DIENG

SAMBISARI TEMPLE

SAMBISARI TEMPLE 

21 Years Constructing The "Giant Puzzle of Stone"

Kalasan, Sleman, Yogyakarta, Indonesia

After being buried under the earth for hundreds of years, the first slab of the stone was discovered in 1966. It took 21 years to excavate and construct hundreds of "puzzle" pieces of the stones before Sambisari temple finally stands firmly.

Mr. Karyowinangun did not have any hunch of what was going to happen on one early morning in 1966. When he was preparing the ground for cultivation with his hoe, he felt it bumping a big stone. When he checked it, he saw carvings on the stone. Karyowinangun and the local people wondered about the existence of the stone.

Knowing the discovery, the archeological department came to the site and defined Karyowinangun's field to be archeological site. The carved stone was supposed to be part of a temple that possibly was buried in the area. Excavation was then executed to find hundreds slabs of stone and ancient statues. It turned to be true that those stones were components of a temple.

After 21 years, we can enjoy the beauty of the temple. The temple building named Sambisari stands grandly in Sambisari Village, Purwomartani Sub-District, Kalasan District, Sleman Regency, 10 kilometer away from Yogyakarta city center. You can reach this place by going eastward through the Yogya-Solo road until you see a signboard directing to this temple. Then, you turn left to follow the road.

Arriving at the area of the temple, YogYES first got surprised. Looking at the center of the temple area, there was an only pile of stones of less than 2 meters high. YogYES wondered if it Sambisari temple was that small? Approaching nearer, we will find the answer. In fact, Sambisari temple is 6,5 meters below the surrounding land.

Sambisari temple is predicted to be constructed between 812 - 838 AD, possibly under the government of Rakai Garung. The complex of the temple consists of 1 main temple and 3 supporting temples. There are 2 fences surrounding the temple complex, on the fences was totally reconstructed, while the other was only showed a little in the east side of the temple. Still function as borders, there are 8 stand phalluses distributed in each point of direction.

The main temple building is unique since it does not have shoe basement like other temples in Java. At the same time, the foot of the temple functions as the foundation to make the temple even on the ground. The foot part of the temple is left plain, without reliefs or decorations. Various elements most of them are of plants ornaments are found on the body to the outer part of the temple top. The ornaments look like batik motif.

Stepping up the stairs of the entrance of the temple, we will see an ornament of a dragon in the open mouth ofmakara (the magical animal in Hindu mythology). The figure of makara in Sambisari is an evolution of themakara form in India that can be in the form of a unification of elephant and fish or a crocodile and curved-tail fish.

The narrow verandah as wide as 1 meter will be found after passing through the last stair of the main temple entrance. Walking around it, you will see 3 cavities with one statue in each of them. In the north part, there is a statue of Durga (the wife of Siva) with 8 hands each of which is holding a weapon. Meanwhile, in the east side, there is Ganesha statue (son of Durga). In the southern side, there is Agastya statue with aksamala on his neck.

Entering the primary compartment of the temple, we can see quite big phallus and yoni measuring at around 1.5 meters. Its existence shows that this temple was build as the place for worshipping Siva. The phallus and the yoni behind this temple were also used to make the holy water. Usually, the water is poured on the phallus and let flow toward the small ditch on the yoni, then it is accommodated in a container.

Exiting from the main temple to go westwards, we will be able to see the three supporting temples (perwara) standing in the opposite direction. There was a prediction that this perwara temple was intentionally constructed without roof because when excavation was done, no roof stones were discovered. The inner part of the central supporting temples (perwara) has a square saucer decorated with dragon ornament and a padmasana on it. Possibly, padmasana and the saucers were utilized as places for statues or offerings.

When we have been satisfied with enjoying the beauty of the temple, we may leave for the information room. Some photographs featuring the rice field owned by Mr. Karyowinangun before the excavation and the early condition of the temple at the early time of the discovery. There are also photographs of the excavation processes and the temple reconstruction that lasted for tens of years, including the photographs of other goods such as bronze statues found during the excavation that are kept in Building of Archeological Heritance Preservation.

The beauty of Sambisari temple that we can enjoy at present time is the result of hard works of the archeologists for 21 years. The temple that initially looked like a giant puzzle was reconstructed piece by piece for the continuation of one more heritance of the great culture in the past.

source : http://www.yogyes.com/

BERINGHARJO

BERINGHARJO
A Complete, Traditional Market in Yogyakarta

Jl. Pabringan 1, Yogyakarta 55122, Indonesia
Phone: (0274) 515 871, 561 510

Beringharjo has been functioning as a trading place since 1758. Now, it offers more merchandise, ranging from batik, traditional snacks, Javanese herbs, to Buddha effigy costing hundreds thousands.

As Bali has Sukawati Market, Yogyakarta has Beringharjo Market.  The Beringharjo Market is one of the largest traditional markets in Yogyakarta and has hundreds of cheap souvenirs and goods available.  As you enter the market you will agree that Beringharjo Market could be called 'a small Yogya'.

The market is located in the inner city and is easy to find as it is situated to the north of Kraton Palace and is in the region of Jl. Malioboro.   Everything is run in the traditional way, from the bargaining process down to the packaging.  The market is full of domestic and international tourists every day trying to find unique souvenirs from Yogya.  You can bargain the price with the seller so don't  be afraid to barter for as cheap as possible because if you're lucky the seller can sell their goods at the price you are asking.

The Beringharjo Market was originally a banyan forest but after the Kraton Palace was founded it became a good place for trading so the locals made this place the centre for business.  The name Beringharjo comes from the words Bering and Harjo.  Bering means 'banyan tree 'and Harjo means 'expected to provide welfare'.  For the people of Yogyakarta, Beringharjo Market has been a centre of economic activity for hundreds years although now the market  has changed into  a fun shopping area for tourists.

In Beringharjo Market you can find a variety of souvenirs such as kebaya, surjan and typical foods and if you enter through the west door there are many motifs of batik to choose from.  The market has a collection of batik fabric, from cotton to silk, sold from hundreds to ten of thousands of rupiahs. As well as batik you can also find keris which is the sacred traditional weapon for Javanese people.

If you tire from walking through the market you can go out for a moment and enjoy the various traditional drinks which can be found in the southern section.  There is cendol ice which is made from rice flour,  and also a kind of cam cau jelly which is made from the leaves of cam cau.  Other drinks available are sweet coconut ice and herbal drinks, such as turmeric, tamarind and beras kencur. The drinks aren't expensive and start from Rp. 1000 to Rp. 2000.

Beringharjo Market usually closes at 5.00pm but in the evening some food sellers sell their local food on the west side.  After midnight there are usually gudeg sellers in front of the market so while eating you can listen to the Javanese music played or talk with the sellers who are always eager to chat. 

ANGKRINGAN : SPENDING YOUR NIGHT IN YOGYAKARTA

ANGKRINGAN  

Spending Your Night in Yogyakarta with Kopi Joss

Jl. Wongsodirjan, Yogyakarta 55271, Indonesia

Angkringan is food stall selling rice, side dishes and drinks at very cheap prices. Angkringan  is serving special drink, namely Kopi Joss or Coffee Joss, this place once was the place for spending the night by some popular leaders of Indonesia.

Do you know a famous place in Yogyakarta where university students, cyber communities such as bloggers and chatters, journalists, artists, pedicab drivers, and even hookers get relax and involved in a warm conversation? When you studied in this student city, where did you usually hold a discussion with your friends about your paper's themes of tasks? One of the places you mention must be angkringan  that is located at the north of Tugu railway station. It is understandable since the place is famous with Yogyakarta communities. No formal rules apply in this place but tolerance where people are willing to shares space, for example, and to aware of each other's feeling.

invites you to enjoy the nuance of angkringan  as many other people has experienced as well. From Malioboro Street, you can walk northwards until you reach an alley right to the north of Tugu railway station. If you turn left, you will directly find this famous place on your left side. To identify it, just look at two big containers connected with a bamboo, brazier with burning charcoals, and rows of neatly arranged glasses.

Angkringan Lik Man is legendary because the seller is the first generation of the angkringan sellers in Yogyakarta most of whom come from Klaten. Lik Man or uncle Man whose original name is Siswo Raharjo is the son of grandpa Pairo, the first angkringan seller in Yogyakarta who has been running this business since 1950s. The stall with angkringan concept that used to be called 'ting ting hik' was inherited to Lik Man in 1969. Since then, otherangkringans mushroomed in Yogyakarta.

When you arrive in this angkringan that starts to open at six o'clock in the evening, you can order hot or cold drinks. The favorite beverage is Kopi Joss, coffee served with hot charcoal plunged in it. The superiority of such coffee is lower degree of caffeine after being neutralized by the charcoal. Such finding was resulted from a research done by some students of Gadjah Mada University who often hang around there.

The main menu is sego kucing that consists of some rice and stirred-fried tempe and tiny sea fish cooked with chili. Other food such as fries and fried jadah (made of sticky rice) are also available. The delicious sego kucing served warm goes well with fried tempe or others like skewered quail's eggs. It does not have to spend much money to taste delicious menu.

Most of the foods can be served warm if you want them to be. Just ask Mr. Man to warm them on the charcoal for a while. Some side dishes such as mendoan (tempe fried with flour), filled tofu, sweetened tempe, chicken head, and of course jadah are more delicious when they are grilled before being served. Usually people eatsego kucing on banana leaf as the packaging of it. Otherwise, you can ask for plates to put more than one portion of sego kucing.

Two seat arrangements are available for you to enjoy your meals. If you want to seat near the seller in order for you to chat with him or to ease you add some more dishes, you would better sit beside the brazier. However, if you want to be able to have a chat with your friends, it is better for you to sit on the mat spread on the pavement across the street. The spread of the mat reaches as long as 100 meter. So, don't worry of shorting of space!

Source : http://www.yogyes.com/

For Information : 085643529342

IJO TEMPLE : THE HIGHGEST TEMPLE IN YOGYAKARTA

IJO TEMPLE 

The Highest Temple Located at Yogyakarta

Bukit Ijo, Desa Sambirejo, Prambanan, Sleman, Yogyakarta, Indonesia

Ijo (in Javanese language, this word means 'Green') temple is a temple located at the highest place in Yogyakarta that presents natural and cultural enchantment with additional view of taking off and landing airplane.

Ijo Temple is located in the Hamlet Groyokan , Sambirejo village , Prambanan district , Sleman regency , Yogyakarta . The temple is located west slope of a hill away from the crowds in the area east of Yogyakarta , roughly about 4 kilometers southeast of Candi Ratu Boko . The temple is situated on the slopes of a hill at an altitude of 410 meters above sea level . Because it was on a hill called Ijo dunes , the landscape around the temple is very beautiful , especially if you look west will look rice-fields and Adisucipto Airport . Even though this is not a fertile area, natural view around the temple is so beautiful to enjoy.

The complex of the temple consists of 17 building structures that are divided into 11 terraces. The first terrace functioning as the yard leading to the entrance is a terrace with staircase stretching from west to east. The building on the eleventh terrace is in the form of encircling wall, eight pole phallus, four buildings namely the main temple, and three ancillary temples. The placement of the building on each terrace is based on the level of its being sacral. The building on the highest terrace is the most sacral.

Variants of painting are found since the entrance of this Hindu temple. Right on the entrance gate, there is a motif of double head giant and some of its attributes. Such motif and attributes found in Buddhist temples show that such temples are acculturation forms of Hindu and Buddha cultures. Some temples having such giant motif are Ngawen, Plaosan and Sari.

There is also a statue describing flying woman and man directing to certain side. Such description can have some meanings; first, as spells to expel evil spirit and second as symbol of unity between god Siva and goddess Umi. The unity is meant as the onset of universe creation. Different from the statues in Prambanan Temple, natural style of the statues in Ijo Temple do not lead to eroticism.

Approaching the ancillary temples on the eleventh terrace, there is a pit possible used to burn sacrifice. Right on the upper part of the pit back wall there are ventilations in the forms of trapezium and triangle. The pit reflects the Hindu community that adores Brahma, the god of fire. The three ancillary temples show community adoration to the three Hindu gods, namely Brahma, Siva, and Vishnu.

Some of the works that keep mystery are two inscriptions located in the temple building on the ninth terrace. One of the inscriptions is coded by letter F with the writing Guywan or Bluyutan meaning place for meditation. Another inscription is made of stone as high as 14 cm and as thick as 9 cm containing magic spells that are predicted to be curses. The magic spells were written 16 times and parts of them read "Om Sarwwawinasa, Sarwwawinasa." The two inscriptions may relate closely to certain occurrences in Java by that time. What were the occurrences? They are not revealed yet up to now.

Visiting this temple, you will find beautiful scenery that other temples do not have. Looking down westwards, you will see airplane taking off and landing at Adisutjipto International Airport. You see this scenery because the Seribu Mountains where Ijo Temple is located is the border of the east part of the airport. It is because of the presence of this temple that Adisutjipto Airport cannot be lengthened eastwards.

Each detail of the temple presents meaningful thing and invites the visitors to make a reflection so that the journey will not just be fun time. Great paintings without the name of the creators show life philosophy of the past Javanese community that emphasized more on moral message presented by the works rather than the creators or the greatness of their works.

Ticket is FREE

BEAUTY OF RATU BOKO TEMPLE

THE MAJESTIC BEAUTY OF RATU BOKO TEMPLE

Ratu Boko is an archaeological site known to modern Javanese as Kraton Ratu Boko or Ratu Boko's Palace. Ratu Boko is located on a plateau, about three kilometres south of Lara Jonggrang Prambanan temple complex in YogyakartaIndonesia. The original name of this site is still unclear, however the local inhabitants named this site after King Boko, the legendary king mentioned in Loro Jonggrang folklore. In Javanese, Ratu Boko means "Stork King".

The site covers 16 hectares in two hamlets (Dawung and Sambireja) of the village of Bokoharjo and Prambanan, Sleman Regency. In striking contrast to other Classic-period sites in Central Java and Yogyakarta, which are remains of temples, Ratu Boko displays attributes of an occupation or settlement site, although its precise functions is unknown. Probably the site was a palace complex which belongs to the kings of Sailendra or Mataram Kingdom that also build temples scattered across Prambanan Plain. The argument was based on the fact that this complex was not a temple nor building with religious nature, but a fortified palace instead which evidence in the remnant of fortified walls and the dry moat as defensive structures. The remains of settlements also founds in Ratu Boko vicinity. This site is located 196 m above the sea level, on the highest point in the site, there is a small pavilion from which one will be able to see a panoramic view of Prambanan temple with Mount Merapi as the background.

ROYAL VIEW

On a hillside plateau, overlooking Prambanan temple complex and with a view to Mount Merapi behind Prambanan Temple complex, lie the remains of a once grand palace. The palace (kraton) is named Ratu Boko after a King Boko of local folklore, but the real owner of the palace is more likely to have been a king of a local dynasty. The position gives a view worthy of royalty, but in addition, it is possible that the location was chosen for strategic reasons, as the structures also show signs of being fortified, and a dry moat was used for additional security. Grand stone gates, built on two levels, are the largest and most often photographed structures of the site, it is clear that these lead to what was once a settlement, which sets Ratu Boko apart from the other archeological sites in Central Java which are entirely religious in nature. The hilltop plateau is divided into terraces that are separated by stone walls and stone faced fortifications. The main residence is thought to have been built on a set of stone foundations with a timber structure for pillars and roof. The timber elements are no longer in place, but the stone base shows the scale of the residence. Throughout the area you can find small Hindu and Buddhist temples and structures, a fountain adorned bathing area, bath house, a crematorium, multiple caves, an area used as a public hall. In 1790 the Dutchman Van Boeckholtz found ruins, and over time research was done, and by 1838 the Dutch commenced restoration work. In 1952 the Indonesian government took the reigns, and has continued work since then. Ratu Boko is atop a hill, and a system of drainage trenches and water storage ponds was developed to maintain water supply. THE FOLKLORE OF LORO DJONGGRANG This story connects the Ratu Boko Palace with the Prambanan and Sewu temple complex. The name of King Boko comes from Javanese Folklore, in which King Boko was the father of Loro Djonggrang. A prince named Bandung desperately wanted Loro Djonggang to marry him and she refused, as she he had killed her father. He insisted, and she finally agreed on one condition. He must build 1000 temples in one night. Prince Bandung summoned up spirits to help him, and close to dawn, much to the dismay of Loro Djonggrang they had completed the 999th temple. Loro Djonggrang ordered all of the servants to light a large fire, and begin pounding rice. The roosters were fooled into thinking it was dawn and began to crow, the spirits fled, and the final temple was left unbuilt. Prince Bandung was furious and turned Loro Djonggrang into stone, representing the final temple. According to the traditions, she is the image of Durga in the north cell of the Shiva temple at Prambanan, which is also known as Loro Jonggrang or the Slender Virgin. The History According to writer HJ. DeGraff, in the 17th century there were many European travelers to Java, who mentioned that there existed an archeological site which related of certain King Boko. In 1790, a Dutch researcher, Van Boeckholtz was the first to discover the archaeological ruins on top of Ratu Boko Hill. The hill itself is the northwestern branch of a larger Sewu mountainsystem, located on southern part of Central and East Java spanned between Yogyakarta to Tulungagung. The publication of the discovery attracted scientists such as Mackenzie, Junghun and Brumun to conduct research and exploration on the site in the year 1814. In the early 20th century, the Ratu Boko site was thoroughly studied by researcher FDK Bosch, who published his findings in a report entitled "Keraton Van Ratoe Boko". From this report concluded that the ruins was the remnant of a keraton(palace). During these researches, Mackenzie also found a statue of gold-headed man and woman embracing each other. A stone pillar with ornaments of zoomorphic figures among which are elephants, horses, and others, also found among the ruins. Abhayagiri Vihara inscription dated 792 CE is one of the few written evidence discovered in Ratu Boko site. The inscription mentioned Tejahpurnapane Panamkarana or Rakai Panangkaran (746-784 M), and also mentioned a vihara located on top of the hill called Abhyagiri Wihara which means "a vihara on top of the hill that free from danger". From this inscription it was concluded that King Panangkaran in later period in during his reign wished for a spiritual refuge and has created a reclusion of Buddhist hermitage named Abhayagiri Wihara in 792. Rakai Panangkaran was a pious follower of Mahayana Buddhist, a Dhyani Buddha statue was discovered in the site which confirmed its initial Buddhist nature of the site. Nevertheless some Hindu elements is also found in the site, such as the discovery of statues of Hindu deities; Durga, Ganesha and Yoni. It seems that the compound was converted as a hilltop fortress by a local landlord named Rakai Walaing Pu Kumbayoni. According to Shivagrha inscription the place was used as a defensive fort consists of a stacked hundreds of stones. The hilltop fortress is used as a fort during a power struggle in later days of Mataram Kingdom. The Ratu Boko complex consists of gopura (gates), paseban, pools, pendopo, pringgitan, kaputren (women's quarter), and a meditation caves. Ratu Boko stands 196 meters above sea level and covers an area of 250.000 squaremeters. It is divided into four parts, the central, the west, the southeast and the east. The central section of the compound consists of the main gates, a crematorium temple, a pool, a stone pedestal and the paseban (or audience hall). The southeast part covers the pendopo (attached open pavilion), balai-balai (public hall or building), three miniature temples, a pool and a walled compound popularly named by locals as kaputren (women's quarter). At Ratu Boko, traces of probable secular structures were erected on a plateau divided into terraces separated from each other by stone walls and stone-faced ramparts (talud). The site was reached by a steep path up the northwest slope of the plateau, in the direction of Prambanan. The structural remains in the terrace at Ratu Boko site consist of places with folk names connected with palaces such as paseban (reception pavilion), pendopo (audience hall) and kaputren (women's quarter). A pool complex lies on a terrace adjoining the east side of the pendopo. A group of artificial caves, probably for meditation, lies to the north, isolated from the rest of the site.  ETTING THERE AND GETTING IN ::Ratu Boko is located 3km south of the Prambanan complex and east of Yogyakarta, off the road to Solo. We recommend you organise a car and driver through either our Visitor Assistance Centre or your hotel. This way you can also have transport ready to take you back when you are ready to head back.  The other alternatives are a tour group mini-bus, or even a taxi. Tickets are available at the official ticket booth at the entrance The fees are as follows: RATU BOKO, Entrance Ticket Pass Indonesian local or KITAS card holder IDR   25.000 Indonesian local Children IDR   10.000 Foreigner - Adult USD  13 Foreigner - Student [registered] USD  7  RATU BOKO - PRAMBANAN Package Indonesian local or KITAS card holder IDR   45.000 Indonesian local children IDR   20.000 Foreigner - Adult USD  25 Foreigner - Student [registered] USD  12.5  RATU BOKO - BOROBUDUR Package Indonesian local or KITAS card holder IDR   50.000 Indonesian local children IDR   20.000 Foreigner - Adult IDR 324.000 Foreigner - Student [registered] IDR 162.000 Source : http://en.wikipedia.org/ , http://holidayjogja.com/ , http://www.borobudurpark.com/

PRAMBANAN TEMPLE AWESOME

PRAMBANAN TEMPLE 

The Home Hindu Temple in the World

Jalan Raya Jogja - Solo Km 16, Prambanan, Sleman, Yogyakarta 55571, Indonesia

Phone: (0274) 496 408

Prambanan is the masterpiece of Hindu culture of the tenth century. The slim building soaring up to 47 meters makes its beautiful architecture incomparable.

History Of Prambanan

       STRUCTURE

The high structures are typical of Hindu architecture, and the plan of the temple complex is a Mandala, as is Borobudur. As a symbol of the Hindu cosmos, the temple or candi is vertically into three parts, both vertically and in plan. Bhurloka: The base of the temples, as well as the outer square is the underworld. A place for ordinary folk, mortals, both human and animal. The place where lust and desire are commonplace. This is an unholy area. Bhuvarloka: The central body of the temples and the middle square of the complex, represents the ‘middle world’ the place for those who have left their worldly possessions. This is where people begin to see the light of truth.

Svarloka: The top of the temples, and the innermost square represents the realm of the gods, the holiest zone, and is crowned. During the restoration of the Siva temple a well of over 5 metres depth was found, which contained a stone casket.

WORSHIPING ANCESTORS

It is understood that when a king or prominent person died, the ashes of the deceased along with various objects representing physical and spiritual symbols of the cosmos, were placed in a stone casket. This casket was placed in a shaft in the base of a temple, above it was built a statue of a god, of whom the deceased was said to be an incarnation. This statue then becomes the object of worship for those honouring and worshipping the king. Ancestor worship has been an Indonesian cultural tradition since prehistoric times, and it has been adapted into the local adaptions of Hinduism and Buddhism. Some archaeologists suggest that the idol of Shiva in the central chamber of the Prambanan’s main temple is modelled after King Balitung, of the Mataram Kingdom. One of the possible instigators of the temple building. The casket found in the well of the Siva temple at Prambanan was sitting on a pile of charcoal, earth and animal bones. It contained a variety of objects, including, coins, jewels, precious metals and ashes. Gold sheets with inscriptions of Varuna, the god of the sea, and Parvata, the god of the mountains were also found.

BUILT OVER TIME

The temple complex was most likely built in stages. Estimated to have been commenced during the late 9th and early 10th Century, by either Rakai Pikatan or Balitung Maha Sambu the Sanjaya king of the Mataram Kingdom. It is suggested that it was built as a Hindu response to the Buddhist Borobudur, which was built by the concurrent Saliendra dynasty. The temple complex was expanded in stages by successive Mataram kings, with the addition of the hundreds of ‘perwara’ temples around the central temples. Prambanan was used by the Mataram royal family for its religious ceremonies and sacrifices.
Just like Borobudur, when power moved to western Java around 930AD the Prambanan temples were left abandoned and suffered the ravages of earthquakes and nature before being rediscovered. A large earthquake in the 16th Century led to a further collapse of the temples. Dutchman CA Lons wrote a report on the state of the temple in 1733, with a great deal of the temple being under ground and covered with plants. The British also surveyed the ruins after Collin Mackenzie under Sir Stamford Raffles came across the temple ruins by chance in 1811. Restoration works commenced in 1830, the main Siva temple was completed in 1953, and works continue to this day. An earthquake in 1996 did cause further damage to Prambanan and many other temples in the area. The local Hindus, often of
Balinese heritage, have revived Prambanan as a religious venue, performing their ceremonies and rituals here. Close by and within the archeological park, are the lesser known Sewu, Bubrah, and Lumbung Temples, all Buddhist, demonstrating the religious harmony experienced in Indonesia throughout the ages. Prambanan temple is extraordinarily beautiful building constructed in the tenth century during the reigns of two kings namely Rakai Pikatan and Rakai Balitung. Soaring up to 47 meters (5 meters higher than Borobudur temple), the foundation of this temple has fulfilled the desire of the founder to show Hindu triumph in Java Island. This temple is located 17 kilometers from the city center, among an area that now functions as beautiful park. here is a legend that Javanese people always tell about this temple. As the story tells, there was a man named Bandung Bondowoso who loved Roro Jonggrang. To refuse his love, Jonggrang asked Bondowoso to make her a temple with 1,000 statues only in one-night time. The request was nearly fulfilled when Jonggrang asked the villagers to pound rice and to set a fire in order to look like morning had broken. Feeling to be cheated, Bondowoso who only completed 999 statues cursed Jonggrang to be the thousandth statue. Prambanan temple has three main temples in the primary yard, namely Vishnu, Brahma, and Shiva temples. Those three temples are symbols of Trimurti in Hindu belief. All of them face to the east. Each main temple has accompanying temple facing to the west, namely Nandini for Shiva, Angsa for Brahma, and Garuda for Vishnu. Besides, there are 2 flank temples, 4 kelir temples and 4 corner temples. In the second area, there are 224 temples. Entering Shiva temple, the highest temple and is located in the middle, you will find four rooms. One main room contains Shiva statue, while the other three rooms contain the statues of Durga (Shiva's wife), Agastya (Shiva's teacher), and Ganesha (Shiva's son). Durga statue is said to be the statue of Roro Jonggrang in the above legend.

ALUN-ALUN KIDUL : COLOURFULL IN THE NIGHT OG JOGJA

ALUN-ALUN KIDUL 

The Flickering Palace's Backyard At Night

Jl. Alun-Alun Kidul Yogyakarta, Indonesia

At night, the Southern City Square located behind the King's Palace-is always full of people looking for affordable amusement. The flickering lamps of odong-odong driven around the square adds to the merry.

Alun-alun (note: correct orthography hyphenated but occurs occasionally without, also found as aloen-aloen, aloon aloon, and erroneously alon-alon) is a Javanese architectural term for the large central open lawnsquares common to villages, towns and cities in Indonesia.

Commonly, alun-alun in modern-day Indonesia refers only to the two large open squares of kraton palace compounds.

Each kraton has two alun-alun: the most important and northern alun-alun lor and the less important and commonly smaller southern alun-alun kidul. The court of Pakubuwana in Surakarta is unique as it incorporates thealun-alun kidul within the defensive wall of the kraton proper.

The alun-alun lor also historically functioned for a place for public corporal punishments and executions. Condemned criminals were publicly executed by krissing (using a keris to stab the condemned from the left shoulder blade downward into the heart) beside the enclosed banyan trees of the alun-alun lor. For especially heinous criminals, most especially traitors and viciousbrigands the condemned's head would be impaled on a pike as a macabre public warning.

Historical Function

The alun-alun lor functioned and continues to function as centre for public spectacles, court celebrations and general non-court entertainment. The Javanese festivals of Garebeganan and Sekaten great fairs were held here, as they are still held today, with the spectacle of huge mountains of rice exiting the kraton for blessings at the mosque and distributed to the people in the alun-alun lor. Occasionally a social and entertainment spectacle of a tiger and buffalo fight wold be held, though from Sultan Hamengkubawana VII onward these were rare, as the Yogyakarta court tigers were incredibly useful for public sanitation as they were fed a diet of stray dogs.

The alun-alun lor was the only place where the Sultan would conduct dialogue with his people, and functioned to show his humanity and humility.

The alun-lun kidul was more of a generic ground, principally for everyday mustering troops or servants and for exiting officials, servants and workers attending to mundane everyday business.

Javanese traditional architecture holds a principle known as Catur Gatra Tunggal (catur: Javanese for "four";gatra: Javanese for "element"; tunggal: Javanese for "single/integrated"), which means "four elements in one single integrity". The principle is manifested in the architecture of Ngayogyakarta Hadiningrat King's Palace, which comprises a palace, a mosque, a city square, and a traditional market. Each of the place functions as the center of authority, prayer and worship, social activities, and economic activities respectively. Yogyakarta has two city squares one located in front of the palace, known as Alun-Alun Utara (alun-alun lor/Northern City Square), while the other one is located behind the palace and is known as Alun-Alun Selatan (alun-alun kidul/Southern City Square). The King's Palace is itself situated at a spot along the imaginary line connecting Mount Merapi, the King's Palace, and Parangtritis Beach.

he backyard of the king's palace is a place full of stories. Two of the folklores most identified with the Southern city square is its establishment; the city square was built to make the back side of the palace looks a lot like the front yard so that it doesn't stand backing the Southern Sea which is believed to be guarded by the Queen of the Southern Sea, who is said to have a mystical connection with the King of Mataram. The second story is the myth of walking pass the twin banyan trees planted on the city square, with eyes blindfolded. The game is known as masangin, which stands for "masuk dua beringin" (entering two banyan trees).

The rule of the game is very simple; we would only need to be blindfolded then walk straight about 20 m from the front of Sasono Hinggil (Javanese words, literally translated as Higher Place/Ground) and pass through between the ringin kurung (two banyan trees planted on the center of the city square). That's all. But as you come to see, it is not as easy as it seems. Many people have tried to walk straight, but in fact they happened to take the wrong direction, turning their path far from the destination. Certainly, walking with eyes blindfolded is far harder than with eyes open and objects visible. In broader understanding, the game reflects a message that we have to work hard and keep our heart pure to achieve our destination.

Masangin originated from a ritual known as topo bisu (silent asceticism) mubeng beteng (around the fort) on 1 Suro eve, which would be completed by walking pass the ringin kurung. It is believed that the two banyan trees hold a mythical rajah (traditional tattoo) which functions to keep the King's Palace off any perils. It is also believed that only those having pure hearts and not bearing evil intentions can walk pass the banyan trees. To try the game, we can rent a blindfold for Rp 5,000. Apart from the myth, the game has been the Southern city square's icon which gives financial benefits for the sellers around the city square.

There are many other things we can do in the Southern city square. Formerly used by the kingdom's army to work out, the place has now transformed into a public space flocked by visitors; people of all communities and ages are gathering here. In the evening, started at about 5 pm, parents take their children to play around, running all the way chasing the flying bubbles from liquid soap blown by the sellers, or shouting loudly as if calling out the various kites above the sky. Quite at the pavement, numerous sellers are getting ready and spreading out their mats. Later at night, the atmosphere starts to change; the young children have gone home, and it's time for the teenagers to spend their night over at the city square. The darker the night, the higher the crowd. Tandem bicycles and lighted odong-odong become the favorite objects. We can drive around the city square on tandem bicycle for Rp 15,000, or by renting odong-odong for Rp 30,000 which can accommodate up to six persons. While doing sport by riding on the bicycle or odong-odong, we can also feel another sensation while riding on it cross the crowded street.

Tired of playing, we can then take a break and sit relaxed on the mats while ordering snacks. We suggest you order roasted corns in various flavor options along with wedang ronde which offers the taste of warm ginger. Need more? Just order toasted bread and wedang bajigur. Wedang ronde and bajigur, popular beverages in Yogyakarta, are just perfect to enjoy around the area which formerly had been the heart of Mataram Kingdom. The Southern city square is not a quiet place where you can find tranquility, but its cheerful aura will definitely amuse you. If you come around at the second week in month, you will be able to watch a shadow puppet performance held at Sasono Hinggil Dwi Abad. However, you will need to get all prepared since the show is held all night long. Wanna give it a try?