Jejak kekuasaan Bhumi Mataram juga

Jejak kekuasaan Bhumi Mataram juga terlacak hingga ke Filipina. Penaklukan penguasa Yawadwipa dilakukan terhadap Kerajaan Tondo di Filipina (17). Kerajaan Tondo adalah sebuah kerajaan benteng yang terletak di daerah Teluk Manila, khususnya di utara sungai Pasig, di pulau Luzon.

***

Kisah NAGA BHUMI MATARAM II: NAGA EMAPAT BIDADARI berpijak pada latarbelakang masa kekuasaan Raka i Kayuwangi yang telah dua dasawarsa di Bhumi Mataram. Kisah ini merupakan suatu fiksi yang dibangun berdasarkan catatan-catatan yang ada seputar era akhir kerajaan Mataram Kuno. Tokoh utamanya adalah seorang pemuda bernama Arga Triwikrama, yang sebenarnya masih memiliki ikatan dengan penguasan Bhumi Mataram. Arga Triwikrama mendapati jati dirinya sebagai putera dari orang yang tumbuh besar di gunung. Orang itu sendiri merupakan anak dari Raka i Pikatan semasa masih belum berkuasa di Bhumi Mataram. Dari darah yang mengalir di dalam dirinya, Arga Triwikrama adalah cucu dari Raka i Pikatan sendiri.

Terlepas dari tujuan dan ambisinya merebut kekuasaan Bhumi Mataram, Pangeran Sepuh Abhipraya atau Abhinaya telah mengantar Arga Triwikrama duduk sebagai Chandrakapala Ascarya. Ia tampil sebagai yang terkemuka dari Chandrakapala, sebuah perkumpulan yang berlandaskan ikatan persaudaraan tanpa tersekat oleh asal muasal wangsa atau perbedaan keyakinan. Keputusan Chandrakapala Gadhug Samuha (Pertemuaan Tetua Chandrakapala) secara bulat menyatakan kesamaan tekad untuk menampilkan secara terbuka kepada khalayak Chandrakapala sebagai suatu perkumpulan dengan ciri sebagaimana umumnya perguruan.

Sayangnya, saat dinyatakan sebagai perkumpulan berciri Chandrakapala sudah terlanjur terkait dengan peristiwa-peristiwa yang telah menggemparkan Bhumi Mataram. Banjir darah di Poh Pitu, penghancuran Prasoda Nawa di Gunung Ungaran serta kematian Pangeran Watugaluh di Gunung Welirang, adalah peristiwa-peristiwa yang diikatkan atas nama Chandrakapala. Atas ikatan itu, Chandrakapala menjadi pihak yang dinilai paling bertanggungjawab terhadap kegemparan di Bhumi Mataram. Tidak hanya mengerahkan prajurit-prajurit Bhumi Mataram, Raka i Kayuwangi pun menarik keluar Vajrayana Palibaya (Kaum Vajrayana) dari Abhayagiri (Bukit Penuh Kedamaian), untuk membayang-bayangi dan menumpas Chandrakapala. Kaum Vajrayana merupakan perkumpulan terdiri dari tokoh-tokoh masa silam luar biasa yang terpilin rapat secara pribadi dengan Raka i Kayuwangi. Berhadapan dengan Vajrayana Palibaya, Chandrakapala tidak ubahnya berada dalam cengkraman cakar-cakar garuda perkasa.

Tidak hanya itu, Chandrakapala pun semakin terseret jauh ke dalam kemelut pertikaian kekuasaan di antara lingkaran dalam kekuasaan di Bhumi Mataram. Di tengah tuntutan membesarkan nama Chandrakapala, Arga Triwikrama sebagai Chandrakapala Ascarya pun mengemban kewajiban untuk melepaskan Chandrakapala keluar dari tekanan-tekanan yang bermuara pada penghancuran Chandrakapala. Bersama tokoh-tokoh Chandrakapala dan empat bidadari yang mendampinginya, Arga Triwikrama membawa Chandrakapala terjun masuk ke dalam arus kekuasaan di Bhumi Mataram. NAGA BHUMI MATARAM II: NAGA EMPAT BIDADARI bertutur mengenai perjalanan Arga Triwikrama bersama empat bidadari menempuh badai dan gelombang pasang terjangan pusaran kekuasaan Bhumi Mataram. Bagaimana itu akan berlangsung: Whatever will be, will be!

Selamat menikmati.

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Catatan Penulis:

(1) Prasasti Canggal (732 Masehi), ditemukan di atas Gunung Wukir, dekat Kedu. Di luar prasasti Canggal, Carita Parahyangan (abad ke-16) menyebut Sanjaya sebagai raja di Mataram. Hanya saja Carita Parahyangan terlalu berlebihan dalam memuji kekuatan Sanjaya yang diberitakan selalu menang dalam setiap peperangan.

(2) Istilah Wangsa Sanjaya diperkenalkan oleh sejarawan bernama Bosch dalam karangannya yang berjudul Sriwijaya, de Sailendrawamsa en de Sanjayawamsa (1952). Sejarawan Poerbatjaraka menolak keberadaan Wangsa Sanjaya. Menurutnya, Wangsa Sanjaya tidak pernah ada, karena Sanjaya sendiri adalah anggota Wangsa Sailendra. Sekalipun berpandangan sama dengan Bosch tentang keberadaan Wangsa Sanjaya, Slamet Muljana memiliki pandangan yang sangat berbeda dengan Bosch mengenai Wangsa Sanjaya.

(3) Tentang hubungan antara Sanjaya dengan Raka i Panangkaran terdapat tiga teori. Teori pertama dipelopori oleh van Naerssen menyebutkan bahwa, Raka i Panangkaran adalah Putera Sanjaya yang beragama Hindu dan dikalahkan oleh seorang penguasa dari Wangsa Sailendra yang beragama Buddha. Atas kekalahan itu, Raka i Panangkaran menjadi penguasa bawahan dan diperintah untuk membangun Candi Kalasan. Teori kedua dipelopori oleh Porbatjaraka yang menyebutkan bahwa, Rakai Panangkaran adalah putra Sanjaya, dan keduanya merupakan anggota Wangsa Sailendra. Dengan kata lain, Wangsa Sanjaya tidak pernah ada karena tidak pernah tertulis dalam prasasti apa pun. Menurut teori ini, Rakai Panangkaran pindah agama atas perintah Sanjaya sebelum meninggal. Tokoh ini dianggap identik dengan Rahyang Panaraban dalam Carita Parahyangan. Jadi, yang dimaksud dengan istilah “para guru raja Sailendra” dalam prasasti Kalasan tidak lain adalah para guru Rakai Panangkaran sendiri. Teori ketiga dipelopori oleh Slamet Muljana bertentangan dengan dua teori di atas. Menurutnya, Raka i Panangkaran bukan putra Sanjaya, melainkan anggota Wangsa Sailendra yang berhasil merebut takhta Kerajaan Medang dan mengalahkan Wangsa Sanjaya. Teori ini didasarkan pada daftar para raja dalam prasasti Mantyasih di mana hanya Sanjaya yang bergelar Sang Ratu, sedangkan para penggantinya tiba-tiba begelar Maharaja. Selain itu, Raka i Panangkaran tidak mungkin berstatus sebagai raja bawahan, karena ia dipuji sebagai Sailendrawangsatilaka (permata Wangsa Sailendra) dalam prasasti Kalasan. Alasan lainnya ialah, dalam prasasti Mantyasih Raka i Panangkaran bergelar maharaja sehingga tidak mungkin kalau ia hanya seorang bawahan. Jadi, ada tiga kesimpulan yang dapat ditarik dari pendapat para ahli di atas: (a) Teori pertama dan ketiga memandang ada dua Wangsa (Wangsa Sanjaya dan Sailendra) yang berkuasa di Bhumi Mataram, sementara teori kedua hanya ada satu Wangsa saja (Sailendra); (b) Teori pertama dan kedua berpandangan Raka i Panangkaran adalah putra Sanjaya, sedangkan menurut teori ketiga Raka i Panangkaran adalah musuh yang berhasil mengalahkan Sanjaya; dan (c) menurut teori pertama, Raka i Panangkaran adalah bawahan raja Sailendra, dan menurut teori kedua dan ketiga, Raka i Panangkaran adalah raja Sailendra itu sendiri.

(4) Sebutan Raka i Panangkaran sebagai Sailendrawangsatilaka (permata Wangsa Sailendra) bisa menjadi petunjuk bahwa penguasa Bhumi Mataram tersebut berasal dari Wangsa Sailendra.

(5) Prasasti Mantyasih (907 Masehi) sebagaimana mengikuti pendapat Slamet Muljana.

(6) Prasasti Kelurak (782 Masehi) ditemukan di utara kompleks Candi Prambanan, Jawa Tengah

(7) Prasasti Nalanda (860 Masehi) berasal dari daerah Bihar, India.

(8) Prasasti Ligor (B) ditemukan di Nakhon Si Thammarat, selatan Thailand, berangka tahun 787 Masehi.

(9) Sekarang bernama Semarang.

(10) Disebut oleh sumber Cina sebagai bandar aktivitas kegiatan dagang antara Bhumi Mataram pada masa Dinasti Sailendra dan Sanjaya dengan kerajaan Cina (Dinasti Sung) di abad ke-7 dan ke-8 Masehi. Kemungkinan letak bandar ini berada di sepanjang pesisir Pekalongan dan Batang. Bandar tersebut letaknya berada di pegunungan tepi pantai purba di Doro, Petungkriono maupun daerah-daerah sekitarnya termasuk Kajen atau Kedungwuni. Penemuan Prasasti Sojomerto (tepat di pertigaan jalan yang merupakan jalur kuno yang menghubungkan antara Bawang, Limpung, Reban, Bandar, Talun, Doro dan Kajen), secara topografi menggambarkan jalur ini urat nadi untuk menghubungkan wilayah utara dan selatan di masa Bhumi Mataram.

(11) Bandar ini terletak di seputar Rembang. Penemuan perahu kuno di desa Punjulharjo, Rembang, menguatkan keberadaan bandar ini.

(12) Perjalanan tersebut bukan perjalanan Amoghavajra yang pertama ke tanah Yawadwipa. Tercatat di tahun 717 Masehi, dikatakan bahwa Amoghavajra yang saat itu berusia 14 tahun bertemu dengan Vajrabodhi, seorang Biksu Buddha terkemuka dari India, di Yawadwipa. Vajrabodhi ini kemudian mengangkat Amoghavajra sebagai muridnya dan bersama-sama berangkat ke Cina untuk mengabdi pada penguasa Cina saat itu yakni Dinasti Tang.

(13) Sumber Cina menyebutkan kekuasaan di tanah Yawadripa dengan Chupo atau Chopo atau Shepo sejak abad ke-5 Masehi (pada masa Dinasti Sung China). Bahkan, pada tahun 627 Masehi, 649 Masehi, dan 666 Masehi tercatat kabar datangnya utusan Yawadripa ke Dinasti Tang, Cina.

(14) Nama Jenggi tercantum dalam daftar abdi dalam prasasti Jawa Kuno tahun 860 Masehi. Cerita itu sesuai dengan apa yang diberitakan oleh Ibn Lakis bahwa pada tahun 945 Masehi telah tiba kira-kira seribu kapal yang dinaiki Orang Wak-wak di daerah Sofala-nya Orang Zenggi/Jenggi (Mozambik Afrika). Orang Wak-wak disebutkan berasal dari kepulauan yang berhadapan dengan Cina. Kata “Wak-wak” kemungkinan diambil dari kata “Jawak”. Orang Wak-wak menempuh pelayaran selama satu tahun untuk sampai ke tempat orang Zenggi. Orang Wak-wak datang ke sana untuk mencari barang-barang seperti gading gajah, cula badak, kulit penyu, emas, perak yang dibutuhkan di negeri mereka ataupun untuk diperdagangkan ke Cina. Selain itu mereka juga mencari orang Zenggi (Jenggi) untuk dipekerjakan sebagai budak.

(15) Menurut Kronik Cina.

(16) Menurut Kronik Cina.

(17) Tercatat pada Prasasti Laguna dari abad ke-9.

Hasil (Inggris) 1:

Traces of powers of Mataram also tracked to Bhumi to the Philippines. The conquest of the Kingdom's rulers Yawadwipa Tondo in the Philippines (17). The Kingdom of Tondo is a Royal fortress situated in the area of Manila Bay, especially in the North of the Pasig River, on the island of Luzon. ***The story of the DRAGON DRAGON BHUMI MATARAM II: EMAPAT APSARA background rests on the reign of King i Kayuwangi who has two decades in Bhumi Mataram. This story is a fiction that builds upon the existing notes around the end of the era of the ancient Mataram Kingdom. The main character is a young man named Goldstone, Triwikrama, which is actually still have ties with penguasan Bhumi Mataram. Arga Triwikrama found his true identity as the son of a man who grew up in the mountains. The man himself was the son of King i Pikatan during still has not ruled in the Bhumi Mataram. Of the blood flowing inside her, Arga Triwikrama was the grandson of Raka i Pikatan himself. Regardless of your goals and ambitions took power Bhumi Mataram, Prince Sepuh Abhipraya or Abhinaya was deliver Arga Triwikrama sits as Chandrakapala Ascarya. She appeared as the leading of Chandrakapala, an association based on the bond of sisterhood without revealed by the origins of the House or the difference of belief. Decision Chandrakapala Gadhug Samuha (convocations of the Elder Chandrakapala) unanimously stated in common determination to display openly to the Chandrakapala as an Assembly with as General College. Unfortunately, when expressed as a bevy of Chandrakapala is already associated with the events that have been tumultuous Bhumi Mataram. The flood of blood in the Poh Pitu Prasoda Nawa, the destruction of Mount Ungaran and the death of the Prince in the Watugaluh Mount Welirang, are events that are tied to the name Chandrakapala. Top ties it, Chandrakapala is a party which is rated the most responsible for the tumult in the Bhumi Mataram. Not only deploy soldiers Bhumi Mataram, Raka Kayuwangi i ever draw out the Palibaya Tantra (the Tantra) from the Abhayagiri (peaceful Hill), to overshadow and quell Chandrakapala. The House is composed of the Assembly of the Vajrayana figures past the amazing twisted meeting personally with Raka i Kayuwangi. Dealing with Vajrayana Palibaya, Chandrakapala not will look are in handling the mighty garuda's claws. Not only that, Chandrakapala else getting dragged deep into the chaos of power disputes among the inner circle of power in Bhumi Mataram. Amid the demands of raising name Chandrakapala, Arga Triwikrama as Chandrakapala Ascarya else carry the obligation to release the Chandrakapala out of the pressures that boils down to the destruction of Chandrakapala. Along with figures of Chandrakapala and four fairies who accompany her, Arga Triwikrama bring Chandrakapala waterfall fit into the flow of power in the Bhumi Mataram. BHUMI MATARAM II DRAGON: DRAGON FOUR ANGELS speak about trip Triwikrama Arga together four Apsaras attended hurricane and tidal wave Vortex power window Bhumi Mataram. How it will take place: Whatever will be, will be! Enjoy.===Author's Note:(1) the Sanskrit Canggal inscription (732 ad), found on the top of Mount Wukir, near Kedu. Outside of the Sanskrit Canggal inscription, Carita Parahyangan (16th century) mentions the Sanjaya as King in Mataram. It's just too much in Carita Parahyangan praised the strength of Sanjaya proclaimed always win in every battle. (2) the term of the House of Sanjaya was introduced by historian named Bosch in his entitled Sriwijaya, de Sailendrawamsa en de Sanjayawamsa (1952). Historians reject Poerbatjaraka House of Sanjaya. According to him, the House of Sanjaya never existed, because Sanjaya himself is a member of the Sailendras. Though sometimes the same as Bosch about the existence Of Sanjaya, Slamet Was had a very different view with Bosch about House of Sanjaya. (3) Tentang hubungan antara Sanjaya dengan Raka i Panangkaran terdapat tiga teori. Teori pertama dipelopori oleh van Naerssen menyebutkan bahwa, Raka i Panangkaran adalah Putera Sanjaya yang beragama Hindu dan dikalahkan oleh seorang penguasa dari Wangsa Sailendra yang beragama Buddha. Atas kekalahan itu, Raka i Panangkaran menjadi penguasa bawahan dan diperintah untuk membangun Candi Kalasan. Teori kedua dipelopori oleh Porbatjaraka yang menyebutkan bahwa, Rakai Panangkaran adalah putra Sanjaya, dan keduanya merupakan anggota Wangsa Sailendra. Dengan kata lain, Wangsa Sanjaya tidak pernah ada karena tidak pernah tertulis dalam prasasti apa pun. Menurut teori ini, Rakai Panangkaran pindah agama atas perintah Sanjaya sebelum meninggal. Tokoh ini dianggap identik dengan Rahyang Panaraban dalam Carita Parahyangan. Jadi, yang dimaksud dengan istilah “para guru raja Sailendra” dalam prasasti Kalasan tidak lain adalah para guru Rakai Panangkaran sendiri. Teori ketiga dipelopori oleh Slamet Muljana bertentangan dengan dua teori di atas. Menurutnya, Raka i Panangkaran bukan putra Sanjaya, melainkan anggota Wangsa Sailendra yang berhasil merebut takhta Kerajaan Medang dan mengalahkan Wangsa Sanjaya. Teori ini didasarkan pada daftar para raja dalam prasasti Mantyasih di mana hanya Sanjaya yang bergelar Sang Ratu, sedangkan para penggantinya tiba-tiba begelar Maharaja. Selain itu, Raka i Panangkaran tidak mungkin berstatus sebagai raja bawahan, karena ia dipuji sebagai Sailendrawangsatilaka (permata Wangsa Sailendra) dalam prasasti Kalasan. Alasan lainnya ialah, dalam prasasti Mantyasih Raka i Panangkaran bergelar maharaja sehingga tidak mungkin kalau ia hanya seorang bawahan. Jadi, ada tiga kesimpulan yang dapat ditarik dari pendapat para ahli di atas: (a) Teori pertama dan ketiga memandang ada dua Wangsa (Wangsa Sanjaya dan Sailendra) yang berkuasa di Bhumi Mataram, sementara teori kedua hanya ada satu Wangsa saja (Sailendra); (b) Teori pertama dan kedua berpandangan Raka i Panangkaran adalah putra Sanjaya, sedangkan menurut teori ketiga Raka i Panangkaran adalah musuh yang berhasil mengalahkan Sanjaya; dan (c) menurut teori pertama, Raka i Panangkaran adalah bawahan raja Sailendra, dan menurut teori kedua dan ketiga, Raka i Panangkaran adalah raja Sailendra itu sendiri.(4) the term Raka i Panangkaran as Sailendrawangsatilaka (the jewel of the Sailendras) could be a clue that the ruler of the Mataram Bhumi comes from the Sailendras. (5) the inscription Mantyasih (907 a.d.) as the following opinion Was Slamet. (6) Kelurak Inscription (782 A.d.) are found in the North of Prambanan in Central Java (7) the Nalanda Inscription (860 CE) originating from the region of Bihar, India.Ligor Inscription (8) (B) found in Nakhon Si Thammarat, southern Thailand, dated 787 ad. (9) is now named.(10) is called by Chinese sources as trade activities between the Bhumi Mataram dynasty of Sailendra and Sanjaya Kingdom of China (Sung Dynasty) in the 7th century and 8th century CE. The possibility of the layout of the airport is located along the shore of Pekalongan and Batang. The airport is its location on the ancient seaside mountains Doro, Petungkriono as well as the surrounding areas including Kajen or Kedungwuni. The discovery of the Sojomerto Inscription (right at the fork in the road which was the ancient path connecting Limpung, Reban, Onions, Bandar, Talun, Doro and Kajen), in describing the topography of this artery to connect the northern and southern regions in the Bhumi Mataram. (11) the airport is located around the Rembang. The discovery of an ancient boat in the village of Punjulharjo, Rembang, corroborate the existence of this airport.(12) the Trip is not the first trip to the land of Amoghavajra Yawadwipa. Recorded in 717 a.d., it is said that Amoghavajra was then 14 years old meet with Buddhist, a leading Buddhist monk from India, in Yawadwipa. Vajrabodhi was then raised as his disciple Amoghavajra and together went to China to serve on the Chinese rulers of the time namely the Tang dynasty.(13) Chinese sources mention a power in the land of Yawadripa with Chupo or Chopo or Shepo since the 5th century Bc (at the time of the Sung dynasty of China). In fact, in the year 627 ad, 649 ad, and Ad 666 recorded news of the arrival of the Messenger Yawadripa to the Tang dynasty of China.(14) the name of the Jenggi in the list of old Javanese inscriptions in the year 860 ad. The story was in accordance with what is preached by Ibn Lakis that in 945 A.d. has come about a thousand ships piloted People Wak-wak in Sofala region his People Zenggi/Jenggi (Mozambique). People Wak-wak mentioned the islands come from dealing with China. The word "Wak-wak" taken from the word "Jawak". People Wak-wak traverse for a year to get to where people Zenggi. People Wak-wak come there to find items such as elephant ivory, rhinoceros horn, turtle leather, gold, silver is needed in their country or to be traded to China. In addition they are also looking for people Zenggi (Jenggi) to be employed as slaves.(15) according to Chinese Chronicles.(16) according to Chinese Chronicles. (17) was recorded on Laguna Inscription from the 9th century.

Hasil (Inggris) 2:

Bhumi power traces Mataram also traceable to the Philippines. Conquest Yawadwipa ruling made ​​against the Kingdom of Tondo in Philippines (17). Tondo kingdom is a kingdom fortress located in the Manila Bay area, particularly in the north of the river Pasig, on the island of Luzon. *** Story BHUMI MATARAM II NAGA: NAGA emapat FAIRY background rests on the rule of Raka i Kayuwangi who has two decades in Bhumi Mataram , This story is a fiction built on the records that exist around the end of the era of the Ancient Mataram Kingdom. The protagonist is a young man named Arga Triwikrama, who actually still has ties with mastery Bhumi Mataram. Arga Triwikrama found its identity as the son of a man who grew up in the mountains. The man himself is the son of Raka i Pikatan during Bhumi is still in power in Mataram. Of blood flowing in him, Arga Triwikrama is the grandson of Raka i Pikatan itself. Regardless of the purpose and ambition to seize power Bhumi Mataram, Prince Sepuh Abhipraya or Abhinaya has led Arga Triwikrama sit as Chandrakapala Ascarya. He emerged as the leading Chandrakapala, an association which is based fraternity without insulated by the origin of the dynasty or differences in beliefs. Decision Chandrakapala Gadhug Samuha (Pertemuaan Elders Chandrakapala) unanimously declared the similarity determination to show publicly to audiences Chandrakapala as an association with a trait in common with universities. Unfortunately, when expressed as societies characterized by Chandrakapala already associated with events that have been tumultuous Bhumi Mataram , Poh Pitu bloodbath, destruction Prasoda Mount Ungaran and Nawa in the death of Prince Watugaluh Mount Welirang, is tied to events on behalf Chandrakapala. Bond over it, Chandrakapala be the ones considered most responsible for the uproar in Bhumi Mataram. Not only deploy soldiers Bhumi Mataram, Raka i Kayuwangi was pulling out Vajrayana Palibaya (The Vajrayana) of Abhayagiri (Peaceful Hill), to overshadow and quell Chandrakapala. The Vajrayana is an association made ​​up of figures of the past extraordinary twisted in private meetings with Raka i Kayuwangi. Faced with Vajrayana Palibaya, Chandrakapala not unlike in the grip of the mighty eagle claws. Not only that, Chandrakapala was getting dragged further into chaos in the power dispute between the inner circle of power in Mataram Bhumi. In the middle of the demands of raising Chandrakapala name, Arga Triwikrama as Chandrakapala Ascarya assume any obligation to release Chandrakapala out of the pressures that lead to the destruction of Chandrakapala. Together Chandrakapala figures and four accompanying angel, Arga Triwikrama bring Chandrakapala plunge into the flow of power in Mataram Bhumi. NAGA BHUMI MATARAM II: DRAGON FAIRY FOUR tells about the trip Arga Triwikrama with four angel taking the brunt of the storm and tidal wave power vortex Bhumi Mataram. How it will take place: Whatever will be, will be! Enjoy. === Authors: (1) Inscription Canggal (732 AD), was found on Mount Wukir, near Kedu. Outside the inscription Canggal, Carita Parahyangan (16th century) called Sanjaya king in Mataram. Only Carita Parahyangan too far in praising the power of Sanjaya who reported always to win every battle. (2) The term Wangsa Sanjaya was introduced by historian named Bosch in the essay entitled Sriwijaya, de Sailendrawamsa en de Sanjayawamsa (1952). Poerbatjaraka historians deny the existence of Sanjaya dynasty. According to him, Wangsa Sanjaya never existed, because Sanjaya himself a member Sailendra. Even though similar views with Bosch on the existence of Wangsa Sanjaya, Slamet Muljana have very different views with Bosch about Sanjaya dynasty. (3) On the relation between Sanjaya with Raka i Panangkaran there are three theories. The first theory was pioneered by van Naerssen mention that, Raka i Panangkaran is the Son of Sanjaya Hindus and defeated by the ruler of the Buddhist Sailendra. Defeat it, Raka i Panangkaran be subordinate rulers and ruled to build Kalasan. The second theory was pioneered by Porbatjaraka mentioning that, Panangkaran is the son Sanjaya, and both are members of Sailendra. In other words, Wangsa Sanjaya never existed because it was never written in any inscription. According to this theory, Panangkaran converted on orders Sanjaya before dying. This figure is considered synonymous with Rahyang Panaraban in Carita Parahyangan. So, what is meant by the term "teachers Sailendra kings" in the inscription Kalasan is none other than the teachers themselves Panangkaran. The third theory pioneered by Slamet Muljana opposed to the two theories above. According to him, Raka i Panangkaran not the son Sanjaya, but members of Sailendra who seized the throne Medang and beat Wangsa Sanjaya. This theory is based on the list of the kings in the inscription Mantyasih where only Sanjaya who holds the queen, while his successors suddenly begelar Maharaja. Additionally, Raka i Panangkaran not possible status as a subordinate king, because he was hailed as Sailendrawangsatilaka (jewel Sailendra) in Kalasan inscription. The other reason is that, in the inscription Mantyasih Raka i Panangkaran maharaja title so it is unlikely that he was just a subordinate. So, there are three conclusions that can be drawn from the opinion of the experts of the above: (a) The first theory and a third believes that two Wangsa (Wangsa Sanjaya and Sailendra) ruling in Bhumi Mataram, while the second theory there is only one Wangsa only (Sailendra); (b) the first and second theory holds Raka i Panangkaran is the son Sanjaya, while according to the third theory Raka i Panangkaran is the enemy to beat Sanjaya; and (c) according to the first theory, Raka i Panangkaran is subordinate Sailendra king, and according to the theory of the second and third, Raka i Panangkaran is Sailendra king itself. (4) The term Raka i Panangkaran as Sailendrawangsatilaka (jewel Sailendra) could be a clue that ruler Bhumi Mataram is derived from Sailendra. (5) mantyasih inscription (907 BC) as well as follow the opinion of Slamet Muljana. (6) The inscription Kelurak (782 AD) found in northern complex of Prambanan, Central Java (7) Nalanda inscription (860 AD ) comes from Bihar, India. (8) Inscription Ligor (B) found in Nakhon Si Thammarat, southern Thailand, from the year 787 AD. (9) Now named Semarang. (10) Called by Chinese sources as the port activity of commercial activities between Bhumi Mataram during the Sailendra dynasty and Sanjaya with Chinese empire (Sung Dynasty) in the 7th century and 8th AD. The city layout possibilities are along the coast and Batang Pekalongan. The city is located in the mountains of the ancient seaside in Doro, Petungkriono and surrounding areas including Kajen or Kedungwuni. Discovery sojomerto inscription (right fork in the road which is the ancient route that connects between Onions, Limpung, Reban, Bandar, Talun, Doro and Kajen), Topographic describe this track veins to connect the northern and southern regions in the Bhumi Mataram. (11 ) This airport is located around Rembang. The discovery of an ancient boat in the village Punjulharjo, Rembang, corroborate the existence of this city. (12) The journey is not the first trip to the land Amoghavajra Yawadwipa. Recorded in the year 717 AD, it is said that Amoghavajra who was then aged 14 years met with Vajrabodhi, a prominent Buddhist monk from India, in Yawadwipa. Vajrabodhi is then raised Amoghavajra as his pupil and together went to China to serve the Chinese authorities at the time the Tang Dynasty. (13) Source of China said power on the ground Yawadripa with Chupo or Chopo or Shepo since the 5th century AD (during Sung dynasty China). In fact, in 627 AD, 649 AD and 666 AD recorded the arrival of news Yawadripa envoy to the Tang Dynasty, China. (14) The name jenggi listed in Old Javanese inscriptions servant in the year 860 AD. The story according to what was reported by Ibn Lakis that in the year 945 AD has arrived approximately a thousand ships ridden People Wak-wak in the Sofala its People Zenggi / jenggi (Mozambique Africa). Wak-Wak people mentioned are from islands to deal with China. The word "Wak-wak" may be taken from the word "Jawak". Wak-Wak people take a cruise for a year to get to where the Zenggi. Wak-wak people come there to look for items such as elephant ivory, rhino horn, tortoiseshell, gold, silver needed in their country or to be traded to China. In addition they are also looking for people Zenggi (jenggi) to work as slaves. (15) According to the Chronicle of China. (16) According to the Chronicle of China. (17) Recorded in Laguna inscription from the 9th century.