi ke Suralaya , Raden Srigati tidur yang sangandhaping Wringin tujuh . Biarkan Tuhan Wisnu Narada memiliki dua sampai Suralaya , mereka datang ke Batara Guru , mereka mengatakan Sawek besar , tetapi antara panjang Raden Srigati tempat tidur dan anusul Biarkan ayah , sampai Kadewatan • , alênggah wingkingipun ayah, Tuhan dan Guru adalah aningali enam Herry warninipun , alênggah wingkingipun Dewa Wisnu , Tuhan obor Narada , mênggah enam orang yang . Narada adalah anak nyêrêpakên bahwa Tuhan Wisnu, ada dua perempuan dalam Mêndhang . Tuhan dan Guru miyarsakakên Itu sangat dukanipun diri berdiri pinarakanipun malêbêt di rumah , Narada anututi , saya tahu bahwa Allah [ BA … ]

— 7 — […thara]

Guru duka. Bathara Guru lajêng andhawahakên parentah dhatêng Sang Hyang Narada, andikakakên mundhut putranipun Bathara Wisnu badhe kapêjahan, kadamêl tawuring swarga, sarta Bathara Wisnu andikakakên mêthukakên mêngsah tumuntên.

Sarêng Bathara Wisnu tampi dhawah mêkatên. Atur wangsulanipun. Bilih ingkang putra kapundhut badhe kapêjahan, botên purun amêthukakên mêngsah. Sang Hyang Narada lajêng munjuk dhumatêng Bathara Guru, mênggah ingkang dados wangsulanipun Bathara Wisnu. Botên dangu ing jawi gègèr, alok mêngsah dhatêng,

 Bathara Guru sangêt ajrihipun sarta gumêtêr, amundhut rèh dhatêng Sang Hyang Narada. Aturipun Sang Hyang Narada, bilih botên kasandèkakên karsanipun, anggènipun badhe amêjahi pun Srigati, Bathara Wisnu mopo amêdali pêrang, amêsthi botên sande risakipun ing Suralaya, Bathara Guru miturut rèhipun Sang Hyang Narada, botên èstu karsanipun badhe amêjahi wau, anuntên Bathara Wisnu kadhawahan amêthukakên mêngsah. Bathara Wisnu akalihan ingkang putra sami mêdal saking kadewatan.

Badhe amêthukakên Ratu Gilingwêsi, sarêng kêpanggih ajêng-ajêngan kalih[2] Prabu Watugunung, sang nata anantun dhatêng Bathara Wisnu, botên susah pêrangan, manawi sagêd ambadhe cangkrimanipun. Sang nata ngawon. [ngawo…]

– 7 – [ Thara … ]
Guru marah .

Kemudian Allah Guru andhawahakên perintah kepada Tuhan Narada , andikakakên anak mengambil Dewa Wisnu akan kapêjahan , kadamêl perkelahian langit, dan Allah Wisnu andikakakên mêthukakên tumuntên musuh .

Dan telah menerima dari Allah Wisnu jatuh. Dan Jawaban . Bahwa anak akan kapundhut kapêjahan , tapi purun amêthukakên musuh . Tuhan Narada kemudian berkata kepada Allah Guru Jawaban mênggah Allah Wisnu.

Tapi dalam jangka panjang lega , Alok melawan musuh , Tuhan dan Guru adalah gumêtêr sangat takut , amundhut karena Tuhan Narada . Kelola Tuhan Narada , tapi itu kasandèkakên karsanipun , Arjuna akan amêjahi Srigati , Dewa Wisnu mopo perang amêdali , tapi amêsthi Sande kerusakan di Suralaya ,

Allah Guru rèhipun Tuhan Narada , tapi sangat karsanipun akan amêjahi mereka , Anuntên Dewa Wisnu kadhawahan amêthukakên musuh . Dewa Wisnu akalihan anak keluar dari Kadewatan • yang sama . Aku amêthukakên Raja Gilingwêsi , dan menemukan membawa – membawa dua [ 2 ] Ia Watugunung , set anantun Dewa Wisnu , tapi perang besar , atau jika ambadhe cangkrimanipun . Set ngawon . [ Ngawo … ]

— 8 — […n.]

Suka lila dipun pêjahana, nanging bilih botên sagêd ambadhe, para dewa ing Suralaya sami nungkula, amasrahna sakathahing widadari, badhe kadamêl garwa, Bathara Wisnu amarêngi ingkang dados panantun punika. Sang nata lajêng mangandikakakên cangkrimanipun. Ana wit adhikih adhakah wohe, ana wit adhakah adhikih wohe. Cangkriman punika kajawab dening Bathara Wisnu, wit adhikih adhakah wohe, punika samôngka, wit adhakah woh adhikih wringin. Sang nata botên sagêd ngandika, rumaos kajawab cangkrimanipun. Lajêng dipun cakra dhatêng Bathara Wisnu, pêgat jangganipun. Sakathahing balanipun sami ngisis. Bibar mantuk sadaya. Sasedanipun Prabu Watugunung Dèwi Sinta sangêt amuwun. Andhatêngakên gara-gara, ngantos dumugi ing Suralaya, andadosakên susahipun para dewa. Bathara Guru andangu dhatêng Sang Hyang Narada, ingkang dados sababing gara-gara, Sang Hyang Narada anyêrêpakên, yèn wontênipun ing gara-gara awit saking pamuwunipun Dèwi Sinta, prihatos amargi pêjahipun Prabu Watugunung. Bathara Guru lajêng dhawah dhatêng Sang Hyang Narada, anuruni Dèwi Sinta, amuriha kèndêlipun muwun. Sarta anyagahana, yèn ing dalêm tigang dintên Sang Prabu Watugunung badhe dipun gêsangakên malih, katurunakên [katuruna…

– 8 – [ … n ] .
Seperti pêjahana tulus, tapi itu tidak bisa ambadhe , diva di Suralaya nungkula yang sama , amasrahna sakathahing widadari , akan kadamêl istri , Dewa Wisnu amarêngi dari panantun tersebut . Kemudian mengatur cangkrimanipun mangandikakakên .

 Ada adhikih pohon buah-buahan adhakah , pohon buah adhakah adhikih . Teka-teki adalah kajawab oleh Allah Wisnu, adhikih pohon buah adhakah , adalah samôngka , buah pohon adhakah adhikih Wringin .

Konfigurasi tidak dapat dikatakan , rumaos kajawab cangkrimanipun . Kemudian disc untuk Dewa Wisnu , jangganipun terpisah. Sakathahing sepakbola adalah ngisis . Bibar mantuk semua . Sasedanipun memiliki Watugunung Dewi Sinta sangat amuwun . Andhatêngakên – gara , sampai Suralaya , andadosakên diva besar.

Batara Guru obor kepada Tuhan Narada , yang penyebab , Tuhan Narada anyêrêpakên , jika ada karena pamuwunipun untuk Dewi Sinta , prihatos karena Watugunung kematian. Batara Guru kemudian jatuh kepada Tuhan Narada , anuruni Dewi Sinta , amuriha Bold muwun . Dan anyagahana , jika di rumah tiga hari ia akan Watugunung gêsangakên lagi , katurunakên [ diberikan

] — 9 — […kên]

 sarta jumênêng ratu wontên ing nagari Gilingwêsi malih. Sang Hyang Narada lajêng andhawahakên pangandikanipun Bathara Guru dhatêng Dèwi Sinta, Dèwi Sinta lajêng kèndêl muwun. Gara-gara agêng wau inggih tumuntên ical. Sarêng dumugi ing tigang dintên Prabu Watugunung botên katingal rawuh, Dèwi Sinta lajêng muwun malih, andhatêngakên gara-gara, sangêtipun angungkuli ingkang sampun kalampahan. Bathara Guru andangu malih dhatêng Sang Hyang Narada, ingkang dados sababing gara-gara. Sang Hyang Narada matur, yèn ingkang adamêl gara-gara punika inggih Dèwi Sinta ugi, awit sampun dumugi ing wêwatêsan tigang dintên. Prabu Watugunung dèrèng wangsul dhatêng ing nagari ing Gilingwêsi. Bathara Guru lajêng andhawahakên parentah dhatêng Sang Hyang Narada, anggêsangakên Prabu Watugunung, sarta angantukakên dhatêng nagari ing Gilingwêsi. Sarêng Prabu Watugunung sampun dipun gêsangakên dhatêng Sang Hyang Narada, kadhawahan wangsul dhatêng nagari ing Gilingwêsi, botên purun.

Awit sampun karaos wontên ing swarga, panyuwunipun, ingkang garwa sakalihan, kalih ingkang putra sadaya mugi kainggahna dhatêng swarga, nunggila kalih sang nata. Bathara Guru amarêngi panyuwun punika, lajêng andhawahakên parentah, anginggahakên dhatêng swarga garwa akalihan para putranipun. Pamêndhêtipun [Pamê…]

] – 9 – [ Ken … ]
 Dan raja berdiri di tanah Gilingwêsi lagi.

Tuhan Narada kemudian andhawahakên mengatakan Tuhan berbicara Guru Dewi Sinta , Dewi Sinta Lalu Bold muwun . Dari pertengahan tumuntên hilang . Dan sampai tiga hari telah melihat datang tapi Watugunung , Dewi Sinta muwun Kemudian lagi , andhatêngakên dari , telah sangat angungkuli Sekarang .

Batara Guru obor lagi kepada Tuhan Narada , yang untuk dari . Narada berkata , Tuhan , jika make Dewi Sinta juga , karena perbatasan sampai tiga hari . Dia Watugunung telah kembali ke tanah Gilingwêsi .

 

Kemudian Allah Guru andhawahakên perintah kepada Tuhan Narada , anggêsangakên telah Watugunung , dan angantukakên tanah di Gilingwêsi . Dan dia telah Watugunung gêsangakên Tuhan Narada , kadhawahan kembali ke tanah Gilingwêsi , tapi purun .

Karena karaos di surga , hadir , istri sakalihan , putra dan dua semua akan kainggahna langit , adalah himpunan dua . Batara Guru permintaan amarêngi kemudian perintah andhawahakên , anginggahakên yang akalihan istri langit putra . Pamêndhêtipun [ Pame … ]

— 10 — […ndhêtipun]

saking satunggil-satunggil sabên Ngahad. Punika wiwitanipun wontên wuku tigang dasa. Saking aturipun Sang Hyang Narada dhatêng Bathara Guru, Bathara Wisnu katurunakên dhatêng marcapada; dados ratunipun ing lêlêmbat. Angêrèhakên wolung panggenan. Ing rêdi Marapi, ing Pamantingan, ing Kabareyan, ing Lodaya, ing Kuwu, ing Wringin pitu, ing Kayu Landheyan, ing Roban. Bathara Brama katurunakên dhatêng marcapada jumênêng ratu wontên ing nagari ing Gilingwêsi, anggêntosi Prabu Watugunung. Pulo Jawi sampun nungkul. Lami-lami Bathara Brama apêputra èstri, anama Bramani, Bramani apêputra Tri Trustha, Tri Trustha apêputra Parikênan. Parikênan apêputra Manumanasa, Manumanasa apêputra Sakutrêm. Sakutrêm apêputra Sakri, Sakri apêputra Palasara, Palasara apêputra Bagawan Abiyasa, Bagawan Abiyasa apêputra Pandhu Dewanata jumênêng ratu wontên ing Ngastina, Pandhu Dewanata apêputra Arjuna, Arjuna apêputra Abimanyu, Abimanyu seda wontên ing paprangan, atilar garwa wawrat sêpuh, ambabar miyos kakung, anama Parikêsit, jumênêng ratu wontên nagari ing Ngastina ugi, Prabu Parikêsit apêputra Yudayana, Yudayana apêputra Gêndrayana, Gêndrayana apêputra Jayabaya, anuntên sirna nagarinipun. [na…]

– 10 – [ … ndhêtipun ]
salah satu – satu dari setiap Ngahad .

Ini adalah awal Wuku tiga puluh . Aturan Tuhan Allah berbicara kepada Narada Guru , Dewa Wisnu katurunakên yang marcapada , menjadi raja di lêlêmbat . Angêrèhakên delapan tempat .

The Redi Marapi , di Pamantingan , di Kabareyan , di Lodaya , Kepala , yang Wringin tujuh , Hutan Landheyan , di Roban .

Allah Brama katurunakên yang marcapada masih raja di tanah Gilingwêsi , anggêntosi telah Watugunung . Pulau yang nungkul . Lama – lama Brama Allah apêputra Estri , bernama Bramani , Bramani apêputra Trustha Tri , Tri Trustha apêputra Parikênan . Parikênan apêputra Manumanasa , Manumanasa apêputra Sakutrêm . Sakutrêm apêputra Sakri , Sakri apêputra Palasara , Palasara apêputra Bagawan Abiyasa ,

Bagawan Abiyasa apêputra panduan Dewanata masih raja di Astina , Navigasi Dewanata apêputra Arjuna , Arjuna apêputra Abimanyu , Abimanyu tewas dalam Militer , atilar wawrat tua istri , lahir kakek ambabar , bernama Parikesit , dia adalah raja dari tanah Astina juga memiliki Parikesit apêputra Yudayana , Yudayana apêputra Gêndrayana , Gêndrayana apêputra Jayabaya , Anuntên nagarinipun menghilang . [ Na … ]

 

— 11 — […garinipun.]

Jayabaya ing Kadhiri apêputra Jayamijaya, Jayamijaya apêputra Jayamisena, Jayamisena apêputra Kusumawicitra, Kusumawicitra apêputra Citrasoma, Citrasoma apêputra Pôncadriya, Pôncadriya pêputra Anglingdriya, Anglingdriya pêputra Prabu Sawelacala, angratoni ing tanah Jawi nagarinipun ing Purwacarita, Prabu Sawelacala apêputra Sri Mahapunggung, pêpatihipun anama Jugulmudha, Sri Mahapunggung apêputra Kandhihawan. Pêpatihipun anama Konthara, Kandhihawan apêputra gangsal. Ingkang pambayun anama Panuhun. Dados ratunipun tiyang tani, adêdalêm wontên ing Pagêlèn. Panggulunipun anama Sandhang Garba, dados ratunipun tiyang dagang, adalêm wontên ing Jêpara, panêngahipun anama Karungkala, karêmênanipun saba wana, dados ratunipun tuwaburu, adalêm wontên ing Prambanan, ajêjuluk Ratu Baka, sundhulanipun anama Tunggul Mêtung, karêmanipun andèrès, dados ratunipun tiyang anggaota, wuragilipun anama Rêsi Gathayu, anggêntosi ingkang rama, jumênêng ratu wontên ing Koripan. Sadhèrèk sakawan wau sami kalèrèh. Rêsi Gathayu apêputra gangsal. Pambajêngipun èstri, anama Rara Suciyan. Panggulunipun anama Lêmbu Amiluhur, jumênêng ratu ing Jênggala, panêngahipun Lêmbu Pêtêng,

jumênêng

– 11 – [ . Garin … ]

Jayabaya di Kadhiri apêputra Jayamijaya ,

 Jayamijaya apêputra Jayamisena , Jayamisena apêputra Kusumawicitra , Kusumawicitra apêputra Citrasoma , Citrasoma apêputra Pôncadriya , Pôncadriya Anglingdriya beruang , beruang Anglingdriya memiliki Sawelacala , angratoni di tanah nagarinipun Purwacarita , yang Sawelacala apêputra Sri Mahapunggung , pêpatihipun bernama Jugulmudha , Sri Mahapunggung apêputra Kandhihawan .

 Pêpatihipun bernama Konthara , Kandhihawan apêputra lima . The pambayun bernama Panuhun . Raja pertanian , adêdalêm di Pagêlèn . Panggulunipun bernama pakaian rahim , ratu merek dagang , adalêm di Jepara , panêngahipun bernama Karungkala , karêmênanipun Sabana hutan , raja tuwaburu , adalêm di Prambanan , Ratu ajêjuluk gen , bernama sundhulanipun Tunggul Metung , karêmanipun Anderes , raja anggaota , wuragilipun pendeta bernama Gathayu , anggêntosi ayah, raja berdiri di Koripan .

Saudara dan teman-teman bahwa mereka kalèrèh . Imam Gathayu apêputra lima . Pambajêngipun Estri , bernama Rara Suciyan . Panggulunipun bernama Lembar Amiluhur , raja berdiri di Jenggala , panêngahipun Lembar gelap,

— 12 — ratu ing Kadhiri

, sundhulanipun anama Lêmbu Pangarang, jumênêng ratu ing Gêgêlang, wuragilipun èstri, anama Ni Mrêgiwôngsa, krama angsal Lêmbu Amijaya, ingkang jumênêng ratu ing Singasari. Lêmbu Amiluhur apêputra Panji krama angsal putri ing Kadhiri, anama Dèwi Côndrakirana utawi Dèwi Galuh, Panji apêputra Kudalaleyan, jumênêng ratu ing Pajajaran. Prabu Laleyan apêputra Banjaransari, Banjaransari apêputra Mundhingsari, Mundhingsari apêputra Mundhingwangi, Mundhingwangi apêputra Sri Pamêkas. Sri Pamêkas apêputra Arya Bangah, kalih Radèn Sêsuruh, Arya Bangah jumênêng ratu wontên ing Galuh, Radèn Sêsuruh punika ingkang dipun gadhang jumênêng ratu ing nagari Pajajaran. Anuntên kacariyos wontên ajar, atapa ing rêdi Pajajaran, anama Ajar Cêpaka, misuwur yèn tasdik, sumêrêp samukawis kang dèrèng kalampahan. Wartos punika sampun katur ing sang nata, sang prabu karsa angayoni kasagêdanipun kyai ajar, adhawah dhumatêng pêpatihipun, andikakakên dhatêng rêdi, kêpanggih kalihan ki ajar, sarta ambêkta kalangênan sêlir, prênahing wêtêngipun kinandhutan bokor, sampun kados tiyang wawrat mêkatên. Supados dipun batanga dhatêng kyai ajar, jalêr èstrining wawratanipun. Ki patih lajêng [la…]

12 – raja Kadhiri
, Lembar Sundhulanipun bernama penulis ,

 raja berdiri di Gêgêlang , wuragilipun Estri , bernama Ni Mrêgiwôngsa , Manners mengakuisisi Lembar Amijaya , raja berdiri di Singhasari .

Lembar Amiluhur apêputra Panji Manners diperoleh di Kadhiri putri , bernama Dewi Dewi Côndrakirana atau Galuh , Panji apêputra Kudalaleyan , raja berdiri di Pajajaran . Dia Laleyan apêputra Banjaransari , Banjaransari apêputra Mundhingsari , Mundhingsari apêputra Mundhingwangi , Mundhingwangi apêputra Sri Pamekasan .

Sri Pamekasan apêputra seseorang bernama Arya Bangah , dua Raden Sêsuruh , seseorang bernama Arya Bangah masih raja di Galuh , Raden Sêsuruh adalah raja berdiri gadhang tanah Pajajaran . Anuntên adalah kacariyos belajar , atap Redi Pajajaran , bernama Didik cepak , yang dikenal sebagai Tasdik , saya tahu hal-hal belum Now .

Wartos telah diberikan dalam set , raja menolak angayoni kasagêdanipun Kyai belajar , adhawah sini pêpatihipun , andikakakên yang Redi , saya menemukan dua belajar, dan ambêkta kalangênan selir , prênahing perut kinandhutan bokor , seperti orang-orang wawrat Itu saja . Sehingga poros ke Kyai belajar , jalêr èstrining wawratanipun . Kemudian , terlalu lemah lembut [ la … ]

— 13 — […jêng]

 lumampah dhatêng ing rêdi, andhawahakên timbalanipun sang nata dhatêng ki ajar, kyai ajar sumêrêp yèn dipun ayoni kasagêdanipun dhatêng sang nata, wawratan wau dipun badhe jalêr. Ki patih sampun munjuk dhatêng sang prabu, sang nata sangêt suka ing galih, awit ki ajar wau kagalih dora, sarêng sêlir dipun rucati tapihipun. Bokor botên wontên. Èstu ing wawratipun. Sang nata sangêt duka, lajêng andhawahakên parentah amêjahi ajar, sapêjahipun ki ajar wontên swara kapirêngan ing sang nata, ujaring swara, hèh Sang Ratu ing Pajajaran, aku kopatèni tanpa dosa, besuk aku malês mênyang kowe, yèn ana wong aran Siyung Wanara, ing kono ênggonku malês. Anuntên nagari ing Pajajaran kenging wêwêlak agêng, kathah têtiyang kang sami pêjah, andadosakên prihatosipun sang nata. Lajêng animbali para nujum andangu têtulaking pagêring, aturipun para nujum, sang nata kapurih suka-suka adhahar eca, sabibaring dhahar lajêng anyarenana tiyang èstri, punika ingkang minôngka têtulaking pagêring, nanging sang nata ing benjing badhe amanggih bilai, dipun sedani dhatêng putranipun piyambak, ingkang mêdal saking garwa sêlir. Sang prabu inggih anglampahi ing pitêdahipun para nujum. [nu…]

 

– 13 – [ … Nyonya ]
 berjalan di Redi ,

 andhawahakên timbalanipun konfigurasi ke Ki belajar, belajar Kyai tahu apakah ayoni kasagêdanipun ke set , wawratan yang akan jalêr .

Telah dikatakan , gubernur raja , raja adalah seperti Galih , karena saya belajar begitu kagalih Dora , dan nyonya rucati tapihipun . Bokor sana. Hebatnya di wawratipun . Set sangat marah , ia andhawahakên perintah amêjahi belajar ,

saya belayar sapêjahipun adalah kapirêngan suara di set , mengatakan suara , W Raja di Pajajaran , saya kopatèni tanpa dosa,

 Besuki saya membalas kepada Anda , jika ada yang merasa Siyung hutan , di mana ênggonku menjawab. Anuntên tanah di pertengahan Pajajaran mengapa Wabah , banyak yang têtiyang kematian, andadosakên prihatosipun set. Kemudian animbali oracle obor pagar têtulaking , mengkonfigurasi oracle , konfigurasi memerintahkan seperti -seperti adhahar besar, dia makan sabibaring wanita anyarenana , adalah minôngka pagar têtulaking , tapi konfigurasi akan besok bencana amanggih , kematian anaknya sendiri , yang keluar dari istri selir . Raja adalah anglampahi dalam pesan dari oracle . [ Nu …

SILAHKAN MEMBACA HASIL PENELITIAN BABAD TANAH JAWA LEBIH LANJUT