Astana Gede Kawali Site : Historical Legacy of the Sunda Galuh Kingdom and Batu Palinggih
The Astana Gede Kawali site in Ciamis, West Java, is a significant historical location containing valuable relics and inscriptions from the Sunda and Galuh Kingdoms. Alongside Karang Kamulyan, Astana Gede serves as a tangible link to Sundanese heritage, enabling the people of West Java to connect with their rich past. Historically, the Sunda Kingdom, centered in present-day Bogor with Pakuan Pajajaran as its capital, thrived as a powerful realm. Meanwhile, the Galuh Kingdom, located in what is now Ciamis Regency, was also a prominent regional power. The two kingdoms eventually united through royal marriage, extending their influence across what are now Banten, Jakarta, West Java, and parts of Central Java. Pakuan Pajajaran, ultimately, became the central seat of power until its fall in 1579, marking the end of an era for the Sunda Kingdom (Sofianto & Falah, 2020, p.16).
While modernization has led to the loss of some relics of the Sunda Kingdom in Bogor, the heritage of the Galuh Kingdom remains well-preserved in places like Karang Kamulyan and Astana Gede. These sites empower the people of Priangan and West Java to preserve and cherish their cultural heritage, fostering a connection to their history that continues to inspire. For more on West Java’s historical sites, visit the West Java Tourism website.
Location and Description of Astana Gede
Astana Gede, in Indra Yasa Hamlet, Kawali Village, spans 5 hectares at Mount Sawal’s foot. The site preserves ancient Sundanese inscriptions. The surrounding forest also invites cultural tourism. The Cibulan River flows 150 meters to the south, and the Cikawali spring, a local landmark, lies 300 meters to the west. Overall, Astana Gede blends megalithic, classical, and Islamic cultural elements.
Structure of Astana Gede
The site has several terraces. The top terrace includes two punden (stepped structures) linked by stones and an Islamic tomb. On the second terrace, visitors find archaeological artifacts like a shrine, the Kawali I and II inscriptions, and standing stones, or menhirs. The lowest terrace features two more stones: Sanghyang Lingga Hyang (Kawali IV Inscription) and Sanghyang Lingga Bingba (Kawali V Inscription).
Batu Palinggih Astana Gede : The Throne Stone of Kings
Among these artifacts, Batu Palinggih stands out. Known as the “Chair Stone,” it served as a royal throne for Galuh kings’ inauguration ceremonies. The stone has a long, flat shape with a backrest for the king.
Batu Palinggih was first used in 1333 when King Prabu Ajiguna Linggawisesa was crowned. It was used for six other kings’ inaugurations, with the last being Prabu Jayadewata, also called Prabu Siliwangi, in 1482. Enno, the site’s caretaker, says few ancient manuscripts detail the inauguration process. However, the kingdom’s governance followed Tritangtu principles, symbolizing Rama, Resi, and Ratu (king, sage, and chieftain).
The Myth and Fragmentation of Batu Palinggih Astana Gede
Batu Palinggih carries fascinating myths. One tale claims anyone who could lift the stone would have their wishes granted. Unfortunately, people misinterpreted “angkat” as a call to physically lift the stone rather than inaugurate a king. This myth led people to try lifting it, eventually breaking it into pieces.
Today, the government protects the Astana Gede site. Guides now help visitors understand the relics and their history. Enno encourages visitors to thoughtfully interpret local myths, explaining that Sundanese ancestors often conveyed wisdom through symbolic language.
Astana Gede and the Symbolism, Identity of Ciamis Regency
Throughout Ciamis Regency, sites like Karang Kamulyan, Astana Gede, Situ Lengkong, Mount Padang, Mount Susuru, and Patilasan Sanghyang Cipta Permana Prabu Digaluh carry great meaning. These sites have become vital to the region’s identity, reflecting Galuh Kingdom’s cultural and spiritual values. Astana Gede, especially, serves as a spiritual center where Galuh people once prepared their heirs to rule.
The Importance of Cultural Preservation
Preserving sites like Astana Gede strengthens the identity and history of Ciamis Regency. By maintaining these sites, future generations can connect with their history and cultural pride. Global preservation efforts emphasize that historical memory plays a vital role in shaping the future.
History of the Sunda Kingdom
The Sunda Kingdom in Galuh emerged with King Sanjaya, as noted in the Carita Parahyangan and the Canggal Inscription (732 AD). Sanjaya strengthened his position by marrying Princess Tarusbawa of Sunda, and with Galuh as his administrative base, he effectively governed the Sunda Kingdom, laying the groundwork for its early prosperity.
In Prahajyan Sunda, the Sanghyang Tapak Inscription (952 Saka/1030 AD) records Maharaja Sri Jayabhupati as the ruler. His reign likely centered in Pakuan Pajajaran, which served as a significant political and cultural center for the Sunda Kingdom. This period saw the growth of structured governance and an emphasis on religious and cultural practices, adding to the kingdom’s prestige.
The Sunda Kingdom in Kawali rose to prominence under Prabu Raja Wastu. He moved the capital to Kawali, as evidenced by the Kawali Inscription and the Sanghyang Siksakanda ng Karesian manuscript, which highlight this city’s importance in the kingdom’s administrative history. Raja Wastu’s name appears in other records, like the Batutulis and Kebantenan inscriptions, linking him with monumental developments in governance, literature, and law.
Pakuan Pajajaran re-emerged as the capital following Prabu Raja Wastu’s reign. Rahyang Ningrat Kancana and Susuhunan succeeded him, establishing their rule from Pakuan Pajajaran. Later, Sri Baduga Maharaja relocated the capital permanently from Kawali to Pakuan Pajajaran, consolidating political power and fostering a vibrant cultural hub that symbolized the kingdom’s peak. His rule marked a golden era, celebrated for its stability, advancements in arts, and infrastructure.
These shifts across capitals—from Galuh to Kawali and finally to Pakuan Pajajaran—reflect the dynamic governance and enduring legacy of the Sunda Kingdom.
Astana Gede and Religious Symbolism in the Sunda Kingdom
Religion in the Sunda Kingdom reflected Hinduism, Buddhism, and native beliefs. The Sanghyang Siksakanda ng Karesian manuscript (Saptono, 1995, p. 68) shows this harmonious blend, with Vishnu worship combining Buddhism and local traditions.
Religious Symbolism of Batu Palinggih at Astana Gede Kawali
The Kawali I Inscription holds Hindu and Buddhist symbols, revealing a syncretic Siwa-Buddha tradition in Kawali. Kawali IV and V inscriptions invoke Shiva-related deities, while menhirs show ancestor worship.
Astana Gede Kawali and its Batu Palinggih symbolize a significant chapter in Sundanese history and the Galuh Kingdom’s legacy. By protecting and preserving this site, West Java ensures future generations can celebrate and honor their heritage and draw lessons from their history.
References:
As a reliable source of information, this article draws on a variety of references from both books and academic journals. These sources provide well-researched and credible insights, ensuring that the content presented is accurate and supported by established scholarly materials.
Here are the references from the article above.
- Sofianto, K., dan Falah, M. (2020). Arti Penting Situs Astana Gede di Kabupaten Ciamis Bagi Masyarakat Jawa Barat. MIMBAR PENDIDIKAN: Jurnal Indonesia untuk Kajian Pendidikan, 5(1), 15-36.
- Saptono. N. (1994). Religi Pada Masa Kerajaan Sunda Kawali (Telaah Atas Prasasti Pendek Situs Kawali Astana Gede, Kawali). Berkala Arkeologi, 14(2), 68-72.
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