29 research outputs found
Maritime in the Literary Works during The Kaḍiri- Majapahit Period (XII –XVI Centuries)
Kerajaan-kerajaan masa Jawa Kuno dikenal sebagai negara agraris. Meskipun demikian tidak menjadikan kerajaan-kerajaan tersebut hanya bergerak di bidang pertanian saja, tetapi juga di bidang kemaritiman. Informasi yang menjelaskan kehidupan dan aktivitas kemaritiman pada masa Jawa Kuno didapatkan dari data arkeologis dan tekstual berupa prasasti, berita asing, dan naskah. Data tekstual yang dipakai sebagai sumber, umumnya dibagi ke dalam sumber primer dan sekunder. Sumber primer dianggap sebagai data yang lebih akurat dibandingkan dengan sumber sekunder, karena merupakan dokumen penting dan ditulis pada masanya. Data tekstual yang dianggap sebagai sumber primer adalah prasasti dan berita asing (tambo Dinasti Cina dan berita dari orang Eropa terutama Portugis), sedangkan yang dianggap sumber sekunder adalah naskah terutama karya sastra. Tujuan dari penulisan ini adalah mengungkapkan berbagai hal terkait aktivitas kemaritiman pada masa Jawa Kuno, terutama yang digambarkan dalam karya-karya sastra. Ternyata dalam karya sastra dari masa Kaḍiri-Majapahit banyak menuliskan tentang hal-hal yang berhubungan dengan kemaritiman, baik jenis perahu, perahu karam, bajak laut, maupun aktivitas masyarakat pesisir. Metode yang dipakai dalam penelitian ini adalah deskriptif analisis dengan pendekatan kualitatif. Hasil dari kajian ini memperlihatkan bahwa karya-karya sastra meskipun dianggap sebagai data sekunder, namun dari tulisan karya sastra terdapat kebenaran data yang tidak didapatkan dalam data primer.
The kingdoms of the Old Javanese period were known as agrarian. However, this does not make these kingdoms only engaged in agriculture but also the maritime sector. Much information that contains maritime culture and activities during the Old Javanese period was acquired from various archaeological and textual data such as ancient inscriptions, foreign records, and texts. Textual data used as sources segmented into primary and secondary sources. Primary sources are considered more accurate than secondary sources because the primary sources record many events written at that time. Textual data that are considered primary sources are ancient inscriptions and foreign evidence such as the Chinese Dynasty tambo and European records, mostly Portuguese. Meanwhile, secondary sources such as ancient manuscripts, mainly ancient literary texts. This study aims to reveal various affairs related to maritime activities in the Old Javanese period, especially those expressed and portrayed in ancient literature. By the initial study, ancient literature from the Kaḍiri-Majapahit period contains many things related to maritime culture, both types of watercraft, shipwrecks, pirates, and the activities of the people who lived in the seacoast environment. The method used in this study is descriptive analysis with a qualitative approach. This study shows not much description of the maritime culture in Old Javanese inscriptions as the primary sources. However, it figures prominently in literary texts that contained many interesting facts. Historical information about maritime affairs in the Old Javanese period can be interpreted in more detail with supplementary information from literary texts as secondary sources
Prasasti Tlaŋ (904 m.): Desa Perdikan untuk Tempat Penyeberangan Masa Matarām Kuna
Abstrak. Prasasti Tlaŋ yang dikeluarkan oleh Śrī Mahārāja Rakai Watukura Dyah Balitung Śrī Dharmmodaya Mahāśambhu pada tanggal 6 parogelap bulan Posya tahun 825 Śaka (11 Januari 903M.) menyebutkan nama desa tempat penyeberangan di tepi Bengawan Solo, yaitu Desa Paparahuan. Untuk pembiayaannya, Desa Tlaŋ, Desa Mahe/Mahai, dan Desa Paparahuan dijadikan desa perdikan. Tulisan ini bertujuan untuk membaca ulang Prasasti Tlaŋ dan mengidentifikasi Prasasti Wonoboyo serta mengidentifikasi desa-desa yang disebutkan dalam prasasti. Adapun metode yang dipakai dalam makalah ini adalah metode deskriptif analitis dan metode komparatif. Dari hasil penelitian dapat diidentifikasi dua desa, yaitu Desa Teleng dan Desa Paparahuan. Sementara Desa Mahe/Mahai masih belum dapat diidentifikasi dimana lokasinya. Sebagai kesimpulan dapat disebutkan bahwa selain dapat mengidentifikasi dua desa yang disebutkan dalam Prasasti Tlaŋ I dan Tlaŋ II, juga dapat mengidentifikasi Prasasti Wonoboyo sebagai Prasasti Tlaŋ III.Abstract. Tlaŋ inscription, issued by Śrī Mahārāja Rakai Watukura Dyah Balitung Śrī Dharmmodaya Mahāśambhu on the sixth day of the dark half of the month of Posya in 825 Śaka (11th January 904 A.D.), mentions the name of village that served as a river crossing place on the banks of the Solo River, i.e. Paparahuan village. To finance it, the Tlaŋ village, the Mahe/Mahai village, and Paparahuan village, become free hold. This paper aims to re-read the inscription of Tlaŋ as well as identifying Wonoboyo inscription and the villages which were mentioned in the inscription. The methods used in this paper are descriptive analytical method and the comparative method. As a result of this study, two villages can be identified, i.e the Tlaŋ village and Paparahuan village, while the location of Mahe/Mahai village still cannot be identified. As a conclusion may be mentioned that in addition to identifying the two villages mentioned in the inscription Tlaŋ I and Tlaŋ II, the study can also identify the Wonoboyo Inscription as Tlaŋ III inscription
Prasasti Kusambyan: Identifikasi Lokasi Maḍaṇḍěr dan Kusambyan.
Abstract. Kusambyan inscription was engraved on andesitic stone using Kawi script and in Old Javanese language. Its top part was broken into 9 pieces. The numbers that indicate the date were missing, but based on paleography it is known to be from originated from the period of King Dharmmawangśa Airlangga Anantawikramotunggadewa (1019-1042 CE). This inscription mentions two important locations, which are Maḍaṇḍĕr Palace and Kusambyan Village that were appointed as freehold, which. Both places still played important roles during the reign of King Jayanagara, which was titled Śrī Sundarapāṇḍyadewadhiśwara Mahārājābhiseka Wikramotunggadewa (1309-1328 CE). In this paper those places will be tried to be identified. Abstrak: Prasasti Kusambyan dipahatkan pada batu andesit dengan aksara Kawi dan bahasa Jawa Kuna. Prasasti ini tidak utuh lagi karena bagian atasnya sudah pecah menjadi 9 bagian. Angka tahun prasasti sudah tidak ada, akan tetapi berdasarkan paleografi diketahui berasal dari masa RajaDharmmawangśa Airlangga Anantawikramotunggadewa (1019-1042 M.). Prasasti ini menyebut dua lokasi penting, yaitu Keraton Maḍaṇḍĕr dan Desa Kusambyan yang dikukuhkan menjadi daerah perdikan. Kedua tempat tersebut masih mempunyai peranan penting pada masa pemerintahan rajaJayanagara yang bergelar Śrī Sundarapāṇḍyadewadhiśwara Mahārājābhiseka Wikramotunggadewa (1309-1328 M.). Sehubungan dengan itu, dalam makalah ini akan dicoba pengidentifikasian kedua tempat tersebut
RE-INTERPRETASI NAMA CANDI BOROBUDUR
Abstract. Re-Interpretation the Name of Borobudur Temple.Borobudur temple is the largest Mahāyana Buddhist temple in Indonesia built in the 8th century. The origin of the name Borobudur is still debated until today, therefore it is necessary to review the origin of the name of Borobudur. Thera are plenty of scholars from Indonesia and the Netherlands that hypothesised around the origin of the name. A few scholars thought the name originated from the word boro which means monastery and there is no agreement yet on the definitation of the word "budur". There are those who defined budur as big, buddha, or hill. According to J.G. de Casparis, he theorised that Borobudur came from the word bhūmisambhārabūdhara which means "hill of the accumulation of virtues on the ten stages of Boddhisattva". If we look at it from the textual context budur is a name for a kind of palm tree and tuak (a kind of wine) is also made from buḍur tree. There many places in Java that originated from the name of a tree such as Jombang, Gebang, Kampung Rambutan, Kebon Nanas, so it can also be theorised that budur is derived from the name of a tree that was made into a name of place. This research used comparative methods with etymology approach. From this research we conclude that Borobudur originated from two words boro and budur. Boro from vihara is monastery and budur is the name of the village that was derived from the name of a tree, the budur tree. Therefore Borobudur is name for a monastery located in Budur Village. AbstrakCandi Borobudur merupakan candi Buddha Māhāyana terbesar di Indonesia yang dibangun pada abad ke-8. Mengingat bahwa sampai sekarang nama Borobudur masih menjadi bahan perdebatan, dirasakan perlu untuk mengkaji kembali mengenai asal-usul nama Borobudur. Banyak sarjana Belanda dan Indonesia yang telah membuat hipotesis mengenai nama Borobudur. Beberapa sarjana mengartikan kata boro dengan ‘biara’, sedangkan kata budur masih belum ada kesepahaman. Ada yang mengartikannya ‘besar’, buddha berarti ‘bukit’ sehingga Borobudur bisa diartikan ‘biara yang agung’, ‘kota Buddha’, dan ‘biara di atas bukit’. Namun, J.G. de Casparis mempunyai asumsi yang berbeda. Ia menyebutkan bahwa Borobudur berasal dari kata bhūmisambhārabūdhara yang artinya ‘bukit himpunan kebajikan sepuluh tingkatan Boddhisattwa’. Di pihak lain, dalam data tekstual dikatakan bahwa budur adalah nama pohon sejenis palem dan nama tuak yang terbuat dari pohon budur. Karena banyak nama tempat di Jawa yang memakai nama pohon, seperti jombang, gebang, kampung rambutan, kebon nanas, kemungkinan besar budur adalah nama tumbuhan yang menjadi nama tempat. Dalam penelusuran nama Borobudur dipakai metode komparatif dengan pendekatan etimologi. Dari kajian ini diketahui bahwa nama Borobudur berasal dari dua kata, yaitu boro dan budur. Boro berasal dari kata biara dan budur adalah nama desa yang diambil dari nama tumbuhan, yaitu pohon budur. Dengan demikian, Borobudur dapat diartikan ‘biara yang terletak di Desa Budur’
PRASASTI-PRASASTI DARI MASA HINDU BUDDHA (ABAD KE-12-16 MASEHI) DI KABUPATEN CIAMIS, JAWA BARAT
Inscriptions that were discovered in West Java and Banten were not as many as the in- scriptions discovered in Central and East Java. From 39 inscriptions discovered in West Java, nine of which were found in Ciamis Regency. Although there are many publica- tions about the inscriptions, there were no publications that specifically study its pale- ography and the shape of the text characters. When studying inscriptions, paleography is crucial in finding out which type of characters were used. Characters and its shapes in the inscriptions could help to determine from which period it was originated, espe- cially if there was no date mark in the inscription. Therefore the objective of this paper is to read all the inscriptions found in the area, and study the inscriptions paleography, so we can find out more about the date they were made or from which period they were originated. The methodology that will be used in this study is a single text edition, as well as external and internal textual criticism. We will also used comparative method, to compare inscriptions found in Ciamis regency with inscriptions found in other areas. The result of this study would show the diversity of characters and languages found in Ciamis. In addition, based on palaeography, we know that the inscriptions were originated from the-12-16th Century CE.
PERKEMBANGAN AKSARA KWADRAT DI JAWA TENGAH, JAWA TIMUR, DAN BALI: ANALISIS PALEOGRAFI
To date, kwadrat script always associated with Kadiri era from 12th century, so that it is known as “kwadrat kadiri”. Besides in Central Java and East Java, there are some inscriptions in Bali which use kwadrat script. This research aims to know the development of kwadrat script and since when this script was used. Besides, it is also to track the historical relation of the use of kwadrat in Java, especially East Java with Bali. This research uses analitical-descriptive method and paleography approach. Based on paleography analysis, it is known that kwadrat script had been known since the era of King Dharmawangsa Tguh (± 991-1016). This script was brought to Bali by King Dharmawangsa Tguh’s sister named Gunapriya Dharmapatni/Mahendradatta who married King Udayana from Bali. If the two siblings had known kwadrat script, it means that the script had been known since the reign of their parent named Makutawangsawarddhana. Aksara kwadrat selama ini selalu dikaitkan dengan masa Kaḍiri dari abad ke-12 sehingga dikenal dengan istilah “kwadrat kaḍiri”. Selain di Jawa Tengah dan Jawa Timur, ada beberapa prasasti dari Bali yang menggunakan aksara kwadrat. Tujuan penelitian ini adalah untuk mengetahui perkembangan aksara kwadrat dan sejak kapan aksara kwadrat ini dipakai. Selain itu juga untuk menelusuri hubungan kesejarahan pemakaian aksara kwadrat di Jawa, terutama Jawa Timur dengan Bali. Dalam penelitian ini, metode yang dipakai adalah metode deskriptif analitis dengan pendekatan paleografi. Berdasarkan analisis paleografi dapat diketahui bahwa aksara kwadrat adalah aksara yang telah dikenal sejak masa raja Dharmawangśa Tguḥ (± 991–1016). Aksara ini dikenal di Bali karena dibawa oleh saudara perempuan Dharmawangśa Tguḥ, Guṇapriya Dharmapatnī/Mahendradattā yang menikah dengan raja Udāyana dari Bali. Jika kedua bersaudara tersebut telah mengenal aksara kwadrat, aksara tersebut telah dikenal sejak masa pemerintahan orang tua Dharmawangśa Tguḥ dan Guṇapriyadharmapatnī, yaitu Makuṭawangsawarddhana
Theisme Dalam Bhagavadgita
Bhagavadgita sangat dipengaruhi oleh ajaran-ajaran Veda. Upanishad, Buddhis. Bhagavadgita, Samkhya dan Yoga, serta ajaran-ajaran lainnya yang berpengaruh pada masa itu (Bhandarkar 1913:27; Dasgupta 1952:549-550; Radhakrtshnan 1929:525). Bhagavadgita pun dianggap telah bersintesa dengan agama Bhagavata, bahkan ajaran Bhagavadgita identik dengan doktrin Bhagavata sehingga pada suatu saat Bhagavadgita disebut sebagai Hartgita (Radhakrtshnan 1929: 527)
PERKEMBANGAN AKSARA KWADRAT DI JAWA TENGAH, JAWA TIMUR, DAN BALI: ANALISIS PALEOGRAFI
To date, kwadrat script always associated with Kadiri era from 12th century, so that it is known as “kwadrat kadiri”. Besides in Central Java and East Java, there are some inscriptions in Bali which use kwadrat script. This research aims to know the development of kwadrat script and since when this script was used. Besides, it is also to track the historical relation of the use of kwadrat in Java, especially East Java with Bali. This research uses analitical-descriptive method and paleography approach. Based on paleography analysis, it is known that kwadrat script had been known since the era of King Dharmawangsa Tguh (± 991-1016). This script was brought to Bali by King Dharmawangsa Tguh’s sister named Gunapriya Dharmapatni/Mahendradatta who married King Udayana from Bali. If the two siblings had known kwadrat script, it means that the script had been known since the reign of their parent named Makutawangsawarddhana. Aksara kwadrat selama ini selalu dikaitkan dengan masa Kaḍiri dari abad ke-12 sehingga dikenal dengan istilah “kwadrat kaḍiri”. Selain di Jawa Tengah dan Jawa Timur, ada beberapa prasasti dari Bali yang menggunakan aksara kwadrat. Tujuan penelitian ini adalah untuk mengetahui perkembangan aksara kwadrat dan sejak kapan aksara kwadrat ini dipakai. Selain itu juga untuk menelusuri hubungan kesejarahan pemakaian aksara kwadrat di Jawa, terutama Jawa Timur dengan Bali. Dalam penelitian ini, metode yang dipakai adalah metode deskriptif analitis dengan pendekatan paleografi. Berdasarkan analisis paleografi dapat diketahui bahwa aksara kwadrat adalah aksara yang telah dikenal sejak masa raja Dharmawangśa Tguḥ (± 991–1016). Aksara ini dikenal di Bali karena dibawa oleh saudara perempuan Dharmawangśa Tguḥ, Guṇapriya Dharmapatnī/Mahendradattā yang menikah dengan raja Udāyana dari Bali. Jika kedua bersaudara tersebut telah mengenal aksara kwadrat, aksara tersebut telah dikenal sejak masa pemerintahan orang tua Dharmawangśa Tguḥ dan Guṇapriyadharmapatnī, yaitu Makuṭawangsawarddhana
Situs Wonoboyo di Das Bengawan Solo, Wonogiri: Identifikasi Desa Paparahuan dalam Prasasti Tlaŋ (904 M).
Desa Paparahuan yang disebutkan dalam Prasasti Tlaŋ (904 M) oleh W.F. Stutterheim diidentifikasikan dengan Dukuh Praon yang berada di sebelah barat Gunung Gandul, di Kabupaten Wonogiri. Akan tetapi dari hasil penelitian diketahui bahwa di sebelah barat Gunung Gandul tidak ada dukuh yang bernama Dukuh Praon. Sehubungan dengan itu maka tulisan ini bertujuan untuk mencari lokasi Desa Paparahuan yang harusnya berada di DAS Bengawan Solo, karena dalam prasasti disebutkan sebagai desa yang dijadikan tempat penyeberangan. Metode yang dipakai adalah metode deskriptif dan metode komparatif. Dari hasil penelitian diketahui bahwa Desa Paparahuan diidentifikasikan dengan Situs Wonoboyo yang terletak di DAS Bengawan Solo, di Dusun Jatirejo, Kelurahan Wonoboyo, Kecamatan Wonogiri, Kabupaten Wonogiri. Wonoboyo Site along the Bengawan Solo (Solo River), Wonogiri: The Identification of Desa Paparahuan in Tlaŋ Inscription (904 AD). Paparahuan village, which is mentioned in the inscription Tlan (904 AD), was identified by WF Stutterheim with the Hamlet of Praon, which is located west of Mt. Gandul in Wonogiri. However, from research revealed that in the west of Mount Gandul there is no hamlet named Praon. In connection with that matter, this paper aims to locate Paparahuan village, which should have been within the Bengawan Solo River Basin, because the inscription village mentions that the village was used as a river crossing place. The methods used in this paper are descriptive and comparative. The results revealed that the PaparahuanVillage was identified with Wonoboyo Site, which is located at the Bengawan Solo Basin, in the hamlet of Jatirejo,Wonoboyo Village, District Wonogiri, Wonogiri Regency