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Titi Surti Nastiti, Titi Surti
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RE-INTERPRETASI NAMA CANDI BOROBUDUR Nastiti, Titi Surti
AMERTA Vol 36, No 1 (2018)
Publisher : Pusat Penelitian Arkeologi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2657.405 KB) | DOI: 10.24832/amt.v36i1.326

Abstract

Abstract. Re-Interpretation the Name of Borobudur Temple.Borobudur temple is the largest Mahāyana Buddhist temple in Indonesia built in the 8th century. The origin of the name Borobudur is still debated until today, therefore it is necessary to review the origin of the name of Borobudur. Thera are plenty of scholars from Indonesia and the Netherlands that hypothesised  around the origin of the name. A few scholars thought the name originated from the word boro which means monastery and there is no agreement yet on the definitation of the word "budur". There are those who defined budur as big, buddha, or hill. According to J.G. de Casparis, he theorised that Borobudur came from the word bhūmisambhārabūdhara which means "hill of the accumulation of virtues on the ten stages of Boddhisattva". If we look at it from the textual context budur is a name for a kind of palm tree and tuak (a kind of wine) is also made from buḍur tree. There many places in Java that originated from the name of a tree such as Jombang, Gebang, Kampung Rambutan, Kebon Nanas, so it can also be theorised that budur is derived from the name of a tree that was made into a name of place. This research used comparative methods with etymology approach. From this research we conclude that Borobudur originated from two words boro and budur. Boro from vihara is  monastery and budur is the name of the village that was derived from the name of a tree, the budur tree. Therefore Borobudur is name for a monastery located in Budur Village.   AbstrakCandi Borobudur merupakan candi Buddha Māhāyana terbesar di Indonesia yang dibangun pada abad ke-8. Mengingat bahwa sampai sekarang nama Borobudur masih menjadi bahan perdebatan, dirasakan perlu untuk mengkaji kembali mengenai asal-usul nama Borobudur. Banyak sarjana Belanda dan Indonesia yang telah membuat hipotesis mengenai nama Borobudur. Beberapa sarjana mengartikan kata boro dengan ‘biara’, sedangkan kata budur masih belum ada kesepahaman. Ada yang mengartikannya ‘besar’, buddha berarti ‘bukit’ sehingga Borobudur bisa diartikan ‘biara yang agung’, ‘kota Buddha’, dan ‘biara di atas bukit’. Namun, J.G. de Casparis mempunyai asumsi yang berbeda. Ia menyebutkan bahwa Borobudur berasal dari kata bhūmisambhārabūdhara yang artinya ‘bukit himpunan kebajikan sepuluh tingkatan Boddhisattwa’. Di pihak lain, dalam data tekstual dikatakan bahwa budur adalah nama pohon sejenis palem dan nama tuak yang terbuat dari pohon budur. Karena banyak nama tempat di Jawa yang memakai nama pohon, seperti jombang, gebang, kampung rambutan, kebon nanas, kemungkinan besar budur adalah nama tumbuhan yang menjadi nama tempat. Dalam penelusuran nama Borobudur dipakai metode komparatif dengan pendekatan etimologi. Dari kajian ini diketahui bahwa nama Borobudur berasal dari dua kata, yaitu boro dan budur. Boro berasal dari kata biara dan budur adalah nama desa yang diambil dari nama tumbuhan, yaitu pohon budur. Dengan demikian, Borobudur dapat diartikan ‘biara yang terletak di Desa Budur’.
Situs Wonoboyo di Das Bengawan Solo, Wonogiri: Identifikasi Desa Paparahuan dalam Prasasti Tlaŋ (904 M). Nastiti, Titi Surti; Eriawati, Yusmaini; Intan, Fadhlan S.; Arfian, Arfian
AMERTA Vol 34, No 1 (2016)
Publisher : Pusat Penelitian Arkeologi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (4627.856 KB) | DOI: 10.24832/amt.v34i1.73

Abstract

Desa Paparahuan yang disebutkan dalam Prasasti Tlaŋ (904 M) oleh W.F. Stutterheim diidentifikasikan dengan Dukuh Praon yang berada di sebelah barat Gunung Gandul, di Kabupaten Wonogiri. Akan tetapi dari hasil penelitian diketahui bahwa di sebelah barat Gunung Gandul tidak ada dukuh yang bernama Dukuh Praon. Sehubungan dengan itu maka tulisan ini bertujuan untuk mencari lokasi Desa Paparahuan yang harusnya berada di DAS Bengawan Solo, karena dalam prasasti disebutkan sebagai desa yang dijadikan tempat penyeberangan. Metode yang dipakai adalah metode deskriptif dan metode komparatif. Dari hasil penelitian diketahui bahwa Desa Paparahuan diidentifikasikan dengan Situs Wonoboyo yang terletak di DAS Bengawan Solo, di Dusun Jatirejo, Kelurahan Wonoboyo, Kecamatan Wonogiri, Kabupaten Wonogiri. Wonoboyo Site along the Bengawan Solo (Solo River), Wonogiri: The Identification of Desa Paparahuan in Tlaŋ Inscription (904 AD). Paparahuan village, which is mentioned in the inscription Tlan (904 AD), was identified by WF Stutterheim with the Hamlet of Praon, which is located west of Mt. Gandul in Wonogiri. However, from research revealed that in the west of Mount Gandul there is no hamlet named Praon. In connection with that matter, this paper aims to locate Paparahuan village, which should have been within the Bengawan Solo River Basin, because the inscription village mentions that the village was used as a river crossing place. The methods used in this paper are descriptive and comparative. The results revealed that the PaparahuanVillage was identified with Wonoboyo Site, which is located at the Bengawan Solo Basin, in the hamlet of Jatirejo,Wonoboyo Village, District Wonogiri, Wonogiri Regency.
KṚtangaraduhita: Peranan Dan Kedudukan Mereka Di Kerajaan Majapahit Nastiti, Titi Surti
AMERTA Vol 30, No 2 (2012)
Publisher : Pusat Penelitian Arkeologi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3510.432 KB) | DOI: 10.24832/amt.v30i2.391

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.
Prasasti Kusambyan: Identifikasi Lokasi Maḍaṇḍěr dan Kusambyan. Nastiti, Titi Surti
AMERTA Vol 31, No 1 (2013)
Publisher : Pusat Penelitian Arkeologi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (761.155 KB) | DOI: 10.24832/amt.v31i1.157

Abstract

Abstract. Kusambyan inscription was engraved on andesitic stone using Kawi script and in Old Javanese language. Its top part was broken into 9 pieces. The numbers that indicate the date were missing, but based on paleography it is known to be from originated from the period of King Dharmmawangśa Airlangga Anantawikramotunggadewa (1019-1042 CE). This inscription mentions two important locations, which are Maḍaṇḍĕr Palace and Kusambyan Village that were appointed as freehold, which. Both places still played important roles during the reign of King Jayanagara, which was titled Śrī Sundarapāṇḍyadewadhiśwara Mahārājābhiseka Wikramotunggadewa (1309-1328 CE). In this paper those places will be tried to be identified. Abstrak: Prasasti Kusambyan dipahatkan pada batu andesit dengan aksara Kawi dan bahasa Jawa Kuna. Prasasti ini tidak utuh lagi karena bagian atasnya sudah pecah menjadi 9 bagian. Angka tahun prasasti sudah tidak ada, akan tetapi berdasarkan paleografi diketahui berasal dari masa RajaDharmmawangśa Airlangga Anantawikramotunggadewa (1019-1042 M.). Prasasti ini menyebut dua lokasi penting, yaitu Keraton Maḍaṇḍĕr dan Desa Kusambyan yang dikukuhkan menjadi daerah perdikan. Kedua tempat tersebut masih mempunyai peranan penting pada masa pemerintahan rajaJayanagara yang bergelar Śrī Sundarapāṇḍyadewadhiśwara Mahārājābhiseka Wikramotunggadewa (1309-1328 M.). Sehubungan dengan itu, dalam makalah ini akan dicoba pengidentifikasian kedua tempat tersebut.
Prasasti Tlaŋ (904 m.): Desa Perdikan untuk Tempat Penyeberangan Masa Matarām Kuna Nastiti, Titi Surti
KALPATARU Vol 24, No 1 (2015)
Publisher : Pusat Penelitian Arkeologi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (3933.311 KB) | DOI: 10.24832/kpt.v24i1.53

Abstract

Abstrak. Prasasti Tlaŋ yang dikeluarkan oleh Śrī Mahārāja Rakai Watukura Dyah Balitung Śrī Dharmmodaya Mahāśambhu pada tanggal 6 parogelap bulan Posya tahun 825 Śaka (11 Januari 903M.) menyebutkan nama desa tempat penyeberangan di tepi Bengawan Solo, yaitu Desa Paparahuan. Untuk pembiayaannya, Desa Tlaŋ, Desa Mahe/Mahai, dan Desa Paparahuan dijadikan desa perdikan. Tulisan ini bertujuan untuk membaca ulang Prasasti Tlaŋ dan mengidentifikasi Prasasti Wonoboyo serta mengidentifikasi desa-desa yang disebutkan dalam prasasti. Adapun metode yang dipakai dalam makalah ini adalah metode deskriptif analitis dan metode komparatif. Dari hasil penelitian dapat diidentifikasi dua desa, yaitu Desa Teleng dan Desa Paparahuan. Sementara Desa Mahe/Mahai masih belum dapat diidentifikasi dimana lokasinya. Sebagai kesimpulan dapat disebutkan bahwa selain dapat mengidentifikasi dua desa yang disebutkan dalam Prasasti Tlaŋ I dan Tlaŋ II, juga dapat mengidentifikasi Prasasti Wonoboyo sebagai Prasasti Tlaŋ III.Abstract. Tlaŋ inscription, issued by Śrī Mahārāja Rakai Watukura Dyah Balitung Śrī Dharmmodaya Mahāśambhu on the sixth day of the dark half of the month of Posya in 825 Śaka (11th January 904 A.D.), mentions the name of village that served as a river crossing place on the banks of the Solo River, i.e. Paparahuan village. To finance it, the Tlaŋ village, the Mahe/Mahai village, and Paparahuan village, become free hold. This paper aims to re-read the inscription of Tlaŋ as well as identifying Wonoboyo inscription and the villages which were mentioned in the inscription. The methods used in this paper are descriptive analytical method and the comparative method. As a result of this study, two villages can be identified, i.e the Tlaŋ village and Paparahuan village, while the location of Mahe/Mahai village still cannot be identified. As a conclusion may be mentioned that in addition to identifying the two villages mentioned in the inscription Tlaŋ I and Tlaŋ II, the study can also identify the Wonoboyo Inscription as Tlaŋ III inscription.
Jejak-Jejak Peradaban Hindu-Buddha Di Nusantara Nastiti, Titi Surti
KALPATARU Vol 23, No 1 (2014)
Publisher : Pusat Penelitian Arkeologi Nasional

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1470.358 KB) | DOI: 10.24832/kpt.v23i1.49

Abstract

Peradaban Hindu-Buddha di Nusantara ditandai dengan munculnya kerajaan-kerajaan kuna di Indonesia pada abad ke-4-5 M. dan berakhir pada awal abad ke-16 M. Adapun maksud dan tujuan dari tulisan ini adalah untuk mengetahui peradaban Hindu-Buddha secara komperhensif di Nusantara, berdasarkan penelitian-penelitian yang pernah dilakukan oleh Pusat Arkeologi Nasional dan Balai-balai Arkeologi di seluruh Indonesia, sejauh yang dapat dijangkau oleh penulis. Metode yang dipakai lebih kepada pengumpulan data dari penelitian-penelitian yang pernah dilakukan oleh Pusat Arkeologi Nasional dan Balai-balai Arkeologinya, ditelaah, dan dibuat suatu ikhtisar yang menggambarkan jejak-jejak peradaban Hindu-Buddha di Nusantara. Hasil kajian memperlihatkan adanya berbagai aspek kehidupan masyarakat pada masa Hindu- Buddha yang mendukung maju-mundurnya suatu peradaban seperti aspek sosial, politik, ekonomi, agama, kesenian (sastra, arsitektur, arca), ilmu pengetahuan dan teknologi, serta aspek tata ruang tempat di mana masyarakat itu hidup. Abstract. Traces of Hindu-Buddhist Civilization In The Indonesian Archipelago. The Hindu- Buddhist civilization in the Indonesian Archipelago was marked by the emergence of ancient kingdoms in Indonesia in 4th–5th Centuries CE up to early 16th Century CE. The aim and purpose of this article is to identify comprehensively the Hindu-Buddhist civilization in the Indonesian Archipelago based on researches carried out by the National Centre of Archaeology and its Archaeological Offices all over the archipelago, as far as the author can reach. The methods being used are collecting data from the researches to be studied, and making a recapitulation that shows traces of Hindu-Buddhist civilization in the Indonesian Archipelago. The results reveal various aspects of community life during the Hindu-Buddhist period that influenced the growth or fall of a civilization, such as aspects of social, political, economic, religion, art (literature/humanities, architecture, and iconography), knowledge and science, as well as the spatial organization where the communities lived.