Kingdom of Kediri: History, Genealogy, Life, Heritage, Summary

If you have learned about the Medang Kamulan Kingdom or the Isyana Wangsa Kingdom, then the Kediri Kingdom is a continuation of that kingdom.

The kingdom of Kediri is also known as the Kingdom of Panjalu which is a kingdom with a Hindu style in East Java between the years 1042-1222.

The center of the royal government is in the city of Daha which is now located in the city of Kediri. But before this kingdom was established, the city of Daha had appeared first.

Daha itself is an abbreviation of the word Dahanapura which means the City of Fire. The naming is listed in an inscription called Pamwatan inscription Airlangga's output in 1042.

This is also in accordance with the news contained in Charcoal Candida Fiber who said that, at the end of Airlangga's reign, the center of the kingdom's government had moved to Daha.

The kingdom of Kediri was part of the shard of the Kahuripan kingdom in 1045, and at that time the location of the Kediri Kingdom was in the southern part of the Kahuripan Kingdom.

At the end of November in 1042, Airlangga was forced to divide his kingdom because his two sons fought each other for the royal throne.

Airlangga's two sons named Sri Samarawijaya who acquired the western kingdom named Panjalu.

With its center in Kota Baru (Daha) and Mapanji Garasakan who acquired the eastern kingdom called Jenggala with its center being in the old city, namely Kahuripan.

There is no clear evidence of the division of the kingdom. But in an inscription named Babad mentions that the kingdom is divided into 4 or 5 parts.

However, in its development only two kingdoms are often mentioned, namely the kingdoms of Kediri (Panjalu) and Jenggala.

The rightful heir of the kingdom named Samarawijaya got part of the old capital, namely Dahanaputra, and changed the name of the kingdom to Panjalu or known as the Kingdom of Kediri.

In its development, the Kediri Kingdom grew to be big, while the Jenggala Kingdom was getting worse.

It is said that this was because the Kingdom of Jenggala was successfully conquered by the Kingdom of Kediri.

Opinion Nagarakretagama mentions that before the kingdom was divided into two parts, the Kingdom led by Airlangga was named Panjalu with its center in Daha.

Thus, the Jenggala Kingdom is a fraction of the Panjalu Kingdom.

The name Kahuripan is taken from the name of the old city that Airlangga left behind, then turned into the capital of Janggala.

At first, the name Panjalu was used more often than the name Kediri. This right is also supported by several inscriptions published by the kings of Kediri.

In fact, the name of Panjalu is also known as Pu-chia-lung in the Chinese chronicle Ling wai tai ta (1178).

The Beginning of the Establishment of the Kediri Kingdom

The territory of the Kingdom of Kediri is a southern part of the Kahuripan Kingdom. Until now, not many people know about the events in the early days of the founding of the Kediri Kingdom.

In 1116-1136 the king of Kameswara married Dewi Kirana who was the daughter of the Janggala Kingdom. Thus, the end of the Jenggala Kingdom which was reunited with the Kediri Kingdom.

Over time, the Kingdom of Kediri grew to be large and quite strong in the Java region.

At this time a book called Kakawin Smaradahana was also written which is also known in Javanese literature as the Panji story.

Some experts say that the meaning of the name Kediri comes from the word "Kedi" which means "Barren" or "Women who do not have their period".

Meanwhile, according to Wojo Wasito's Old Javanese dictionary, "Kedi" has the meaning of Midwife or Shaman.

In the wayang performance, the arjuno also disguised himself as a dance teacher in Wirata Country named "Kedi Wkantolo".

So when connected with one of the figures of Dewi Kilisuci who meditated in Selomangleng Cave, "Kedi" has the meaning of Sacred or Wadad.

Meanwhile, the word "self" means Adeg, Angdhiri, attending or becoming King (Jumenengan Javanese).

Therefore, we can also find it in the "WANUA" inscription of 830 Saka which reads:

"Ing Saka 706 cetra nasa danami sakla pa ka sa wara, angdhiri rake panaraban" which means in Saka year 706 or 734 AD, reigned King Pake Panaraban.

The name of Kediri itself is widely found in ancient literature that uses the Old Javanese language, including: the Samaradana Book, Pararaton, Negara Kertagama and the Calon Arang Book.

It's the same with other inscriptions that also mention the name Kediri in it, such as: the Ceber inscription dated to the year 1109 saka located in Ceker Village, which has now changed to Sukoanyar Village Mojo District.

In the inscription it is also stated that the people of Ceker also contributed to the King, so that they received a prize in the form of "Perdikan Land".

Not only that, the inscription also reads "Sri Maharaja Enters Ri Siminaninaring Bhuwi Kadiri" which means the king has returned to his home, or his hope is in Bhumi Kadiri.

The Kamulan inscription which departed in 1116 Saka in Kamulan Village, Trenggalek Regency, and according to Damais, to be exact On August 31, 1194, the inscription mentions that Kediri was attacked by a king from a neighboring kingdom east.

"Aka ni satru wadwa kala sangke purnowo", therefore the king left his palace in Kataangkatang ("when nin kentar sangke cadetwan ring katang-katang deni nkir malr yatik kaprabon sri maharaja siniwi ring bhumi kadiri").

Then, when Bagawantabhari received a gift in the form of a fief from a King Rake Layang Dyah Tulodong which was also written in the three inscriptions named Harinjing.

At first, Kediri was a small kingdom which later developed and changed its name to the great Panjalu Kingdom and is known until now.

The genealogy of the kingdom of Kediri

In its development, the Kingdom of Kediri was led by 8 kings. However, of the 8 kings, the one who was able to bring the Kediri Kingdom to its golden age was Prabu Jayabaya whose name is very well known until now.

The eight kings who had stood up were as follows:

1. Sri Jayawarsa

The Sirah Keting inscription (1104 AD) states that the king of Sri Jayawarsa had ruled the Kingdom of Kediri.

During his reign, King Sri Jayawarsa once gave gifts to the people of the royal village as a sign of appreciation, because his people have served the king.

The inscription also states that the king of Sri Jayawarsa was very concerned about his people and made efforts to improve the welfare of his people.

2. Sri Bameswara

During his reign, King Bameswara left many inscriptions that were found in the areas of Tulung Agung and Kertosono.

In the inscriptions found, most of them tell about religious issues, so it can be concluded that the state of the government is very good.

3. King Jayabaya

During the leadership King Jayabaya is the kingdom of Kediri experienced the peak of success.

The government strategy used by Prabu Jayabaya for the prosperity of his people is amazing. At that time, the royal capital was located in Dahono Puro.

Dahono Puro is an area under the foot of Mount Kelud with very fertile soil, so all kinds of plants can grow green.

The results of plantations and agriculture are abundant. In the middle of the city there is also the flow of the Brantas River whose water is very clear and there are many fish that live in it.

From these crops, they are also exported to the city of Jenggala, near Surabaya by boat along the river.

The wheels of the economy at that time were very smooth, so the Kingdom of Kediri got the nickname as a country that was "Gemah Ripah Loh Jinawi Tata Tentrem Karta Raharja".

Jayabaya ruled the kingdom from 1130 to 1157 AD. In addition, the spiritual and material fields during the Jayabaya era were also unmitigated.

He has a wise and fair attitude towards the people and is very populist and carries out his vision which makes Prabu Jayabaya worthy of being remembered for all time.

4. Sri Sarwaswera

The story of the king Sri Sarwaswera is listed in an inscription named Padelegan II (1159) and the Kahyunan inscription (1161).

He is a religious and cultured king and adheres to the principle of "tat wam asi" which means "you are that, you are (all), all creatures are you".

According to the opinion of the king, the ultimate goal of human life is moksha, which means the union of the soul with the paramatma.

The right path is a path that leads to unity, so anything that hinders unity is not true.

5. Sri Aryaswara

The story of Sri Aryaswara is contained in the Wind inscription (1171). He was a king who ruled around 1171.

He has the title of Abhisekanya namely Sri Maharaja Rake Hino Sri Aryeswara Madhusudanawatara Arijamuka.

The inscription does not explain when Sri Aryaswara was appointed king and when his reign ended. During his reign, he left the Wind inscription which reads March 23, 1171.

At that time, the symbol of the Kingdom of Kediri was Ganesha. According to the inscription, the king who ruled after Sri Aryaswara was Sri Gandra.

6. Sri Gandra

Sri Gandara ruled the Kingdom of Kediri in 1181 AD which is contained in the Jaring inscription in which also tells about the use of animal names in ranks such as the name elephant, kebo, and also rat.

The names of these animals describe the high and low rank of a person in the realm of the kingdom.

7. Sri Kameswara

King Sri Gandra ruled in 1182 which we can know in the claw inscription and also Kakawin Smaradhana.

In his reign from 1182 to 1185 AD, the field of literary arts experienced very rapid development.

For example, Empu Dharmaja who has been able to compose the Smaradhana book. Even during his reign there were also known banner stories such as the Panji Semirang story.

8. Sri Kertajaya

Sri Kertajaya ruled the kingdom from 1190 to 1222 AD which is contained in several inscriptions such as: Galunggung (1194), Kamulan inscription (1194), Palah inscription (1197), Wates Kulon inscription (1205), Nagarakretagama, and Pararaton.

Sri Kertajaya is also known as "Dandang Gendis". During his reign, the stability of the kingdom declined.

This was because Kertajaya wanted to reduce the rights of the Brahmins. Suddenly it was opposed by the Brahmins.

At that time, the position of the Brahmins was increasingly insecure, so many fled to Tumapel, which at that time was led by Ken Arok.

When King Kertajaya found out about this, he prepared troops to immediately attack Tumapel.

Meanwhile, Tumapel led by Ken Arok received full support from the Brahmins to counter attack the Kediri Kingdom.

And then the two armies met near Ganter in 1222 AD.

Location of the Kingdom of Kediri

The location of the Kingdom of Kediri is in East Java, with its center in the city of Daha which is now known as the City of Kediri.

Before being centered in Daha, the Kingdom of Kediri was in the area of ​​Kajiwaan. This is in accordance with the explanation in an inscription issued in 1042 and the news Charcoal Candida Fiber.

Kediri Book or Legislation System

The system of legislation used by the Kingdom of Kediri at that time was compiled by a legal expert who had joined the Kapujanggan Palace Council.

Before carrying out their duties, legal experts will conduct comparative studies in terms of drafting laws and constitutions from other countries.

From the results of the comparative study, a legal product was created called the Darmapraja Book.

The book is a library work in which it contains the Rules of Governance and State Administration.

In matters of court, the King always follows the laws contained in the book, so that will be fair in determining the decisions to be taken, and can satisfy all parties (Brandes, 1896:88).

In the book, the articles of the book that contain the word "religion" are interpreted as laws or statutory books.

Sometimes what makes it different is the formulation, because one is longer than the other and is a complete and short explanation of similar articles.

The Book of Religious Laws is the main book of the Criminal Code. But besides that, there is also a Civil Law Act.

The procedures for buying and selling, dividing inheritance, marriage and divorce are included in the Civil Code (Hazeu, 1987:87).

Indeed, at the time of the Kediri Kingdom there were no firm details between the Criminal Law and Civil Law.

However, according to the history of the Civil Law Act which grew from Criminal Law.

So the mixing of Civil Law and Criminal Law in the Book of Religious Legislation above is not an oddity in terms of all aspects of legal history.

The Royal Court of Kediri

The court system of the Kingdom of Kediri at that time had the aim of achieving legal certainty in the administration of government and the kingdom (Stutterheim, 1930:254).

The existence of legal certainty, then the rights and obligations of all the people of the kingdom can be guaranteed. The balance between the rights and obligations of the royal people has resulted in inner and outer peace in royal life.

Between the apparatus and the working people participate in respecting the law or dharma solely in order to maintain the common interest.

All decisions that will be taken in court are pronounced in the name of the King who is called Sang Amawabhumi which means the person who owns or controls the country.

In the Preamble of Darmapraja it is stated that:

May the Amawabhumi be firm in his heart in applying the size of the fine, don't get the wrong trap. Don't let people who misbehave go unnoticed. That's the duty of the Amawabhumi, if he expects the seduction of his country (Moedjanto, 1994:56).

In court matters, a king was assisted by two Adidarma Dyaksa.

An Adidarma Dyaksa Kasiwan and an Adidarma Dyaksa Kabudan, namely the head of the Shiva religion and also the head of the Buddhist religion called Sang Maharsi.

Because the two religions are the main religions in the Kadiri Kingdom and all legislation is based on religion.

At that time, the position of Adidarma Dyaksa could be equated with the position of a High Judge.

They are all assisted by five upapatis which means: the assistant in the court is Adidarma Dyaksa's assistant.

They are also known as Pamegat or Sang Pamegat which means The Severer aka Judge. Both Adidarma Dyaksa and Upapapati have the title The Maharsi.

At first, there were only five people, namely: the Pamegat Tirwan, the Pamegat Kandamuhi, the Pamegat Manghuri, the Pamegat Jambi, and the Pamegat Pamotan.

They all belong to the kasiwan group, because the Shiva religion is the official religion for the state of Kediri and has the most troops.

During Jayabaya's reign, the number of upapatis was increased by two so that there were 7 upapatis. Both are included in the Kabudan group, so there are five Kasiwan Upapati and also two Kabudan Upapati.

Such a comparison is already very good, because the number of followers of the Shiva religion is more than that of Buddhism.

The two Upapati of Kabudan are the Pamegat of Kandangan Tuha and the Pamegat of Kandangan Rare.

When Prabu Jayabaya was ruling the Mamenang area, he was confronted by various dignitaries, such as: Dyaksa, Upapati and Panji who understood the law (Rassers, 1959:243).

In this explanation, it can be concluded that the Panji are assistants to the Upapatis regarding matters in conducting courts in the regions.

Within the Yogyakarta sultanate, the rank of ensign was still known until 1940. The Panji in the Yogya Sultanate were given court duties. so it is no different from the banners during the Kadiri era.

In the field of judicial institutions, the kingdom is directly responsible to the kings, but all disputes that occur between the family and the king use a special court.

Thus, intervention and contamination of the results of court decisions can be avoided.

In this case too, the king has a qualified legal staff, professional and no doubt about his integrity as well as credibility.

Positive Law and Symbolic Culture

During the leadership of Prabu Jayabaya, the principle of implementing the state order was divided into two, namely positive law and symbolic culture.

Positive law is law that applies based on written rules that have been mutually agreed upon. In general, this law has a practical, technical and micro nature.

All transactions and life activities related to buying and selling, trading, economics, politics, careers, bureaucracy, organization, and marriage are regulated in detail.

Not only that, in positive law, every violation of the law that occurs there are sanctions and fines that are regulated in detail.

In terms of structuring people's lives, Prabu Jayabaya also uses a symbolic cultural approach.

In supporting the program, Prabu Jayabaya ordered the poets to write creative works with the aim that the officials and the people obeyed the moral norms.

However, unlike before, if later there is a violation of the law, the sanctions given are spiritual in nature.

Poets who have been given the task of writing spiritual books include: Empu Sedah and Empu Panuluh.

Empu Sedah himself was the composer of Kakawin Baratayudha in 1157 AD or 1079 Saka, with his refutation which reads Sangha Kuda Suddha Candrama.

But unfortunately, before his work was finished, Empu Sedah died.

And then kakawin Baratayudha was dedicated to Prabu Jayabhaya, Mapanji Jayabhaya, and Jayabhaya Laksana or Sri Warmeswara.

The level of intelligence of the royal people was different at that time, so that there were positive laws created by the royal elite that could not be understood by the common people of the kingdom.

It was realized by the Kediri Kingdom. Therefore, in order to create a harmonious atmosphere, symbolic advice that is mystical in nature is made.

And in practice, the advice made by Prabu Jayabaya is trusted by the community.

Used as an accompaniment as well as a complement to positive law, the symbolic culture can be applied to achieve social order.

King Jayabaya is a great king like the god of justice who manifests ing madyapada. Baliau is known to have a very wise attitude.

And his authoritative attitude is also able to bring the lives of the royal people to live peacefully and comfortably so as to make The Kingdom of Kadiri reached its heyday and golden age.

During Jayabaya's reign, he assumed control of the government as well as the administrative system, the system in Indonesia The archipelago is really considered in the Southeast Asia, Central Asia and South Asia regions.

He has succeeded in realizing the ideals of the country which are Gedhe Obore, Padhang Jagade, Dhuwur Kukuse, Adoh Kuncarane, Powerful Kawibawane.

So, the royal community can also feel the country that is Gemah Ripah Loh Jinawi, Karta Raharja's Tentrem System.

At that time, there was a Saptawa concept used in the main program of Prabu Jayabaya, namely:

1. Wastra (clothing)
2. Wareg (food)
3. guesthouse (board)
4. Wasis (education)
5. sane (health)
6. clairvoyant (spiritual)
7. Wicaksana (wisdom).

The Javanese people believe that Prabu Jayabaya has always been wise and wise and also upholds the applicable law.

All classes of the people of the kingdom support the system of government. The reflection of the wisdom inherited from the ancestors of the Javanese kings becomes a reference to bring the greatness of the archipelago.

In addition to the king's leadership factor which always prioritizes common interests, the glory of the Kediri Kingdom is also supported by his foresight in terms of drafting a binding constitution.

The obedience of the royal people has brought peace and order throughout the territory of the Kediri Kingdom.

The royal apparatus consists of civil and military officials who work in accordance with the mandate of the constitution, so that all royal policies produce peace and prosperity for the people.

Political Life and Government of the Kingdom of Kediri

Mapanji Garasakan is one of the kings who once ruled the Kingdom of Kediri. However, his reign was not long.

Then, he was succeeded by King Mapanji Alanjung in 1052 to 1059 AD. And then Mapanji Alanjung was replaced by Sri Maharaja Samarotsaha.

However, the fighting between the Jenggala and Panjalu Kingdoms continued for 60 years and caused no there is clear news about the two kingdoms until the emergence of the name of King Bameswara (1116 - 1135 AD) from Kediri.

At that time, the capital of the Kingdom of Kediri had moved from Daha to Kediri so that this kingdom was better known as the Kingdom of Kediri.

During the reign of King Bameswara, he wore a royal insignia that resembled a fanged skull on a crescent moon commonly called Candrakapala.

After the reign of Bameswara, he was replaced by Prabu Jayabaya who in historical records he was able to defeat Jenggala.

The kings of Kediri since Prabu Jayabaya ruled are as follows:

In 1019 AD, Airlangga was crowned king of Medang Kamulan. At that time, Airlangga tried to restore the authority of Medang Kamulan.

After Airlangga succeeded in bringing the kingdom's wisdom back, King Airlangga moved the center of government from Medang Kamulan to Kahuripan.

Thanks to his persistence in fighting for Medan Kamulan, Medang Kamulan succeeded in reaching the peak of its glory.

Towards the end of his leadership, Airlangga decided to resign from the royal government and became a hermit called Resi Gentayu. And in the end, Airlangga died in 1049 AD.

The heir to the throne of the Medan Kamulan Kingdom at that time should have been a princess named Sri Sanggramawijaya who was also born to a royal consort.

However, he preferred to become a hermit, so the royal throne was transferred to Airlangga's son who was born in the Concubine area.

And to avoid war in the kingdom, Airlangga divided the Kamualan Kingdom into two parts, namely the Jenggala kingdom with its capital Kahuripan.

And the Kingdom of Kediri or also known as Panjalu which has Daha as its capital. However, efforts to avoid the war failed.

This can be found in historical records in the 12th century, where the Kingdom of Kediri became the a fertile kingdom but not completely peaceful because it is overshadowed by Jenggala's increasingly weakened.

This gave rise to hypocrisy in every royal class, thus triggering the slaughter of princes and kings between the two countries.

And the war was won by the Kediri Kingdom, because the two kingdoms were reunited under the leadership of the Kediri Kingdom.

The Economic Life of the Kingdom of Kediri

The leadership strategy used by Prabu Jayabaya is indeed worthy of thumbs up (Gonda, 1925: 111).

At that time, the center of the kingdom was in Dahanapura under the foot of Mount Kelud where the soil had a very fertile quality, so that the agricultural and plantation sectors were abundant.

In the middle of the city, there is also the Brantas River, whose water is very clear and is supported by freshwater fish which are rich in protein and high in nutrients.

The produce from the Kediri Kingdom is not only used by itself, the product has also been exported to Jenggala City, near Surabaya by using a boat to go along the river.

The economic wheels of the Kediri Kingdom are indeed very smooth, so the Kediri Kingdom is called a country that is Gemah Ripah Loh Jinawi Tata Tentrem Karta Raharja.

In the economic life of the Kederi Kingdom, it is also stated that the kingdom's economy comes from trade, livestock and agriculture.

The kingdom of Kediri is also famous as an area that produces rice, cotton, and keeps silkworms. Therefore, the economy of the Kingdom of Kediri is considered quite prosperous.

This is also found in the ability of the government in the program to provide fixed income to employees or the people even though it is only paid for using agricultural products.

This is based on the information contained in the book Chi-Fan-Chi and books Ling-wai-tai-ta.

And for the kingdom's income container, then taxes are applied to all members of the royal territory.

The trading commodities of the Kingdom of Kediri at that time were: rice, gold, silver, meat, and sandalwood. The forms of tax are in the form of rice, timber, and secondary crops.

Religious and Spiritual Life of the Kingdom of Kediri

The religion that grew and developed very well in the Kediri Kingdom was the Vaishnava sect of Hinduism (Airlangga incarnation of Vishnu).

And in the spiritual field, the Kingdom of Kediri is also very advanced (Pigeaud, 1924:67). There are places of worship everywhere.

A person called a kebatinan teacher also has an honorable place. Even the king also often did penance, penance and meditation.

Prabu Jayabaya really liked to meditate in a quiet forest. The behavior is concerned with preventing dhahar against rolling, reducing eating and sleeping.

It also becomes one of the daily ritual routines. So it's not surprising, if Prabu Jayabaya understands about sadurunge winarah (Know before it happens) which can predict the owah gingsire of the times.

And the predictions he mentions are also relevant to be used in reading the signs of today's times.

The reign of King Jayabaya from 1130 to 1157 AD. During his reign, he was unsparing in providing spiritual and material support in terms of law and government.

Not to be missed, his generous and populist attitude is also remembered for all time. Because his attitude is known to be very wise and fair in governing.

Even in religious life, it is regulated in the law. In each chapter, it has contained similar articles, so that in writing there is a certain systematic.

So it can be ascertained that initially, the composition of the law adheres to a system.

The legal books per legislation are compiled as follows:

• Chapter I: Same Difference in Fine Funds, contains provisions for diplomacy, alliances, contributions and sanctions.
• Chapter II: Astadusta, contains the sanctions for eight crimes (fraud, extortion, theft, rape, molestation, logging, suppression and murder)
• Chapter III: Kawula, contains the rights and obligations of civil society.
• Chapter IV: Astacorah, contains eight kinds of state administration irregularities.
• Chapter V: Sahasa, contains the system for implementing transactions related to the procurement of goods and services.
• Chapter VI: Adol-atuku, contains the law of commerce.
• Chapter VII: Pawn or Sanda, contains the procedures for managing pawnshops.
• Chapter VIII: Debts and debts, contains the rules of borrowing and borrowing
• Chapter IX: Custody, contains the system of barns and storage of goods.
• Chapter X: Tukon Supply, contains the event law.
• Chapter XI: Kawarangan, contains the law of marriage.
• Chapter XII: Paradara, contains the law and sanctions for immoral acts.
• Chapter XIII: Drewe kaliliran, contains the inheritance distribution system.
• Chapter XIV: Wakparusya, contains sanctions for insult and defamation.
• Chapter XV: Fines, contains administrative violations sanctions pelanggaran
• Chapter XVI: Kagelehan, contains sanctions for negligence that cause public harm.
• Chapter XVII: Exchange, contains sanctions for spreading hostility.
• Chapter XVIII: Earth, contains the procedures for collecting taxes
• Chapter XX: Dwilatek, contains sanctions for committing public lies.

Social And Cultural Life 

The conditions of social and cultural life of the Kingdom of Kediri at that time were very orderly. The royal people in their daily lives used cloth to below their knees, their hair was loose, and their houses were clean and tidy.

In marriage, the woman receives a dowry in the form of gold. And people who were sick at that time asked the gods and Buddhas for healing.

The king's attention to his people was very high. This is stated in the Lubdaka book which contains the social life of the royal people at that time.

A person's high degree is not based on his rank and property, but on the person's morals and behavior.

At that time, the king also greatly appreciated and respected the rights of the people, so that the people of the kingdom were free to carry out activities of daily life.

During the Kediri Kingdom, literary works also developed rapidly. So many of the literary works produced at that time.

In fact, during Jayabaya's leadership, Empu Sedah also sent Empu Sedah to change the language from the Bharatayuda book into Old Javanese.

But in the making, Empu Sedah died. Thus, his work was continued by Empu Panuluh.

In us, the name Prabu Jayabaya is often referred to as a form of flattery to the king. We are inscribed with the number of years in the form of candrasangkala, sangakuda suddha candrama (1079 Saka or 1157 AD).

Not only that, Empu Panuluh also wrote for the books Gatutkacasraya and Hariwangsa.

During the reign Kameswara there are also some literature work, including the following:

• Book of Wertasancaya, contains instructions on how to make good poetry. The book was written by Empu Tan Akung.
• Smaradhahana Book, is a kakawin composed by Empu Dharmaja. The book contains praise to the king as an incarnation of Lord Kama. The book also tells that the name of the capital city of his kingdom was Dahana.
• Book of Lubdaka Kitab, the author is Empu Tan Akung. The book contains the story of Lubdaka as a hunter who should go to hell. Because of his special worship, he was helped by the gods and his spirit was lifted to heaven.

Not only these literary works, there are other literary works that were also written during the Kediri Kingdom period, including the following:

• Krishnayana Book is an essay by Empu Triguna which tells the story of Krishna's history as a naughty child, but is still loved by everyone because he likes to help and is also powerful. Krishna eventually married Dewi Rukmini.
• Book of Samanasantaka is an essay by Empu Managuna which tells the story of Bidadari Harini who is cursed by Begawan Trenawindu.

Not only in the form of books, there are also literary works found in the form of reliefs in a temple. For example, the story of Kresnayana that we can find in the reliefs of Candi Jago along with the reliefs of Parthayajna and also Kunjarakarna.

Works in the Field of Constitutional Law

During the reign of King Jayawarsa, there lived Empu Triguna in the Panjalu area in 1026 Saka or 1104 AD (Poerbatjaraka, 1957: 18).

Raja Jayawarsa also became a patron for poets in terms of developing the dynamics of law and civil service.

At that time, intellectuals who had talent were given facilities to actualize their ideals.

This statement is also supported, which has actually been underlined by previous poets. Legal and administrative works that have been created by Triguna Master is Kakawin Krishnayana.

Legal and administrative works that have been created by a writer named Triguna Master with his work called Kakawin Krishnayana.

Kakawin Kresnayana contains the science of law and government. As a humanist, Prabu Jayawarsa was also very concerned about the life of science.

Empu Triguna also has a colleague named Empu Manoguna. And both of them were court poets from the era of King Jayawarsa in the Kadiri Kingdom.

Judging from the names of Empu Manoguna and Triguna, there are the same parts, which makes it possible that they still have kinship or teacher relations.

But what is certain, they are both consultants and main advisors of Prabu Jayawarsa.

Manoguna Master also created a legal and administrative work called akawin Sumanasantaka with a story that comes from the Book of Raguwangsa by Sang Kalisada, a great poet from India.

In its development, the Kingdom of Kediri got a great influence from India, which was mostly Hindu and Buddhist.

This is supported by expressions using Sanskrit which are also included in the vocabulary of Old Javanese science.

Sumanasantaka comes from the words sumanasa = flower and antaka = death. Which means to die by flowers. The fiber of Sumanasantaka also tells of the wisdom of a king in an effort to lead his people.

Master Dharmaja also contributed to the creation of the famous legal and administrative work named Kakawin Smaradahana and Kakawin Bomakawya.

Kakawin Smaradahana tells the story of Batara Kamajaya who has the nature of majesty. Meanwhile, kakawin Bomakawya according to Teeuw (1946:97) tells about how to lead based on the values ​​of justice and peace.

During the reign of King Jayabaya, the Kingdom of Kediri experienced the peak of glory.

The success of the kingdom also cannot be separated from the support prominent scholars Empu Sedah, Empu Panuluh, Empu Darmaja, Empu Triguna and Empu Manoguna who are dubbed as jalma sulaksana.

Jalma Sulaksana is a complete human being who has received the title of the torch of the universe.

The success of the Jayabaya government is also evident in the existence of law and state books as has been compiled in Kakawin's works. Bharatayuda by Empu Sedah and Empu Panuluh, Gathotkacasraya and Hariwangsa by Empu Panuluh which until now are quality spiritual heritages. high.

The heyday of the Kediri Kingdom

As yuksinau.id explained, the peak of the glory of the Kediri Kingdom was during the reign of King Jayabaya.

During his reign, the kingdom's territory expanded to almost all corners of the island of Java. Not only that, the influence of the Kediri Kingdom also managed to enter the island of Sumatra, which at that time was being controlled by the Sriwijaya Kingdom.

The success of the Kediri Kingdom is also further strengthened by records from a Chinese chronicle named Chou Ku-fei in 1178 AD which tells about the richest country in the kingdom of Kediri under the leadership of King Sri Jayabaya.

Not only was the area large, but the development of his literary works at that time also received great attention.

Thus, the Kediri Kingdom was increasingly respected at that time.

The Fall of the Kediri Kingdom

The kingdom of Kediri or also known as the Kingdom of Panjalu began to decline during the reign of Kertajaya as it was known as Dandang Gendis.

This has also been narrated in "Pararaton" and "Nagarakretagama".

In 1222, Kertajaya had a dispute with the Brahmins. Because, the rights of the brahmins were removed, thus making the existence of the brahmins insecure.

Later, many Brahmins fled and asked Tumapel for help, which at that time was ordered by Ken Arok.

Kertajaya knew this, so he sent his troops to attack Tumapel.

Meanwhile, Tumapel at that time received full support from the Brahmins to counterattack the Kediri Kingdom.

Then, the two royal troops met near Genter, around Malang in 1222 AD. And the match was won by Ken Arok. However, King Kertajaya managed to escape.

Thus, the end of the reign of the Kingdom of Kediri. And in the end the Kingdom of Kediri became the territory of the Tumapel Kingdom. Then the Singasari Kingdom was established with Ken Arok as its first king.

Sources of History of the Kingdom of Kediri

We can trace the historical sources of the Kediri kingdom from various inscriptions and also foreign news that we can find until now, including the following:

1. The Banjaran inscription reads the year 1052 AD which tells of Panjalu's victory over Jenggala.
2. The Hantang inscription is inscribed with the year 1052 AD which tells about Panjalu during the Jayabaya period.
3. The Sirah Keting inscription (1104 AD), contains a story about the gift of land to the villagers by the king of Jayawarsa.
4. Other inscriptions found in Tulungagung and Kertosono contain religious matters, which were issued by the king of Bameswara.
5. The Ngantang inscription (1135 AD), tells that the king of Jayabaya had given a gift to the people of Ngantang village a piece of tax-free land.
6. The Jaring inscription (1181 AD), issued by King Gandra, tells of a number of officials using animal names such as Kebo Waruga and Tikus Jinada.
7. The Kamulan Inscription (1194 AD), tells of the time when the Kertajaya government succeeded in defeating the enemy who had been hostile to the Katang-Katang palace.
8. Penataran Temple: This temple is the grandest and widest temple in East Java and is located on the southwest slope of Mount Kelud, north of Blitar, at an altitude of 450 meters above sea level. It is estimated that this temple was built during the reign of King Srengga around 1200 AD continued until the reign of Wikramawardhana who was the king of the Majapahit Kingdom around year 1415.
9. Gurah Temple: Gurah Temple is located in a sub-district of Kediri, East Java. In 1957, a temple called Candi Gurah was discovered which is approximately 2 km from the Tondowongso Site. But unfortunately, due to lack of funds, the temple was reburied.
10. Tondowongso Temple: is an archaeological site that was discovered in early 2007 in Tondowongso Hamlet, Kediri, East Java. The site covers an area of ​​more than one hectare and is considered the greatest discovery for the period a classic of Indonesian history in the last 30 years (since the discovery at the Batujaya Enshrinement Complex). And in fact in 1957, a professor named Prof. Soekmono also found a statue in this location. The initial discovery of this site from the discovery of a number of statues by a number of local brick craftsmen. This site is believed to be a relic of the Kediri Kingdom at the beginning of the XI century, when the movement of the political center from the Central Java region to East Java based on the form and style of the order the statue. So far, the Kingdom of Kediri has only been known based on its literary works, but not much is known about its heritage, either in the form of buildings or sculptures.
11. Vajrasattva Buddha Statues: Vajrasattva Buddha statues date back to the time of the Kediri Kingdom in the X/XI century. And now it is a collection of the Museum für Indische Kunst, Berlin-Dahlem, Germany.
12. Galunggung Inscription: The Galunggung Inscription has a height of about 160 cm, an upper width of 80 cm, and a bottom width of 75 cm. This inscription is located in Rejotangan, Tulungagung. This inscription is surrounded by writing that uses ancient Javanese letters with very neat writing. The total number of writings is 20 lines that can still be seen clearly. While on the other side of the inscription, some parts of the letters have been lost due to being damaged by age. On the front side, there is a symbol in the shape of a circle. In the center of the circle is a rectangle with several logos. The number 1123 C is also written on one part of the inscription.
13. Tuban Temple: Found in 1967, during the 1965 tragedy that hit Tulungagung. Iconoclastic action, namely the act of destroying cultural icons and objects that are considered idols occurred. Miri Gambar Temple was spared from destruction because there were village officials who forbade damage to this temple and the temple area which is considered haunted. The crowd turned to Tuban Temple, naming the temple located in Tuban Hamlet, Domasan Village, Kalidawir District, Tulungagung Regency. This temple is about 500 meters from the location of the Miri Gambar Temple. However, Tuban Temple only has the foot of the temple left. After being destroyed, this temple was then buried and currently at the top of the temple there is a cage for goats, chickens and ducks. According to Pak Suyoto's opinion, if the local people want to dig it, then about half to one meter from the ground, the foundation of the Tuban Temple can be revealed and is still relatively intact. The destruction of the Tuban Temple is also based on the legend that the Tuban Temple tells the story of a male character named Aryo Damar, which in the legend of Angling Dharma states that if the character is destroyed, it can be considered a victory.
14. Panumbangan Inscription: On August 2, 1120 Maharaja Bameswara made a Panumbangan inscription regarding the request residents of Panumbangan village so that their charter written on palm leaves is then rewritten on top stone. The inscription contains the determination of the village of Panumbangan as a sima swatantra to the previous king who had been buried in Gajapada. The previous king mentioned in this inscription is believed to be Sri Jayawarsa.
15. Talan Inscription: The Talan Inscription or also called the Munggut Inscription is located in Gurit Hamlet, Blitar Regency. This inscription is inscribed with the number in 1058 Saka or the year 1136 AD. This inscription stamp is a form of Garudhamukalancana on the top side of the inscription in the human body with a head shape like an eagle and wings. The contents of this inscription together with the sima gift to Talan Village which is also included in the Panumbangan area shows an inscription on palm leaves with the stamp of the Garudamukha kingdom which they had received from Bhatara Guru in 961 Saka to be exact on January 27, 1040 AD and determined the area Talan village as a sima who is free from the obligation of tax dues so they beg that the inscription can be moved on a stone with a royal seal Narasingha. King Jayabaya then granted the request of the people of Talan because of his loyalty to the king and added gifts in the form of various privileges.

Relics of the Kediri Kingdom Book

As we know, during the Kediri Kingdom, the development of literary works was very rapid, so there were a lot of literary works produced. The literary works of the Kingdom of Kediri include the following:

• Book of Wertasancaya an essay from Empu Tan Akung which contains instructions on how to make good poetry.

• Smaradhahana Book is a composition by Empu Dharmaja which contains praise for the king as the incarnation of Lord Kama. This book also explains about the name of the capital city of his kingdom is Dahana.

• Book of Lubdaka Kitab is an essay by Empu Tan Akung which contains the story of Lubdaka as a hunter who should go to hell. Because of his special worship, he was later helped by the gods and his spirit was lifted to heaven.

• Krishnayana Book is an essay by Empu Triguna which contains the history of Krishna as a bad boy, but he is loved by everyone because he often helps and also has supernatural powers.

• Book of Samanasantaka is an essay by Empu Monaguna which tells the famous Bidadari Harini to Begawan Trenawindu.

• Book of Baharatayuda is a composition from Empu Sedah and also Empu Panuluh.

• Gatotkacasraya Book and Book of Hariwangsa which is a composition from Empu Panuluh.

Summary

The Kingdom of Kediri or also known as the Kingdom of Panjalu is the quotient kingdom of the Kahuripan kingdom located in East Java.

The peak of the glory of the Kediri Kingdom was during the reign of King Jayabaya who was famous for his knowledge and expertise in reading the future or fortune-telling.

Not only that, he is also good at bringing the prosperity of his people by managing and leading the kingdom very well.

During the Kediri Kingdom, literary works also developed very rapidly. Some of the relics of his literary works such as: the book of Bharatayudha, Hariwangsa to Gatotkacasraya.

And at that time, the Kingdom of Kediri also became an economically prosperous kingdom with its main sectors namely agriculture, trade, and livestock.

The leadership of Jayabaya also brought the prosperity of its people to be better, fulfilled in the fields of clothing, food and shelter.

Not only that, he has also implemented order with clear and binding laws for all the people of the kingdom.

After Jayabaya's reign ended, the Kediri Kingdom began to decline during the reign of Kertajaya in 1222 AD.

This happened because of Kertajaya's policy which abolished the rights of the brahmins which made the existence of the brahmins in the territory of the Kediri Kingdom insecure.

Finally, many Brahmins fled to Tumapel, which at that time was being led by Ken Arok.

And at that time, Ken Arok was incessantly doing expansionists to establish a kingdom called the Singasari Kingdom.

The war took place between Ken Arok and the Kingdom of Kediri. And the war was won by Ken Arok's side.

However, the existence of the Kediri kingdom is a proof of the existence and prosperity of one of the kingdoms in East Java which is the successor of the Isyana dynasty.

By using a system of government, bureaucracy, economy, social, culture, and religion that has progressed brilliantly.

That's a review of the Kingdom of Kediri, hopefully it can help all of you learning activities. Thank you for visiting.