Example

Wade-Giles

Mandarin

Japanese *²

Definition

呵

呵

a

ā

ka

expel breath, scolding (Japanese)

呵譴

ho chien

hē qiǎn

-

to reprimand.

呵喝

ho ho

hē hè

-

to shout loudly.

呵欠

ho chien

hē qiàn

-

to berate.

呵呵

ho ho

hē hē

ka ka

gentle laughter; sound of laughter.

呵責

ho tse

hē zé /

ka seki

to abuse; to berate, (j) blame.

可呵法

ko ho fa

kě hē fǎ

ka ka hō

repenting crimes to someone.

呵吒迦

a cha chia

ā zhā jiā

ka ta ka

Skt. hāṭaka.

呵羅羅

a lo lo

ā luō luō

ka ra ra

the third of the eight cold hells

呵利陀

a li to

ā lì tuó

ka ri da

Hāritī, the demon-mother.

羅

羅

lo

luō

-

gauze; to collect; to catch; to sift

羅山

lo shan

luó shān

-

Luo shan county, China

保羅

pao lo

bǎo luó

-

Paulo, Paul

歐羅巴

ou lo pa

ōu luó bā

Yuroppa

Europe

羅馬

lo ma

luó mǎ

ro ma

Ro ma, Rome

婆羅門

po lo men

pó luó mén

ba ra mon

Bramin

單

單

tan

dān

tan

bill; list; form; single; only

單數

tan shù

dān shu

tan su

singular (grammar)

簡單

chien tan

jiǎn dān

kan tan

simple; not complicated

闍

闍

tu

dū

ja

barbican

闍梨

tu li

dū lí

ja ri

ja la (Skt) Buddhist monk

闍夜

tu yeh

dū yè

ja ya

ja ya (Skt) conquering, victorious.,

踰闍那

yü she na

yú shé nà

yujana

yojana (Skt) length unit (ca. 7km)

闍多迦

she to chia

shé duō jiā

ja taka

Jā taka (Skt) story of previous life

婆

婆

po

pó

ba

Grandmother

濕婆

shih po

chǎn pó

-

Shiva (Hindu deity)

提婆

ti po

tí pó

daiba

Deva (Celestial, Hindu god)

達婆

ta po

dá pó

-

Gandharva (Hindu beings)

耶婆

yeh po

yé pó

-

yava (barely; millet)

Bab II - IkhtisarTeks

Chapter II - Text Summary

1. Pendahuluan

1. Introduction

Pustaka Pararatwan i Bhumi Jawadwipa 1.1 menuturkan peristiwa sejarah masa lampau tentang raja dan kerajaan yang terletak di Jawa Barat, Jawa Tengah, dan Jawa Timur.

Pustaka Pararatwan i Bhumi Jawadwipa 1.1 tells the historical events of the past concerning kings and kingdoms in West Java, Central Java, and East Java.

Uraiannya banyak tertumpu pada karya mahakawi (pujangga besar) Mpu Khanakamuni dari Majapahit, beliau menjabat sbagai dharmadhyaksa (pejabat tinggi keagamaan) urusan agama Buddha. Selain itu kitab ini mencontoh beberapa karya pujangga besar yang telah menggubah kisah kerajaan-kerajaan di Pulau Jawa.

The description was largely based on the works of a great poet (mahakawi), Mpu Khanakamuni of Majapahit, who served as a religious high official (dharmadhyaksa) of Buddhist affairs. This book also used several works by great poets who composed the story of the kingdoms in Java.

Selain itu dilengkapi pula uraian tentang kerajaan Mataram, Banten, raja-raja daerah Parahyangan, serta para penguasa daerah lainnya.

In addition, descriptions of the kingdoms of Mataram, Banten, kings of Parahyangan district and other regional rulers were included.

Penyusun kitab ini terdiri dari 12 orang, yaitu tujuh orang menteri (jaksa pepitu) kerajaan Carbon, seorang pujangga dari Banten, Sunda, Arab, dan seorang lagi. Mereka semua dipimpin oleh Pangeran Wangsakerta.

The authors of this book were 12 persons, i.e., seven ministers (jaksa pepitu) of the kingdom of Carbon, poets from Banten, Sunda, Arab and other places. They all were led by Prince Wangsakerta.

Kitab ini mulai dikerjakan pada tahun Saka sruti-sirna-ewahing-bhumi (1604 Saka = 1682 Masehi), ditulis di keraton Carbon oleh Pangeran Wangsakerta atau Panembahan Carbon Tohpati bergelar Abdul Kamil Mohammad Nasarudin.

The writing of this book began in Saka sruti-sirna-ewahing-bhumi. i.e., 1604 Saka (1682 AD) in the court of Carbon [Cirebon] led by Prince Wangsakerta or Panembahan Carbon Tohpati entitled Abdul Kamil Mohammad Nasarudin.

Secara keseluruhan isi teks naskah Pustaka Pararatwan i Bhumi Jawadipa 1.1 ini dapat dibagi menjadi lima bagian, yaitu:

1. Bagian manggala atau pendahuluan yang di antaranya berisi pernyataan kepengarangan dan pertanggungjawaban dari Pangeran Wangsakerta selaku ketua kelompok penyusun.

2. Uraian tentang jaman purba dan orang-orang pendatang baru di bumi Jawadwipa dan Nusantara.

3. Uraian mengenai Kerajaan Salakanagara.

4. Uraian mengenai Kerajaan Tarumanagara.

5. Kolofon (Penutup).

The whole contents of the text of this Pustaka Pararatwan i Bhumi Jawadwipa 1.1. can be divided into five parts::

1. The leading section or the section introduction that contains the authorship and accountability statement of Prince Wangsakerta as the head of the editorial group. (This section).

2. Descriptions of the situation of primeval times in the land of Jawadwipa [Java Island] and Nusantara [Archipelago].and the arrival of new people,

3. Descriptions of the Salakanagara Kingdom.

4. Descriptions of the Tarumanagara Kingdom.

5. Colophon (Closing).

2. Situasi zaman purba di tanah Jawadwipa dan Nusantara dan kedatangan orang baru

2. The situation of primeval times in the land of Java Island and Archipelago and the arrival of new people

Teks naskah Pustaka Pararatwan i Bhumi Jawadwipa 1.1 memulai uraiannya dengan keadaan di Pulau Jawa sejak sudah adanya pemukiman manusia. Dikemukakan pula tentang kesuburan tanah dan kemakmuran di Pulau Jawa, disusul uraian mengenai kedatangan orang-orang dari luar Nusantara yang kemudian menyebar dan menetap di Pulau Jawa dan wilayah lain di Nusantara. Dengan rinci bagan awal teks naskah ini menguraikan lima jaman di Pulau Jawa.

The text of this document, Pustaka Pararatwan i Bhumi Jawadwipa 1.1, begins with the description of the situation of Java Island since the beginning of human settlement. It also mentions about the fertility of soil and the prosperity of Java, followed by the description of the arrival of people from outside the archipelago who then spread and settled on the Island of Java and other regions of the archipelago. Specifically the beginning part of this document explains the five periods on the Island of Java.

Jaman Purba yang pertama, disebut Jaman Satwapurusa. Jaman ini dihuni oleh manusia yang berjalan seperti kera. Mereka berdiam di atas pohon, belum berpakaian dan belum berperasaan seperti manusia sekarang. Kulit mereka berwarna hitam dan berbulu. Mereka hidup antara 1.000.000 – 500.000 tahun sebelum permulaan tarikh Saka. Mahluk ini punah tanpa sisa.

The first primeval era was called the Era of Satwapurusa [wild primitives]. In this period, the island was inhabited by primitive man who walked like apes. They dwelled on trees unclothed and did not have the feeling of the present people. Their skin was black and hairy. They lived between 1,000,000 and 500,000 years before the beginning of the Saka Era. This creature was extinct leaving no traces.

Di wilayah lain di Pulau Jawa hidup pula sejenis satwapurusa yang lain, tetapi tingkah lakunya seperti manusia. Kulitnya berwarna hitam kemerah-merahan, tabiatnya baik, tetapi selalu membawa senjata yang terbuat dari batu dan tulang. Mereka ini lebih cerdas daripada satwapurusa yang berjalan seperti kera. Mereka hidup antara 750.000 – 250.000 tahun sebelum tarikh Saka.

In other parts of Java, there were another kind of primitive people but their behaviour was human-like. Their skin was reddish black and they had good temperament but they always carried weapons made of stone and bones. They were more intelligent than the wild primitives who walked like apes. They lived between 750,000 and 250,000 years before the Saka Era [i] .

Kemudian jaman purba kedua yang disebut Jaman Yaksapurusa. Jaman ini dihuni oleh manusia seperti yaksa atau raksasa. Tabiatnya buas, tubuhnya tinggi dan besar, kulitnya berwarnahitam dan berbulu. Manusia yaksa ini hidup antara 500.000 – 300.000 tahun sebelum tarikh Saka. Sesudah manusia yaksa ini lenyap, muncul manusia yaksa jenis yang lain yang asal- usulnya tidak diketahui dengan jelas. Manusia yaksa jenis ini badannya lebih kecil, sedangkan kulitnya tidak hitam dan tidak banyak bulu. Manusia yaksa ini lebih cerdas dari manusia yaksa sebelumnya. Mereka hidup antara 300.000 – 50.000 tahun sebelum tarikh Saka.

After then was the second primeval Era called the Era of Yaksapurusa [Yaksha-like primitives]. In this era the island was inhabited by primitives like yaksha or giants. Their character was fierce, their body was tall and large and their skin was black and hairy. These yaksha-like primitives lived between 500,000 and 300,000 years before the Saka Era. After this human being disappeared, there were other kind of yaksha-like primitives whose origin was not clearly known. Their body was smaller and their skin was not black and not much hairy. They were smarter than the previous yaksha-like primitives. They lived between 300,000 and 50,000 years before the Saka Era.

Selanjutnya jaman purba ketiga yang disebut Jaman Wāmanapurusa. Manusia jaman ini berbadan kecil. Senjata mereka terbuat dari batu, buatannya belum sempurna. Mereka hidup di Pulau Jawa pada 50.000 – 25.000 tahun sebelum tarikh Saka. Oleh sang mahakawi jaman purba ini disebut pula jaman purba madya.

The third primeval era was called the Era of Wamanapurusa [Incarnated primitives]. People of this age were small. Their weapons were made of stone but not complete [sophisticated]. They lived on the Island of Java in 50,000 – 25,000 years before the Saka Era. By Sang Mahakawi (Great Poet) this primeval era was also called the primeval middle era.

Setelah itu muncul jaman purba keempat yang disebut Jaman purwapurusa. Jaman purwapurusa ini terbagi dua, yaitu jaman purwapurusa pertama, antara 25.000 – 10.000 tahun sebelum tarikh Saka. Manusia jaman ini membuat berbagai perkakas dan senjata dari batu, kayu, tulang, dan lainnya. Jaman purwapurusa kedua, antara 10.000 – 1.000 tahun sebelum tarikh Saka. Purwapurusa jaman ini membuat perkakas dan senjata yang sudah bagus buatannya.

After that came the fourth primeval era called the Era of Purwapurusa [Primeval primitives] that was divided into two. The first was the period between 25,000 – 10,000 years before the Saka Era. People of this period made tools and weapons of stone, wood, bones, and others. The second period was between 10,000 and 1,000 years before the Saka Era. People of this period made good artificial tools and weapons.

Setelah itu jaman purba kelima yang disebut jaman orang-orang pendatang baru dari daerah sebelah timur Bharatanagari. Oleh para mahakawi jaman ini disebut jaman purba terakhir. Jaman purba terakhir ini terbagi dalam lima bagian,

After that was the fifth era called the Era of Orang-orang Pendatang Baru (Newcomers) when people came from the east of Bharatanagari [India]. By groups of great poets this era was called the Last Primeval Era.

yaitu (1) yang pertama antara 10.000 – 5.000 tahun sebelum tarikh Saka; (2) yang kedua antara 5.000 – 3.000 tahun sebelum tarikh Saka; (3) yang ketiga antara 3.000 – 1.500 tahun sebelum tarikh Saka; (4) yang keempat antara 1.500 – 300 tahun sebelum tarkh Saka; (5) yang kelima antara 300 sampai awal tarikh Saka.

This last primeval period was divided into five parts, i.e., (1) first between 10,000-5,000 years before Saka Era; (2) the second between 5,000 – 3,000 years before Saka Era; (3) the third between 3,000 and 1,500 years before Saka Era; (4) the fourth between 1500 – 300 years before Saka Era; (5) the fifth between 300 to the beginning of Saka Era.

Selanjutnya diuraikan mengenai pendatang-pendatang baru dari Singhanagari, Salihwahananagari, dan Bhumi Ghaudi, dari Bharatawarsa (India). Mereka datang di Pulau Jawa pada awal tarikh Saka. Mereka datang dengan memakai perahu. Mula- mula tiba di Jawa Timur, kemudian ke Jawa Barat. Mereka datang dengan tujuan berdagang dan menjual jasa dengan penduduk setempat. Mereka membawa barang dagangan berupa pakaian, berbagai perhiasan, emas, perak, permata, obat-obatan, dan berbagai barang lainnya. Barang-barang yang dibelinya di sini adalah rempah-rempah, hasil bumi, dan lai-lain.

Then, the document described about the newcomers from Singhanagari [Singora or modern Songkla, Thailand] [ii] .and Salihwahananagari [ancient country on the Ghaghara River (?)] and the Land of Ghaudi[in Bengal] from Bharatawarsa [India]. They came to the Island of Java at the beginning of Saka Era. They came by boats. They first arrived in East Java, and then to West Java. They came for the purpose of trading with and selling services to the local inhabitants. They brought such merchandise as some clothing, various jewellery, gold, silver, gems, medicine and various other items. The items they bought here were spices, crops and other products.

Di antara pendatang kemudian banyak yang bermukim di sini dan memperistri penduduk setempat, serta tidak kembali ke negeri asalnya. Mereka hidup akrab dan bersaudara. Para pendatang dari Bharatanagari ini juga mengajarkan agama mereka kepada penduduk setempat. Mereka memuja dewa trimurti di samping dewa-dewa lain. Penduduk setempat asalnya para pendatang juga, sejak dahulu mereka mengadakan pemujaan kepada nenek moyang. Tidak lama antaranya banyak pula penduduk yang memeluk agama baru, dan banyak pula para pendatang yang menikah dengan anak penghulu setempat.

Among the migrants were many people settled here and married local residents and did not return to their home country. They lived close and kept kindred. The migrants from Bharatanagari [India] also taught their religion to the local people [iii] . They worshiped the trinity gods [iv] beside other gods. The inhabitants in this place were originally immigrants who originally worshiped their ancestors. Not so long, many of them came to embrace the new religion and the children of local chiefs married the immigrants.

3. Salakanagara

3. Salakanagara

Para pendatang itu banyak yang berasal dari wangsa Salankayana dan wangsa Pallawa di bumi Bharatanagari. Mereka datang menaiki beberapa puluh perahu yang dipimpin oleh Sang Dewawarman dari wangsa Pallawa.

A group of many migrants originated from the family of Salankayana [east India] [v] and the family of Pallava [south India] [vi] in Bharatanagari [India]. They came by several dozen boats led by Sang Dewawarman from Pallava.

Sang Dewawarman sudah bersahabat dengan penduduk daerah pesisir Jawa Barat, Nusa Apuy, dan Pulau Sumatra bagian selatan.

Sang Dewawarman was already friendly with the inhabitants in some coastal areas of West Java, Nusa Apuy [vii] and the southern part of the island of Sumatra.

Sang Dewawarman bersahabat pula dengan penghulu penduduk setempat, akhirnya bermukim di sini dan lama- kelamaan menjadi raja kecil di daerah pesisir bagian barat dari bumi Jawa Barat. Sang Dewawarman kemudian beristrikan anak penghulu penduduk wilayah desa itu. Sang penghulu kemudian menganugerahkan pemerintahan wilayah desa kepada menantunya.

San Dewawarman also became friends with the chiefs in a certain western coastal area of West Java, eventually settled there and became a small king. Sang Dewawarman then married the daughter of the chief of village. The chief then granted the administration of the village area to his son-in-law.

Pada tahun 52 Saka (= 130 Masehi) Sang Dewawarman dinobatkan menjadi raja. Kerajaannya diberi nama Salakanagara, ibukotanya diberi nama Rajatapura. Ia bergelar Sang Prabhu Dharmalokapala Dewawarma Haji Raksagapurasagara, dan menjadi raja sampai dengan tahun 90 Saka (= 168 Masehi). Kemudian ia digantikan oleh anaknya yang bergelar Sang Prabhu Dhigwijayakasa Dewawarmanputra, yang menjadi Dewawarman II. Ia menjadi raja Salakanagara pada tahun 90 – 117 Saka (168-195 Masehi).

In 52 Saka (130 AD) Sang Dewawarman was crowned to the king. His kingdom was named Salakanagara and the capital was Rajatapura [viii] . He had the royal title, Prabhu Dharmalokapala Dewawarma Haji Raksagapurasagara , and was the king until the year 90 Saka (168 AD). Then he was succeeded by his son who held the title of Prabhu Dhigwijayakasa Dewawarmanputra and became Dewawarman II. He was the king of Salakanagara between 90 – 117 Saka (168 – 195 AD).

Dewawarman II beristrikan seorang putri dari keluarga Maharaja Singhalanagari. Dari pernikahannya ini lahir di antaranya seorang yuwaraja.

Dewawarman II married a princess of the Maharaja Singhalanagari family [ix] . From this marriage was born, among others, a yuwaraja [young king].

Ia menggantikan ayahnya menjadi raja di Salakanagara pada tahun 117 Saka (195 Masehi), dengan gelar Prabhu Singhanagara Bhimayasawirya dan menjadi Dewawarman III. Ia menjadi raja sampai dengan tahun 160 Saka (= 238 Masehi). Pada masa pemerintahannya Salakanagara diserang perompak, namun dapat dibinasakan olehnya.

He succeeded his father to become the king of Salakanagara in 117 Saka (195 AD), with the title of Prabhu Singhanagara Bhimayasawirya and became Dewawarman III. He was king until 160 Saka (238 AD). During his reign Salakanagara was attacked by pirates but they were destroyed by him.

Dewawarman III kemudian digantikan oleh menantunya ialah Sang Prabhu Dharmastyanagara yang menjadi Dewawarman IV. Ia memerintah pada tahun 160 – 174 Saka (238 – 252 Masehi). Dewawarman IV digantikan oleh anak perempuannya , yaitu Rani Mahisasuramardini Warmandewi. Ia memerintah bersama suaminya, Sang Prabhu Amatyasarwajala Dharmasatyajaya Warunadewa. Sang Rani memerintah pada tahun 174 – 211 Saka (= 252 – 289 Masehi), tetapi suaminya hanya memerintah selama 24 tahun, karena gugur di tengah laut ketika berperang melawan perompak.

Dewawarman III was succeeded by his son-in-law, Sang Prabhu Dharmastyanagara who became Dewawarman IV. He reigned between 160 – 174 Saka (238 – 252 AD). Dewawarman IV was succeeded by his daughter, Rani Mahisasuramardini Warmandewi. She co-reigned with her husband, Sang Prabhu Amatyasarwajala Dharmasatyajaya Warunadewa. Sang Rani reigned between 174 – 211 Saka (252 – 289 AD) but her husband only reigned for 24 years, as he fell in the middle of the sea while fighting against pirates.

Kemudian yang menjadi raja di Salakanagara adalah putranya, Sang Prabhu Ghanayanadewa Linggabhumi yang menjadi Dewawarman VI. Ia memerintah pada tahun 211 – 230 Saka (= 289 – 308 Masehi).

Then the person who became the king in Salakanagara was their son, Sang Prabhu Ghanayanadewa Linggabhumi who became Dewawarman VI. He reigned between 211 – 230 Saka (289 – 308 AD).

Ia menikah denga putri dari Bharatanagari. Dari perkawinannya itu lahir beberapa orang anak, di antaranya yang tertua ialah Sang Prabhu Bhimadigwijaya Satyaganapati yang menjadi Dewawarman VII. Ia memerintah pada tahun 230 – 262 Saka (= 308 – 340 Masehi). Dewawarman VII gugur pada tahun 262 Saka karena serangan balatentara yang dipimpin oleh seorang panglima bernama Khrodamaruta, yang masih bersaudara dengan

He married a princess from Bharatanagari [India]. From the marriage was born several children, among whom the oldest was Sang Prabhu Bhimadigwijaya Satyaganapati who became Dewawarman VII. He reigned between 230 – 262 Saka (308 – 340 AD). Dewawarman VII died in 262 Saka by an army attack led by a commander named Khrodamaruta who was actually a relative of his.

Sang Prabhu. Kemudian Sang Khrodamaruta menjadi raja di Salakanagara. Ia tidak disukai oleh penduduk dan keluarga keraton. Ia tidak lama menjadi raja, hanya tiga bulan, karena ketika ia berburu di tengah hutan, ia tertimpa batu dari puncak gunung. Sang Prabhu Khrodamaruta tewas.

Sang Khrodamaruta became the king of Salakanagara but he was disliked by the residents and the royal family members. He reigned only three months, because he was struck and killed by a rock dropped from the top of the mountain when he was hunting in the middle of the forest.

Kemudian permaisuri Dewawarman VII, Sang Rani Spatikarnawa Warmandewi menjadi raja Salakanagara. Ia memerintah selama tujuh tahun sampai dengan tahun 270 Saka (= 348 Msehi). Pada tahun 270 Saka itu, Sang Rani menikah dengan Sang Prabhu Dharmawirya Dewawarman Salakabhuwana. Sang Rani dan suaminya adalah saudara sepupu satu kakek.

Then, the empress of Dewawarman VII, Sang Rani Spatikarnawa Warmandewi became the monarch of Salakanagara. She ruled for seven years until 270 Saka (348 AD). In 270 Saka, Sang Rani remarried Sang Prabhu Dharmawirya Dewawarman Salakabhuwana , a cousin of hers from the same grandfather.

Selanjutnya Sang Prabhu Dharmawirya menjadi raja Salakanagara, menjadi Dewawarman VIII. Ia memerintah tahun 270 – 285 Saka (= 348 – 363 Masehi).

Sang Prabhu Dharmawirya became the king of Salakanagara, Dewawarman VIII. He reigned between 270 – 285 Saka (348 – 363 AD).

Selanjutnya teks naskah ini menguraikan pula keadaan politik di Bharatanagari dan peperangan antara wangsa Maurya dengan wangsa Pallawa dan Salankayana. Akhirnya kerajaan wangsa Pallawa dan Salankayana dikalahkan oleh kerajaan wangsa Maurya. Banyak penduduk dan keluarga raja dari kerajaan mengungsi menyeberangi lautan. Salah satu kelompok wangsa Pallawa yang mengungsi ke Pulau Jawa dipimpin oleh seorang yang kemudian menjadi Dewawarman VIII, yaitu Sang Prabhu Dharmawirya Dewawarman Salakabhuwana.

The text mentioned about the political situation in Bharatanagari [India] and the wars between the Maurya family [x] and the Pallava and Salankayana families. When the kingdoms of Pallava and Salankayana were defeated by the Maurya, many residents and royal family members of the kingdoms fled across the sea. One group of the Pallavas fled to Java Island led by a person who later became Dewawarman VIII, Sang Prabhu Dharmawirya Dewawarman Salakabhuwana.

4. Tarumanagara

4. Tarumanagara

Diceritakan pula bahwa pada tahun 270 Saka (= 348 Masehi), ada seorang Maharesi dari Salankayana disertai para pengikutnya, penduduk dan balatentara, datang mengungsi ke Nusantara dan sampailah di Jawa Barat. Ia bersama pengikutnya berjumlah beberapa ratus orang.

It is also said that in 270 Saka (348 AD), a Maharesi [Great sage] came from Salankayana [east coast of India] accompanied by his followers, residents and soldiers to the Archipelago and arrived at West Java. The number of he and his followers amounted to several hundred.

Kedatangannya disambut oleh penduduk pribumidengan senang hati, karena Sang Maharesi adalah seorang dang accarya (guru) dan seorang mahapurusa (orang penting).

His arrival was welcomed by the native people with pleasure because the Maharesi was a dang accarya (teacher) and a mahapurusa (great man).

Selanjutnya, mereka semuanya bermukim di tepi sungai dan membuat desa. Karena ia disetujui oleh para penghulu dari desa-desa di sekitarnya, kemudian ia mendirikan sebuah kerajaan di situ dan diberi nama Tarumanagara. Desa yang didirikan Sang Maharesi itu kemudian menjadi sebuah kota yang besar dan diberi nama Jayasinghapura. Sang Maharesi kemudian terkenal dengan nama Sang Jayasinghawarman Ghuru- dharmapurusa dan Rajadhirajaghuru, yaitu raja Tarumanagara dan guru agama. Ia kemudian menikah dengan putri Dewawarman VIII, yaitu Sang Parameswari Iswari Tunggalprethiwi Warmandewi atau Dewi Minawati namanya.

They all settled by a river and made a village. Since he was approved by the penghulu [local chiefs] of the surrounding villages, he built a kingdom there named Tarumanagara. The village founded by the Maharesi later became a big city named Jayasinghapura [xi] . Sang Maharesi became known asSang Jayasinghawarman Ghuru-dharmapurusa and Rajadhirajaghuru, the king of Tarumanagara and the religious teacher. He then married the daughter of Dewawarman VIII named Sang Parameswari Iswari Tunggalprethiwi Warmandewi or Dewi Minawati [xii] .

Selanjutnya diceritakan pula anak Dewawarman yang lainnya yang menjadi putra mahkota. Setelah Sang Dewarman mangkat, putra mahkota menggantikannya menjadi raja. Tetapi desa-desa wilayahnya ada di bawah perintah kerajaan Tarumanagara.

A son of Dewawarman VIII became the crown prince and, after his father’s death, succeeded him to become the king of Salakanagara but the villages of his territory were under the command of the kingdom of Tarumanagara.

Ada pula anak Dewawarman yang lainnya lagi, seorang laki-laki yang bermukim di Bakulapura. Ia terkenal dengan nama Aswawarman. Ia menikah dengan anak sang penghulu penduduk Bakulapura, yaitu Sang Kudungga namanya.

Another son of Dewawarman lived in Bakulapura [east Kalimantan] [xiii] . He was famous as Aswawarman. He married the daughter of the chief of local residents, named Sang Kudungga.

Masa pemerintahan Sang Maharesi Rajadhirajaghuru lamanya 24 tahun, dari tahun 280 Saka (= 358 Masehi) sampai dengan tahun 304 Saka (= 382 Masehi). Ia mangkat pada usia 60 tahun. Ia terkenal sebagai Sang Lumah ri Ghomati. Selanjutnya ia digantikan oleh putranya yang terkenal dengan nama Rajaresi Dharmayawarmanghuru. Selain menjadi raja, ia juga menjadi kepala seluruh dang accaryagama (guru agama). Ia menjadi raja pada tahun 304 – 317 Saka (= 382 – 395 Masehi). Ia dikenal pula sebagai Sang Lumah ing Candrabhaga, karena candinya ada di tepi Sungai Candrabhaga.

The administration of Maharesi Rajadhirajaghuru [Jayasinghawarman] lasted for 24 years from 280 – 340 Saka (358 – 382 AD). He died at the age of 60 years. He was famous as Sang Lumah ri Ghomati [xiv] . Then, he was succeeded by his son, Rajarsi [xv] Dharmayawarman-ghuru. In addition to being a king, he also became the head of all dang accaryagama (religious teachers). He was king from 304 – 317 Saka (382 – 395 AD). He was also known as Sang Lumah ing Candrabhaga [xvi] , because there was a candi [temple] on the bank of the River Candrabhaga. [xvii]

Setelah itu Rajarsi digantikan oleh putranya, yaitu Sang Purnawarman namanya. Ia menjadi raja mulai tahun 317 Saka (=395 Masehi) sampai tahun 356 Saka (= 434 Masehi). Purnawarman dijuluki Harimau dari Tarumanagara, karena selama pemerintahannya banyak menaklukkan raja-raja di sekitar Jawa Barat.

After that Rajarsi was succeeded by his son, viz. Sang Purnawarman. He reigned from 317 – 356 Saka (395 – 434 AD). Purnawarman was called the Harimau dari Tarumanagara [The Tiger of Tarumanagara], because during his reign he conquered many kings around West Java.

Tarumanagara menjadi kerajaan yang sangat berkuasa di Pulau Jawa. Setiap tahun raja-raja yang telah berhasil ditaklukkan datang menghadap ke ibukota, mereka semua menyampaikan penghormatan dan pujian kepada Purnawarman. Begitu juga pejabat tinggi kerajaan beserta istri-istrinya, pejabat tingg urusan keagamaan, duta-duta dari negara sahabat, serta balatentara semua memuji Purnawarman dengan permaisurinya yang bagaikan Bhatara Wisnu dan Dewi Laksmi. Upacara penghormatan kepada Purnawarman tersebut terjadi setiap tahun pada tanggal 11 paruh terang bulan Caitra. Selanjutnya pada tanggal 13-15 paruh terang bulan Caitra, diadakan pesta perjamuan bagi seluruh tamu yang hadir dalam upacara tersebut.

Tarumanagara became a very powerful kingdom in the Island of Java. Every year kings who had been subdued came to the capital to respect and praised Purnawarman, and so did the royal high officials of the kingdom and their wives, high-ranking officials of religious affairs and the ambassadors from friendly countries as well as army members. They all praised Purnawarman and his queen like Bhatara Wisnu and Dewi Laksmi [xviii] . The ceremony of honour to Purnawarman was held every year on the 11th of the bright half of Caitra, followed, on the 13th-15th, by a banquet for all the guests who attended the ceremony.

Setelah Purnawarman menjadi raja menggantikan ayahnya, ia memindahkan ibukotanya ke sebelah luar. Lalu dibuatlah prasasti yang ditandai dengan telapak kaki. Sementara Rajarsi, ayah purnawarman sempat dua tahun tinggal di pertapaan sebelum meninggal.

After Purnawarman became the king in his father's place, he moved the capital to an outside place, where he made an inscription marked with the soles of the foot [xix] . While Rajarsi [Dharmayawarman], the father of Purnawarman, lived two years in hermitage before he died.

Purnawarman membuat prasasti pada tugu batu, membangun candi bagi Rajarsi di tepi Sungai Candrabhaga dan candi lainnya bagi Rajadhirajaghuru di tepi Sungai Ghomati.

Purnawarman made an inscription on a stone column, built a candi [temple] for Rajarsi on the bank of Candrabhaga River and another candi for Rajadhirajaghuru [Jayasinghawarman] on the bank of Ghomati River [xx] .

Permaisuri Purnawarman seorang putri dari Swarnabhumi, sedangkan istri-istri lainnya ada yang berasal dari Bakulapura dan Jawa Tengah. Dari permaisuri lahirlah putra mahkota yang bernamaWisnuwarman, adiknya diperstri oleh Sri Jayanasa yang kelak menjadi raja besar di Swarnabhumi. Purnawarman adalah pemimpin anggota wangsanya yang tersebar di Swarnabhumi, Bali, ataupun pulau-pulau lainnya di Nusantara.

The Empress of Purnawarman was a princess of Swarnabhumi [xxi] , whereas other wives were from Bakulapura [east Kalimantan] and Central Java. From the empress was born the crown prince named Wisnuwarman. His younger sister was taken as a wife by Sri Jayanasa who later became a great king in Swarnabhumi. Purnawarman was the leader of the dynasty spread across Swarnabhumi, Bali and other islands in the archipelago.

Ia telah membina hubungan persahabatan yang sederajat dengan Cina, Bharatawarsa, Yawana Bakulapura, Syangka, Palestina, Sibti, Arab Abasied, Barusa, Cambay, kerajaan-kerajaan di Jawa Tengah dan Jawa Timur, dan sebagainya. Tarumanagara mengirim duta-duta ke negara sahabat itu dan begitu juga sebaliknya.

He fostered equal, friendly relationship with China, Bharatawarsa [India], Yawana [East India], Bakulapura [east Borneo], Syangka [Thailand], Palestine, Sibti [?], Arab Abasid [xxii] , Barusa [Kashmir], Cambay [west India], kingdoms in Central Java and East Java, and so on. Tarumanagara sent ambassadors to this friendly country and vice versa [xxiii] .

Dalam kehidupan beragama Purnawarman memuja Wisnu, tetapi rakyatnya ada yang memuja Sangkara (Siwa), Brahma, dan sedikit pemuja Buddha. Sementara penduduk pribumi di pedalaman masih banyak yang memuja (roh) nenek moyang, mereka masih mempertahankan adat istiadat lama dari leluhurnya.

In religious life Purnawarman worshiped Wisnu but there were people who worshiped Sangkara (Shiva) and Brahma. Also, there were a few Buddhism worshipers. Many indigenous people in the interior area still revered the spirit of their ancestors, retaining their old customs.

Tiga tahun setelah menjadi raja ia membuat pelabuhan, setiap hari banyak perahu yang datang dari berbagai negara. Pelabuhan itu dibuat mulai tanggal 7 paruh terang bulan Margasira sampai dengan tanggal 17 paruh gelap bulan Posya.

Three years after the coronation [320 Saka (359 AD)], he made a port, where every day many boats came from various countries [xxiv] . The harbour was constructed between the 7th day of the bright-half Margasira and the 17th day of the dark-half of Posya [xxv] .

Dalam masa pemerintahannya Purnawarman berhasil memperkokoh pinggiran sungai, memperlebar dan memperdalam beberapa sungai yang terdapat di wilayah Tarumanagara. Pekerjaan tersebut dilakukan oleh penduduk Tarumanagara dikarenakan rasa bakti kepada raja mereka. Di antara sungai yang dikerjakan adalah Sungai Ghangga yang terdapat di kerajaan Indraprahasta. Kerajaan ini terletak di sebelah Timur Tarumanagara. Sungai Ghangga dianggap suci oleh penduduk Jawa Barat, karena dianggap sama dengan Sungai Ghangga yang terdapat di India, yaitu sungai suci yang airnya dapat membersihkan dosa-dosa.

During his reign Purnawarman conducted the work to strengthen river banks and widen and deepen rivers in the region of Tarumanagara. The work was done by residents with the sense of devotion to their king. Among the rivers worked was Ghangga River in the kingdom of Indraprahasta [xxvi] located in the east part of Tarumanagara. The river was regarded sacred by the people of West Java, because the water was believed to cleanse the sins as same as the holy Ghangga River in India.

Pekerjaan memperindah Sungai Ghangga di Indraprahasta berlangsung antara tanggal 12 paruh gelap bulan Margasira sampai dengan tanggal 15 paruh terang bulan Posya tahun 254 – 332 tarikh Saka (332 – 410 Masehi). Setelah pekerjaan itu selesai Purnawarman kemudian mengadakan upacara pemberian hadiah kepada para brahmana berupa 500 ekor sapi, pakaian, 20 ekor kuda, dan seekor gajah. Para pekerja juga mendapat hadiah dan bermacam makanan lezat.

The work of beautifying the Ghangga River in Indraprahasta took place between the 12th of the dark-half of Margasira and the15th of the bright-half of Posya in 254 – 332 Saka (332 – 410 AD). After the work was completed Purnawarman held a ceremony for Brahmins, presenting such gifts as 500 cows, clothing, 20 horses and an elephant. The workers also received gifts and a variety of delicious food.

Dua tahun kemudian, Purnawarman memerintahkan rakyatnya untuk memperkokoh dan memperindah tepian Sungai Cupu di Cupunagara Setelah pekerjaan itu selesai Purnawarman mengadakan upacara pemberian hadiah untuk para brahmana berupa 400 ekor sapi, pakaian, dan makanan. Setelah itu sebagai tanda selesainya pekerjaan tersebut dibuat prasasti-prasasti dengan tanda telapak kaki. Prasasti-prasasti itu diletakkan di tepi Sungai Ghangga dan Sungai Cupu.

Two years later, Purnawarman ordered his people to strengthen and beautify the banks of the Cupu River in Cupunagara. [xxvii] After the work was completed Purnawarman held a ceremony for the Brahmins giving 400 cattle, clothing and food. After that as a mark of the completion of the work an inscription with the sign of the sole of his foot was made [xxviii] . This inscription was placed on the bank of Ghangga River and Cupu River.

Pada tahun 335 Saka (= 413 Msehi) dilakukan pekerjaan untuk memperindah dan memperkokoh tepi Sungai Sarasah (Manukrawa). Karena saat itu Purnawarman sedang sakit, ia mewakilkan kepada mahamantri dan beberapa pembesar kerajaan untuk mengadakan upacara kurban bagi orang suci.

In 335 Saka (413 AD) a work to beautify and strengthen the banks of the Sarasah River (or Cimanuk River) was performed. Because Purnawarman was sick at the time, he was represented by the prime minister and some royal authorities to hold the sacred sacrifice [ceremony].

Benda-benda yang dihadahkan adalah 400 ekor sapi, 80 ekor kerbau, pakaian brahmana, panji Tarumanagara, 10 ekor kuda dan arca Wisnu. Dampak dari pekerjaan itu membuat petani gembira karena banyak tanah tegalan menjadi subur.

The tributes were 400 cows, 80 buffaloes, Brahman’s clothing, a Tarumanagara flag, 10 horses and a Wisnu statue. The impact of the work made the farmers happy because many marshlands became fertile.

Antara tanggal 8 paruh gelap bulan Phalguna sampai tanggal 13 paruh terang bulan Caitra tahun 261 – 339 Saka (= 339 – 417 Masehi), dilaksanakan kegiatan untuk memperkokoh dan memperindah sepanjang tepi Sungai Candrabhaga dan Sungai Ghomati. Pekerjaan dilakukan siang malam dan dilaksanakan oleh beberapa ribu penduduk laki-laki dan perempuan dengan membawa peralatan masng-masing.

Between the 8th of the dark-half of Phalguna [February] in 261Saka (339 AD) [xxix] and the 13th of the bright-half of Caitra [March] in 339 Saka (417 AD), respectively, a works to strengthen and beautify the banks along the Candrabhaga River and Ghomati River were performed. The works were carried out day and night by several thousand men and women for their respect for Maharaja.

Upacara peresmian pekerjaan itu dilakukan oleh Purnawarman dan upacara pemberian hadiah berupa 1000 ekor lembu, pakaian dan berbagai makanan lezat. Kemudian dibuat juga prasasti yang dibubuhi telapak kaki, arca perwujudan dirinya, dan telapak kaki gajah Erawata.

The inauguration ceremony and the thanks-giving ceremony were held by Purnawarman with 1000 cows, clothing and various delicacies. Then, inscriptions engraving the soles of feet, an image of his embodiment, and the foot prints of elephant Erawata [xxx] were made. [xxxi]

Kegiatan memperindah dan memperkokoh tepi sungai berikutnya terjadi pada tahun 341 Saka (= 419 Masehi), kali ini yang dikerjakan adalah Sungai Taruma, sungai terbesar di Kerajaan Tarumanagara. Seperti biasa setelah pekerjaan selesai lalu diadakan upacara peresmian dan pemberian anugerah bagi para brahmana dan mereka yang berjasa.

The next work to beautifying and strengthening of riverbanks was done in 341 Saka (419 AD), this time on Taruma River, the largest river in the Kingdom of Tarumanagara. [xxxii] As usual after the work was completed, ceremonies were held for commemorating the inauguration and gracing of Brahmins and others who were meritorious.

Purnawarman merupakan raja besar di Tarumanagara, berkat usahanya kerajaan tersebut menjadi besar dan jaya. Ia mulai menjadi raja sejak tanggal 13 patuh terang bulan Caitra tahun 317 tarikh Saka (= 395 Masehi), dan wafat tanggal 5 paruh terang bulan Posya tahun 356 tarikh Saka (= 434 Masehi), pada usia 62 tahun. Ia juga Sang Lumah ing Taruma. Gelar lengkap Purnawarman ialah Sri Maharaja Purnawarman Sang Iswaradigwijaya Bhimaparakrama Suryamahapurusa Jagatpati. Ia bagaikan Bhatara Wisnu yang menjelma ke bumi, ia tampak seperti Indra yang siap menyerang musuhnya. Ia dianggap sang Purandara (penghancur musuh-musuh Indra).

Purnawarman was a great king of Tarumanagara who made efforts to grow his kingdom big and glorious. He was the king since the 13th day of the bright-half of Caitra in 317 (395 AD), and died on the 5th of the bright-half of Posya in 356 Saka (434 AD) at the age of 62 years. His royal title was: Sang Lumah ing Taruma. His complete title was Sri Maharaja Purnawarman Sang Iswaradigwijaya Bhimaparakrama Suryamahapurusa Jagatpati. He was like Bhatara Wisnu [God Wisnu of India] incarnated on the earth and [also] looked like Indra who was ready to attack his enemy [xxxiii] . He was regarded as Purandara (the destroyer of Indra's enemies).

Dalam pertempuran-pertempuran di lautan untuk membasmi para perompak , pasukan Tarumanagara yang dipimpin oleh Purnawarman selalu memperoleh kemenangan. Para perompak tak ada yang dibiarkan hidup, semuanya dihukum mati. Peperangan melawan perompak itu terjadi antara tahun 321 – 325 tarikh Saka (= 399 – 403 Masehi). Setelah para perompak dikalahkan perairan Laut Jawa menjadi aman dan para penduduk dan para pedagang menjadi senang.

On the occasion of battles to root out pirates, the Tarumanagara forces led by Purnawarman always won. The pirates were not allowed to be alive and all of them were executed. Battles against pirates took place between 321 – 325 Saka (399 – 403 AD). After the pirates were defeated the waters of Java Sea became safe and the residents and merchants became happy.

Selain itu Sri Maharaja Purnawarman disebutkan pula telah membuat dan menyusun berbagai kitab, di antaranya Nitipustaka Rajya Tarumanagara, Nitipustaka ning Aksohini, Nitipustaka Yuddhawarnana, Nitipustaka Desantara i Bhumi Jawa Kulwan, Pustaka Warmanwamsatilaka, dan banyak lagi yang lainnya.

In addition, it was mentioned about Sri Maharaja Purnawarman that he made and composed various books, such as Nitipustaka ning Aksohini, Nitipustaka Yuddhawarnana, Nitipustaka Desantara i Bhumi Jawa Kulwan, Pustaka Warmanwamsatilaka and many others [xxxiv] .

Tersebutlah kepala penduduk Bakulapura di wilayah Tanjungnagara, bernama Kudungga. Dia anak dari Attwangga, dan Attwangga abak (adik?) Mitrongga Lughubhumi. Mereka sebenarnya keturunan orang-orang India, nenek moyangnya ialah Pusyamitra dari keluarga Sungga di Magadha.

The head of the residents of Bakulapura [east Kalimantan] in the realm of Tanjungnagara [Kalimantan] was named Kudungga. He was the son of Attwangga who was the younger brother of Mitrongga Lughubhumi. They were actually descendants of Indians, their ancestors being Pusyamitra from the Sungga family in Magadha [in Bihar, India].

Wangsa ni telah dikalahkan oleh orang-orang Kusana, akhirnya wangsa Sungga tercera berai dan mengungsi ke beberapa negara. Di antara para pengungsi dari wangsa Sungga tersebut ada yang berlayar dari negeri asalnya dan sampai di Nusantara, di wilayah Tangjungnagara. Kelak mereka mendirikan kerajaan yang bernama Bakulapura.

This dynasty had been defeated by the people of Kusana [Kushan] and finally the family members scattered and fled to several countries. Among the refugees were those who sailed from their native country and arrived in the Archipelago, [namely] in the realm of Tangjungnagara. Later they established a kingdom called Bakulapura. [xxxv]

Telah diuraikan terdahulu bahwa putri Sang Kudungga menikah dengan Aswawarman, anak Prabhu Dharmawirya Dewawarman Salakanagara. Aswawarman semula anak angkat Sang Kudungga, lagi pula mereka masih saudara sepupu. Ibu Sang Kudungga adalah kakak Rani Spatikarnawa, ibunya Aswawarman. Setelah Sang Kudungga mangkat, Aswawarman dinobatkan menjadi raja di Bakulapura. Dari perkawinan Aswawarman dengan putri sang Kudungga lahirlah tiga orang anak, salah satunya ialah Mulawarman.

It was previously explained that Kudungga's daughter married to Aswawarman, son of Prabhu Dharmawirya Dewawarman of Salakanagara. Aswawarman was an adopted son of Sang Kudungga, and they were cousins as the mother of Sang Kudungga was elder sister of Rani Spatikarnawa, the mother of Aswawarman. After the Kudungga passed away, Aswawarman was crowned as the king of Bakulapura. From the marriage of Aswawarman with Kudungga's daughter were born three children. One of them was Mulawarman.

Dalam masa pemerintahan Aswawarman itulah Bakulapura menjadi negara besar, rakyat hidup dengan sejahtera dan tenteram.

During the reign of Aswawarman, Bakulapura became a great country, where people lived prosperously and serenely.

Akhirnya Aswawarman dianggap sebagai pendiri wangsa raja-raja Bakulapura. Setelah Aswawarman mangkat, kedudukannya digantikan oleh Mulawarman. Bakulapura semakin menjadi negara besar dan disegani, raja-raja di sekitarnya tunduk di bawah kekuasaannya. Dengan Tarumanagara dibina hubungan baik, mereka saling mengirim dutanya masing-masing.

Eventually Aswawarman was regarded as the founder of the dynasty of Bakulapura Kingdom. After Aswawarman's death, his position was succeeded by Mulawarman. Bakulapura grew to a bigger and more respected country where [regional] kings around him were under his authority. Having good relationship with Tarumanagara, they sent ambassadors with each other.

Kisah beralih mengenai Kerajaan. Pada tahun 357 Saka (= 435 Masehi) Wisnuwarman mengirim duta-dutanya ke berbagai negeri, yaitu Cina, Bharatanagari, Campanagari, Bakulapura, Dharmanagari, dan lain-lain.Tugas Mereka adalah untuk memberi kabar kepada raja- raja sahabat bahwa Tarumanagara saat itu telah berganti raja, yaitu Wisnuwarman dan persahabatan yang telah dibina akan terus dilanjutkan.

Story switches back to Tarumanagara. In 357 Saka (435 AD), Wisnuwarman [xxxvi] sent his ambassadors to various countries, viz. China, Bharatanagari [India], Campanagari [Champa], Bakulapura [east Borneo], Dharmanagari [south Thailand], etc. [xxxvii] Their task was to inform to the kings of friendly countries that Tarumanagara had changed the king to Wisnuwarman and that the friendship that had been nurtured would continue.

Setelah tiga tahun masa pemerintahannya terjadi gempa bumi dan gerhana bulan, hal itu merupakan pertanda buruk. Wisnuwarman lalu mengadakan upacara mandi di Sungai Ghangga.

Three years after his start of administration, an earthquake and a lunar eclipse occurred. They were bad signs. Wisnuwarman then held a bath ceremony on the Ghangga River.

Wisnuwarman juga diganggu oleh mimpi-mimpi buruk, ia menjadi risau hatinya. Lalu dipanggillah sang brahmana dan pendeta istana untuk diminta nasihatnya. Selanjutnya dengan diiringi para brahmana dan orang-orang suci, Wisnuwarman menuju Kerajaan Indraprahasta. Ia disambut oleh rajanya yang bernama Wiryabanyu.

He was also plagued by nightmares and became troubled. Brahmins and court saints were summoned for advice. Accompanied by Brahmins and saints, Wisnuwarman headed for the Indraprahasta Kingdom and was greeted by the king named Wiryabanyu.

Kembali Wsnuwarman mengadakan upacara mandi di Sungai Ghangga dengan disertai para brahmana, orang-orang suci, dan para pembesar kerajaan. Kemudian dilanjutkan dengan upacara pemujaan arca Wisnu dan Sangkhara yang disimpan di pertapaan.

Before then, Wisnuwarman held a bath ceremony at Ghangga River with Brahmans, saints, and the kingdom’s high officials and proceeded to the worship ceremony for the statues of Wisnu and Sangkhara [xxxviii] stored in the hermitage.

Pada suatu malam saat Wisnuwarman dan permaisurinya sedang tidur di keraton, masuklah seseorang yang akan membunuh sang raja. Tetapi orang itu gagal membunuhnya, karean keris yang digenggamnya terlepas dan jatuh. Raja terbangun begitu pula permaisurinya, dan penjahat itu berhasil ditangkap pengawal.

One night when Wisnuwarman and his queen were sleeping in the palace, someone came in to kill the king but in vain as the keris [xxxix] he grasped fell. The king as well as the queen woke up and the criminal was captured by the guards.

Orang itu gagal melaksanakan niatnya karena ia melihat tubuh permaisuri yang tidur tanpa sehelai kain pun yang dipakainya, agaknya penjahat itu tidak kuat menahan nafsu birahinya sehingga tubuhnya berkeringat gemetaran dan kerisnya terlepas.

The man failed to carry out his intention because he saw the body of the queen who slept wore no piece of cloth [but] the criminal was presumably not strong enough to hold his sexual desire, so that his body sweat and trembled and his keris slipped off.

Permaisuri Wisnuwarman memang wanita yang luar biasa cantiknya, ia adik Raja Bakulapura, siapa yang melihatnya akan terpikat dan lupa diri.

The empress of Wisnuwarman was the younger sister of King Bakulapura. She was such an extraordinarily beautiful woman that whoever saw her would be captivated and forget oneself.

Pada tahun 359 Saka (= 437 Masehi), Raja Wisnuwarman duduk di Paseban yang dihadiri pula oleh beberapa raja tetangga dan para pejabat kerajaan. Ia sedang menanyai si pembunuh yang gagal membunuh dirinya. Semula si pembunuh tidak berani mengatakan siapa yang sebenarnya dalang peristiwa itu. Tetapi kemudian mengaku bahwa sebenarnya ia sekedar melaksanakan tugas yang diberikan oleh Mandalamantri Cakrawarman.

In 359 Saka (437 AD), King Wisnuwarman sat at Paseban [xl] attended by several neighbouring kings and royal officials. He was interrogating the murderer who failed to kill him [xli] . At first the murderer did not dare say who had masterminded the affair but later confessed that in fact the task was given by Mandalamantri Cakrawarman.

Cakrawarman sebenarnya paman Wisnuwarman, ialah adik Purnawarman. Cakrawarman ingin menjadi Raja Tarumanagara, tetapi tidak berani mengadakan perebuatan kekuasaan secara langsung, lalu disuruhlah seseorang untuk membunuh Wisnuwarman.

Cakrawarman was actually Wisnuwarman's uncle, or the younger brother of Purnawarman. Cakrawarman wanted to become the King of Tarumanagara but he was not brave enough to do it himself, so that he ordered the man to kill Wisnuwarman.

Beberapa bulan kemudian ditangkap lagi empat orang perusuh yang mencoba membunuh raja saat berburu d hutan, orang-orang tersebut dijatuhi hukuman gantung.

Several months later, four rebels who tried to kill the king were arrested, while they were hunting in the forest, and sentenced them to death by hanging.

Cakrawarman dan para pengikutnya yaitu Dhewaraja (panglima perang), Hastabahu (kepala pasukan pengawal) , Laksamana Laut Sang Kudasindu, juru keraton sang Bayutala, dan lain-lain segera melarikan diri lalu bersembunyi di dalam hutan. Mereka bergerak ke timur sampai di tepi Sungai Taruma. Ketika mereka sampai di Kerajaan Cupu, Raja Satyaguna segera mengusir Cakrawarman dan kawan-kawan, karena Kerajaan Cupu tetap setia kepada Maharaja Purnawarman.

Cakrawarman and his followers, namely Dewaraja (Warlord), Hastabahu (Head of the guard troops) and Laksamana Laut [Admiral] Sang Kudasindu, from the palace named Sang Bayutala and others immediately fled and hid in the forest and moved east to the edge of the Taruma River. When they arrived at the Kingdom of Cupu, King Satyaguna immediately expelled Cakrawarman and his followers because the Cupu Kingdom remained faithful to Maharaja Purnawarman.

Akhirnya Cakrawarman dan pengikutnya terlunta-lunta dan bersembunyi dalam hutan di wilayah selatan Kerajaan Indraprahasta. Wisnuwarman lalu memerintahkan seluruh raja di Jawa Barat untuk membinasakan Cakrawarman. Berhubung Cakrawarman bersembunyi di wilayah Kerajaan Indraprahasta, maka Raja Indraprahasta dan balatentaranya yang berkewajiban untuk membinasakan para pemberontak itu.

Cakrawarman and his followers concealed themselves in the forest in the southern part of Indraprahasta. Wisnuwarman then ordered all kings in West Java to destroy Cakrawarman. Since Cakrawarman was hiding in the territory of Indraprahasta, the king of Indraprahasta and his army were responsible to destroy the rebels.

Cakrawarman sendiri telah memiliki tentara cukup yang diperolehnya di wilayah-wilayah yang berada di bawah pengaruhnya. Setelah pasukan Indraprahasta berhasil mengepung tentara pemberontak, terjadilah pertempuran yang cukup seru.

Cakrawarman himself had enough soldiers recruited in the territories under his influence. After Indraprahasta's troops succeeded in besieging the rebel army, there was a heavy battle.

Pasukan Indraprahasta dipimpin oleh para senapatinya, antara lain Ragabelawa dan Bonggolbhumi. Sementara para pemberontak dipimpin oleh panglimanya yaitu Dewaraja, Kudasindu, Hastabahu, dan Bayutala.

The Indraprahasta troops were led by commanders, including Ragabelawa and Bonggolbhumi, whereas the rebels were led by commanders namely Dewaraja, Kudasindu, Hastabahu and Bayutala.

Akhirnya balatentara Cakrawarman dapat dikalahkan, banyak yang tewas, sementara yang tersisa ditawan dan dibawa ke ibukota. Semua panglima dan balatentara yang telah berhasil itu kemudian diberi hadiah, begitu juga Raja Indraprahasta sang Wiryabanyu dianugerahi barang-barang berharga oleh Wisnuwarman.

Eventually the Cakrawarman’s army were defeated. Many were killed and others were captured and taken to the capital. All of the successful commanders and soldiers were given prizes, whilst the King of Indraprahasta, Sang Wiryabanyu, was awarded valuable things from Wisnuwarman.

Selain itu Wisnuwarman kemudian memperistri putri Raja Indraprahasta yang bernama Dewi Suklawati. Sang Dewi akhirnya menjadi permaisuri Wsnuwarman karena permaisuri yang dahulu meninggal. Mereka mempunyai beberapaorang anak, salah seorang anaknya bernama Indrawarman yang kelak menjadi Raja Tarumanagara menggan-tikan ayahandanya.

After that, Wisnuwarman married the princes of King Indraprahasta named Dewi Suklawati. Sang Dewi became the queen of Wsnuwarman because the previous empress had already died before They had several children, including a son named Indrawarman [reigned 455 – 515 AD] who later became the King Tarumanagara succeeding his father.

Demikianlah, kisah Kerajaan Tarumanagara dalam Pustaka Pararatwan i Bhumi Jawadwipa 1.1 berakhir sampai di sini.

This is the end of the story of Tarumanagara Kingdom in Pustaka Pararatwan i Bhumi Jawadwipa 1.1.

5. Kolofon (Penutupan)

5. Colophon (Closing)

Selanjutnya pada bagian penutup, dikemukakan sejumlah rujukan yang dipergunakan dalam penyusunan teks naskah Pustaka Pararatwan i Bhumi Jawadwipa 1.1, yaitu:

1. Pustaka Nagara Nusantara;

2. Pararatwan Sundawamsatilaka;

3. Surat Ghaluh i Bhumi Sagandhu;

4. Pustaka Tarumarajyaparwawarnana;

5. Pustaka mengenai Warmanwamsatilaka i Bhumi Dwipantara;

6. Pustaka Surat Raja-raja Jawadwipa;

7. Surat Purnawarmanah Mahaprabhawo Raja i Tarumanagara;

8. Pustaka Sang Resi Ghuru.

In the closing part, a number of references used in the preparation of the manuscripts were listed. They were:

1. Pustaka Nagara Nusantara (The Book of Archipelago Countries),

2. Pararatwan Sundawamsatilaka (Stories of Sunda Society Tilaka*),

3. Surat Ghaluh i Bhumi Sagandhu (The Document of Ghaluh on the Soil of Sagandhu),

4. Pustaka Tarumarajya parwa warnana (The Book of .Descriptions about Old Taruma Kings),

5. Pustaka mengenai Warmanwamsatilaka i Bhumi Dwipantara (The Book about Warrior Society Tilaka* on the Soil of Dwipantara),

6. Pustaka Serat Raja-raja Jawadwipa (The Document Book of Kings in Jawadwipa),

7. Surat Purnawarmanah Mahaprabhawo Raja i Tarumanagara (The Document of Purnawarman, the Great Authority King in Tarumanagara),

8. Pustaka Sang Resi Ghuru (The Book of Sang Resi Ghuru).

*) Marks placed on the forehead among Vaisya class people to show their sect.

Selanjutnya pada bagian penutup ini dikemukakan pula ikhtisar pembabakan jaman yang tercakup dalam naskah Pustaka Pararatwan i Bhumi Jawadwipa 1.1. Akhirnya bagian ini ditutup dengan pertanggalan saat selesainya penulisan dan penyusunan naskah ini, yaitu tanggal 9 paruh terang bulan Magha dalam tahun Saka pandawa suddha rasaning bhumi (1605 Saka = 1683 Masehi).

In the concluding section, an overview of the period covered in the manuscripts of Pustaka Pararatwan i Bhumi Jawadwipa 1.1 was presented. Finally the date of the completion of the writing of this text was given as pandawa suddha rasaning bhumi, i.e., the 9th bright-half of Magha in 1605 Saka (1683 AD).