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Ken Angrok Pendiri Wangśa Rājasa

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Ken Angrok Pendiri Wangśa Rājasa KEN ANGROK PENDIRI WANGŚA RĀJASA Devan Firmansyah 1) Program Studi Pendidikan Sejarah dan Sosiologi Ikip Budi Utomo Malang [email protected] Yahmin 2) IKIP Budi Utomo Malang [email protected] ABSTRACT This research have a purpose to reveal Ken Angrok’s figure in establish Tumapĕl’s Kingdom and also Wangśa Rājasa’s cause Ken Angrok establish this family’s name in 13th Century. In this research, have a research’s methods can be use, that is historiography’s methods. Historiography’s methods consist of four stage. This stage is: 1) Heuristic (aggregation of data source, that is ancient inscription, manuscript, foreign’s report and folklore); 2) Criticical Source (verify to accurate data source); 3) Interpretation (declension to various sata source); and 4) Historriography (writing about result’s research into form about scientific activities). This research can be conclusion that is Ken Angrok succesfull fall out Kaḍiri’s Kingdom and establish his kingdom and the new dynasty’s name. Successful from Ken Angrok because the right political strategy and with support from the clergy, the leader from local’s area and the leader from vilages in the east Kawi’s Mountain and the legitimacy from politics pass through his wedding with Ken Dĕḍĕs. Keyword: Ken Angrok, Wangśa Rājasa, Kerajaan Tumapĕl. PENDAHULUAN Setelah pembagian Kerajaan Pertentangan tersebut terjadi Mĕdang yang dilakukan oleh Raja sampai masa Kerajaan Kaḍiri akhir. Airlangga menjadi dua yaitu Keraja-an Keraja-an Kaḍiri sendiri adalah penerus Janggala dan Paṅjalu kepada para Kerajaan Paṅjalu, yang keberadaan putranya pada tahun 1052 M (Hinzler & awalnya dapat diketahui lewat pra-sasti Schoterman, 1979:483; Kusumadewi, Padlĕgan tahun 1038 Śaka (11 Januari 1988:74 dan Riana, 2009:333), di Jawa 1117 M) bersama dengan para rajanya telah terjadi dis-integrasi sosial-politik dan menghiasi panggung sejarah Jawa (Tim juga da-lam beberapa aspek-aspek Penulisan Sejarah Nasional II, 2010:286). lainnya. 24 Pada masa akhir Kerajaan Kaḍiri prasasti, naskah susastra, berita asing dan tersebut dan juga di tengah ketidakstabilan cerita rakyat, pen); b) Kritik Sumber, yaitu sosial-politik masa itu, lahirlah tokoh pem- menyelidiki apakah jejak-jejak sejarah baharu yang dijuluki dengan nama “Ken masa lampau itu otentik baik dalam bentuk Angrok” pada tahun 1104 Śaka (1182 M), maupun isinya; c) Interpretasi, yaitu sesuai informasi dari kitab Kakawin menetapkan mak-na hubungan dari fakta- Nāgarakṛtāgama tepatnya pada pupuh 40 fakta yang diperoleh; dan d) Historiografi, baris pertama (Wibo-wo, 1981:38-40; yaitu penyajian dengan menyampaikan Mulajana, 2006:364 dan Riana, 2009:203). sintesa yang diperoleh di dalam bentuk Tokoh Ken Angrok tersebut diharapkan suatu kisah (Notosusanto, 1971:17). segenap masyarakat pada saat itu menjadi “Juru Selamat” atau “Ratu Adil” di Jawa HASIL DAN PEMBAHASAN agar bisa menyatukan kembali kedua Kesejarahan tokoh Ken Ang-rok kerajaan yang terus berperang bertahun- beserta dinasti (wangśa) yang ia dirikan tahun tersebut. Karena da-lam konsep dapat dilacak melalui berba-gai macam pemikiran masyarakat Jawa, Ratu Adil sumber data primer tak langsung misalnya timbul pada masya-rakat yang mengalami saja prasasti Ba-lawi dari tahun 1227 Saka “kegoncangan sosial politik yang besar” (1305 M), prasasti Maribong (Trawulan II) (Dirjosu-wondo, 1984:125). dari tahun 1186 Śaka (1264 M), prasasti Maka, berdasar-kan uraian diatas Kuśmala (Kandangan) dari tahun 1272 yang menjadi fokus dalam penelitian ini, Śaka (1350 M), dan prasasti Mūla- berkaitan de-ngan masa situasi kondisi Malurung dari tahun 1177 Śa-ka (1255 M) dimana Ken Angrok berkiprah mendirikan (Tim Nasional Penu-lisan Sejarah Wangśa Rājasa. Indonesia II, 2010:424). Untuk kiprahnya secara lengkap METODE mulai dari awal kelahiran-nya sampai ia Metode penelitian pada kaji-an ini meninggal dapat dili-hat dalam separuh menggunakan metode historio-grafi. bagian awal kitab susastra Sĕrat Metode tersebut terdiri dari empat tahapan Pararaton (Kriswanto, 2009:10-59). Dan yaitu: a) Heuristik, yaitu suatu kegiatan juga disinggung sekilas dalam Kakawin menghimpun jejak-jejak masa lampau Nāgarakṛtā-gama pada pupuh ke 40 bait (dari studi pustaka dengan data berupa ke 1 sampai ke 5 (Muljana, 2006:364-365). 25 Serta tersirat sekilas dalam Ce-rita Rakyat Yogi, 1996:34). Dengan demikian Ken Polowijen: Joko Lulo dan Putri Ndedes Angrok masih berstatus bangsawan yang (Suwardono, 2005:80-87). di dalam struktur mangilala dṛwya haji, Ken Untuk keterangan mengenai Angrok berstatus kula pangkur yaitu sebutan pertama kali Wangśa Rājasa keluarga atau keturunan dari pejabat dapat dijumpai dalam prasasti Bala-wi dari pangkur (Yogi, 1996:46). tahun Śaka 1227 (1305 M) (Yamin, Ken Angrok dalam usahanya 1962:255). Rupanya nama Wangśa mendirikan kerajaan baru dan wang-śa Rājasa memiliki sebutan la-in (sinonim) melewati berbagai macam tahapan politis yaitu “Wangśa Girīn-dra” seperti yang dan berkoalisi dengan berba-gai pihak disebut dalam “Ka-kawin Śiwarātrikalpa pendukungnya. Adapun proses-proses (Lubdhaka)” (Zoetmulder, 1985:460) dan perjuangan yang ia la-kukan antara lain: “Kṣiti-dhareśwarawangśa” dalam prasasti 1) Belajar berbagai macam ilmu Waringin Pitu (Surodakan), Lem-peng 3a, pengetahun seperti belajar baca tulis dan Baris ke 2 dan 3 (Noorduyn, 1978:235 dan jenis-jenis aksara, sastra, penanggalan Mulajana, 1983:127). Śaka dan ilmu perhitu-ngan hari kepada Berdasarkan keterangan tersi-rat seorang Pujangga (Janggan) di Desa dalam bab pembuka Pararaton, Ken Sagênggêng (Kris-wanto, 2009:21). Ia Angrok adalah anak dari pejabat Pangkur juga beguru ke-pada Pu Palot dari Desa yang berasal dari barat Gu-nung Kawi Turyânta-pada ilmu membuat emas yaitu Kerajaan Kaḍiri yang pindah ke (Kriswan-to, 2009:31-33). Kemungkinan sebelah lereng timur Gunung Kawi Ken Angrok juga diajarkan ilmu lain oleh (Suwardono, 2013a:152-153 dan Pu Palot. Hal ini dikarenakan Pu Pa-lot 2013b:101-145). Pangkur adalah jabatan yang dalam kitab Tantu Pangge-laran, bertugas un-tuk mengurusi pajak-pajak disebut Pu Tapa-Palet juga menguasai yang ma-suk ke perbendaharaan teknik keterampilan membuat candi kerajaan. Pangkur termasuk dari golongan beserta teknik ukir-ukirannya, membuat sa-lah satu “mangilala dṛwya haji”, yai-tu lumpang batu, dan membuat gua mereka yang menikmati kekayaan raja, (Nurhajarini & Su-yami, 1999:128-129). dalam arti “mendapat gaji tetap” dari 2) Membuat kerusuhan dan perbendaharaan kerajaan (Tim Penulisan meminta perlindungan serta duku-ngan Sejarah Nasional II, 2010:230-231 dan kepada para tokoh berpengaruh di desa- 26 desa. Bisa jadi tujuan Ken Angrok tersebut timur Gunung Kawi. Dalam Pararaton ialah agar kondisi wilayah timur Gunung tokoh-tokoh disekitar Ken Angrok bisa Kawi menjadi chaos sehingga muda ia ditafsir-kan sebagai mangilala dṛwya haji kontrol dan kuasai. Adapun daftar karena peran pentingnya bagi kesuk- keonaran yang Ken Angrok lakukan dan sesan politik Ken Angrok dalam terekam dalam Pararaton ialah mengkudeta Tunggul Amětung. Me-reka mengilangkan kerbau milik kepala desa di antara lain: Ki Lembong yang bisa Lebak, mendirikan markas begal bernama ditafsirkan sebagai perwakilan masyarakat Sanja bersama dengan sahabatnya yang kelas pedagang (Warsito, 1966:23) atau bernama Tuan Tita, memperko-sa gadis tuha dagang yang ber-tugas untuk pencari tuak di Hutan Adi-yuga dan juga mengkoordinasi dan me-ngawasi para memperkosa gadis pe-mikat burung, pedagang dalam struk-tur mangilala dṛwya menjadi perampok di Desa Lulumbang, haji (Yogi, 1996:63). Namun karena mencuri di Desa Kapundungan, berbuat profesinya sebagai pencuri bisa juga ia onar dan me-nikam orang di Desa ditafsir-kan sebagai juru rahasya dalam Kabalon, men-curi Arca Penjaga di Desa posi-si mangilala dṛwya haji. Juru raha-sya Tugaran dan juga memperkosa anak adalah orang yang terlatih dalam kepala desanya. Walaupun berbuat onar mengurus hal-hal yang bersifat raha-sia Ken Angrok sempat mendapat perlindu- (double-agent, pen) (Yogi, 1996:44). ngan dari beberapa pihak, misalnya: Kemudian tokoh Bango Samparan, Gagak Inget keturunan prajurit dari Desa bandar judi dari Desa Karuman bisa Lulumbang, para pendeta di Desa ditafsirkan dalam po-sisi mangilala dṛwya Junwatu, penghulu dari Desa haji ia adalah seorang juru/tuha juḍi yaitu Kapundungan, kepala desa bernama Luki, kepala dari para petugas yang mengurus Nini (nenek) dari Desa Paniti-kan se-gala macam perjudian (Yogi, 1996:43). (Suwardono, 2013b:24-31). Warsito (1966:24) juga menafsirkan Bango 3) Menggalang koalisi de-ngan para Samparan adalah seorang pemimpin mangilala d wya haji un-tuk ṛ partai politik yang menguasai ‘the menggulingkan kekuasaan Tung-gul underworld’ dari Tu-mapěl. Selanjutnya Amětung yang merupakan ke-panjangan ada tokoh Pu Gandring yaitu pandai besi tangan dari pemerintah Kerajaan Kaḍiri di yang bi-sa dikatakan termasuk golongan wilayah pendudu-kan Tumapĕl, sebelah ma-ngilala dṛwya haji. Dalam mangilala 27 dṛwya haji disebutkan beberapa jenis bersenjata lengkap (Yogi, 1996:37). pandai besi, antara lain dhūra yaitu pandi Tokoh-tokoh tersebut sukses mem-bantu besi, juru barata yaitu kepala dari para Ken Angrok dalam melengser-kan pengrajin logam, juru guśa-li/gośali yaitu kekuasaan Tunggul Amětung da-lam kepala pandai emas, pandai mas yaitu kudetanya. pembuat/pengrajin mas, pandai tembaga 4) Melegitimasi kekuasaan melalui yaitu pem-buat/pengrajin tembaga, pandai politik pernikahan dengan seorang Ken tam-ra yaitu pembuat/pengrajin besi, Dĕḍĕs. Pararaton me-nginformasikan sungka pembuat alat senjata (Yogi, bahwa Ken Dĕḍĕs
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