Saturday, October 17, 2015

The birth of Islam in Arabian Peninsula

History - Arabian Peninsula is located in Southwest Asia and surrounded by seas on three sides, namely the Iraqi Sea in the east, the Red Sea in the west, and Indian Ocean in the south, and it directly borders with Lebanon and Syria in the north.

Almost three-fourth of its land is constituted of deserts and barren, rocky hills. Researches show that Arabian Peninsula is one of the driest and hottest regions in the world.

Arabic people are included in the peoples who speak Semitic languages, and they used to be nomadic. The core of Arabic people were Badawi people and they believed in natural power which influenced their life.

They called the natural power the genies who lived in the desert and had magnificent power. In addition, they also believed in the power of gods. According to their belief, the genies were usually evil while the gods were kind to humans.

Among the Arabic people before the arrival of Islam, there was the desert law which stipulated that power was in the hands of the stronger. They were often involved in intergroup battles to take control of springs (oases) as the source of life.

The birth of Islam in Arabian Peninsula


Because of the law, powerful warriors were born, while people who were physically weak were considered a burden. As a result, many baby girls were killed after they were born. The hard desert life, inter-ethnic conflicts, fondness of gambling, women harassment, and worship of idols were characteristics of the 'jahiliyah' (stupidity) era.

Amid such a condition, a baby boy was born in Mecca from a couple named Abdullah and Aminah on 12 Rabiul Awal, Elephant year,  or 20 April 571 AD. They baby was named Muhammad. It was called Elephant year because at the time there was an attack by troops riding on elephants under the command of Abrahah that tried to destroy the ka'bah (famous black stone of Mecca). The attack of Abrahah's troops failed because the troops were destroyed by Allah SWT by means of a group of 'ababil' birds.

Muhammad had been an orphan sines he wa five years old. His father died seven months before he was born. Meanwhile, his mother passed away in Abwa on her way home from her visit to the grave of her husband in Madinah.

Since then, Muhammad was taken care of by his grand father, Abdul Muthalib, one of the leaders of Quraisy people. But two years later, Abdul Muthalib also died, so Muhammad was raised by his uncle, Abu Thalib.

As a future leader, Muhammad had shown an adorable behaviour and had been very trustable, so he was dubbed "Al Amin". Muhammad worked as a shepherd, and he then married Siti Khadijah when he was 25 years old while Khadijah was already 40. They god several children from the marriage.

However, Muhammad was sad thinking about the condition of the Arabic ethnic groups who were divided and often involved in inter-ethnic conflicts, did idolatry. liked gambling, and degraded the women.

Nearing the age of 40, Muhammad often meditated in Hira cave which was located outside Mecca. On the eve of 17 Ramadhan or 6 August 610 AD, the angel Jibril came to pass on divine revelations from Allah.

After a dialog between the two, Muhammad was appointed Messenger of Allah (Rasulullah) and the process of the Quran revelation began. Muhammad was 40 years of age when he was appointed Rasulullah. After that, Prophet Muhammad started to propagate Islam among among his family members and close friends.

Efforts to propagate Islam was done seriously for 13 years in Mecca and 10 years in Madinah (Yatsrib). During the 13 years of Islam propagation in Mecca, Muhammad managed to get 100 disciples who were dispersed in Mecca and Madinah. Among his first disciples were Ali Bin Abi Thalib, Abu Bakar, and Siti Khadijah, his wife.

Because the reaction against the propagation of Islam got more severe and it even endangered his life, Muhammad finally decided to move the center of Islam propagation to Yatsrib. In this town, there had been some Muslims who were willing to help propagate Islam.

On 12 Rabi'ul Awal, 622 AD, the prophent and his followers moved to Yatsrib, which was then changed to Madinah or Madinatun-Nabi Which means the Prophet's town.

While in Mecca, Muhammad only received revelations containing teachings on the oneness of God and instructions to human beings to perform religious services for God, but in Madinah Muhammad received verses which govern social laws, such as : rules on performing religious services, marriage law, hereditary law, and law of kinship.

Eventhough the followers of Islam had moved to Madinah, Quraisy people were still hostille to and even fought these first Muslims. Accordingly, a verse was sent down by God ordering Muhammad and his people to do Jihad.

Jihad means a struggle to defend the religion by physical, material, and/or spiritual sacrifice. It soon developed into a war to defend Islam from attacks by the Quraisy and other enemies. Severe battles broke out at Badr desert and Uhud which were won by the Muslims. Mecca was cornered and finally taken over by Muslim troops in 630 AD.

The Ka'bah was owned by Islam and most of the people of Mecca also converted to Islam. In line with the development of Islam, the people of Mecca who had been divided into many groups and lived in hostility to one another finally united and they acted as one nations outwardly.

After Prophet Muhammad propagated Islam for 23 years (22 years, 2 months, 22 days), the principles of life of the Muslims had been established, so the last verse was revealed and it says 'Today I have perfected your grace and I have granted Islam to be your religion'.

After this last verse was revealed, on 12 Rabi'u Awal, 632 AD Prohpet Muhammad passed away in Madinah and was buried there.

Next article : The development of Islam in Asia Afrika and Europe

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Friday, October 16, 2015

Characteristics of Hindu Buddhist historical remains in Various region in Indonesia

A. Temples
History - In Indonesia, especially in Java, there are many Hindu-Buddhist historical inheritances in the form of temples ('candi' in Indonesia). The word 'candi' derived from one of the names of Durga (goddess of death), 'Candika'.

A temple originally functioned to glorify someone who had died, especially kings and important fugures. When a king had died, a temple was then built to keep his charms. The charms were put in a stone case. Then the case was put at the bottom of the temple. Besides, a statue of the king was usually also created that picturized the king as a god.

According to its parts, a temple consists of three important structures, the foot, the body and the roof.
1. The foof of a temple is the bottom part which symbolizes the lower world or 'bhurloka'. It is normally square in shape with stairs on one side.

2. The body of the temple is the middle sectionwhich is usually cubic in shape and symbolizes the intermediate world or 'bhuwarloka'. The temple body consists of a chamber (room) in which there is a statue in the middle, some hollows on the exterior, and in this section there is also a wnding path called 'pradhakshita'.

Temple of Central Java style
Temple of Central Java style
3. The roof of a temple is the top part of the temple which symbolizes the upper world or 'suarloka'. Generally, the roof of a temple consists of three layers, the upper one being smaller in size than the  lower one. On top of the roof, there is usually a stupa.

The temples which are scattered in Indonesia are mostly located in Central Java and East Java. In terms of the style and shape, the temples in the north part of Central Java are not so much different from the temples in the south part, but the ones in the south part of Central Java are normally more magnificent. Meanwhile, the temples in East Java look significantly different.

Characteristic of temples of Central Java style
1. The shape is more chubby.
2. The roof is multi-layer.
3. The top is stupa-shaped.
Temple of East Java style
Temple of East Java style
4. The temples are positioned in the middle of a yard.
5. They commonly face the east.
6. Most of them are made of andesite rocks.

Characteristic of temples of East Java style
1. The shape is slimmer.
2. The roof is progressively pyramidal.
3. The top is cubic.
4. They are positioned at the back of the yard.
5. They commonly face the west.
6. Most of them are made of brick.

B. Stupas
A stupa is a sacred building associated with Buddhism. Remains of stupas in Indonesia are not many, among others are stupas of Borobudur in Central Java, Sumberawan in East Java, and Muara Takus in Riau.

The Borobudur Stupas is not entirely stupa-shaped. A stupa is placed on top of the temple, but the largest part of the temples is the 'prasada' (foot of temple). Variations of stupas are found in some countries. There are three important sections of a stupa, they are as follows.

1. Base of stupa, this is the foundation which symbolizes the robe of Buddha that is rectangularly folded.
2. Andha, this is most important section which is shaped like a hemisphere and symbolizes eternity.
3. Yasthi, this is the top of the stupa that is equipped with a cathra (umbrella) and symbolizes the cane of Buddha Gautama.

C. Statues
The statue heritages in Indonesia are commonly images of kings which picturize them as gods. Hindu-Buddhist statues have specific characteristics, so they can distinguish one god from another. The following are some of the important statues.

1. Shiva, it is characterized by the third eye on the forehead, it has four hands each of which holds an 'aksamala' (set of prayer beads), a 'camara' (fly expeller), a 'kamandalu' (jug of life water), and a 'trisula' (trident) with a snake ornament.

2. Brahma, it has four faces, four hands - the rear ones holding an 'aksamala' and a 'camara' - and it rides a goose.

3. Vishnu, this is characterized by four hands each holding a club, moving wheel, 'syangka' (shell with wings), and a lily bud or seed, it rides on a 'garuda' bird.

4. Buddha and Dhyani Buddha are characterized by a simple appearance with no ornaments, they only wear robes, have curly hair, with a kind of hair knot on top, and a kind of mole called 'urna' on the forehead.

5. Dhyani Boddhisatva, this is characterized by a regal or deity robe complete with a crown and accessories.

The relationship among Indonesia, India and China started with trade relation. Then, by means of trade relation, other forms of relationship also developed, such as social, cultural, and religious relations. It turned out that Indian influence developed faster in Indonesia and affected different aspects of people's life.

The Indian influence in Indonesia was evident from the appearance of Hindu-Buddhist societies. Other evidence of Indian influence was the emergence of Hindu-Buddhist kingdoms in Indonesia, starting from Kutai until the end of Majapahit era.

Since the development of Hindu-Buddhist religion and culture in Indonesia, there had been some changes in the people's life. Though the changes did not eliminate the original culture of Indonesia, they had created a distinctive pattern of the life of Indonesian people.

Acculturation of Indonesian culture with Hindu-Buddhist culture is evident in various aspects, such as architecture, literary works, scripts and languages, calendar system, system of government and system of belief.

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Thursday, October 15, 2015

Hindhu Buddhist cultural heritage in different areas of Indonesia

Religion
History - The historical, religious heritages which has exited since the 2nd century are Buddhism and Hinduism. Buddhism probably arrived in Indonesia approximately between the 2nd and 5th century AD as indicated by the discovery of some Buddhist statues in Sempaga, Jember and Bukti Siguntang.

Buddhism flourished since propagation. Meanwhile, Hinduism first arrived in Kutai Kingdom in approximately the 5th century, then it developed in other kingdoms in Indonesia.

The desciples of Hinduism and Buddhism in Nusantara had developed an attitude of mutual respect between each other. They even helped each other in building places of whorship and respected each uties other in performing their religious duties and celebrating their holy days.

Architecture
Some historical inheritances of Hindu-Buddhist architecture are in the form of : temples, stupas, statues, viharas, palaces, 'petirtaan' (bathing site), gates, and hermitages.

1. Atemple is a building that functions as a place to store or bury the ash of a king's corpse after being crimated.
Examples : Sumberjati Temple in Blitar and Loro Jonggrang Temple in Prambanan.

2. A stupa is a building that is associated with Buddhism and functions as a 'dhatugarbha' (a place to store sacred inheritances of Buddha Gautama), and a 'caitya' (place to commemorate important events in the life of Buddha Gautama).
Examples : the stupas at Borobudur Temple and Kalasan Temple in Yogyakarta.

3. A statue is sculpture made of stone that's carved and shaped like a human or an animal.
Examples : the statue of Joko Dolok in Surabaya and the statue of Amoghapasa in Padang Roco.

4. A vihara is a buliding in which Buddhist monks live.
Examples : the vihara which was estimated to have stood near the stupa in Kalasan.

5. A palace is a building in which a king or queen lives.
Examples : the remains of old palace of Majapahit at Trowulan, Mojokerto.

6.'Petirtaan' is a holy bathing site which was used by the royal circle.
Examples : bathing sites at Jolotondo and Tirta Empu bathing site in Bali.

7. A gate is a building functioning as an entrance which is equipped with a roff and a door, some look like a split temple.

8. A hermitage is a kind of structure that is built in a cave and functions as the place where a hermit stays.
Examples : Selomangleng cave in Kediri and Gajah cave at Bedulu, Bali.

Literary works
Some of literary works produced by Nusantara men of letters until the 15th century were as follows.
1. Arjuna Wiwaha, written by Empu Kanwa.
2. Sutasoma, written by Empu Tantular.
3. Negarakertagama, written by Prapanca.
4. Hariwangsa and Gatotkacasraya, written by Empu Panuluh.
5. Smaradhana, written by Empu Dharmaja.
6. Lubdaka and Wertasancaya, written by Empu Tanakung.
7. Kresnayana, written by Empu Triguna.
8. Sumanasantaka, written by Empu Monaguna.

Scripts and languages
The historical inheritances in scripts and languages were Pallava scripts and Sanskrit language. Pallava scripts are not used by Indonesian people anymore today because they have beeen replaced by Roman and Arabic scripts. However, Sanskrit is still used somtimes and the words have enriched the vocabulary of Indonesian language.

Calendar system
In India people used to be familiar with a lunar calendar  in which 1 year consisted of 12 months, and 1 month was equal to 29,5 days (titah). They were also familiar with a solar calendar which was known as 'tarikh saka' (saka calendar), which started to be used during the reign of KIng Kaniskha.

The difference between 'saka' calendar and Christian calendar is 78 years. For example, Canggal inscription which was dated 654 'saka' should be read in Christian calendar as 654 + 78 = 732 AD.

System of goverment
The kingdom or monarchy system was already known by Indian people. In this system, small groups of people united to form an ownership of a large area. The best or strongest chief of ethnic group or tribe was entiled to hold the authority of the kingdom.

The Hindu-Buddhist kingdoms in Nusantara, such as Kutai, Tarumanegara, Sriwijaya, Singasari, and Majapahit were kingdoms which applied a system of government originating from Indian traditions. The system was adopted because it was considered suitable.


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The fall of Majapahit Kingdom

History - Between in 14th and 15th century, Majappahit Kingdom underwent a decline which was due to the following things.

1. The death of Hayam Wuruk in 1389 and Gajah Mada in 1364, and there was no substite figure who was capable and dignified enough.

2. Paregrek War (1401 - 1406) between Bhre Wirabhumi and Wikramawardhana had weakened the kingdom.

3. Some kingdoms that were subordinate to Majapahit tried to separate.

4. Islam started to develop in the north coastal areas of Java, so many people then became the disciples of Muslim rulers.

FAMILY TREE OF HAYAM WURUK
FAMILY TREE OF HAYAM WURUK


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Wednesday, October 14, 2015

Religion life in Majapahit Kingdom and culture

History - There were three groups of disciples in Majapahit Kingdom, they were the disciples of Resi, the disciples of Shiva, and the disciples of Buddhism. The three groups of people were called Tripaksa.

Un his book, Sutasoma, Empu Tantular tried to unite the three groups by stating that the three rekigions were actually the same. He sugested a philosophical saying, 'Bhinneka Tunggal Ika, tan hana dharma mangrawa', which means "unity in the diversity, there is not two-sided truth, but in essence they were one, so the disciples should not have different attitudes.

The government managed religious order by appointing afficials whose duty was to regulate religious life - the officials were called Dharmadhyaksa and were assigned to each religion.

Hayam Wuruk attempted to enforce the order of Tripitaka by warning the people to obey the rules as well as possible. The absence of crime gave a feeling of security to the people and hermits. The actions were taken to create national stability in Majapahit Kingdom.

Majapahit culture

In this book, Negarakertagama, Empu Prapanca depicted the custom in Majapahit. He described what he saw by himself.

Every year, in the month of Phalguna, the minister, high-rank officials kings including the kings from outside Java came to see King Hayam Wuruk and pay their tributes to the king. On that occasion, the capital town of Majaphit, especially the markets were full of merchants who displayed their goods.

A procession was also held in which a tall status was carried around the town seven times. After that, people went to the hall of the palace, carrying offerings.

On the 14th the king was seated on a palanquin and carried around the town, escorted by high-rank officials and subordinate kings. The people greeted them along the way, the town square was full of decorated carts.

In the next mont, Caitra, a military ceremony was held, attended also by the ministers, high-rank officials and religious leaders. In the ceremony, the principles of military called kapa-kapa were read. Some of the contents were : soldiers should not be greedy, they were not allowed to step on a forbidden road, and were not allowed to take things belonging to a temple in order to keep the country prosperous.


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Tuesday, October 13, 2015

The role of Gajah Mada and the Palapa Oath

History - Fater Raden Wijaya died, he replaced by his son, Jayanegara. During his reign, there were several rebellions, such the rebellion by Nambi Kuli.

Of all the rebellions, the most dangerous one was Kuti's rebellion. Kuti was a Dharmaputera, a government official whose duty was to keep the continuity of the throne. During the rebellion, Kuti managed to take control of the capital town of Majapahit.

Because the situation was very critical, the king moved away to a village called Badander. He was guarded by 15 members of the Bayangkari (royal company) commanded by an officer named Gajah Mada.

Gajah Mada and his men were able to supress Kuti's rebellion. In return of his merit, Gajah Mada was appointed chief minister of Kahuripan, then chief minister of Kediri. In 1331 there was Sadeng rebellion.

The ruler of Majapahit at that time was Queen Tribuwana, while the prims minister was Arya Tadah. Since Arya Tadah was was sick, Gajah Mada was appointed acting prime minister of Majapahit. He was assigned to command Majapahit army to surpress Sadeng rebillion, and Gajah Mada succeded in putting the rebellion to an end.

As a reward for his merit, Gajah Mada was appointed prime minister of Majapahit, replacing Arya Tadah. At the inauguration ceremony, Gajah Mada pronounced an oath which later on became very famous. In his oath, he declared that he would not enjoy 'palapa' (worldly enjoyment) before the entire Nusantara (Indonesia) could be united under the control of Majapahit.

To realize the goal, Gajah Mada built a strong armada. The armada was commanded by Admiral Nala (Empu Nala). By means of the armada, Majapahit managed to conquer Dompu in 1340 and then Bali in 1343.

The king of Bali named Badahulu was killed in the battle. However, before Gajah Mada could completely realize his oath. Tribhuwana died in 1350. She was succeded by Hayam Wuruk (1350 - 1389).

He used the title Rajasanegara. He was assisted by Gajah Mada in running the government. The cooperation between the two figures made Majapahit reach its golden period. Below are some remains of the glory of Majapahit.

1. The book of Negarakertagama says that the territory of Majapahit included Sumatera, Malay Peninsula, Kalimantan, Java, Sulawesi, Nusa Tenggara, Maluku, and Irian (Papua).

2. The men of letters of Majapahit could produce famous works, such as : Negarakertagama book (by Empu Prapanca) and Sutasoma book (by Empu Tantular)


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Majapahit Kingdom in history

History - Majapahit was a well-known Hindu kingdom. The founder of the kingdom was Raden Wijaya. It was built in Tarik forest, near the delta of Brantas river, East Java. Majapahit reached its golden period when it was let by King Hayam Wuruk and his chief minister, Gajah Mada.

The teritorry of Majapahit in that time was almost as large as today's Indonesia. The emergence of Majapahit Kingdom was closely related to Singasari Kingdom.

The foundation of Majapahit Kingdom

In 1292 Singasari Kingdom was attacked, King Kertanegara was killed. One of Kertanegara's son-in-laws. Raden Wijaya, managed to escape together with his wife. They crossed the strait to Madura and asked for help from Wiraraja. Some time later, Raden Wijaya was advised to go back to Kediri and pretend to offer his service of Jayakatwang.

Later on, Jayakatwang gave Raden Wiajaya the forest of Tarik as a present. Assisted by his followers, Raden Wijaya developed Tarik forest.

When they were working, one of them found a fruit called 'maja'. When Raden Wijaya tasted the fruit, it was very bitter, so he named the new village Majapahit (bitter 'maja').

In 1292, a large military contignet from China arrived in Tuban. The troops were aommanded by three commanders. When Raden Wijaya heard of the arrivel of Chinese troops, he sent a messenger to tell them that he was willing to help the Chinese troops.

The Chinese troops marched on to attack Kediri, while Raden Wijaya and his troops followed them. After a sever battle, Jayakatwang's troops pulled back into town leaving thousands of dead soldiers. The town was besieged by the Chinese troops until Jayakatwang came out and surrended.

Jayakatwang and his family as well as some officials of the kingdom were detained and taken by the Chinese to their fortification at Hujung Galuh. In prison, Jayakatwang still managed to write a book of poetry called Wukir Polaman. He died in the prison. Ardaraja ran away to the mountains but he was cought by Chinese soldiers, then he was imprisoned in Daha.

Raden Wijaya returned to Majapahit ascorted by a band of Chinese soldiers. In Majapahit, the Chinese soldiers were attacked by Wijaya's troops, so a war broke out. Chinese relief troops arrived, but they were resisted by Wiajaya's army using the guerilla tactic.

The Chinese troops that were used to fighting in the open including their horse soldiers were unable to defeat the guerrilla fighters in the forest. Many of them were killed. The Chinese command considered that the war was useless because they had succeded in punishing the king of Java.

In addition, the monsoon wind had started to change, so if they stayed too long they would not be able to go back to China at that time and would have to wait for the monsoon wind until the following year. Therefore, the commanders of Chinese army decided to go back to China.

After the Chinese army left Java and the king of Kediri, Jayakatwang died, there was a vacuum of power. The vacuum of power was filled by Raden Wijaya by becoming the king of Majapahit to replace Singasari. As the king of Majaphit, his title was Kertarajasa Jayawardhana.

Raden Wijaya married four daughters of Kertanegara, they were Tribhuwaneswari, Narendraduhita, Prajnaparamita, and Gayatri. Tribhuwaneswari gave burth to Jayanegara. From Gayatri, Raden Wijaya got two daughters, Tribhuwanatunggadewi Jaya Wisnuwardhani and Rajadewi Maharajasa, while from Narendraduhita and Prajnaparamita he did not get any children. Raden Wijaya married the daughters of Kertanegara to strengthen his position and ensure that the entire Singasari was inherited to him.

The people who had been faithful and meritorious in the strunggle to build Majaphit were given a chance to enjoy the result of the struggle and appointed as high-rank officials in the government.

Wiraraja was appointed Minister of 'Mahawirdikara'. Nambi was appointed 'Rakiyan Mapatih', and Sora as Rakiyan Apatih in Daha. Nambi was awarded o firts-rank position in the hierarchy of Majapahit government, whereas Sora was given a second-rank position.

Rangga Lawe was appointed as the regent of Datam, and the commander of Malayu troops was made commander in chief and given a title, Kebo Anabrang.

Rangga Lawe was disappointed with the king, because it was not him nor Sora who was appointed chief minister in Majapahit, whereas he felt that he had been more meritorious than Nambi. So, he went back to Tuban and built his force. Wiraraja's attempt to bring him back to his senses failed. It turned put that in the royal circle, there was an agitator, Majapahit.

He informed the king that Rangga Lawe was about to rebel. To suppress the the rebellion, the royal troops attacked Rangga Lawe in Tuban in 1295. Rangga Lawe was killed by Kebo Anabrang. Sora, the close friend of Rangga Lawe, tool a revenge for Rangga Lawe by stabbing Kebo Anabrang to from behind.

The incident was used as a reason by Mahapatih to remove Sora and ke proposed to the king to sentence Sora to death. The king felt it was too hard for him to give a death penalty to Sora because he had been quite meritorious to the kingdom.

Deceitfully, Mahapatih managed to set up a was between royal troops and Sora (1298 - 1300). Sora was killed in the war. After that, Nambi was selected as the next target to slander by Mahapatih  who wanted the position of Amangkubumi (chief minister).

Detecting Mahapatih's conspiracy against him, Nambi decided to move away from Majaphit to Lumajang, and the reason he gave was in order to see his sick father. So only one more step was left for Mahapatih to archieve his goal. Unfortunately, Raden Wijaya died in 1309 and was burried in Sumberjati Temple, in the south of Blitar.


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Kertanegara's foreign policy

History - A continuation of the history article from Kertanegara's domestic policy. Seeing that Sriwijaya was weakening, in 1275. Kertanegara attempted to take control of an area which was strategic for defense tacties, it was Melayu.

Kertanegara sent an expedition to Melayu, so it was called Pamalayu. The expedition was not mean to attack and take over Melayu, it was a peaceful mission. Pamalayu means alliance agreement with Melayu.

The friendly relation was strenghtened by marriage, so it became family relationship. Kertanegara even gave a present of a statue of Buddha Amogapasya to the king of Melayu who happily accepted it.

In 1284, Singasari conquered Bali which opposed the authority of Singasari and was considered dangerous to the security of Singasari. A friendly relation with Campa kingdom was established and then strengthened with family relationship by marrying a sister of Kertanegara, Ratu Tapasi, to the king of Campa.

It seemed that Kertanegara's efforts to extend his authority outside Java were triggered by the threat from China, from Emperor Kubilai Khan, a king of the Mongol Dynasty. In 1280 and 1281 Kubilai Khan sent messengers to Singasari to ask Kertanegara to bow to the the authority of Mongol, but Kertanegara always refused.

The last messenger from China arrived in Singasari in 1289. The messenger was enraged by Kertanegara's refusal, so he prepared troops to attack Singasari. In the end of 1292, the troops were sent to Java under the command of two commanders, Shihpi-lheh-mi-shih and Kau Hsing.

Singasari Kingdom did not stay iddle in facing the possibility of attack by the Mongols. Kertanegara tried to strengthen his troops by increasing the number. Besides, he also made alliances made was with Champa Kingdom in Vietnam.

However, he was dosmestically andermined by Jayakatwang, a descendant of King Kertajaya who wanted to rebuild his kingdom. Seeing that some of the troops of Singasari were positioned in Melayu, he desiced to attack Singasari.

Kertanegara, who was holding a ceremony together with some brahamanas, was killed. Yet his son-in-lows, Raden Wijaya managed to escape and ran away to Madura. So finally Singasari collpased.


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Monday, October 12, 2015

Sejarah awal perkembangan agama Buddha di dunia

Sejarah - Agama Buddha diajarkan oleh Sidharta, putra Raja Siddhodana dari Kerajaan Kapilawastu dan termasuk keturunan suku bangsa Sakya. Ia dikenal dengan sebutan Buddha Gautama atau Sakyamuni.

Pada mulanya, Buddha bukan sebuah agama, melainkan suatu paham baru dalam agama Hindu yang lahir karena tidak menyukai kedudukan istimewa kasta Brahmana. Saat itu, kaum Brahmana mempunyai hak istimewa untuk mempelajari kitab-kitab Weda, hak menguasai ajaran dan isi Weda, hak menyelenggarakan upacara kurban, dan hal memberi tuntunan untuk mencapi moksha.

Oleh karena itu, muncullah ajaran praktis yang dapat dilaksanakan masyarakat, yaitu Buddhisme.

Ada empat tempat yang dianggap suci oleh umat Buddha, karena tempat tersebut memiliki hubungan dengan Sidharta. Keempat tempat tersebut adalah : Taman Lumbini, Bodhgaya, Benares, dan Kusinagara.

- Taman Lumbini terletak di daerah Kapilawastu, yaitu tempat kelahiran Sidharta (563 SM).
- Bodhgaya adalah tempat Sidharta menerima penerangan agung.
- Benares, yaitu tempat Sidharta pertama kali menyebarkan ajarannya.
- Kusinagara, tempat wafatnya Sidharta (482 SM).

Peristiwa kelahiran, menerima penerangan agung, dan kematiannya terjadi pada tanggal yang bersamaan, yaitu waktu bulan purnama di Bulan Mei. Ketiga peristiwa ini dirayakan oleh umat Budha sebagai hari Waisak.

Sejarah awal perkembangan agama Buddha di dunia

Kehidupan masyarakat Budha

Masyarakat Buddha terbentuk setelah san Buddha mengajarkan pengalaman agungnya kepada sejumlah orang. Khotbah pertamanya terjadi di taman rus Isipathana, di Sarnath, Benares. Di tempat itu ia memperoleh empat muridnya yang pertama.

Khotbah keliling yang dilakukan Buddha dan para muridnya mengundang banyak pengikut. Ada pengikut yang mengikuti cara Buddha sebagai Rahib, mereka disebut Biksu (rahib pria) dan Biksuni (rahib wanita).

Mereka hidup dalam suatu komunitas yang dinamakan Sangha. Di samping itu, ada pula pengikut yang tetap dalam pekerjaannya sehari-hari. Mereka dinamakan Umat.

Masyarakat Buddhis tidak mengenal sistem kasta. Baik rahib maupun umat sama-sama disebut putra dan putri Buddha. Keduanya mendukung satu sama lain dalam mengamalkan ajaran Buddha yang disebut Dharma.

Umat bertanggung jawab memenuhi kebutuhan jasmani para rahib, berupa makanan, pakaian, dan tempat berteduh. Sebaliknya, rahib bertanggung jawab memenuhi kebutuhan rohani umat, melalui nasihat dan teladan hidup sesuai ajaran Buddha.

Para rahib mempunyai tugas khusus, yakni menjaga kemurnian ajaran Buddha dan mengajarkannya kepada semua orang. Untuk itu, mereka hidup miskin, bertapa, dan belajar. Di antara mereka ada yang menjadi rahib sampai akhir hayatnya, ada pula yang menjadi rahib selama waktu tertentu.

Inti ajaran agama Buddha

Kehidupan keagamaan Buddha berpedoman kepada kitab Tripitaka. Tripitaka berarti "tiga keranjang" karena ditulis pada daun lontar yang disimpan dalam keranjang. Kitab tersebut ditulis dalam bahasa Pali, bahasa percakapan sehari-hari. Itulah sebabnya kitab Tripitaka dapat dibaca oleh semua kalangan.

Ajaran Buddha terangkum dalam Empat Kebenaran Utama dan Delapan Jalan Kebenaran. Ajaran tersebut didasarkan pada pengalaman Siddharta Gautama, mulai dari keprihatinannya menyaksikan penderitaan rakyat di luar istana lalu pengembaraannya mencari makna kehidupan.

4 kebenaran utama Buddha
Empat Kebenaran Utama atau Catur Aryasatyani dalam ajaran Buddha adalah sebagai berikut :
1. Dalam kehidupan umat manusia, penderitaan lebih hebat daripada kebahagiaan.
2. Penderitaan itu timbul karena adanya hasrat untuk hidup.
3. Hanya dengan usaha manusia itu sendiri penderitaan dapat terhapus.
4. Cara mencapainya dilakukan dengan Delapan Jalan Kebenaran (Astaida), yaitu berpikir baik, bersifat baik, berkata baik, bertingkah laku baik, makan minum yang baik, berusaha yang baik, perhatian yang baik, dan semadi yang baik.

Dengan demikian, ajaran Buddha tidak terlalu jauh berbeda dengan ajaran Hindu. Tetapi, ajaran Buddha memiliki beberapa ajaran baru, misalnya tidak dibenarkan mengadakan kurban dan tidak dibenarkan adanya tingkatan dalam masyarakat.

Isi Triratna
Buddha, Dharma, dan Sanggha disebut Triratna yang artinya tiga mutiara. Seseorang yang mau masuk ajaran Buddha diwajibkan mengucapkan tridharma, yaitu kewajiban yang berisi sebagai berikut :
1. Saya mencari perlindungan pada Buddha.
2. Saya mencari perlindungan pada Dharma.
3. Saya mencari perlindungan pada Sanggha.

Baca Sejarah awal perkembangan agama Buddha di dunia versi Inggrisnya di artikel : Early development of Buddhism

Demikian sejarah awal dan perkembangan agama Buddha, semoga bermanfaat bagi anda.
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Kertanegara's domestic policy

History - Kertanegara attempted to create domestic political stability. Below are some of the efforts he had made to create the stability :

1. Hi wiped out bandits that had caused unrest in the society. In 1270 he killed a traitor named Cayaraja. Then in 1280, another traitor who had a lot of followers all over the country was also killed.

2. In governmenr matters, he acted courageously and resolutely, he changed many officials. The chief minister, Rajanathe who was old was replaced by Apanji Aragani from the younger generation. An outstanding figure, Banyak Wide, was appointed regent in Madura and given the title Arya Wiraraja.

3. There were still some potentially dangerous figures inside the country, for instance Jayakatwang, the king of Kediri who was a descendant of Kertajaya. Kediri Kingdom had been destroyed by Ken Arok, the great, great grandfather of Kertanegara.

However, Kediri was not destroyed completely. It still existed and was ruled by the descendants of Kertajaya, it was under the control of Singasari.

In Mula-Malurang inscription of 1255, it was mentioned that Daha was under the authority of Sri Kertanegara, whereas Jayakatwang ruled Gelang-gelang.

Since 1271 Jayakatwang was in control of Daha. King Kertanegara tried to maintain good political relationship with Jayakatwang. A son of Jayakatwang named Ardhareja was married to his daughter, while Kertanegara's sister named Turukbali was married to Jayakatwang.

Later on, Ardhareja was appointed a commander of Singasari army. Mean-while, there was another figure who had the right to inherit the throne, Raden Wijaya. He was the son of Lembu Tal and a grandson of Mahisa Campaka or Narasinghamurti.

So he was still a descendant of Ken Arok and Ken Dedes. According to the family tree, he was a nephew of Kertanegara. So Raden Wijaya was married to Kertanegara's daughter and appointed commander of the entire army of Singasari.

Family tree of Singasari Kings
Family tree of Singasari Kings


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Wisnuwardhana in history

History - After the death of Tohjaya (read : Anusapati and Tohjaya in history), in 1248 AD Rangga Wuni was crowned as a king with the title of Sri Jaya Wisnuwardhana. In carrying out the government, he was assisted by Mahisa Campaka who was given a post as 'ratu anggabhaya' and a royal name, Narasinghamurti.

In 1255, Wisnuwardhana made an inscription concerning the inauguration of two villages, Mula and Malurang, as 'sima' for his assistants who had been meritorious to the king.

In the book of Negara Kertagama, it was stated that Wisnuwardhana appointed his son, Kertanegara, a 'Yuwaraja' in 1254. Yuwaraja was a crown princes who was given in full authority in the government.

Before 1268, Kertanegara had not ruled as the king of Singasari. He was still running the government under the guidance of his father, Wisnuwardhana. In the inscriptions  made by Kertanegara before 1268, the term 'makamangalya' which means under guidance, was always used.

Kertanegara was a very famous king of Singasari, both in politics and religioous affairs. In politics, he was well-known as a king who had an idea to expand his kingdom outside Java to include the entire Nusantara. In religious affairs, he was famous as a disciple of Tantrayana Buddhism.

Some political events were recorded in Negarakertagama, and Pararaton books. But the two books gave different interpretations of the events Basically, Negarakertagama praised the actions taken by Kertanegara, whereas Pararaton critized them. It can be concluded then, that there were people who agreed Kertanegara's actions, but there were also people who opposed them. It seemed that Kertanegara was resolute and brave, so all levels of the people highlighted his conducts.

Next article : Kertanegara's domestic policy

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Anusapati and Tohjaya in history

History - This article is a continuation of history Ken Arok founder of Singasari Kingdom. Inside the palace of Singasari, there was unhealthy relationship. Anusapati felt that Ken Arok's treatment of him was not as good as the treatment of his siblings. Finally he found out that Ken Arok was his step father who had killed his own father, Tunggul Ametung.

To take revenge on the death of his father, Anusapati ordered a guard from Bathil to kill Ken Arok using the kris made by Empu Gandring which had also been used to kill Tunggul Ametung. To erase any trace of the murder, the man from Bathil was killed by Anusapati.

After the murder, Ken Arok was buried in Kegenengan. There, two temples were built, a Shiva temple and Buddhist temple because Ken Arok was a followers of the two religions. The custom of a king to profess two religions was continued until the period of Singasari and Majapahit.

Anusapati replaced Ken Arok as the king. Before long, however, a son of Ken Arok, Tohjaya, discovered the secret of the murder of Ken Arok by Anusapati. Tohjaya murdered Anusapati when they were conducting a cock fight. The incident hapenned in 1248 AD.

Tohjaya became a king for a few months only. Among his assistants, there were two aoutstanding princes. Rangga Wuni who was the son of Anusapati, and Mahisa Campaka, the son of Mahisa Wongateleng.

The two princes made a conspiracy to overthrow Tohjaya. They agitated the king's squads of guards, Rajasa and Sinelir, to rebel against Tohjaya. Tohjaya ran away after he was wounded with a spear and died in his hideout.


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Ken Arok founder of Singasari Kingdom

History - It has been touched upon earlier that the founder of Singasari Kingdom was Ken Arok. en Arok came from common people, his parents were farmers at Pungkur village. Before becoming the ruler of Singasar, he had lived a complex life.

In the book Pararaton it was told that when he was a baby, he had been thrown away by his mother. Then a robber found him, took care of him and educated hi. No wonder, Ken Arok grew up as a brave, adventurous man who loved fighting.

Later on, he was adopted byabrahmana named Lohgawe. From this brahmana, hereceived relgious education and various skills. In Addition, the honourable position of his foster father made him interesting to many parties, including Tunggul Ametung the Regent of Tumapel, who appointed him one of his guards.

As a guard, he was often assigned to escort Ken Dedes, the wife of Tunggul Ametung. Attracted by the beauty of Ken Dedes, he wanted to marry her. However, he had to kill out his plan, he then ordered a kris from a wll- known kris maker, Empu Gandring.

Keris Empu Gandring

In Pararaton, it was mentioned that Empu Gandring was killed with the kris ordered by Ken Arok. Before he died, he pronounced a curse that several kings would be killed by the kris.

Ken Arok lent the kris made by Empu Gandring to his close friend, Kebo Ijo, before Ken Arok used it to kill Tunggul Ametung one evening.

In the trial, the judge accused Kebo Ijo as the killer because the kris that had killed Tunggul Ametung was the kris which Kebo Ijo often wore. Kebo Ijo was finally to death.

After the death of Tunggul Ametung, Ken Arok replaced him as the ruler of Tumapel, and he also married Ken Dedes. The title he used as the ruler of Tumapel was Sang Amurwabumi.

When Ken Dedes was married by Ken Arok, she was 3 months pregnant with Tunggul Ametung's baby. When it was born, the baby was named Anusapati. From Ken Dedes, Ken Arok got four children, one of them was Mahisa Wong Ateleng.

From another wife, Ken Umang, Ken Arok got three sons and a daughter, one of the sons was named Tohjaya.

After being the regent of Tumapel for a considerably long time, Ken Arok was visited by some brahmanas from Daha. They asked him to protect them from the king of Daha.

The brahmanas then crowned Ken Arok as the king of Tumapel and gave him the title Sri Rajasa Sang Amurwabhumi. Not long after that, he attacked Daha which was ruled by King Dandang Gendis. In the battle near Ganter, Ken Arok defeated Dandang Gendis and his troops. The whole Daha was then controlled by Ken Arok.

It is stated in the book Pararaton that after Ken Arok was crowned as the king of Singasari, the people who had been meritorious to him during his hardship were given privileges and freed and from certain duties.

Next article : Anusapati and Tohjaya in history

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Sunday, October 11, 2015

Kediri Kingdom and culture

History - Kediri Kingdom appeared after the split of power by Airlangga. The purpose of the splitting was to prevent Mapanji Garasakan (second child of Airlangga) and Samarawijaya (son of Dharmawangsa) from continuously conflicting with each other.

The power splitting was conducted by Empu Bharada. The Kingdom was divided into two, Jenggala and Panjalu. Panjalu KIngdom then moved its capital from Daha to Kediri. After that, Panjalu Kingdom was better known as Kediri Kingdom.

During the reign of King Samarawijaya which began in 1041 AD, Janggala and Panjalu (Kediri) coexisted peacefully. A dispute over power kept going on between the two until Mapanji Garasakan (king of Jenggala) managed to defeat Samarawijaya in 1052 AD.

Mapanji Garasakan did not lead the kingdom for a long time. The head of government then fell on Mapanji Alanjung Ahyes, then on Samarothasa. When Samarathosa was in power, a dispute of power arose again between Janggala and Panjalu. It was not known who won the war. Yet in 1116 AD. Kediri Kingdom was regned by Bameswara. The successor of Bameswara was Jayabhaya (1135 - 1157).

When Jayabaya ws in power, the conflict with Janggala was still going on. Finally, Jayabaya managed to defeat Janggala. To honour the victory, Empu Kanwa and Empu Panuluh wrote the Bharatayudha Verses.

Kediri Kingdom reached ists peak of glory during the reign of Jayabaya (1135 - 1157 AD) When Jayabaya was in power, the dispute with Kediri ended after he defeated the kingdom.

After Jayabaya, Kediri was consecutively ruled by Sarweswara, Aryeswara, Koncaryyadipa, Kameswara, and Kertajaya.

Kertajaya was the last king of Kediri. During his reign, a dispute arose between him and the brahmanas. The dispute arose because Kertajaya was regarded as having broken the custom because he had forced the brahmanas to worship him as a god.

The brahmanas then seeked asylum from Ken Arok. In 1222 AD, a battle broke out between Ken Arok's troops and Kertajaya's troops in Ganter. The battle was won by Ken Arok, so Kediri Kingdom collapsed. Since then, a new kingdom had emerged, it was Singasari.

Culture in Kediri Kingdom era

The area of Kediri Kingdom was famous for its literary works. One interesting thing which appeared in that period was that in approximetaly 1200 AD, the native culture revived, whereas of Hindu influence from India.

In that century, Islam had also developed in India, so many of the Indian merchants who came to Indonesia had proffesed Islam.

The following are signals of the revical culture of Indonesia :
  1. In the stories of puppet show, figures of Punakawan (servants of royalty) appeared, for example in the story of Gatot Kaca Sraya which was written by Empu Panuluh.
  2. Scholars believed that the servants of royalty were genuine Indonesian figures. Their figures were extraordinary, such as the figures of Semar, Petruk, and Gareng in puppet shows. According to Prof. C.C. Berg, the extraordinary royal servants were the source of supernatural power for the kings. Therefore, in a puppet show, when the king was unable to solve a problem, it was finally solved by Semar.
  3. During the time of Kediri, it was found out that the names of animals started to be used for knights, for example : Lembu (Bull) Tal, Menjangan (Deer), Gajah Kuning (Yellow Elephant), Macan Putih (White Tiger), and Tikus Putih (White Mouse). The use of such names was related to totemism which regarded a family as the descendants of an animal, a tree, or a stone. It was also evident from the names of kings of Mataram, such as Rakai Kayuwangi (Fragant Wood) and Rakai Watukura (Black Stone).
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Saturday, October 10, 2015

About Old Mataram Kingdom

History - Old Mataram Kingdom (Mataram) was located in Central Java. This area was known as Bhumi Mataram. Mataram was surrounded by mountains and mountain ranges, such as Serayu Mountain Range, Prau Mountain, Sindoro Mountain, Mount Sumbing, Ungaran Mountain, Mount Merbabu, Mount Merapi, Kendeng Mountain Range, Lawu Mopountain, Sewu Mountain, and Kidul Mountain. This region also had some rivers such as Bogowonto, Progo, Elo and largest was Bengawan Solo.

Historical Sources of Old Mataram Kingdom

The existence of Old Mataram Kingdom of the Sanjaya Dynasty was found out from several inscriptions. Some of them were : Canggal inscription, Balitung inscription, and Parahyangan story book.

1. Canggal inscription (732 AD) was made during the reign of King Sanjaya in relation with the building of a commemorative post (lingga). The lingga was a symbol of Deva Shiva. Therefore, it could be found out that the religion in Old Mataram was Hinduism of the Shiva sect.

2. Balitung inscription and Mantyasih inscription (907 AD)  were bronze inscription made by KIng Dyah Balitung. Diah Balitung made the inscription concerning the gift of pieces of land to his five ministers in Mantyasih. The five senior ministers had been meritorious to the kingdom.

3. Parahyangan story book. In this book, it was told that Sanna had to give away his throne after he was defeated by Rahyang Prubasora at Galuh. He and his men fled to the foot of Mount Merapi. Before long his son - Sanjaya - succeeded in taking a revenge for the defeat of King Sanna.

He took over Galuh and conquered some small kingdoms in the east part of West Java and in Central Java. After that, Sanjaya built Mataram Kingdom in 717 AD, with Medangri Poh Pitu as the capital town.

The Kings who ruled Old Mataram Kingdom

Old Mataram was ruled by kings of the Sanjaya Dynasty and Syailendra Dynasty. Sanjaya Dynasty consisted of kings of the descendants of Sanjaya who professed Hinduism, while Syailendra Dynasty consisted of kings who were assumed to have come from South India or Cambodia and professed Mahayana Buddhism.

According to some historians, the two dynasties competed with each other. As a result they ruled Mataram in turns. The names of Mataram kings were written in Mantyasih inscription (907 AD) and Wanua Tengah III inscription (908 AD) as follows.

1. Rakai Mataram Sang Ratu Sanjaya
2. Sri Maharaja Rakai Panangkaran
3. Sri Maharaja Rakai Panunggalan
4. Sri Maharaja Rakai Warak
5. Sri Maharaja Rakai Garung
6. Sri Maharaja Rakai Pikatan
7. Sri Maharaja Rakai Kayuwangi
8. Sri Maharaja Rakai Watuhumalang
9. Sri Maharaja Rakai Watukura Dyah Balitung

Of allthe kings listed above Rakai Panunggulan, Rakai Warak, and Rakai Garung did not become emperors or sovereign kings, they were only subordinate kings. Some scientists assume that Rakai Panunggalan was Jayawarman II from Cambodia who was taken to Mataram when Sanjaya conquered Cambodia.

Dyah Balitung who reigned between 899 and 911 AD was known as founder of Lara Jonggrang Temple in Prambanan, near Yogyakarta. On the temple there are reliefs of the biography of the crown prince of Ayodya as written in the Ramayana epoch.

It seemed that Dyah Balitung was intersted in the story because it was like his own experience. If so, Dyah Balitung was probably a crown prince who was expelled from Mataram and then wandered in East Java, maybe to Kanjuruhan because in Kanjuruhan there is an archeological remain indicating that worships were held in that place to praise Agastya, Shiva in the form of Mahaguru. At Prambanan Temple, there is also a statue of Shiva as Mahaguru.

During the reign of Kayuwangi and Watuhumalang, a coup was raised by some princes. The chaos could be overcome by Dyah Balitung.

Like in the Ramayana epoch, actually Rama was a crown prince who was entitled for the throne. So balitung considered himself like Rama and he admitted he was entitled to receive the throne of Mataram when he became a king. The capital of Mataram was named ayodyapura, which then changed to Yogyakarta. King Dyah Balitung ruled Mataram which included Central Java and East Java.

In and inscription, there was this sentence : 'Ri Medang ri Bhumi Mataram', this means 'Medang in Mataram'. So the name of the kingdom was still Mataram and the capital was Medang. Medang was located around Prambanan (Yogyakarta). This assumption was based on Dr. Stutterheim's idea that compared the map of Kedu with the map of Ganges - Yamuna area in India. He stated that Ayodyapura, the place of Rama, became Yogyakarta in Java.


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Some of the actions taken by King Dyah Balitung

Here are some of the actions taken by King Dyah Balitung during his reign :
1. In Telang inscription of 904 AD, it was stated that Rakai Watukur built a crossing at Paparahuan (Praon village near Wonogiri) on the bank of River Bengawan Solo. For that purpose, three villages namely Telang, Mahe, and Paparahuan were made a 'sima'.

2. In Guntur inscription  (907 AD), it was stated that Dyah Balitung had issued a Jayaputra (court decision). The problem was : someone named Pu Tabwel, citizen of Guntur village, had been prosecuted by the authority based on the suit brought by Sang Dharma who had failed to collect a debt from him.

Pu Tabwel was not willing to pay because the debt was made by his wife who had died. In the trial, Pu Tabwel won the case because in that time, the debt made by a wife without the husband's notice was not the responsibility of the husband. So Pu Tabwel was given Jayaputra (letter of court decision) in front of some government officials to prevent the case from being reopened in the future.

After the death of Kings Balitung, Old Mataram was consecutively ruled by King Daksa (910 - 919 AD), Tulodong (919 - 924 AD), and Wawa (924 - 929 AD). But there are no significant sources which can describe the role of the three kings.

In 929 AD, the center of Old Mataram Kingdom was moved by Empu Sindok to Watugaluh (East Java). He was regarded as the founder of Isyana Dynasty.

According to some historians, the capital was moved because Mataram was destroyed by a natural disaster, the eruption of Mount Merapi. The reign of Empu Sindok went on in security and peace. He often gave aids for building places of worship. In literature, the holy book of Tantrayana Buddhism was written and called Sang Hyang Kamahayanikan.

The successor of Empu Sindok was King Dharmawangsa. To increase the prosperity of the people. Dharmawangsa attempted to take control of the trade and navigation lines which were controlled by Sriwijaya at that time.

In 990 AD, he sent his troops to Sumatra and Malacca Peninsula. The troops managed to conquer some coastal regions of Sriwijaya. Dharmawangsa's efforts were regarded as having significantly improved the condition of the kingdom.

In 1016 AD, Dharmawangsa's authority was shaken by a dreadful misfortune. When he was marrying his daughter to Airlangga (crown princes of Bali), the palace was suddenly attacked by the troops of Wurawari, a subordinate king to Dharmawangsa, who had been agiatated by Sriwijaya.

In the incident, almost alt important hign-ranking officials of Old Mataram were killed. The attack of King Wurawari on King Dharmawangsa and his people was known as 'Pralaya Medang'.

in 1019 AD, Airlangga was crowned as a king by Buddhist monks and brahmanas and he was dubbed Rake Halu Sri Lakeswara Mahabrahmana Airlangga Anantawikramattunggadewa. Most of Airlangga's term of government was filled with wars to conquer subordinate  kings who rebelled against Mataram.

Some of the wars were the wars against King Bhismaprabhawa. King Wengker, and a queen from south of Tulungagung. All the wars were won by Airlangga. In 1033 AD, Airlangga even succeeded in taking a revenge on the death of his father-in-law by defeating the king of Wurawari. Since then, Airlangga managed to reunite the separated kingdoms and start to develop his country.

In government sector, Airlangga conducted reorganization by appointing people who had been meritorious to him. In economic sector, Airlangga issued an order to build a dam across the River Brantas. In literature, a number of works were produced, for instance the book of Arjuna Wiwaha which was written by Empu Kanwa. In social field, a lot of sacred places were built also places for meditating and dormitories for monks. All the development effeorts were aimed to improve the prosperity of the people.

Airlangga was a wise king. When the crown primncess, Sanggramawijaya Dharma Prosadottunggadewi, refused to receive the throne, he was not angry. Instead, he built a hermitage at Pucangan because his daughter preferred to live as a hermit.

Then Airlangga faced a difficulty because the son of Dharmawangsa, Samarawijaya, demanded his right over Mataram Kingdom. On the other hand, his son, Mapanji Garasakan, also demanded the throne. This condition could have led to a dispute for power.

In 1041 AD, Airlangga decided to split his kingdom into two. The splitting of the kingdom was done by a brahmana who was well-known for his supernatural power, Empu Bharada. He split the kingdom into two, Janggala and Panjalu.

It turned out that the division of the kingdom did not solve the problem. Not long after the division, the king of Janggala attacked Panjalu. Maybebecause ofthe on-going war, the capital town - Dahanapura was moved from one place to another until finally it was located in Kediri.

After the splitting of the kingdom, Airlangga retired in 1042 AD and became a hermit at Belahan, on the slope of Mount Penanggungan. He died and was buried there in 1049 AD, then a bathing place was built at the location. The coffin of Airlangga was buried at the bottom of the bathing place. Then a statue of Vishnu riding a Garuda bird was also built over it. On the right of it, a statue of Laksmi, his first consort, was erected, while on the left of it, a statue of Sri Sanggramawijaya Tungga Dewi, his second consort and the daughter of the king of Sriwijaya, was placed.
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Friday, October 9, 2015

Buddhist history in Sriwijaya Kingdom

History - In the beginning of the 6th century, the center of trade in Southeast Asia was Oc Eo, the capital of Fu-nan Kingdom in Cambodia. Fu-nan controlled the navigation lines in Southeast Asia in the 6th century.

Ships from India anchored at Kedah and unloaded there. The goods were then carried by caravans through Tanah Genting Kra. On Siam Bay, the goods were loaded on to ships again and transported to OC Eo. By so doing, the long, dangerous sea route could be shortened.

Merchant ships from India to Indonesia sailed along the west coast of Sumatra, went through Sunda Strait and stopped by in Tarumanegara. From there, they crossed by Java Sea, turned to Makasar Strait and stopped in Makasar, sailed to Kutai and went on to Philippines.

IN 539 AD, Khmer people who ruled Cambodia attacked Fu-nan from the north, and Fu-nan collapsed. Since Khmer people came from highlands, they did not prioritize trading by sea routes. So the trade in Oc Eo died.

In approximately 650 AD, Melayu or Malay (in Jambi region) appeared as a center of trade. This was not surprising because Melayu was located on the coast near Malacca Strait, while in front of it there were small islands that protected it, so Melayu became a good harbour for ships passing the strait.

In 683 AD, the kingdom of Sriwijaya was founded in Palembang which was equally strategic. It was rather far from the sea, but was connected by River Must which was good for navigation. Its location which was quite far inland. Sriwijaya suitable for merchant ships to anchor because it was protected from storms or pirates roaming the sea.

The name Sriwijaya was mentioned in Kedukan Bukit inscription which  was written in 682 AD.

The foundation of Sriwijaya Kingdom

According to the study conducted by J.L. Moens, the capital of Sriwijaya was originally located in Kedah, then it was moved to the area at the meeting point of River Kampar Kanan and River Batang Hari at Muara Takus. At that place, there is a site of Sriwijaya remains in the from of Muara Takus Temple.

News from China stated that when someone stood in the capital of Sriwijaya at noon, there was no shadow of the person. This means that the capital town of Sriwijaya was located at the equator. Since Muara Takus was located at equator, Moens assumed that it was the site of the capital town of Sriwijaya.

From Muara Takus, a large number of Sriwijaya soldiers attacked Palembang and took it over. This was mentioned in the Kedukan Bukit inscription (682 AD). Kedukan Bukit was located on the side of river Talang near Palembang. The inscription was written in Pallava scripts using old Malay language. Some of the content was as follows.

"Dapunia Hyang set off from Minaga, taking along 20.000 soldiers and 200 boxes of supplies on boats, heading for a place called Melayu. On the 5th of Asadha (682 AD), they happily arrived in a place and built a town (Wanua) and Sriwijaya obtained victory, the expedition was succesful and the whole country prospered."

According to N.J. Krom, the event was the attack by Sriwijaya troops from Minanga (Minangkabau) to take over Palembang which was under the control of Melayu kingdom. Then Palembang was changed into the capital of Sriwijaya Kingdom.

The Talang Tuo inscription in the west of Palembang which was written in Pallava scripts (684 AD) told about the building of Sriksetra Park under the order of Punta Hyang Sri Joyanasa for the prosperity of all beings. In addition, it also contained some prayers and hopes which showed the characteristics of Buddhism.

The Telga Batu inscription near Palembang was written in Pallava scripts and old Malay lenguage. It contained curses on anyone committing a crime and disobeying the king.

The conclusion which can be made from the three inscriptions is that after the king of Sriwijaya took over Palembang, the king tried to win the heart of the people in the accoupied territory by building a park which pleased the people. However, the tendency to oppose the king of Sriwijaya was detected, so the king issued a threat to anyone who dared to oppose the king and disobey his orders.

The Kota Kapur inscriptions which was found near the river Menduk in Bangka Island was dated 686 AD. The inscription contained curses saying that those who committed crime and those who disobeyed the king would receive misfortunes. The inscription also said that Sriwijaya would punish Bhumi Java that did not submit to Sriwijaya.

What was meant by Bhumi Java was Tarumanegara which was a competitor of Sriwijaya in trade. The Chinese news said further that from 666 to 669 AD Tarumanegara did not send any more messenger to China. This was because the seas around Tarumanegara were blockaded by Sriwijaya.

The Karang Brahi inscription found on the side of river Batang Hari in Jambi in 686 AD contained curses on those who dared to resist the king, like what was written in Kota Kapur inscriptions. The inscription was made after Sriwijaya conquered Melayu in 685 AD, as told by I-tsing.

The palas Pasemah inscription on the side of river Sekampung. Southern Lampung, was assumed to be made in the end of the 7th century. The content was the same as Kota Kapur inscription and Karang Brahi inscription, that is curses and remindings. So the region South Lampung was already controlled by Sriwijaya.

At Bukit Seguntang, some short inscriptions (fragments) have also been found. Some of the senteces say like this.
1.  not knowing pira marvya (ha), meaning not knowing how many went to the war.
2. vanak pramirahna, meaning there was a lot of blood shed.
3. pauravirakta, meaning red (with blood).
4. mamancak yam praja, the meaning was not cleary known but it was assumed to relate to the war.

Next article : Expansion and diplomacy of Sriwijaya Kingdom

From the above inscriptions, it can be concluded that a severe war that caused a lot of deaths had happened.
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Expansion and diplomacy of Sriwijaya Kingdom

History - Sriwijaya was maritime kingdom which prioritized income from maritime trade. What made Sriwijaya a maritime kingdom was because the region of Palembang was not good for agriculture.

Trade would be less profitable to Sriwijaya if there were competitors which colud decrease the importance of Sriwijaya in trade. The competitors were Melayu (Malay) and Tarumanegara. So, in 688 Sriwijaya conguered Melayu and Tarumanegara.

Based on the information contained in some inscriptions, it was concluded that Sriwijaya had expanded its territory as far as Melayu near Jambi until Bangka island and South Lampung. Then it tried to conquer Java (Tarumanegara).

By taking control of Bangka, Sriwijaya also controlled Bangka Strait. When the trade of Tarumanegara had been paralized, Sunda Strait was put under its control. Therefore, the waters of west Indonesia was contolled by Sriwijaya. Yet it had not guaranteed the profit of trade for this kingdom.

Foreign ships which did not want to be distributed on their voyage preferred not to stop by at Sriwijaya harbours. They anchored on the west coast of Tanah Genting Kra, then had their cargo carried by caravans to Siam Bay through the highland.

This was certainly disedvantageous to Sriwijaya because it could not collect taxes from the ships anchoring at Tanah Genting Kra. To take over Kra, Sriwijaya then conquered Kedah.

By controlling Kedah that included Tanah Genting Kra, Sriwijaya forced foreign ships to sail through Malacca Strait and Bangka Strait that they controlled. Sriwijaya was able to get a lot of profits from the foreign ships.

It was known from I-tsing's note that the foreign ships came to Kedah and Melayu on certain occasions. They stayed for some time while waiting for favourable wind, then they continued their voyage to their destinations. While staying in the harbours, the merchant ships could load and unload goods.

The control over Tanah Genting Kra enable Sriwijaya to control the navigation in Southeast Asia because Tanah Genting and Malacca Strait were the arteries of trade and navigation between India and countries in the east including China and Indonesia.

However, this condition made the interests of the neighbouring countries depend on the policy of Sriwijaya. This was a challenge to Sriwijaya to maintain her power because power produced reactions from the neighbouring countries whose interests were endangered by Sriwijaya.

In and attempt to maintain power, Sriwijaya developed diplomatic relations with countries which were considered dangerous to her power. The diplomartic relations were especially developed with India and China, two powerful countries that could endanger Sriwijaya's position.

Balaputra establiehed friendly relationship with the king of Pala in the 9th century, then the relationship with China was strenghtened by sending some envoys to the country. The navigation in Malacca Strait became very busy, so Sriwijaya was well-known in other countries as twin countries : Sriwijaya - Kataha (Kedah).


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Development of Buddhism in Sriwijaya Kingdom

History - Buddhism had developed in Sriwijaya since the 7th century. In a fragment of Bukit Siguntang inscription, there is a word "Siksa Prajna" which is actually made up of two words 'siksa' and 'prajna' that relate to the basic principle of Mahayana Buddhism and Hinayana Buddhism.

The Buddhism prefessed in Sriwijaya was Hinayana Buddhism. Because of that, there are no remains of Sriwijaya in the form of temples and statues like in Java where Mahayana Buddhism was professed. Hinayana Buddhism did not use statues and temples in the ceremonies of worship, they stressed on meditation instead.

Until the 11th  century, Sriwijaya acted as the center of Buddhism in Southeast Asia. Buddhist monks from Asian countries in the east who wanted to go to the center of Buddhism in India (Nalanda) stipped by in Sriwijaya on their way in order to learn Buddhism as a preparation for their visit to India.

Dharmapala was a well-known teacher of Buddhism who taught at the Buddhism Institute of Higher Education in Sriwijaya, assisted by a well-known teacher from Indonesia, Sakyakirti.

A Buddhist monk from China named I-tsing stayed in Sriwijaya for quite a long time and he translated several books of Buddhism from Sanskrit and Kwun-lun into Chinese. Kwun-lun was oled Malay language. It was stated that Kwun-Lun was used as the language of trade in Southeast.

King Balaputra built a dormitory in Nalanda for Buddhist monks from Sriwijaya. Facilities were given by the king of Pala. Devapaladeva for the construction of the dormitory in 860 AD. In his inscription, King Devalapdeva instructed five villages to supply the daily needs of the occupants of the doormitory built by King Balaputra.

Next article : The decline and fall of Sriwijaya Kingdom

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The decline and fall of Sriwijaya Kingdom

History - The kings who succeded Balaputra were probably not wise enough in carrying out the country's foreign policy, so it inflicted a loss on the neighbouring eountries. As a result, the countries which were harmed by Sriwijaya opposed Sriwijaya's control over the lines of international trade and navigation.

In the beginning of the 12th century, Sriwijaya still controlled Palembang, Malacca Strait, Sunda Strait, and was recorded as having some control over Sailan. In early 11th century, tension developed with Cola Kingdom in Southern India. Cola Kingdom which was located on the coast of Bengal Bay felt annoyed by Sriwijaya.

In 1024 AD, the troops of Cola launched a sudden attack at the center of Sriwijaya. The attack was not meant to take over occupy Sriwijaya, it was just to reprimand Sriwijaya not to disturb the authority of Cola. After the sudden attack, Cola troops pulled back but continued to eliminate Sriwijaya's control over the waters of southern India. In 1265 AD, the island of Sailan was taken over by Cola from Sriwijaya.

In the end of the 13th century, a conflict with Singasari Kingdom in East Java arose. In 1275, an expedition of Singasari troops entered the territory of Sriwijaya in Melayu, Jambi. The expedition was called Pamalayu, and after that Melayu became a territory of Singasari. From Melayu, Sriwijaya was pushed-back farther, so its territory only covered the area of Palembang.

In 1300 AD, Tanah Genting Kra taken over by Siam Kingdom. While the power of Sriwijaya was declining, its occupied territories in North Sumatra freed themselves. So some small kingdoms emerged, such as Samudera, Perlak, Paseh. and Lamuri.

These coastal kingdoms took advantage of the trade in Malacca Strait. Through Indian merchants who had become Muslims, Islam was spread in North Sumatra. This region became the first Islamic region in Indonesia.

The role of Sriwijaya in international trade and navigation had become insignificant. In 1365 AD, Sriwijaya was occupied by Majapahit. In 1377, Sriwijaya tried to rebel against Majapahit, but the rebellion was succesfully suppressed.

After that, the region became chaotic and was abandoned by Majapahit troops. Finally the former territory of Sriwijaya around Palembang turned into a home a pirates. That is the tragic end of Sriwijaya in approximately 1400 AD, after it stood for seven centuries.
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Sejarah awal perkembangan agama Hindu di Indonesia

Sejarah - Agama Hindu berasal dari India. Oleh karena itu, untuk mengetahui sejarah perkembangannya harus juga dipelajari sejarah perkembangan India yang meliputi aspek perkembangan penduduk maupun kebudayaannya dari zaman ke zaman.

Berdasarkan penelitian terhadap usia kitab-kitab Weda, para ahli sejarah sampai pada suatu kesimpulan bahwa agama Hindu telah tumbuh dan berkembang sekitar 6.000 tahun sebelum Masehi. Sebagai agama tertua, agam Hindu kemudian berkembang ke berbagai wilayah dunia, termasuk Asia Tenggara.

Penduduk India
Penduduk asli yang mendiami India adalah bangsa Dravida. Mereka bermukim di dataran tinggi Dekkan dan mendiami daerah sepanjang sungai Sindhu yang subur. Kehidupannya masih sangat sederhana. Sekitar tahun 1500 SM, bangsa Arya tiba di India.

Bangsa Arya berasal dari daerah sekitar Asia Tengah yang menyebar memasuki daerah-daerah Iran (Persia), Mesopotamia, dan juga masuk ke daerah Eropa. Bangsa Arya yang masuk ke India dalam dua tahap dan di dua tempat yang berbeda. Pertama-tama, mereka masuk ke daerah Punjab, yaitu daerah yang memiliki lima aliran anak sungai.

Kedatangan mereka disambut dengan peperangan oleh bangsa Dravida yang sudah lebih dahulu bermukim di India. Karena bangsa Arya lebih maju dan lebih kuat, bangsa Dravida dapat dikalahkan. Tahap kedua, bangsa Arya masuk ke India melalui daerah dua aliran sungai, yaitu lembah sungai Gangga dan lembah sungai Yamuna yang dikenal dengan nama daerah Doab.

Kedatangan mereka tidak disambut dengan peperangan, bahkan kemudian terjadi percampuran melalui perkawinan. Bangsa-bangsa inilah yang menjadi nenek moyang bangsa India sekarang.

Di kedua daerah tersebut, bangsa Arya mengembangkan peradabannya. Dikatakan bahwa orang-orang Aryalah yang menerima wahyu Weda. Wahyu-wahyu dalam Weda ini tidak turun sekaligus, melainkan dalam jangka waktu yang agak lama, dan juga tidak diwahyukan di satu tempat saja.

Penerima wahyu disebut Maha Resi. Wahyu-wahyu itu diterima melalui pendengaran, oleh sebab itu wahyu Weda disebut Sruti (sru - pendengaran). Kurun waktu turunnya wahyu-wahyu Weda itulah yang disebut zaman Weda. Ajaran Weda ini kemudian tersebar ke berbagai penjuru dunia.

Referensi lain silahkan baca artikel : Zaman weda kuno

Kitab-kitab Weda membentangkan puji-pujian terhadap para dewa. Munculnya kepercayaan terhadap dewa (panteon) diperoleh dengan jalan semadi terhadap gejala alam. Berkenaan dengan hal itu, muncullah kepercayaan terhadap Dewa Agni (api), Dewa Bayu (angin), Dewa Surya (matahari), Dewa Candra (bulan), Dewa Maruta (angin kencang), Dewa Baruna (angkasa), Dewa Parjana (hujan), Dewa Indra (perang), Dewa Usa (fajar), dan sebagainya.

Di antara dewa-dewa yang dipuja tersebut tidak ada yang dianggap paling tinggi. Hanya pada waktu-waktu tertentu salah satu dewa lebih sering dipuja daripada yang lain, misalnya terhadap Dewa Agni. Dewa Agni diberi kedudukan istimewa karena api di dalam setiap rumah selalu ada dan sangat diperlukan. Lagi pula dalam setiap upacara-upacara pemujaan kepada para dewa, api saji sudah menjadi syarat uatama yang harus ada di samping saji-sajian yang lain.

Sistem kepercayaan yang menyembah banyak dewa (politeisme) dipimpin oleh kelompok tertentu dalam masyarakat yang memiliki keterampilan melaksanakan upacara-upacara keagamaan. Golongan ini adalah para pendeta atau brahmana.

Mereka diyakini bangsa Arya sebagai kelompok yang dapat mencegah kemurkaan para dewa dan mampu mendatangkan keberkahan bagi pengikutnya. Keyakinan terhadap golongan brahmana ini dikenal dengan brahmanisme yang merupakan awal lahirnya agam Hindu.

Kehidupan masyarakat
Untuk mempertahankan kekuasaan (otoritas) di tengah kehidupan masyarakat, bangsa Arya berupaya menjaga kemurnian ras. Artinya, mereka melarang perkawinan campur dengan bangsa Dravida. Untuk tujuan itu, bangsa Arya menerapkan sistem kasta dalam masyarakat.

Dalam sistem kasta, masyarakat dibagi menjadi beberapa tingkatan, dari yang tertinggi sampai yang terendah. Tinggi rendahnya suatu kasta sangat menentukan kedudukan, hak dan kewajiban seseorang dalam masyarakat.

Pada mulanya, masyarakat terbagi menjadi tiga kasta, yaitu Brahmana (rohaniawan dan ilmuwan), Ksatria (pemerintah, pejabat, dan prajurit), dan Waisya (petani dan pedagang). Kemudian, dimunculkan kasta keempat, yaitu Sudra (tukang, pengrajin, dan pelayan).

Awalnya, sistem kasta ini tidak bersifat kaku. Orang masih dapat berpindah kasta apabila ia beralih profesi. Akan tetapi, perkembangan masyarakat yang semakin majemuk membuat sistem kasta menjadi semakin kaku dan tegas.

Perpindahan antarkasta menjadi tidak mungkin. Dalam keadaan seperti inilah, dimunculkan kasta kelima, yakni Pariya atau Panchama yang berarti kaum terbuang. Kasta ini mencakup kalangan yang melakukan pekerjaan kotor, sehingga dianggap hina dan sama sekali tidak memiliki hak dalam masyarakat.

Inti ajaran Agama Hindu

Agama Hindu mengajarkan bahwa hidup di dunia ini sengsara (samsara) akibat perbuatan yang kurang baik pada masa sebelumnya (karma). Selanjutnya, manusia dilahirkan kembali (reinkarnasi) dan memperoleh kesempatan untuk memperbaiki diri, sehingga dalam kelahirannya kembali manusia dapat dilahirkan pada kasta yang lebih rendah atau dilahirkan menjadi binatang.

Namun, seseorang yang telah sempurna hidupnya dapat mencapai moksha, artinya lepas dari samsara. Mereka yang berhasil mencapai moksha tidak dilahirkan kembali, tetapi tinggal abadi di nirwana (surga). Ajaran Hindu bersifat pesimis, karena hidup berarti menderita, bukan menikmati kesenangan di dunia.
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