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Amerta
Published by BRIN Publishing
ISSN : 02151324     EISSN : 25498908     DOI : https://doi.org/10.55981/amt
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Languange, Linguistic, Communication & Media Social Sciences
Starting at Volume 40 Number 2 December 2022, AMERTA’s objective is to promote the wide dissemination of the results of systematic scholarly inquiries into the broad field of archaeological research in proto-history and history chronology themes in the Indonesian Archipelago. The primary, but not exclusive, audiences are researchers, academicians, graduate students, practitioners, and others interested in archaeological research. AMERTA accepts original articles on historical archaeology-related subjects and any research methodology that meets the standards established for publication in the journal. Papers published in the journal may cover a wide range of topics in historical archaeology, including, but not limited to: 1. Field of archaeological findings in Indonesia’s Proto History, Hindu-Buddhist, Islam, and Colonial periods; 2. New theoretical and methodological analyses; 3. Synthetic overviews of topics in the field of historical archaeology.
Arjuna Subject : Seni dan Humaniora - Arkeologi
Articles 12 Documents
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Search results for , issue "Vol. 30 No. 2 (2012)" : 12 Documents clear
KṚTANGARADUHITA: PERANAN DAN KEDUDUKAN MEREKA DI KERAJAAN MAJAPAHIT Nastiti, Titi Surti
AMERTA Vol. 30 No. 2 (2012)
Publisher : Penerbit BRIN (BRIN Publishing)

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Abstract

Kṛtanagaraduhita: Role and Their Status in Majapahit Kingdom. According to primarytextual data such as inscriptions and Nāgarakṛtāgama text. There were mentions that Raden Wijaya the founder of Majapahit kingdom had four wives. The four wives were daughters of Kṛtanagara (Kṛtanagaraduhita). Kṛtanagara (Kṛtanagaraduhita) died from Jayakatatyĕng or Jayakatwang attack. In this paper we will discuss pertaining the role of Raden Wijaya wives in Majapahit Kingdom. We will also discuss why did the youngest daughter of Kṛtanagara, Gayatrī or Rajapatnī had a more important role and stature in the Majapahit Kingdom than the eldest daughter Tribhuwaneśwarī.
AGAMA DAN PENDIDIKAN AGAMA PADA MASA MAJAPAHIT Santiko, Hariani
AMERTA Vol. 30 No. 2 (2012)
Publisher : Penerbit BRIN (BRIN Publishing)

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Abstract

Abstrak. Pada zaman Majapahit, pendidikan agama memegang peranan penting. Pendidikan dapat dilakukan secara perorangan, bisa pula mengikuti pendidikan di sebuah pusat pendidikan agama yang disebut “Mandala atau Kadewaguruan”. Letak Kadewaguruan jauh dari permukiman/kota, terletak di tempat yang sunyi di hutan-hutan, di puncak bukit, di lereng gunung, di tepi pantai dan sebagainya. Kadewaguruan dipimpin oleh seorang mahāresi yang disebut pula śiddharesi, dewaguru, oleh karena itu pusat pendidikan ini disebut Kadewaguruan. Dalam kesehariannya dewaguru dibantu oleh para murid senior yang disebut para ubwan, pendeta-pendeta wanita, dan manguyu, pendeta laki-laki. Para murid yang masih pemula disebut kaki, tapaswi (laki-laki) dan, endang atau tapi, kili (perempuan). Pengetahuan diajarkan secara bertahap, pada tahap awal (ajaran pendukung) diajarkan “tata upacara” (dīksā-widhi-widhāna), kemudian tahap berikutnya berupa ajaran inti tentang konsep Realitas Tertinggi dan usaha melebur diri (kalěpasan, moksa) dengan Bhattara tersebut. Ringkasan ajaran dewaguru terdapat dalam kitab-kitab keagamaan yang disebut Tutur.Kata kunci: tattwa Śiwa, dīksā-widhi-widhāna, catur wiphala, kalěpasan, moksa Abstract. Religion and Religious Teaching During the Majapahit Period. During the Majapahitperiod religious teaching played an important role. The teaching could be done individually or in acentre for religious teaching called “Mandala” or “Kadewaguruan”. A Kadewaguruan was usuallylocated far from habitation places (cities), such as quiet forest, on top of a hill, mountain slope, or bythe sea shore. A Kadewaguruan is led by a mahāresi (high priest), who is also known as śiddharesi or dewaguru; hence the education centre is called Kadewaguruan. In his daily activities, a dewaguru was assisted by his senior disciples named ubwan, female priests, and manguyu or male priests. New disciples were called kaki, tapaswi (male ones) and endang or tapi, kili (female ones). The teachings were taught in phases. During the first phase (supportive teachings), ceremony procedures (dīksāwidhi-widhāna) were taught, and in the next phases were taught hings about the concept of the Utmost Reality and the attempt to unite oneself (kalěpasan, moksa) with Bhattara (god). The summary of the dewaguru teachings can be found in religious manuscripts namedTutur.Keywords: tattwa Śiwa, dīksā-widhi-widhāna, catur wiphala, kalěpasan, moksa

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