Local Wisdom News


Having a Legendary Promise to Restore the Glory of Majapahit

 The Majapahit Kingdom became a large kingdom in its time which succeeded in uniting the archipelago.

The great empire eventually collapsed due to domestic upheaval due to the power struggle.

However, there  is a belief that the rise of the Majapahit Kingdom will occur five hundred years after its fall.

Is it true that this belief will soon be realized? That the resurrection of the Majapahit Kingdom will occur after 500 years after its fall was promised by Sabda Palon and Naya Genggong.

If that happens, then 500 years after the fall of the Majapahit Kingdom is estimated to be between 2020-2030.

Sabda Palon and Naya Genggong are the spiritual companions of the last King of Majapahit, namely Prabu Brawijaya V, who is said to be very angry when the king surrendered to Demak.

In the historical story, it is also mentioned that Prabu Brawijaya V was a convert or converted to Islam for the role of Sunan Kalijaga. The incident occurred between 1478 so that 500 years after that year was 1978.

Who is Sabda Palon?

Sabda Palon is a legendary figure who is considered a priest and advisor to Prabu Brawijaya V, the last ruler of the Majapahit Kingdom who was originally Buddhist.

The name Sabda Palon is mentioned in the literary work Serat Darmagandhul, written by Ki Kalamwadi, written in 1900.

Serat Dharmagandhul is a New Javanese literary Macapat song with Javanese Ngoko language. It is stated in Serat Dharmagandhul that Sabda Palon could not accept when Brawijaya was overthrown in 1478 by the Demak army with the help of Walisongo.

He then vowed to return after 500 years, when corruption was rampant and disaster struck, to sweep Islam from Java and restore the glory of Javanese religion and culture.

In the Dharmagandhul Fibers, it is stated that the religion of the Javanese is called Buddhism, the teachings of Buddhism which are side by side with Hindu teachings.

In 1978, Mount Semeru erupted, and this made some people believe in the promise of the Sabda Palon, which is highly respected by Hindus in Java and the Kejawen sect. Another figure associated with Sabda Palon, is Naya Genggong.

However, some argue that both are depictions of two different personalities in one character.

Anthropologist Paul Stange in his research in 1988, stated that this Sabda Palon was an incarnation of Semar, who was known as the great teacher in Java.

Both are incarnations of gods from heaven who deliberately descended to earth to become clowns.

Sabda Palon and Naya Genggong are not real names, but the titles given are following the character of the task they carry. Fiber Dharmagandhul stated that Sabda Palon is interpreted as the words of his name.

Sabda Palon means, 'sandal means someone who gives input or teachings, and 'Palon' means the fastener or lock of truth that reverberates in the universe.

style="text-align: justify;">While the name Naya Genggong means, 'naya' means nayaka or king's servant, and 'genggong' means repeating sounds.

So, Naya Genggong is a servant who dares to remind the king repeatedly about the truth and dares to bear the consequences. Even though the 500 year period has passed, the belief of Sabda Palon and Naya Genggong will return in the 2020-2030 period.

This is seriously believed by art and tradition activists in villages who still hold fast to tradition.

Perhaps this is also seen as a dream of the return of Sabda Palon and Naya Genggong as the beginning of the glory of the past kingdom as a form of public resistance to radicalism that is rampant in recent times.

Maybe it will happen soon? Apart from all the above discussion, Fiber Term Jayabaya Sabda Palon is only a literary work. The stories in it also cannot be used as a source for historical studies. Some of the discussions presented in it are encouraged by the values ​​of Sufism. However, in all respects, it should not be accepted as an Islamic work. Nor can it be underestimated as a perfunctory book. It's just possible, by clearing up this misunderstanding, it will create a better dialogic dynamic for Islam in Java.

Fiber Term Jayabaya Sabda Palon is not a work that should be categorized as a literary work that takes a stand against sharia law (Murang Syarak). Rather, it is a work that can bridge the “stalemate” and frozen dialogical relations that have been confined for a long time due to the lack of deep attention between us. It should be noted that the Javanese texts that show a low-key attitude, nominally are only a minority, just "fringe voices". Even then, sometimes it cannot be separated from the "negative" influence of the Dutch colonial period, created by people who have bought their willpower. It's just that the number is only small compared to the works that give a positive appreciation of Islam, often raised on a large scale, so that the impression that this last appreciation represents the face of Java. Therefore, vigilance should be part of the consciousness of the entire community in Java.

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