Candi Jawi

Pasuruan is a district in East Java province, Indonesia. In this area there are a relic of history (the past) in the form of temples, namely Candi Jawi. The temple is exactly located at Candi Wates village, District Prigen, Pasuruan, East Java. To be able to reach the place (from Surabaya) can use public transport in the form of Surabaya-Malang majoring bus, then get off at kilometer 45 (the city district Pandaan) and continued with another vehicle (Tretes majors) with a distance of approximately 1 mile past the park Candra Wilwatikta. Unlike other temples are generally changed by place name, state, or taste that gives a name (eg: Prambanan, Burbrah, Bima and others), Candi Jawi is one of the few temples whose name is virtually unchanged, although there also change greeting. In this temple Negarakertagama called Java-Java or Jajawi. Historical Jawi Temple was built around the 13th century it was a place where the ashes of King Kertanegara part (last king Singosari) who died in 1292 AD Most other ash deposited on Singosari. In the days of Majapahit, Candi Jawi been visited by King Hayam Wuruk (Rajasanagara) during a trip to East Java and Central Java in the third year of his reign (1275 C/1353 F). King Hayam Wuruk journey is accompanied by the entire royal family (Lord Prabhu Sapta), ministers, religious leaders and representatives of community groups. Nagarakertagama mention that the king Hayam Wuruk with his entourage aims primarily to circumstances that lead people live, is like a kind of "inspection" (spot checks) is usually done by the officials present. Aside from being a surprise inspection and pilgrimage, some are saying that the trip was Hayam Wuruk dharma is one that must be lived, which means magical, ie for unification and unity (unity) his kingdom. Traveling troupe king Hayam Wuruk stopping in several places in his territory, as Lasem (in 1354 AD), Lodaya (1357 M), Palah (1361 M), Lwang, Balitar, Jime and Scallop. During the trip, Hayam Wuruk also had mobilized the people to fix some of the crossings in the Solo and Brantas River, Kali Konto dam repair, fix and once nyekar Sumberjati temple or pilgrimage to the grave of his grandfather (Raden Wijaya), restoring Jabung temple (1353 AD), beautify the temple worship in Panggih Tribhuwanattunggadewi, adding ancillary temples in Palah (Panataran-Blitar, 1369 AD) as well as a gazebo for the benefit persajian (1375 M), completing two temple in Kediri (Temple Surawana and Tigawangi), and finally in 1371 founded the Rice temple near Porong in East Java, which resembles enshrinement in Champa. According Nagarakrtagama, the temple will be full of cultural values ​​at candrasengkala or the Fire Archery Day (1253 C/1331 M) never damaged by lightning. Addition to the temple, there is a statue that were damaged the statue of Maha Aksobaya. This makes King Hayam Wuruk very sad, so one year later (1332 AD) he mobilized the people to fix it again. However, just like other temples in Java, Candi Jawi note new start again at the beginning of the 20th century, after being ravaged buildings and so many missing elements. Restoration Candi Jawi newly restored back in 1938 because the condition is broken. The restoration of a supposedly qualified techno-archaeological Oudheidkundige Dienst was done by the foot of the temple rebuilding again, peel the temple yard and preparing some of the temples in the form of the experiment. However, the restoration was stopped in 1941 because most of the stone has been lost. Restoration effort started again at Pelita II (1975/1976) conducted by the Directorate. Linbinjarah, Directorate of Culture, Department of Education with Drs. Tjokrosudjono (Head of Heritage and Archaeology Asylum East Java) as the head of the field. In this third restoration, thanks to the foresight of a worker named Mbah Karto Plewek of Prambanan, the stones were lost can be found again sebingga restoration can proceed to completion in 1980. Two years later (1982), Jawi Temple was inaugurated by the government and used as well as heritage buildings and historical sights. Building Data Jawi Temple was built on a high shelf or base and surrounded by a courtyard and pool. Outside the pool, there are still remnants of the pages linked to the gate. But the form page, gates and other buildings including the fence is not clear anymore because collapsed, lost or overwritten other buildings on it. Jawi temple stands on a rectangular field that the material is made of black stone and a white stone, measuring 14.24 x9 wide, 55 meters by 24.50 meters high. Like the other temples, this temple consists of three parts: legs, body and roof. At the foot of the temple are carved reliefs hitherto unknown meaning for sure, the reliefs depicting female figures, and the accompanist (punakawan), building houses and temples, and a wide panorama of trees. In front of the temple there is a ladder up the rest of the building color rectangular cross that is located at the front door facing eastward somewhat oblique to the north, back to Mount Guarantee. The position of the door by some experts as a reason to emphasize that the Jawi Temple is not a place of worship or circumambulation, because the temples for worship places are usually facing toward the mountain, the abode of the gods. According Negarakertagama, on the inside of the temple are the chambers where Shiva statue, Nandiswara, Durga, Ganesha, Nandi, and Brahma. Currently these statues have been kept at two museums. Durga Acra kept in museum master Tantular, Surabaya. Whereas other statues again, except the statue of Brahma stored in Trowulan Museum. Brahma statue was not saved because it is not found anymore.

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Bajangratu temple

Bajangratu temple in Hamlet Kraton, Temon Village, District Trowulan, Mojokerto, about 3.5 km from the Temple Wringinlawang and approximately 600 m from the Rat Temple. This temple still keeps a lot of things that have not known for certain, both concerning the year of manufacture, the king who ordered its construction, function, and other aspects. Bajangratu name was first mentioned in Oudheidkunding Verslag (OV) in 1915. Sri Soeyatmi Satari archaeologists suspect something to do with the name Bajangratu Jayanegara King of Majapahit, due to the word 'bajang' means dwarf. According to the Pararaton and folklore, Jayanegara crowned bajang or when the age is still small, so the title of Queen Bajang or Bajangratu attached to it. Regarding the function of the temple, it is estimated that the temple erected in honor Jayanegara Bajangratu. The basis of these estimates is the Sri Tanjung relief gate at the foot of a story depicting the cleansing. Cleansing story contains reliefs found also, among others, in the temple Surawana. Surawana temple allegedly built in connection with the death of Bhre Wengker (late 7th century). In the Book Pararaton explained that Jayanegara died in 1328 ('sira ta dhinar clicking Kapopongan, bhiseka ring ring csrenggapura Pratista Antarawulan'). It also said that King Jayanegara, the return to nature Vishnu (died) in 1328, made a sacred place in the kedaton, made the statue in the form of Vishnu in Petak and Bubat Shila, and made a statue in the form Amoghasidhi in Sukalila. According to Krom, Csrenggapura the same Pararaton Antarasasi (Antarawulan) in Negarakertagama, so it can be concluded that the 'dharma' (shrine) located in King Jayanegara Kapopongan Csrenggapura alias alias alias Antarawulan Crirangga temple, which is now called Trowulan. Statues of the king embodiment in the form of Vishnu was also present in Bubat (Trowulan). Only the location of plots Shila (Selapethak) are not yet known. In addition to the above opinion, there are other opinions about the functioning of the temple Bajangratu. Given the shape paduraksa gate or gate is roofed with stairs up and down, Bajangratu allegedly one of Majapahit palace gates. This estimate is supported by its location not far from the site of the former palace of Majapahit. Bajangratu expected founded between the 13th century and into the 14th, given: 1) Forecast function as a temple cleansing Jayanegara King, who died in 1328 AD; 2) arch shape similar to the temple dates to the year in Blitar Panataran; 3) Relief decorative door frame similar to the Ramayana reliefs on temple Panataran; 4) Shape the dragon reliefs show the influence of the Yuan Dynasty. J.L.A. Brandes estimates that Bajangratu built in the same era with Candi Jago in Overlapping development, Malang, judging from the relief lions flanking the left and right side of the head of Kala, which is also contained in Jago Temple. Candi Jago itself was probably built in the 13th century. Bajangratu temple occupies a fairly wide area. The entire temple is made of red brick, except stairs and inside the roof. In relation to form a roofed gate, Candi Bajangratu facing both directions, ie east-west. The height of the temple to the top of the roof is 16.1 m and a length of 6.74 m. Gate Bajangratu have wings on the right and left. On each side there are stairs that flank the ornate lion and the long-eared animals. At the foot of the temple wall, flanking the stairs, there is a relief Sri Tanjung, while on the left and right of the front wall, flanking the door, there is a relief Ramayana. Temple door decorated with relief when the head is located just above the threshold. At the foot of the doorway is still visible pits where plugging sills. Maybe before the door is equipped with a door leaf. The temples formed a corridor stretching from west to east. The stairs and hallway floors are made of stone. The interior of the temple roof is also made of stone blocks are arranged longitudinally north-south, forming a narrow space at the top. The roof of the temple is Meru (mountain), similar tiered pyramid, with square tops. Each layer is decorated with carvings with inverted pyramid pattern and crop patterns. At the center of the layer-3 there is a relief to the sun, which is said to be the symbol of the Majapahit kingdom. Although this temple faces east-west, but the shape and decoration on the north and south sides are made similar to the other two sides. On the north side and the south created niches that resembles the form of the door. At the top of the temple are carved eagle head and enclosed sun dragon. Bajangratu temple has undergone restoration in the Dutch period, but did not obtain data on exactly when the restoration was carried out. Improvements that have been made include strengthening at the corner of hardener by filling batter into nat-nat is tenuous and replace wooden beams with cast cement. Some of the stones are missing rung rung arrangement has also been replaced.

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Jago temple

Candi Jago Jago is located in the hamlet, village Overlapping, Overlapping District, Malang regency, precisely 22 km to the east of the city of Malang. Because of its location in the village of Overlapping, this temple is often also called the Temple Tumpang. Locals call it the Dome. According to the book Negarakertagama and Pararaton, the actual name of this temple is Jajaghu. In stanza 41 gatra 4th Negarakertagama explained that the King Wisnuwardhana Singasari ruled Shiva embraced Buddhism, which is a religious sect which is a blend of Hinduism and Buddhism. The flow developed during the reign of the Kingdom Singasari, a kingdom which is located about 20 km from Candi Jago. Jajaghu, which means 'greatness', a term used to refer to the sacred place. Still according to the book Negarakertagama and Pararaton, Candi Jago ongoing development since in 1268 AD until 1280 AD, as a tribute to the King Singasari 4th, the Sri Jaya Wisnuwardhana. Although it was built during the reign of the Kingdom Singasari, mentioned in both books that Candi Jago during the year 1359 AD is one of the places frequented by King Hayam Wuruk of Majapahit Kingdom. Candi Jago linkages with the Kingdom Singasari seen also from sculpture lotus (lotus), which extends to the top of the cob, whose statues adorn the mat. Such lotus motif was very popular during the Empire Singasari. What to watch in the history of the temple is the habit of ancient kings to restore the temples established by previous kings. Candi Jago allegedly also has undergone restoration in the year 1343 AD on the orders of King Adityawarman of Malays who still have blood ties to the King Hayam Wuruk. Currently Candi Jago in ruins that have not been restored. Overall rectangular temple building with an area of ​​23 x 14 m. The roof has gone, so that the original building height can not be known with certainty. It is estimated that up to 15 m high. Temple facing west, standing on approximately 1 m tall platform and the foot of the temple consists of 3 storey terrace. Getting to the top, decreasing the foot of the temple terrace so that the first and second floor there is a hall that can be passed to surround the temple. Garba Ghra (main hall) is shifted slightly to the rear. Composite building form, berselasar and shifted to the rear is a common form encountered in building the megalithic era, namely the so-called building punden. Form that is commonly used in building a place of worship ancestral spirits. Given its shape, it is estimated that the development goals for the Candi Jago is also a place of worship ancestral spirits. But still required further research and studies to prove its truth. To ascend to the upper floor, there are two narrow staircase on the left and right of the front (west). Floor most important role is the holiest and most top, the building that is located slightly shifted to the rear. Jago temple was filled with relief panels neatly carved from the feet up to the top wall of the room. There was hardly an empty field, because all filled with a variety of ornaments in the fabric of the stories contain elements of the release of the departure. This reinforces the notion that development is closely related to Candi Jago Sri Jaya Wisnuwardhana death. In accordance with the religion professed by King Wisnuwardhana, namely Shiva Buddha, the temple reliefs at the containing Jago Hindu and Buddhist teachings. Buddhism is reflected in the story Tantri reliefs Kamandaka and Kunjarakarna story carved on the bottom terrace. On the second terrace wall sculpted Kunjarakarna stories and excerpts follow the story of Mahabharata which contains the teachings of Hinduism, namely Parthayajna and Arjuna Wiwaha. The third terrace is filled with continued relief Arjunawiwaha story. The walls of the temple are also filled with bas-reliefs of Hindu stories, the war Krishna with Kalayawana. In the middle of the front yard, about 6 m from the foot of the temple, there is a large stone carved statue resembles a giant saucer shape, with a diameter of about 1 m rock. On top are carved lotus flower that protrude from the cob.

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central government

At the beginning of the 10th century AD, ie in 929 AD, the central government in Java moved to East Java. MPU Sindok, descendant of the kings of Mataram Hindu, established a kingdom in East Java with the central government in Watugaluh, which is expected to be located in the area Jombang. Sindok MPU was replaced by his daughter, Sri Isyana Tunggawijaya, so the kings hereinafter referred to as the House of Isyana. Grandson of Queen Isyana Tunggawijaya, Mahendratta, married to King Bali, Udayana, and has a son Airlangga. Airlangga descendants kings who ordered the construction of most of the temples in East Java, although there are also temples were probably built in the early times, as Badhut temple in Malang. In Dinoyo Inscription (760 AD) mentioned about a kingdom located in Dinoyo Kanjuruhan, Malang, who is believed to have close links with the construction of a Hindu temple called the Temple Badhut. Unless Badhut Temple and Temple Songgoriti in Batu, Malang, making large-scale stone building in the newly emerged again during the reign of Airlangga, for example the construction of baths and temples Jalatunda Hemisphere in Mount Guarantee. Temple in East Java have different characteristics from those in Central Java and Yogyakarta. In East Java was not found to be large or wide temples, such as Borobudur, Prambanan in Central Java or Sewu. The only temple complex occupies a rather broad is Panataran Temple in Blitar. However, the temple in East Java are generally more artistic. Mat or foot of the temple is generally higher and shaped terraced hall. To get to the main building of the temple, one has to cross the hall-storey hall with stairs connected. Body building temples in East Java generally slender with a terraced roof and tapers to the top of the cube-shaped roof tops. Makara use side entrance was replaced with a statue or carved dragon. Significant differences were also seen in the reliefs. Relief in East Javanese temples carved with shallow carving techniques (thin) and symbolic style. Objects and figures depicted a side view depicted generally taken from wayang stories. Hindu temples in East Java are generally decorated with reliefs or statues relating to the Trimurti, the three deities in Hinduism, Shiva or relating to, for example: Durga, Ganesh, and Agastya. Figures and decorations related to Hinduism is often presented along with figures and ornaments associated with Buddhism, particularly Tantric Buddhism. Another characteristic of temples in East Java is a relief that the story of the puppet show. Development timescales temples in East Java is longer than that took place in Central Java, which only ranged between 200-300 years. Pembangunanan temple in eastern Java is still going on until the 15th century. The temples were built during the Majapahit Kingdom in general uses the basic ingredients of red brick with a more sederhana.Beberapa ornate temple built at the end of the reign of the Majapahit Kingdom anthropologists considered to reflect "rebellion" that arise from distrust and dissatisfaction against the state in his time of chaos and also as a result of concerns regarding the emergence of a new culture. The movement characteristics are: 1) The existence of mystical ceremonies are generally held-magical secret; 2) dimunculkannya savior figures; 3) The figures are believed to be the defender of justice; 4) The emergence of the exiled community, generally to the area- mountain areas, as well as 5) dimunculkannya back culture "old" as a form of longing for the golden age in the distant past. These characteristics are found, among other things, in the temple and Sukuh Cetha. In the 13th century Majapahit Empire began to recede along with the prestige of Islam to Java. At that time many sacred buildings associated with Hinduism and Buddhism abandoned and eventually forgotten by most of the people who have switched to Islam. As a result, the temple was abandoned and began a landslide buried overgrown shrubs. When then the area around it developed into residential areas, the situation became even worse. The walls of the temple was dismantled and taken to the stone foundation of the house or pavers, crushed red brick while the cement to be red. A number of ornate stone carvings and statues taken by cinder-cinder estate for display at factories yard or home office owned plantations. Details on temples in East Java are generally sourced from the book written by the MPU Negarakertagama prapanca (1365) and written by MPU Pararaton Sedah (1481), as well as from various inscriptions and writings in the temple in question. In the discourse of Indonesian archeology, there are 2 shades of the hue enshrinement Central Java (5-10 century AD) and the pattern of East Java (11-15 century AD), which each have different styles and characteristics. Central Java patterned temples generally have a fat body, with the vertical dimension geometric center is located in the middle of the temple, while the East Java style slender, horizontal terraces with the most sacred part lies behind. Different premises of temples in Central Java, as well as a monument to the temple in East Java, allegedly also serves as a place pendarmaan and perpetuation of the king who had died. Pendarmaan temple which houses, among other things, to the King Wisnuwardhana Candi Jago, Candi and Candi Jawi Kertanegara Singasari to the King, to the King Hayamwuruk Ngetos temple, Kidal temple for King Anusapati, Bajangratu temple for King Jayanegara, Jalatunda temple for King Udayana, Bath Hemisphere for King Airlangga, Temple Rimbi to Queen Tribhuanatunggadewi, Candi Wengker Surawana for Bre, and Bre temple Tegawangi for Matahun or Rajasanegara. In Javanese philosophy temple also serves as a place ruwatan king who had died in order to back the sacred and can be a god incarnate again. Confidence is closely related to the concept of "god king" strongly developed in Java while at the same time. Ruwatan function characterized by the foot of the temple reliefs depicting legends and stories that contain moral messages, such as those found in Candi Jago, Surawana, Tigawangi, and Jawi. Temple in East Java amounted to tens, general construction has close links with the Kingdom and the Kingdom of Majapahit Singasari. Not all temples contained within this website. There are many temples, especially small temples are not covered, including: Bacem, Bara, Baby, Besuki, Carik, Dadi, Domasan, Picture, Picture Wetan, Gayatri, Gentong (in restoration), Indrakila, Jabung, Jimbe, Kalicilik , Kedaton, Kotes, Wardrobe, Headman, Menakjingga, Mleri, Ngetos, Pamotan, Panggih, Pari, Patirtan Jalatunda, Sanggrahan, Selamangleng, Selareja, Sinta, Songgoriti, Sumberawan, Sumberjati, Sumberjati, Sumbernanas, well, Watu Lawang, and Watugede.

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