The Battle of Bubat: A Turning Point in Javanese-Sundanese Relations

There is a long-standing myth that Sundanese women are not allowed to marry Javanese men. This belief was not formed arbitrarily—it traces back to a tragic historical event known as the Battle of Bubat. The conflict between the Majapahit Kingdom and the Sunda Galuh Kingdom led to the deaths of members of the Sunda royal family, including their king, Prabu Linggabuana. This battle also marked the beginning of the downfall of Gajah Mada, the powerful Majapahit prime minister who had played a key role in the empire’s golden age. The incident severely damaged the relationship between the two kingdoms, leaving a cultural wound that some communities still acknowledge today.

The Battle of Bubat is recorded in several historical texts, including Serat Paraton, Kidung Sunda, Carita Parahyangan, and Kidung Sundayana. Each source offers a different perspective on the events, shaped by the authors’ viewpoints. The battle occurred on Tuesday Wage, September 4, 1357 AD (Saka year 1279), at Bubat Field. Prior to the conflict, there was no known hostility between Majapahit and Sunda Galuh. However, Gajah Mada’s ambition to subjugate Sunda Galuh triggered tensions that would last for centuries.

Gajah Mada played a central role in bringing Majapahit to its peak during the reign of Hayam Wuruk. Before becoming prime minister, he served as Mahamantrimukya and led the Bhayangkara special forces with the title Bekel. Upon his promotion to prime minister, he made a vow known as the Sumpah Palapa (Palapa Oath), pledging to abstain from personal pleasures until he had united all the islands beyond Java under Majapahit rule. His leadership and vision helped Majapahit expand its influence across much of the archipelago. He worked closely with King Hayam Wuruk, who ruled from 1350 to 1389 AD under the title Maharaja Sri Rajasanagara.

Despite Majapahit’s success, Gajah Mada was not satisfied. He had not yet conquered Sunda Galuh, a kingdom in western Java with royal ties to Majapahit. Raden Wijaya, the founder of Majapahit, was of Sundanese descent through his father, Rakeyan Jayadarma, while his mother, Dyah Lembu Tal, was the great-granddaughter of Ken Arok, founder of the Singhasari Kingdom. Because of these ties, Hayam Wuruk wished for peaceful relations with Sunda Galuh. However, this desire conflicted with Gajah Mada’s expansionist ambitions.

Initially, the relationship between the Sundanese and Javanese was harmonious, with shared cultural similarities. However, Gajah Mada’s ambition ultimately soured the relationship. This rift eventually led to the prohibition of intermarriage between the two groups. The turning point came with a proposed marriage between Hayam Wuruk and Dyah Pitaloka Citraresmi, the daughter of Prabu Linggabuana. The marriage was intended to restore kinship and avoid conflict. From Sunda Galuh’s perspective, it was a way to secure peace and avoid subjugation by forming a family alliance.

The proposal was delivered by Patih Madu, Majapahit’s representative, to Prabu Linggabuana. The proposal was accepted, and both parties agreed the wedding would take place in Trowulan, the Majapahit capital. Although it was unusual at the time for the bride’s side to visit the groom’s, Prabu Linggabuana accepted the arrangement. Moreover, according to the Serat Pararaton, Gajah Mada opposed holding a grand wedding ceremony. No one expected that the arrival of the Sunda Galuh royal entourage in Majapahit would end in disaster.

Upon their arrival, Gajah Mada intercepted them at Bubat Field and demanded that Dyah Pitaloka be handed over—not as a bride, but as a symbol of Sunda Galuh’s surrender to Majapahit. The demand enraged Prabu Linggabuana and his delegation, who had expected a ceremonial marriage, not submission. Refusing to accept this humiliation, the king chose to fight rather than comply. A bloody battle ensued.

In this battle, the Sunda Galuh delegation was outnumbered, leading to many deaths among their forces, including Prabu Linggabuana. Dyah Pitaloka survived the battle, but chose to commit belapati (suicide) by stabbing herself in the chest with her hairpin, in defense of her kingdom’s honor. Most of the Sunda nobility were wiped out in the battle, with only Niskala Wastu Kancana—who had stayed behind—surviving.

The Battle of Bubat left a deep scar on Sunda Galuh side, especially on Niskala Wastu Kancana. He ascended to the throne at just 9 years old, following his father’s death. Due to his young age, he was assisted by Mahapatih Hyang Bunisora Suradipati. Still hurt by the betrayal, Niskala forbade his people from associating with the people of Majapahit. He also severed all ties with Majapahit and isolated Sunda from Javanese dealings. 

The Battle of Bubat not only destroyed the marriage plans between Hayam Wuruk and Dyah Pitaloka, but also ruined the once-brilliant career of Gajah Mada. Hayam Wuruk was furious when he realized what had occurred and immediately dismissed Gajah Mada from his position. Gajah Mada left behind his glory days with Majapahit because of his ambition to conquer the entire Nusantara. His unilateral decision to demand Dyah Pitaloka as a symbol of conquest shattered his legacy as the prime minister who brought Majapahit to greatness. The Battle of Bubat became a symbol of the fractured relationship between Sunda and Java, and the greatest failure of Gajah Mada.

After Gajah Mada stepped down, the position of Mahapatih was left vacant for some time. From then on, Majapahit’s power began to decline without Gajah Mada’s leadership. Many regions that were once part of the empire began declaring independence one by one. According to Negarakertagama, Gajah Mada fell ill around 1363 AD and died in 1364 AD. With his passing, Majapahit’s strength gradually declined. 

The effects of the Battle of Bubat continue to resonate today. Some people still believe in the myth that Javanese and Sundanese people should not marry. The lingering impact can even be seen in place names—cities in Yogyakarta and East Java traditionally avoided names associated with the Sunda Kingdom, while cities in West Java avoided those linked to Majapahit.

In 2018, political leaders from West Java, Yogyakarta, and East Java agreed to put an end to this historical resentment. As a result, street names were introduced to honor both sides: Surabaya and Yogyakarta now feature roads named Jalan Siliwangi and Jalan Pajajaran, referencing Sunda Kingdom figures, while West Java cities have adopted names such as Jalan Hayam Wuruk and Jalan Majapahit. These efforts marked a meaningful step toward cultural reconciliation and harmony between the Javanese and Sundanese people of Java.

References:

Sondarika, W., Ratih. D., & Herdianto, H. (2024). Dampak perang Bubat terhadap identitas dan kebudayaan masyarakat Sunda. Jurnal Artefak, 11(2), 215-228.