Rakaihino Galeswangi

Historical Deconstruction of Śrī Mahārāja Śrī Jayāmrta in the Sukun Inscription of 1083 Śaka

Introduction

Historical deconstruction of Śrī mahārāja Śrī jayāmrta in the sukun inscription of 1083 Śaka. Deconstructs the history of Śrī Jayāmṛta from the Sukun inscription (1083 Śaka), identifying him as a Dharmmawangśā Tguh king and relocating Sukun Village to Madiun-Ponorogo.

Abstract

Abstract: Śrī Mahārāja Śrī Jayāmṛta, who issued the Sukun inscription (1083 Śaka), is tentatively thought to be related to the Sukun Village, Sukun District, Malang City, based on the inscription obtained from a trader in Malang. The issue raised is deconstructing the history of the character Śrī Jayāmṛta and his relationship with a place called Sukun. The research method is a five-stage historical method: topic selection, source collection (heuristics), criticism, interpretation, and historical writing (historiography). The research results state that Śrī Jayāmṛta, who issued the Sukun inscription (1083 Śaka ), was not the king of the Kadiri Kingdom. He was a king of the Dharmmawangśā Tguh lineage whose original name was Sang Apanji Wijayāmṛtawarddhana. Śrī Jayāmṛta in the Sukun inscription is Śrī Jayawarsa Digwijaya Śāstraprabhu, who issued the Mruwak inscription and the Sirah Kĕtĕng inscription. Following the discovery of the Mruwak inscription and the Sirah Kĕtĕng inscription in the Madiun-Ponorogo area, the Sukun Village mentioned in the Sukun inscription must be searched for in the Madiun-Ponorogo area. In Ponorogo Regency, there are two areas called Sukun: Kampung Sukun, Kauman Village, Ponorogo District, and Sukun Hamlet, Sidoharjo Village, Pulung District. One of them is, of course, what is meant in the Sukun inscription. Abstrak: Śrī Mahārāja Śrī Jayāmṛta, yang mengeluarkan Prasasti Sukun (1083 Śaka), diduga sementara memiliki keterkaitan dengan wilayah Kelurahan Sukun, Kecamatan Sukun, Kota Malang, berdasarkan keberadaan prasasti yang diperoleh dari seorang pedagang di Malang. Permasalahan utama dalam penelitian ini adalah melakukan dekonstruksi terhadap sejarah tokoh Śrī Jayāmṛta dan hubungannya dengan tempat yang disebut Sukun. Metode penelitian yang digunakan adalah metode sejarah lima tahap, yaitu: pemilihan topik, pengumpulan sumber (heuristik), kritik sumber, interpretasi, dan penulisan sejarah (historiografi). Hasil penelitian menunjukkan bahwa Śrī Jayāmṛta yang mengeluarkan Prasasti Sukun (1083 Śaka) bukanlah raja dari Kerajaan Kadiri. Ia adalah raja dari garis keturunan Dharmmawangśā Tguh dengan nama asli Sang Apanji Wijayāmṛtawarddhana. Śrī Jayāmṛta yang disebutkan dalam Prasasti Sukun adalah tokoh yang sama dengan Śrī Jayawarsa Digwijaya Śāstraprabhu, yang juga mengeluarkan Prasasti Mruwak dan Prasasti Sirah Kĕtĕng. Berdasarkan penemuan Prasasti Mruwak dan Prasasti Sirah Kĕtĕng di wilayah Madiun-Ponorogo, maka lokasi Desa Sukun yang disebut dalam Prasasti Sukun kemungkinan besar berada di wilayah tersebut. Di Kabupaten Ponorogo, terdapat dua wilayah bernama Sukun, yakni Kampung Sukun di Kelurahan Kauman, Kecamatan Ponorogo, dan Dusun Sukun di Desa Sidoharjo, Kecamatan Pulung. Salah satu dari keduanya diyakini merupakan wilayah yang dimaksud dalam Prasasti Sukun.

Review

This paper presents a compelling re-evaluation of Śrī Mahārāja Śrī Jayāmṛta, the issuer of the Sukun inscription (1083 Śaka), and the geographical context of "Sukun." Employing a rigorous five-stage historical method, the research adeptly challenges initial assumptions linking the inscription to Malang City, setting out to deconstruct the historical identity of Śrī Jayāmṛta and his relationship with the eponymous village. The ambition to revisit long-held tentative connections, particularly in epigraphic studies where geographical associations are critical, is highly commendable. The research promises to offer a significant revision to established historical narratives, demonstrating a proactive approach to re-examining and refining our understanding of ancient Javanese history. The core findings represent a substantial contribution to the field. Crucially, the study posits that Śrī Jayāmṛta was not a Kadiri king but rather belonged to the Dharmmawangśā Tguh lineage, identifying him with Sang Apanji Wijayāmṛtawarddhana. More notably, the paper successfully links Śrī Jayāmṛta of the Sukun inscription with Śrī Jayawarsa Digwijaya Śāstraprabhu, known from the Mruwak and Sirah Kĕtĕng inscriptions. This linkage, based on the discovery of these new inscriptions in the Madiun-Ponorogo region, logically necessitates a re-location of Sukun Village from Malang to this new area. The identification of two specific potential sites in Ponorogo Regency (Kampung Sukun and Sukun Hamlet) demonstrates a meticulous follow-through on the implications of the epigraphic re-contextualization, offering concrete avenues for further archaeological and historical investigation. While the abstract clearly articulates the findings and their implications, a full paper would benefit from a more explicit exposition of the critical methodology used to establish the identity linkages between Śrī Jayāmṛta and Śrī Jayawarsa Digwijaya Śāstraprabhu. For instance, detailing the specific epigraphic, linguistic, or stylistic evidence that supports this crucial re-identification would enhance the persuasive power of the argument. Nevertheless, this research significantly refines our understanding of ancient Javanese royal lineages and geographical nomenclature. By challenging established assumptions and integrating new epigraphic evidence, the paper opens up exciting new directions for scholarly inquiry, particularly concerning the historical significance of the Madiun-Ponorogo region, and is poised to become a valuable reference in the study of Javanese antiquity.

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