1.
West Java
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West Java is a province of Indonesia. The provinces population is 46.3 million and it is the most populous, all these cities are suburban to Jakarta. The oldest human inhabitant archaeological findings in the region were unearthed in Anyer with evidence of bronze, the prehistoric Buni culture clay pottery were later developed with evidence found in Anyer to Cirebon. Artefacts, such as food and drink containers, were mostly as burial gifts. Records of Tarumanegaras administration lasted until the sixth century, which coincides with the attack of Srivijaya, the Sunda Kingdom subsequently became the ruling power of the region, as recorded on the Kebon Kopi II inscription. An Ulama, Sunan Gunung Jati, settled in Cirebon, with the intention of spreading the word of Islam in the pagan town, in the meantime, the Sultanate of Demak in central Java grew to an immediate threat against the Sunda kingdom. To defend against the threat, Prabu Surawisesa Jayaperkosa signed a treaty with the Portuguese in 1512, in return, the Portuguese were granted an accession to build fortresses and warehouses in the area, as well as form trading agreements with the kingdom. This first international treaty of West Java with the Europeans was commemorated by the placement of the Padrao stone monument at the bank of the Ciliwung River in 1522, although the treaty with the Portuguese had been established, it could not come to realization. Sunda Kalapa harbour fell under the alliance of the Sultanate of Demak, in 1524/1525, their troops under Sunan Gunung Jati also seized the port of Banten and established the Sultanate of Banten which was affiliating with the Sultanate of Demak. The war between the Sunda kingdom with Demak and Cirebon sultanates then continued for five years until a treaty were made in 1531 between King Surawisesa and Sunan Gunung Jati. From 1567 to 1579, under the last king Raja Mulya, alias Prabu Surya Kencana, after 1576, the kingdom could not maintain its capital at Pakuan Pajajaran and gradually the Sultanate of Banten took over the former Sunda kingdoms region. The Mataram Sultanate from central Java also seized the Priangan region, in the sixteenth century, the Dutch and the British trading companies established their trading ships in West Java after the falldown of Sultanate of Banten. For the next three hundred years, West Java fell under the Dutch East Indies administration, West Java was officially declared as a province of Indonesia in 1950, referring to a statement from Staatblad number 378. On October 17,2000, as part of nationwide political decentralization, Banten was separated from West Java, there have been recent proposals to rename the province Pasundan after the historical name for West Java. Since the creation of West Bandung Regency in 2008, the Province of West Java has been subdivided into 9 cities and 17 regencies and these 26 cities and regencies are divided into 620 districts, which comprise 1,576 urban villages and 4,301 rural villages. West Java borders Jakarta and Banten province to the west, to the north is the Java Sea. To the south is the Indian Ocean, unlike most other provinces in Indonesia which have their capitals in coastal areas, the provincial capital, Bandung, is located in the mountainous area in the centre of the province. Banten Province was formerly part of West Java Province but was created a province in 2000
2.
Balinese temple
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A Pura is a Balinese Hindu temple. And the place of worship for the adherents of Balinese Hinduism in Indonesia, Puras are built in accordance to rules, style, guidance and rituals found in Balinese architecture. Mother Temple of Besakih is the most important, the largest and holiest temple in Bali, a large number of puras have been built in Bali, leading it to be titled the Island of a Thousand Puras. The term pura originates from the Sanskrit word, meaning city, walled city, towered city and this walled compounds contains several shrines, meru, and bale. The design, plan and layout of the pura follows the concept of Balinese space allocation. Three mandala zones arranged according to a hierarchy, Nista mandala, the outer zone, which directly connects the pura compound with the outer realm. This zone usually takes the form of a field or a garden that can be used for religious dance performances. Madya mandala, the zone of the temple, where the activity of adherents takes place. In this zone usually several pavilions are built, such as the bale kulkul, bale gong, wantilan, bale pesandekan, and bale perantenan, Utama mandala, the holiest and the most sacred zone within the pura. However, the rules for arrangements the facilities of the two outer zones, nista mandala and madya mandala, are somewhat flexible. Several structures, such as the bale kulkul, could be built as outer corner tower, also, there are two types of gates within Balinese architecture, the split gate, known as candi bentar, and the roofed tower gate known as paduraksa or kori agung. Both types of gates have specific roles in Balinese architectural design, Candi bentar is the gate used in the nista mandala, while the kori agung is employed as the gate between the madya mandala and Utama mandala inner compounds. The rules for gate types are valid for non-religious compounds such as puri, nobles. There are several types of pura, each serving certain functions of Balinese rituals throughout the Balinese calendar, Pura kahyangan jagad, pura that are located in the mountainous region of the island, built upon mountain or volcano slopes. The mountains are considered as the realm, the abode of gods or hyang. The most important pura kahyangan in Bali is Mother Temple of Besakih complex on the slopes of Mount Agung, Pura tirta, water temples, a type of pura that other than religious function, also have water management function as part of Subak irrigation system. The priests in these temples have authority to manage the water allocation among rice paddies in the villages surrounds the temple, some tirta temples are noted for its sacred water and having petirtaan or sacred bathing pool for cleansing ritual. Other water temple are built within lakes, such as Pura Ulun Danu Bratan, the example of this type of temple are Pura Taman Ayun and Pura Tirta Empul
3.
Bogor Regency
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Bogor Regency is a regency of West Java, Indonesia, south of DKI Jakarta. It is considered a community for Jakarta, and is home to over five million people. Its administration is located in Cibinong and it is bordered by Lebak Regency to the west, although West Bogor Regency is in the process of being split off taking with it some 14 subdistricts. The area has witnessed significant population growth, in the 2010 census the Regency counted 4,770,744 people, of which 2,450,426 are male. The latest official estimate is 5,131,798, given that the regency covers 2,663.83 km2 after the spinoffs of Bogor and Depok cities, the density stands at 1,926 people per km2. The regency is subdivided into 40 districts, the Dutch name of the regency is Buitenzorg Regency. They are Curug Daun, Curug Nangka and Curug Kawung, about 8 kilometers from the gate there is another waterfall in Gunung Malang village, Gunung Malang district. The Curug Luhur falls are 50 meters high and easily accessible, official Website Nature reserve Dungus Iwul Nature reserve Yanlappa Nature reserve Telaga warna Nature reserve Pancoran Mas
4.
Indonesia
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Indonesia, officially the Republic of Indonesia, is a unitary sovereign state and transcontinental country located mainly in Southeast Asia with some territories in Oceania. Situated between the Indian and Pacific oceans, it is the worlds largest island country, with more than seventeen thousand islands. At 1,904,569 square kilometres, Indonesia is the worlds 14th-largest country in terms of area and worlds 7th-largest country in terms of combined sea. It has an population of over 260 million people and is the worlds fourth most populous country. The worlds most populous island, Java, contains more than half of the countrys population, Indonesias republican form of government includes an elected legislature and president. Indonesia has 34 provinces, of which five have Special Administrative status and its capital and countrys most populous city is Jakarta, which is also the most populous city in Southeast Asia and the second in Asia. The country shares land borders with Papua New Guinea, East Timor, other neighbouring countries include Singapore, Vietnam, the Philippines, Australia, Palau, and the Indian territory of the Andaman and Nicobar Islands. Despite its large population and densely populated regions, Indonesia has vast areas of wilderness that support the second highest level of biodiversity. The country has abundant natural resources like oil and natural gas, tin, copper, agriculture mainly produces rice, palm oil, tea, coffee, cacao, medicinal plants, spices and rubber. Indonesias major trading partners are Japan, United States, China, the Indonesian archipelago has been an important region for trade since at least the 7th century, when Srivijaya and then later Majapahit traded with China and India. Local rulers gradually absorbed foreign cultural, religious and political models from the early centuries CE, Indonesian history has been influenced by foreign powers drawn to its natural resources. Indonesia consists of hundreds of native ethnic and linguistic groups. The largest – and politically dominant – ethnic group are the Javanese, a shared identity has developed, defined by a national language, ethnic diversity, religious pluralism within a Muslim-majority population, and a history of colonialism and rebellion against it. Indonesias national motto, Bhinneka Tunggal Ika, articulates the diversity that shapes the country, Indonesias economy is the worlds 16th largest by nominal GDP and the 8th largest by GDP at PPP, the largest in Southeast Asia, and is considered an emerging market and newly industrialised country. Indonesia has been a member of the United Nations since 1950, Indonesia is a member of the G20 major economies and World Trade Organization. The name Indonesia derives from the Greek name of the Indós, the name dates to the 18th century, far predating the formation of independent Indonesia. In 1850, George Windsor Earl, an English ethnologist, proposed the terms Indunesians—and, his preference, in the same publication, one of his students, James Richardson Logan, used Indonesia as a synonym for Indian Archipelago. However, Dutch academics writing in East Indies publications were reluctant to use Indonesia, they preferred Malay Archipelago, the Netherlands East Indies, popularly Indië, the East, and Insulinde
5.
Geographic coordinate system
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A geographic coordinate system is a coordinate system used in geography that enables every location on Earth to be specified by a set of numbers, letters or symbols. The coordinates are chosen such that one of the numbers represents a vertical position. A common choice of coordinates is latitude, longitude and elevation, to specify a location on a two-dimensional map requires a map projection. The invention of a coordinate system is generally credited to Eratosthenes of Cyrene. Ptolemy credited him with the adoption of longitude and latitude. Ptolemys 2nd-century Geography used the prime meridian but measured latitude from the equator instead. Mathematical cartography resumed in Europe following Maximus Planudes recovery of Ptolemys text a little before 1300, in 1884, the United States hosted the International Meridian Conference, attended by representatives from twenty-five nations. Twenty-two of them agreed to adopt the longitude of the Royal Observatory in Greenwich, the Dominican Republic voted against the motion, while France and Brazil abstained. France adopted Greenwich Mean Time in place of local determinations by the Paris Observatory in 1911, the latitude of a point on Earths surface is the angle between the equatorial plane and the straight line that passes through that point and through the center of the Earth. Lines joining points of the same latitude trace circles on the surface of Earth called parallels, as they are parallel to the equator, the north pole is 90° N, the south pole is 90° S. The 0° parallel of latitude is designated the equator, the plane of all geographic coordinate systems. The equator divides the globe into Northern and Southern Hemispheres, the longitude of a point on Earths surface is the angle east or west of a reference meridian to another meridian that passes through that point. All meridians are halves of great ellipses, which converge at the north and south poles, the prime meridian determines the proper Eastern and Western Hemispheres, although maps often divide these hemispheres further west in order to keep the Old World on a single side. The antipodal meridian of Greenwich is both 180°W and 180°E, the combination of these two components specifies the position of any location on the surface of Earth, without consideration of altitude or depth. The grid formed by lines of latitude and longitude is known as a graticule, the origin/zero point of this system is located in the Gulf of Guinea about 625 km south of Tema, Ghana. To completely specify a location of a feature on, in, or above Earth. Earth is not a sphere, but a shape approximating a biaxial ellipsoid. It is nearly spherical, but has an equatorial bulge making the radius at the equator about 0. 3% larger than the radius measured through the poles, the shorter axis approximately coincides with the axis of rotation
6.
Pura Besakih
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Pura Besakih is a temple complex in the village of Besakih on the slopes of Mount Agung in eastern Bali, Indonesia. It is the most important, the largest and holiest temple of Hindu religion in Bali, perched nearly 1000 meters up the side of Gunung Agung, it is an extensive complex of 23 separate but related temples with the largest and most important being Pura Penataran Agung. The temple is built on six levels, terraced up the slope, the entrance is marked by a candi bentar, and beyond it the Kori Agung is the gateway to the second courtyard. The precise origins of the temple are not clear but it almost certainly dates from prehistoric times, the stone bases of Pura Penataran Agung and several other temples resemble megalithic stepped pyramids, which date back at least 2000 years. It was certainly used as a Hindu place of worship from 1284 when the first Javanese conquerors settled in Bali, by the 15th century, Besakih had become a state temple of the Gelgel dynasty. It was built on the slopes of Mount Agung, the principal volcano of Bali. Pura Besakih is a made up of twenty-three temples that sit on parallel ridges. It has stepped terraces and flights of stairs ascend to a number of courtyards and brick gateways that in turn lead up to the main spire or Meru structure. All this is aligned along an axis and designed to lead the spiritual person upward. The main sanctuary of the complex is the Pura Penataran Agung, the symbolic center of the main sanctuary is the lotus throne or padmasana, which is therefore the ritual focus of the entire complex. It dates to around the seventeenth century, a series of eruptions of Mount Agung in 1963, which killed approximately 1,700 people also threatened Pura Besakih. The lava flows missed the complex by mere meters. Each year there are at least seventy festivals held at the complex and this cycle is based on the 210-day Balinese Pawukon calendar year. It had been nominated as a World Heritage Site as early as 1995, visitors to this temple should exercise caution as there is a syndicate operating in and around the premise of this temple. They target tourists by offering a tour guide at exorbitant charges. They also perform prayers and request for tips at the end of the tour, visitors who decline their services are dealt with rather aggressively. In 2013, foreign visitors count is 84,368 persons, the illegal forced donations which is actually an extortion was done by local youths from surrounding villages to visiting tourists. Usually foreign tourist are asked for additional 50 US dollar while Indonesians are asked for 200,000 rupiah and this is illegal money collection, however the local authority seems to do nothing to stop this extortion
7.
Bali
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Bali is an island and province of Indonesia. The province includes the island of Bali and a few smaller neighbouring islands, notably Nusa Penida, Nusa Lembongan and it is located at the westernmost end of the Lesser Sunda Islands, between Java to the west and Lombok to the east. Its capital, Denpasar, is located in the part of the island. With a population of 3,890,757 in the 2010 census, and 4,225,000 as of January 2014, the island is home to most of Indonesias Hindu minority. According to the 2010 Census,83. 5% of Balis population adhered to Balinese Hinduism, followed by 13. 4% Muslim, Christianity at 2. 5%, Bali is a popular tourist destination, which has seen a significant rise in tourists since the 1980s. Tourism-related business makes up 80% of its economy and it is renowned for its highly developed arts, including traditional and modern dance, sculpture, painting, leather, metalworking, and music. The Indonesian International Film Festival is held every year in Bali, in March 2017, Tripadvisor named the island the worlds top destination in its Travelers choice award. Bali is part of the Coral Triangle, the area with the highest biodiversity of marine species, in this area alone over 500 reef building coral species can be found. For comparison, this is about 7 times as many as in the entire Caribbean, most recently, Bali was the host of the 2011 ASEAN Summit,2013 APEC and Miss World 2013. Bali is the home of the Subak Irrigation System, a UNESCO World Heritage Site, Bali was inhabited around 2000 BC by Austronesian people who migrated originally from Southeast Asia and Oceania through Maritime Southeast Asia. Culturally and linguistically, the Balinese are closely related to the people of the Indonesian archipelago, Malaysia, stone tools dating from this time have been found near the village of Cekik in the islands west. In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora, each sect revered a specific deity as its personal Godhead. Inscriptions from 896 and 911 dont mention a king, until 914 and they also reveal an independent Bali, with a distinct dialect, where Buddhism and Sivaism were practiced simultaneously. Mpu Sindoks great-granddaughter, Mahendradatta, married the Bali king Udayana Warmadewa around 989 and this marriage also brought more Hinduism and Javanese culture to Bali. Suradhipa reigned from 1115 to 1119, and Jayasakti from 1146 until 1150, jayapangus appears on inscriptions between 1178 and 1181, while Adikuntiketana and his son Paramesvara in 1204. Balinese culture was influenced by Indian, Chinese, and particularly Hindu culture. The name Bali dwipa has been discovered from inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD. It was during this time that the people developed their complex irrigation system subak to grow rice in wet-field cultivation, some religious and cultural traditions still practiced today can be traced to this period
8.
Balinese Hinduism
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Balinese Hinduism is the form of Hinduism practiced by the majority of the population of Bali. Although the population of Indonesia is predominantly Muslim and Christian, 83% of the people on Bali identify as Hindu, Hinduism came to Indonesia from India in the first century CE. It was gradually replaced by Buddhism, which was the religion of Sumatra and Java. However, due to cultural barriers, Bali became the part of Indonesia to remain predominantly Hindu. The populations of the islands off the east coast of Bali are also mostly Hindu, the fundamental principle underlying Hinduism is that there is order in the cosmos, known as dharma. There is also a force, adharma. Hindus seek balance and harmony between two forces, thus freeing themselves from the never-ending cycle of reincarnation, attaining a state called moksa. Balinese Hinduism divides the cosmos into three layers, the highest level is heaven, or suarga, the abode of the gods. Next is the world of man, buwah, below this is hell or bhur, where the demons live and where peoples spirits are punished for misdeeds on earth. This tripartite division is mirrored in the body and the shrines found outside Balinese buildings. Along with the traditional Hindu gods such as Brahma, Vishnu and Siva, Sang Hyang Widhi is the designation for one God in Balinese Hinduism. In the concept of Balinese tradition of Hinduism, Acintya or Sang Hyang Widhi is associated with the concept of Brahman, Balinese Hindu belief in a single God is in line with the first principle of the Indonesian state philosophy Pancasila. These ceremonies mark major events in a life, including birth, puberty, tooth filing. A baby must not touch the ground until it is 105 days old. Once the child reaches puberty, the six upper canine teeth are filed until they are even, marriage is seen as obligatory for Balinese Hindus, both for the establishment of a family and for the enhanced position in the village social structure accorded to the husband. Giving birth to children guarantees the patrilineal line, as well as ensuring there is somebody to perform the appropriate rituals essential for reincarnation and it marks the attainment of adulthood. The most important ceremonies take place after death, and result in the soul being freed to be eventually reincarnated. Unlike the death rites of other religions, the body is not the focus, as it is seen as nothing more than a temporary container of the soul
9.
Greater Jakarta
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Greater Jakarta is a generic term for the urban agglomeration surrounding Jakarta, Indonesia, the capital and largest city in the country, home to over 30 million people. Being a generic term, there are definitions for differing purposes. These definitions do not necessarily need to be defined by the government, they can be defined by an organization or study, such as Demographia, a development bank, a university, etc. Greater Jakarta is a magnet and home to people from all over Indonesia and Southeast Asia. Greater Jakarta has significant numbers of Sundanese, Javanese, Betawi as well as Bataks from the rest of the island, as Jabodetabek is an acronym, the re-definitions also have tended to tack on abbreviations to the end in the acronym form. Issues leading to the administrative definition revision attempts include, Mountainous regions and active volcanoes within the definition, including volcanic highlands fringing the south, for a short time, Cianjur was included and tacked on as jur to the acronym such as BKSP Jabodetabekjur. Routing of the KRL Jabodetabek, Jakartas biggest single mass transit mode, that reaches the city of Rangkasbitung, all other termini lie within Jabodetabek. Fast growth of Bandung Metropolitan Area and a corridor of mushrooming population between the metropolitan areas. As Greater Jakarta continued its growth and sprawl over the decades, definitions are modified. Names grow longer as syllables of cities are tacked on the ends, initially, the metropolitan area was defined as, Jabotabek, the combination of Jakarta + Bogor + Tangerang + Bekasi cities and Regencies, this name was rendered obsolete when Depok was added. Jabodetabek, Depok was carved out of Bogor Regency in 1999, leading to the new name Similarly, South Tangerang was carved out of Tangerang Regency, list of metropolitan areas in Indonesia Interactive district-wise population density map of Java, including Greater Jakarta
10.
Hyang
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A hyang is an unseen spiritual entity that has supernatural power in ancient Indonesian mythology. This spirit can be either divine or ancestral, the reverence for this spiritual entity can be found in Sunda Wiwitan, Kejawen, and Balinese Hinduism. In the modern Indonesian this term tends to be associated with gods, devata, the realm where the hyangs reside is called kahyangan, now a synonym for svarga or heaven in modern Indonesian. The term hyang now widely associated with Balinese Hinduism developed in ancient Java, however this term actually has an older origin, it has its root in the indigenous animism and dynamism beliefs of Austronesian people that inhabit the Indonesian archipelago. The hyang concept indigenously developed in the archipelago and not considered to have originated from Indian dharmic religions, before the adoption of Hinduism, Buddhism and Islam, the natives of the Indonesian archipelago believed in powerful but unseen spiritual entities that can be both benevolent or malevolent. They also believed that the ancestor is not gone away or disappeared completely. The ancestral spirit may gain god-like spiritual power and remain involved in their offsprings worldly affairs, in ancient Sundanese, Javanese, and Balinese society, this unseen spiritual entity is identified as hyang. These ancestral divine spirits are believed to inhabit high places, such as mountains, hills and these mountainous regions are considered sacred realms, as the abode of gods and the resting place for the soul of the ancestors. In Sundanese, the term nga-hyang means disappear or unseen and it is suggested that the word hyang has linguistic relation with the Indonesian word, hilang which means disappear. In its development, the term hyang become the word for many terms that still known and used in modern Indonesian. If the word hyang is attached with prefixes attribute Sang-, Dang-, Ra-, to form the word Sanghyang, Danghyang, or Rahyang, it is meant to honor ar revere gods or the deceased ancestors. For example, Sanghyang Sri Pohaci and Sang Hyang Widhi refer to gods, the term Danghyang or Danyang is refer to the guardian spirits of certain sacred or haunted places. The name of Srivijayan empire founder, Dapunta Hyang Sri Jayanasa, kahyangan, from the word ka-hyang-an, is the realm where hyangs resides. Because of the belief that hyang prefer high places, some regions is considered as the abode of hyang. For example, Parahyangan refer to mountainous region of West Java, originated from combined words para-hyang-an, para indicate plural, while the suffix -an shows the place, so Parahyangan means the abode of hyangs. The term parahyangan is also used as the type of Pura or Balinese temple, Pura parahyangan is Balinese temple that located in mountainous region as the counterparts of pura segara, Balinese temple located by the sea. Dieng Plateau in Central Java also shared the same origin, it is from the combined words di-hyang which also means hyangs place, the word sembahyang in Indonesian is synonymous with the Islamic shalat ritual. It actually originated from the combined word sembah-hyang which means worship the hyang, the Balinese Sanghyang Dedari sacred dance involved some pre-pubescent girls dances in trance condition
11.
Sri Baduga Maharaja
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Sri Baduga Maharaja or Sang Ratu Jaya Dewata or popularly known as King Siliwangi was the great king of the Hindu Sunda kingdom in West Java, reigned 1482 to 1521 from his capital in Pakuan Pajajaran. He brought his kingdom greatness and prosperity, the inscription was created not during Sri Badugas reign, but later in 1533 by Sri Badugas son, King Surawisesa, to honor and commemorate his late father. He is also known as a legendary character, King Siliwangi. Some accounts of his life are taken from the Pantun Sunda oral tradition that describe his reign as an era for the Sundanese people. The stylized name, Sri Baduga Maharaja Ratu Haji di Pakwan Pajajaran Sri Sang Ratu Dewata literally means His Majesty Maharaja King of Pakuan Pajajaran, His Excellency King of deities. Most of literature recognize his name as Sri Baduga Maharaja while other argues that it was only the title to address the king, as Baduga corresponds to paduka, the footwear of kings. According to Hindu etiquette the king is held so high that people should not directly address the king by his name. Thus his real name is Sang Ratu Jaya Dewata, on the other hand, he is also known in his popular name as King Siliwangi. A liguistical theory suggests that Siliwangi is derived from the Sundanese words of Silih Wangi, according to Kidung Sunda and Carita Parahyangan, King Wangi is identified as King Lingga Buana, a king of Sunda that died at Majapahit in 1357 AD in the Battle of Bubat. Hayam Wuruk, the Majapahit king, intended to marry Dyah Pitaloka Citraresmi, the Sunda royal family came to Majapahit to marry the princess to Hayam Wuruk. However, Gajah Mada, prime minister of the Majapahit Empire and he demanded that the princess not be treated as the queen of Majapahit, but merely as a concubine, as a sign of Sundas submission. Angered by Gajah Madas insult, the Sunda royal family fought the overwhelming Majapahit forces to the death to defend their honor, after his death, King Lingga Buana was named King Wangi because of his heroic deed to defend his kingdoms honor. His descendants with the quality of greatness were called Silihwangi. Some other historians are of the opinion that Siliwangi is derived from the Sundanese word Asilih Wewangi, according to Batutulis inscription, he is the son of Rahyang Niskala and the grandson of Rahyang Niskala Wastu Kancana. There are many legends about King Siliwangi as the king of Sunda. One of the stories tells about prince Ratu Jayadewata, the son of Prabu Anggalarang, king of Galuh, during his youth the prince was known as Raden Pamanah Rasa. The name suggests that he was a charming and strikingly handsome young man, people easily fell in love with him. The tradition says he was a master of literature, music, dance, and the arts, as well as pencak silat martial arts, an usurper of evil ambition overthrows King Anggalarang and murders him, taking over the throne
12.
Pakuan Pajajaran
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Pakuan Pajajaran was the fortified capital city of Sunda kingdom. The location is roughly corresponds to modern Bogor city in West Java, Indonesia, the site is revered as the spiritual home of Sundanese people as it contains much of shared identity and history of Sundanese people. The city was settled since at least the 10th century, in 1513, the city was visited by its first European visitor, Tomé Pires, the Portuguese envoy. Pakuan Pajajaran was destroyed by the Sultanate of Banten in 1579, in Sundanese language the word Pakuan derived from the term paku which means nail, and it also could means fern plant. According to Carita Waruga Guru manuscript, the name was derived from pakujajar or rows of pakis haji or cycas plant, in Sundanese pakis haji means kings fern to refer to cycas plant. This theory was supported by K. F. Holle in his book De Batoe Toelis te Buitenzorg, mentioned that in Buitenzorg area there is a village called Cipaku, rouffaer in his book Encyclopedie van Niederlandsch Indie editie Stibbe argued that the term Pakuan should be derived from the word paku which means nail. The nail represent the king as spijker der wereld and this is in line with ancient Sundanese tradition that regarded their king as the nail or center of their realm. The tradition to refer the king as nail is also found in Javanese Surakarta Sunanate tradition that refer their king as Pakubuwono. Rouffaer further suggested that the term Pajajaran derived from the term sejajar, poerbatjaraka in his writings De Batoe-Toelis bij Buitenzorg explained that the term Pakuan derived from Old Javanese word pakwwan, which refer to camp or palace. Thus he suggested that the name Pakuan Pajajaran means aanrijen staande hoven, suggesting that the buildings, Ten Dam in his work Verkenningen Rondom Padjadjaran, argued that the term Pakuan has something to do with stone phallic symbol of lingam. This erected stone monument, which in Indic beliefs symbolized Shiva, is believed once stood near Batutulis inscription as the symbol of kings power and this is also in line with menhir stone monument — supposedly megalithic culture was still prevailed in ancient Sundanese society. Ten Dam also refer to Carita Parahyangan which mentions names of Sundanese kings, Sang Haluwesi, Ten Dam further argued that Pakuan was not a name, but it refer to hoffstad. Referring to the report of Kapiten Wikler, Ten Dam suggested that the term Pajajaran describes the position of the capital. Pajajaran derived from stem word jajar, which means parallel and this might refer to its location between two parallel rivers, Cisadane and Ciliwung. For a few kilometres in Bogor vicinity, both rivers runs parallel, and this is believed as the location of Pakuan Pajajaran, other than native sources, the account of Pakuan Pajajaran was also mentioned in European sources. The capital of Daio of Sunda kingdom, was visited by a Portuguese envoy Tomé Pires in the early 16th century, the Javanese Babad dated from Mataram Sultanate period circa 17th century, still referred the area and the kingdom of West Java as Pajajaran. The area near modern Bogor, in the valleys of Cisadane
13.
Parahyangan
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Parahyangan or Priangan or Preanger is the mountainous region in West Java province on the island of Java in Indonesia. The total surface area of area is approximately a little less than 1/6 of Java. The name Parahyangan is originated from Sundanese words which means the abode of hyangs, Parahyangan is a mountainous region, and ancient Indonesians believed that the gods resided in the mountain tops. The hyang derivation in other placenames on the island of Java, as in the Dieng Plateau in the centre, a Sundanese legend of Sangkuriang contain the memory of the prehistoric ancient lake in Bandung basin highland, which suggest that Sundanese already inhabit the region since stone age era. This legend suggested the Parahyangan highland as the playland or the abode of gods, the train serving Jakarta - Bandung is called Kereta Api Parahyangan. Today it is merged with Argo Gede to become Argo Parahyangan, the Priangan region has been home for early human since prehistoric era, at least since 9,500 years before present. There have been some archaeological findings of early human settlements, in Pawon cave in Padalarang karst area, West of Bandung. The ruin of Bojongmenje temple was discovered in Rancaekek area, Bandung Regency, the temple is estimated to be dated from early 7th century CE, around the same period — or even earlier, than Dieng temples of Central Java. Parahyangan is a part of the former Sunda Kingdom, the inland mountainous region of Parahyangan was considered as sacred place in Sunda Wiwitan beliefs. After the fall of Sunda Kingdom in the 16th century, Priangan was administrated by the nobles and aristocrats of Cianjur, Sumedang and those princes claimed as the rightful heir and the descendants of Sunda kings lineage, King Siliwangi. Although the dominant power at that time was held by Banten and Cirebon Sultanates, in 1617, Sultan Agung of Mataram launched a military campaign throughout Java and vassalized Sultanate of Cirebon. In 1618 Mataram troops conquered Ciamis and Sumedang and ruled most of Parahyangan region, Mataram Sultanate was involved in a power contest with Dutch East India Company centered in Batavia. Later Mataram was gradually weakened through a struggle of successions of Javanese princes, to secure their positions, later Mataram kings have made significant concessions with VOC and have given up many of its lands that originally acquired by Sultan Agung, that including Priangan. Since early 18th century Priangan was under Dutch rule, during the Dutch colonial time, this area was known as De Preanger. The capital of Preanger initially located in Tjiandjoer, and later moved to Bandung that gradually developed into an important settlement, by 19th century Colonial Dutch has established its holds over most of Java. Preanger was an important and productive plantation area during Dutch East Indies era that produce coffee, tea, quinine, the famous Java coffee promoted worldwide by the Dutch was actually the coffee grown in Parahyangan area. In the early 20th century, Bandung grew into an important settlement, the pre-war Bandung was designed as the new capital of Dutch East Indies, however the World War II brought this plan to end. After Indonesian independence, Parahyangan is considered as historical name of mountainous region of West Java surrounding Bandung
14.
Mount Salak
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Mount Salak is an eroded volcano in West Java, Indonesia. It has several satellite cones on its southeast flank and the northern foot, Mount Salak has been evaluated for geothermal power development. Mount Salak can be translated to Silver Mountain, Mount Salak offers several routes for climbing. The route most often climbed is Curug Nangka, in the part of the range. Peak I is visited via easier routes from the east, through Cimelati, Peak I also can be reached by more challenging routes, from Peak II via Sukamantri and Ciapus. An additional alternate route is the way through Cidahu, Sukabumi. Mount Salak is popular for mountain climbing clubs, especially Route II. Climbers bring water with them, especially through Post I at Kawah Ratu Route, a water source, supplied by rain, exists at an altitude of 2,211 metres on this route. Cimelati can be reached from Cibuntu Village, water is scarce in parts of this region. An irrigation system ensures that water is plentiful until Post/Shelter III, beyond this point, travelers must carry water. The route itself is scenic, with several waterfalls as well as a large villa appearing before reaching Post/Shelter I, Mount Salak is a habitat for a variety of animal species, including frogs, toads, reptiles, birds, and mammals. During research, D. M. Nasir from KSH forest faculty IPB found 11 frog and toad species in Lingkungan S at Ciapus Leutik, Desa Taman Sari, the findings did not include tree toads and other mountain toads that might also be found there. At Cidahu, bangkong bertanduk and katak terbang were found, many reptiles, including lizards and snakes, live on Mount Salak. These include the chameleons Bronchocela jubata, Bronchocela cristatella, Kadal Kebun, some snakes living in Mount Salak are Ular Tangkai, Ular Siput, Ular Sanca Kembang, and many more. Mount Salak has become famous for its habitat for birds, there are at least 232 birds species in total, the notes about mammals indicate that there are not many living on Mount Salak, aside from leopards, silvery gibbons, Javan surilis, and sunda pangolins. In 2012, The Jakarta Post dubbed Mount Salak an airplane graveyard, high turbulence and fast-changing weather conditions of the mountainous terrain are cited as contributing factors to multiple aviation crashes in the area. There were seven aviation crashes around Mount Salak between 2002 and 2012, one person was killed in the crash of a small aircraft in October 2002, seven in October 2003, two in April 2004, and five in June 2004. Eighteen people were killed in a crash of an Indonesian Air Force military plane in 2008, media related to Mount Salak at Wikimedia Commons Mount Halimun Salak National Park List of volcanoes in Indonesia
15.
Bogor
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Bogor is a city in the West Java province, Indonesia. Located around 60 kilometers south from the capital of Jakarta, Bogor is the 6th largest city of Jabodetabek. Bogor is an important economic, scientific, cultural and tourist center, in the Middle Ages, the city served as the capital of Sunda Kingdom and was called Pakuan Pajajaran or Dayeuh Pakuan. During the Dutch colonial era, it was named Buitenzorg and served as the residence of the Governor-General of Dutch East Indies. With several hundred people living on an area of about 20 km2. The city has a palace and a botanical garden – one of the oldest and largest in the world. It bears the nickname the Rain City, because of frequent rain showers and it nearly always rains even during the dry season. The first mentioning of a settlement at present Bogor dates to the 5th century when the area was part of Tarumanagara and it was named Pakuan Pajajaran, that in old Sundanese means a place between the parallel, and became the predecessor of the modern Bogor. Over the next centuries, Pakuan Pajajaran become one of the largest cities in medieval Indonesia with population reaching 48,000. The name Pajajaran was then used for the kingdom. The chronicles of that time were written in Sanskrit, which was the used for official and religious purposes, using the Pallava writing system. The prasasti found in and around Bogor differ in shape and text style from other Indonesian prasasti and are among the attractions of the city. In the 9–15th centuries, the capital was moving between Pakuan and other cities of the kingdom, and finally returned to Pakuan by King Siliwangi on 3 June 1482 – the day of his coronation, since 1973, this date is celebrated in Bogor as an official city holiday. In 1579, Pakuan was captured and almost completely destroyed by the army of Sultanate of Banten, the city was abandoned and remained uninhabited for decades. The formal transition occurred on 17 April 1684 by signing an agreement between the Crown Prince of Banten and the VOC. The first, and temporal, colonial settlement at Pakuan was a camp of lieutenant Tanoejiwa, in a short time, several agricultural settlements appeared around Pakuan, the largest being Kampung Baru. In 1701, they were combined into a district, Tanoejiwa was chosen as the head of the district and is regarded as the founder of the modern Bogor Regency. The district was developed during the 1703 Dutch mission headed by the Inspector General of the VOC Abraham van Riebeeck
16.
Sunda Kingdom
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The Kingdom of Sunda was a Hindu kingdom located in western Java from 669 to around 1579, covering the area of present-day Banten, Jakarta, West Java, and the western part of Central Java. According to primary historical records, the Bujangga Manik manuscript, the border of the Sunda Kingdom was the Pamali River. Most accounts of the Sunda Kingdom come from historical records from the 16th century. Several stone inscriptions also mention the kingdom, such as Jayabupati, Kawali, the earliest reference to the name Sunda being used to identify a kingdom is the Kebon Kopi II inscription dated 854 Saka. The inscription was in old Javanese script, but the language used was old Malay, another reference to the kingdom is the Jayabupati inscription which consists of 40 lines written on four pieces of stone found on the Cicatih river bank in Cibadak, Sukabumi. The inscription is written in old Javanese script, the four inscriptions are now stored at the National Museum in Jakarta, under the codes D73, D96, D97 and D98. The contents of the inscriptions, The date of the Jayabupati inscription may be 11 October 1030, According to Pustaka Nusantara, Parwa III sarga 1, Sri Jayabupati reigned for 12 years, from 952 to 964 saka. The inscription has an East Javanese style in lettering, language, and style, copperplate letters dating to the 15th century, including royal instructions, also imply the existence of the Sunda Kingdom. Prasasti Kebantenan III copperplate announces the king of Sundas sanctions of holy construction in Sunda Sembawa, the primary source that contains informations about the daily life of late 15th to early 16th century Sunda Kingdom was found in Bujangga Manik manuscript. The names of places, culture and customs, was described in great detail, it is one of the important specimen of Old Sundanese literature. The main character is Prince Jaya Pakuan alias Bujangga Manik, a Sundanese Hindu hermit, as a hermit he made two journeys from Pakuan Pajajaran to central and eastern Java and back, the second one including a visit to Bali. After his return he practised asceticism on a mountain in western Java, the manuscript dated from pre-Islamic Sunda. The language represents a stage of Sundanese. It displays a marked influence from Javanese but does not contain one word which is tracable to Arabic, in the content of the story, too, Islam is completely absent. According to F. Hirt and W. W. Rockhill, at the time of the Southern Sung Dynasty, the inspector of trade with foreign countries, Chau Ju-kua, collected reports from sailors and merchants who had visited foreign countries. His report on far countries, Chu-fan-chi, written from 1178 to 1225 AD, Chu-fan-chi reported that, According to this source, the kingdom of Sunda produced high quality black pepper. The kingdom located in the parts of Java near Sunda Strait, corresponds to today Banten, Jakarta. According to this source, the port of Sunda was under Srivijaya mandala domination, port of Sunda was highly possible refer to port of Banten instead of Kalapa
17.
Majapahit
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The Majapahit Empire was a vast thalassocracy based on the island of Java from 1293 to around 1500. Majapahit reached its peak of glory during the era of Hayam Wuruk and his achievement is also credited to his prime minister, Gajah Mada. Its influence extended beyond the territory of Indonesia and has been the subject of many studies. The name Majapahit derives from local Javanese, meaning bitter maja, german orientalist Berthold Laufer suggested that maja came from the Javanese name of Aegle marmelos, an Indonesian tree. The name originally referred to the area in and around Trowulan, the cradle of Majapahit and it was said that the workers clearing the Tarik timberland encountered some bael trees and consumed its bitter-tasting fruit that subsequently become the villages name. In ancient Java it is common to refer the kingdom with its capitals name, Majapahit is also known by other names, Wilwatikta, although sometimes the natives refer to their kingdom as Bhumi Jawa or Mandala Jawa instead. Little physical evidence of Majapahit remains, and some details of the history are rather abstract, nevertheless, local Javanese people did not forget Majapahit completely, as Mojopait is mentioned vaguely in Babad Tanah Jawi, a Javanese chronicle composed in the 18th century. Majapahit did produce physical evidence, the ruins dating from the Majapahit period are clustered in the Trowulan area. The Trowulan archaeological site was discovered in the 19th century by Sir Thomas Stamford Raffles and he reported the existence of ruins of temples. Scattered about the country for miles, and referred to Trowulan as this pride of Java. By the early 20th century, Dutch colonial historians began to study old Javanese and Balinese literature to explore the past of their colony, two primary sources were available to them, the Pararaton manuscript was written in the Kawi language c. 1600, and Nagarakretagama was composed in Old Javanese in 1365, Pararaton focuses on Ken Arok, the founder of Singhasari, but includes a number of shorter narrative fragments about the formation of Majapahit. The Nagarakretagama is an old Javanese epic poem written during the Majapahit golden age under the reign of Hayam Wuruk, the Dutch acquired the manuscript in 1894 during their military expedition against the Cakranegara royal house of Lombok. There are also inscriptions in Old Javanese and Chinese. The Javanese sources incorporate some poetic mythological elements, and scholars such as C. C, berg, an Indonesia-born Dutch naturalist, have considered the entire historical record to be not a record of the past, but a supernatural means by which the future can be determined. Most scholars do not accept this view, as the record corresponds with Chinese materials that could not have had similar intention. The list of rulers and details of the structure show no sign of being invented. The Chinese historical sources on Majapahit, mainly owed to Zheng Hes account — a Ming Dynasty admiral reports during his visit to Majapahit, Zheng Hes translator Ma Huan wrote a detailed description of Majapahit and where the king of Java lived
18.
Moksha
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Moksha, also called vimoksha, vimukti and mukti, is a term in Hinduism and Hindu philosophy which refers to various forms of emancipation, liberation, and release. In its soteriological and eschatological senses, it refers to freedom from saṃsāra, in its epistemological and psychological senses, moksha refers to freedom from ignorance, self-realization and self-knowledge. In Hindu traditions, moksha is a concept and included as one of the four aspects and goals of human life. Together, these four aims of life are called Puruṣārtha in Hinduism, the concept of moksha is found in Jainism, Buddhism and Hinduism. In some schools of Indian religions, moksha is considered equivalent to and used interchangeably with terms such as vimoksha, vimukti, kaivalya, apavarga, mukti, nihsreyasa. However, terms such as moksha and nirvana differ and mean different states between various schools of Hinduism, Buddhism and Jainism, the term nirvana is more common in Buddhism, while moksha is more prevalent in Hinduism. Moksha is derived from the root Sanskrit, मुच्, muc, in Vedas and early Upanishads, the word Sanskrit, मुच्यते, mucyate appears, which means to be set free or release - such as of a horse from its harness. The definition and meaning of moksha varies between schools of Indian religions. Moksha means freedom, liberation, from what and how is where the schools differ, Moksha is also a concept that means liberation from rebirth or saṃsāra. This liberation can be attained while one is on earth, or eschatologically, some Indian traditions have emphasized liberation on concrete, ethical action within the world. This liberation is a transformation that permits one to see the truth. For example, Vivekachudamani - an ancient book on moksha, explains one of many steps on the path to moksha, as. Samsara originated with religious movements in the first millennium BCE and these movements such as Buddhism, Jainism and new schools within Hinduism, saw human life as bondage to a repeated process of rebirth. This bondage to repeated rebirth and life, each subject to injury, disease. By release from this cycle, the involved in this cycle also ended. This release was called moksha, nirvana, kaivalya, mukti, in earliest Vedic literature, heaven and hell sufficed soteriological curiosities. The rebirth idea ultimately flowered into the ideas of saṃsāra, or transmigration - where one’s balance sheet of karma determined one’s rebirth, along with this idea of saṃsāra, the ancient scholars developed the concept of moksha, as a state that released a person from the saṃsāra cycle. Moksha release in eschatological sense in these ancient literature of Hinduism, suggests van Buitenen, comes from self-knowledge, the meaning of moksha in epistemological and psychological sense has been variously explained by scholars
19.
Candi of Indonesia
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A candi is a Hindu or Buddhist temple in Indonesia, mostly built during the zaman Hindu-Buddha or Indianized period, between the 4th to 15th centuries. Indonesian archaeologists describe candis as sacred structures of Hindu and Buddhist heritage, used for religious rituals and ceremonies in Indonesia. However, ancient secular structures such as gates, urban ruins, pools and bathing places are called candi too. In Hindu Balinese architecture, the term refer to a stone or brick structure of single-celled shrine with portico, entrance and stairs, topped with pyramidal roof. It is often modeled after East Javanese temples, and functions as a shrine to a certain deity, to the Balinese, a candi is not necessarily ancient, since candis continue to be built within these puras, such as the reconstructed temple in Alas Purwo, Banyuwangi. In contemporary Indonesian Buddhist perspective, candi also refers to a shrine, several contemporary viharas in Indonesia for example, contains the actual-size replica or reconstruction of famous Buddhist temples, such as the replica of Pawon and Plaosans perwara temples. In Buddhism, the role of a candi as a shrine is sometimes interchangeable with a stupa, Borobudur, Muara Takus and Batujaya for example are actually elaborate stupas. In modern Indonesian language, the term candi can be translated as temple or similar structure, especially of Hindu, thus temples of Cambodia, Champa, Thailand, Myanmar and India are called as candi too in Indonesian. Candi refers to a structure based on the Indian type of single-celled shrine, with a tower above it. The term Candi is given as a prefix to the many temple-mountains in Indonesia, built as a representation of the Cosmic Mount Meru, however, the term also applied to many non-religious structures dated from the same period, such as gopura, petirtaan and some of habitation complexes. Examples of non-temple candis are the Bajang Ratu and Wringin Lawang gates of Majapahit, in ancient Java, a temple was probably originally called prāsāda, as evidence in the Manjusrigrha inscription, that mentioned Prasada Vajrasana Manjusrigrha to refer to the Sewu temple. The term prasad itself refer to an offering or a sacrament. This term is in par with Cambodian and Thai term prasat which refer to the structure of a temple. From Hindu perspective, the term itself is believed was derived from Candika. This suggests that in ancient Indonesia the candi had mortuary functions as well as connections with the afterlife. The association of the name candi, candika or durga with Hindu-Buddhist temples is unknown in India and other parts of Southeast Asia outside of Indonesia, such as Cambodia, Thailand, or Burma. Historians suggest that the temples of ancient Java were also used to store the ashes of cremated deceased kings or royalty. This is in line with Buddhist concept of stupas as structures to store Buddhist relics, including the ashes and remains of holy Buddhist priests or the Buddhist king, the example is the statue of king Airlangga from Belahan temple portrayed as Vishnu riding Garuda
20.
Balinese people
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The Balinese are an ethnic group native to the Indonesian island of Bali. The Balinese population of 4.2 million live mostly on the island of Bali, there are also significant populations on the island of Lombok, and in the eastern-most regions of Java. The Balinese originated from three periods of migration, the first waves of immigrants came from Java and Kalimantan in prehistoric times and were of proto-Malay stock. The second wave of Balinese came slowly over the years from Java during the Hindu period and this in turn reshaped the Balinese culture into a syncretic form of classical Javanese culture mixed with many Balinese elements. A DNA study in 2005 by Karafet et al. found that 12% of Balinese Y-chromosomes are of likely Indian origin, while 84% are of likely Austronesian origin, Balinese culture is a mix of Balinese Hindu-Buddhist religion and Balinese customs. It is perhaps most known for its dance, drama and sculpture, the island is also known for its Wayang kulit or Shadow play theatre. Even in poor rural and neglected villages, beautiful temples are a common sight, even layered pieces of palm leaf and neat fruit arrangements made as offerings by Balinese women have an artistic side to them. Balinese artists are skilled in duplicating art works such as carvings that resemble Chinese deities or decorating vehicles based on what is seen in foreign magazines. The culture is noted for its use of the gamelan in music, each type of music is designated for a specific type of event. For example, music for a piodalan is different from music used for a ceremony, just as it is for weddings, Ngaben, Melasti. The diverse types of gamelan are also specified according to the different types of dance in Bali, according to Walter Spies, the art of dancing is an integral part of Balinese life as well as an endless critical element in a series of ceremonies or for personal interests. Traditionally, displaying of female breasts is not regarded as immodest, Balinese women can often be seen with bared chests, however, a display of the thigh is considered immodest. In modern Bali these customs are not strictly observed. In the Balinese naming system, a rank of birth or caste is reflected in the name. A puputan is an act of mass suicide through frontal assaults in battle, the latest act of puputan was during the Indonesian war of Independence, with Lt. Colonel I Gusti Ngurah Rai as the leader in the battle of Margarana. The airport in Bali is named after him in commemoration, the vast majority of the Balinese believe in Agama Tirta, holy-water religion. It is a Shivaite sect of Hinduism, traveling Indian priests are said to have introduced the people to the sacred literature of Hinduism and Buddhism centuries ago. The people accepted it and combined it with their own pre-Hindu mythologies, the Balinese from before the third wave of immigration, known as the Bali Aga, are mostly not followers of Agama Tirta, but retain their own animist traditions
21.
Hinduism in Indonesia
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Hinduism in Indonesia is practised by 1. 7% of the total population, and by 83. 5% of the population in Bali as of the 2010 census. Hinduism is one of the six official religions of Indonesia, in 2010, there were an estimated total of over 4 million Hindus in Indonesia according to Indonesian census. The Parisada Hindu Dharma Indonesia disputed the methodology, and estimated 18 million Hindus lived in Indonesia in 2005. The natives of Indonesian Archipelago practiced indigenous animism and dynamism, beliefs common to the Austronesian people, native Indonesians venerated and revered ancestral spirit, they also believed that some spirits may inhabit certain places such as large trees, stones, forests, mountains, or any sacred place. This unseen spiritual entity that has supernatural power is identified by ancient Javanese, Sundanese and Balinese as hyang that can mean either divine or ancestral, in modern Indonesian, hyang tends to be associated with God. Hindu influences reached the Indonesian Archipelago as early as the first century, historical evidence is unclear about the diffusion process of cultural and spiritual ideas from India. Java legends refer to Saka-era, traced to 78 AD, stories from the Mahabharata Epic have been traced in Indonesian islands to the 1st century, however, the versions mirror those found in southeast Indian peninsular region. Indonesian islands adopted both Hindu and Buddhist ideas, fusing them with pre-existing native folk religion and Animist beliefs. In the 4th century, the kingdom of Kutai in East Kalimantan, Tarumanagara in West Java, excavations between 1950 and 2005, particularly at the Cibuaya and Batujaya sites, suggests that Tarumanagara revered deity Wisnu of Hinduism. Ancient Hindu kingdoms of Java built many temples, named rivers on the island as Gomati and Ganges. Hinduism along with Buddhism spread across the archipelago, numerous sastras and sutras of Hinduism were translated into the Javanese language, and expressed in art form. The Hindu-Buddhist ideas reached the peak of their influence in the 14th century, the last and largest among the Hindu-Buddhist Javanese empires, Majapahit, influenced the Indonesian archipelago. Sunni Muslim traders of the Shafii fiqh, as well as Sufi Muslim traders from India, Oman and Yemen brought Islam to Indonesia. The earliest known mention of a small Islamic community midst the Hindus of Indonesia is credited to Marco Polo, about 1297 AD, four diverse and contentious Islamic Sultanates emerged in north Sumatra, south Sumatra, west and central Java, and in southern Borneo. These Sultanates declared Islam as their religion and pursued war against each other as well as the Hindus. For example, Jizya was imposed on unbelievers of Islam in Sumatra, in some regions, Indonesian people continued their old beliefs and adopted a syncretic version of Islam. In other cases, Hindus and Buddhists left and concentrated as communities in islands that they could defend, Hindus of western Java, for example, moved to Bali and neighboring small islands. While this era of conflict and inter-Sultanate warfare was unfolding
22.
International Standard Book Number
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The International Standard Book Number is a unique numeric commercial book identifier. An ISBN is assigned to each edition and variation of a book, for example, an e-book, a paperback and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, the method of assigning an ISBN is nation-based and varies from country to country, often depending on how large the publishing industry is within a country. The initial ISBN configuration of recognition was generated in 1967 based upon the 9-digit Standard Book Numbering created in 1966, the 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108. Occasionally, a book may appear without a printed ISBN if it is printed privately or the author does not follow the usual ISBN procedure, however, this can be rectified later. Another identifier, the International Standard Serial Number, identifies periodical publications such as magazines, the ISBN configuration of recognition was generated in 1967 in the United Kingdom by David Whitaker and in 1968 in the US by Emery Koltay. The 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108, the United Kingdom continued to use the 9-digit SBN code until 1974. The ISO on-line facility only refers back to 1978, an SBN may be converted to an ISBN by prefixing the digit 0. For example, the edition of Mr. J. G. Reeder Returns, published by Hodder in 1965, has SBN340013818 -340 indicating the publisher,01381 their serial number. This can be converted to ISBN 0-340-01381-8, the check digit does not need to be re-calculated, since 1 January 2007, ISBNs have contained 13 digits, a format that is compatible with Bookland European Article Number EAN-13s. An ISBN is assigned to each edition and variation of a book, for example, an ebook, a paperback, and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, a 13-digit ISBN can be separated into its parts, and when this is done it is customary to separate the parts with hyphens or spaces. Separating the parts of a 10-digit ISBN is also done with either hyphens or spaces, figuring out how to correctly separate a given ISBN number is complicated, because most of the parts do not use a fixed number of digits. ISBN issuance is country-specific, in that ISBNs are issued by the ISBN registration agency that is responsible for country or territory regardless of the publication language. Some ISBN registration agencies are based in national libraries or within ministries of culture, in other cases, the ISBN registration service is provided by organisations such as bibliographic data providers that are not government funded. In Canada, ISBNs are issued at no cost with the purpose of encouraging Canadian culture. In the United Kingdom, United States, and some countries, where the service is provided by non-government-funded organisations. Australia, ISBNs are issued by the library services agency Thorpe-Bowker
23.
Hindu temple
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A temple is a structure reserved for religious or spiritual rituals and activities such as prayer and sacrifice. It is typically used for such buildings belonging to all faiths where a specific term such as church. These include Hinduism, Buddhism, and Jainism among religions with many modern followers, the form and function of temples is thus very variable, though they are often considered by believers to be in some sense the house of one or more deities. Typically offerings of some sort are made to the deity, and other rituals enacted, the degree to which the whole population of believers can access the building varies significantly, often parts or even the whole main building can only be accessed by the clergy. Temples typically have a building and a larger precinct, which may contain many other buildings. The word comes from Ancient Rome, where a templum constituted a sacred precinct as defined by a priest and it has the same root as the word template, a plan in preparation of the building that was marked out on the ground by the augur. Templa also became associated with the places of a god or gods. Hindu temples are large and magnificent with a rich history, there is evidence of use of sacred ground as far back as the Bronze Age and later the Indus Valley Civilization. Hindu temples have been built in countries around the world, including Cambodia, Nepal, Mauritius, Indonesia, Bangladesh, Great Britain. They include the structures called stupa, wat and pagoda in different regions, Temples in Buddhism represent the pure land or pure environment of a Buddha. Traditional Buddhist temples are designed to inspire inner and outer peace, a Jain temple is the place of worship for Jains, the followers of Jainism. Some famous Jain temples are Shikharji, Palitana Jain Temples, Ranakpur Jain Temple, Shravan Belgola, Dilwara Temples, Jain temples are built with various architectural designs. Jain temples in North India are completely different from the Jain temples in South India, additionally, a Manastambha is a pillar that is often constructed in front of Jain temples. The temple of Mesopotamia derived from the cult of gods and deities in the Mesopotamian religion and it spanned several civilizations, from Sumerian, Akkadian, Assyrian, and Babylonian. Ancient Egyptian temples were meant as places for the deities to reside on earth, indeed, the term the Egyptians most commonly used to describe the temple building, ḥwt-nṯr, means mansion of a god. A gods presence in the temple linked the human and divine realms and these rituals, it was believed, sustained the god and allowed it to continue to play its proper role in nature. They were therefore a key part of the maintenance of maat, maintaining maat was the entire purpose of Egyptian religion, and thus it was the purpose of a temple as well. Ancient Egyptian temples were also of significance to Egyptian society
24.
Asu Temple
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Candi Asu is part of the Sengi complex built in the 8th and 9th centuries. It is a Hindu temple lying between Central Java and Yogyakarta and it is nestled in between Mount Merapi and Mount Merbabu volcanoes and nearby the road from Mungid to Boyolali. An external wall is formed as the base with an internal wall acting as the foundation, between the two walls, the area has been filled with two meters of rocks and earth, then paved on the top. The remaining space was left for a statue to be placed. On the western wall, a masonry mass was left. From this rough layout, new lines were drawn in the paving in order to expand, angular rocks were used as the original blocks, set at an angle. The temple was neari lik pieon and larger rocks were to be placed last, carving began from the top of the temple, working downward. The large finishing rocks that were to be used at the end were never carved or used, offering an explanation to their disappearance from the site
25.
Cangkuang
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Cangkuang is a small 8th-century Shivaist candi located in Kampung Pulo village, Cangkuang, Kecamatan Leles, Garut Regency, West Java, Indonesia. The temple is one among the few Hindu-Buddhist temples ever discovered in West Javan region, other temples includes Batujaya, the town of Leles is located around 40 kilometers southeast from Bandung on the way to Garut town. The temple is located several kilometers east from Leles-Garut main road, the temple occupy a 16.5 hectares island called Kampung Pulo surrounded by a small lake called Situ Cangkuang. Near the temple there is a traditional Sundanese village, the temple, tomb, traditional village and the areas surrounding the island and lake, today is protected as cultural and archaeological sanctuary area. Originally the whole island was surrounded by lake, however today only the northern parts were still flooded. The temples name cangkuang, was derived from Sundanese native name for pandan tree found grown around the temple in Kampung Pulo island, the temple was made from andesite stones, the temples base measures 4.5 x 4.5 meters and 8.5 meters tall. The temples faces east, on the east side there is a flight of stairs leading to the portal, inside the main room there is a small 62 cm tall stone statue of Shiva. The statue is damaged, the hands are broken and the face is quite eroded, on the pedestal of the statue there is a carving of Nandis head. The temple is simple and unadorned with minimal ornaments. The roof is arranged in three receding steps adorned with pseudo-lingam pinnacles, the architectural style is similar to those of early Central Javanese Hindu temples. Arsitektur Bangunan Suci Masa Hindu-Budha di Jawa Barat
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Ceto Temple
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Ceto is a fifteenth-century Javanese-Hindu temple that is located on the western slope of Mount Lawu on the border between Central and East Java provinces. Cetho is one of several temples built on the northwest slopes of Mount Lawu in the fifteenth century, by this time, Javanese religion and art had diverged from Indian precepts that had been so influential on temples styles during the 8-10th century. This area was the last significant area of building in Java before the islands courts were converted to Islam in the 16th century. The temples distinctiveness and the lack of records of Javanese ceremonies and it is close to Sukuh temple. Indonesia portal Candi of Indonesia Media related to Candi Ceto at Wikimedia Commons
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Dieng temples
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Dieng temples is the group of 7th century Hindu temple compound located in Dieng Plateau, near Wonosobo, Central Java, Indonesia. These edifices originate from the Kalingga Kingdom, the plateau is home of eight small Hindu temples that are among the oldest surviving religious structure ever built in Java. The real name of the temple, the history and the responsible for the construction of these temples were unknown. This is because the scarcity of data and inscription connected to the construction of these temples, local Javanese population named each temples according to Javanese wayang characters, mostly taken from Mahabharata epic. It is unclear when they were built, and were estimated to range from mid 7th century to end of 8th century CE and they are originally thought to have numbered 400 but only eight remain. The Dieng temples was rediscovered in 1814 by a visiting British soldier that spotted temples ruin lies in the middle of a lake, at that time the plain surrounding Arjuna cluster was flooded with water and forming small lake. In 1856, Isidore van Kinsbergen led an effort to drain the lake in order to reveal the temples, the Dutch East Indies Government continued the reconstruction project in 1864, followed by further study and photographs taken by Van Kinsbergen. The temples are now believed to have named after the heroes of the Hindu epic Mahabharata. The temples are clustered around three groups, Arjuna, Dwarawati and Gatotkaca clusters, while Bima temple was constructed as a single temple. The main temples compound clustered around the Arjuna temple in the plain surrounded by mountains, Arjuna cluster located in the central area of Dieng plateau, consisting of four temples that lined elongated in north-south direction. Arjuna temple is located at the end, then successively to the south is the Srikandi, Puntadewa. Right in front of Arjuna temple stands Semar temple, the four temples in this cluster are facing west, except for Semar temple that facing east right in the opposite of Arjuna temple. This temple compound is the most intact compared to the other temple group clustered in the Dieng area, Arjuna temple Compared to other temples, the Arjuna temple is quite intact with complete reconstruction of roof section. Semar temple Srikandi temple Puntadewa temple Sembadra temple Gatotkaca group also consists of five temples, the Gatotkaca, Setyaki, Nakula, Sadewa, today only Gatotkaca temple remain stands, other four temples are fallen into ruin. Gatotkaca temple Dwarawati group consisted of four temples, namely Dwarawati, Abiyasa, Pandu, however, currently only Dwarawati that remain relatively intact, the rest are in ruins. Dwarawati temple Bima temple is a temple situated on a hill separated from the rest of Dieng temples. This temple is the largest and tallest building in the Dieng temple compound, the shape is different from temples in Central Java in general. The temple base has a square ground-plan, the facade on each side are slightly protruding out, the front facade protrudes about 1.5 m, serves as a porch before entering the temples main chamber
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Gebang
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Gebang is an 8th-century Hindu temple located on the outskirts of Yogyakarta, Indonesia. The temple is located at Gebang hamlet, Wedomartani village, Ngemplak, Sleman, the temple was built during the Medang Kingdom. There is no assuring historical backgrounds or inscription records concerning the temple, however the high proportional of the temple feet indicate that the temple was built in old period of Medang Mataram kingdom, c.730 to 800. In November 1936, a villager discovered a Ganesha statue, the Art and Archaeological Services led an excavation and discovered that the Ganesha statue was the part of a small stone building. The archaeological excavation was conducted that year and discovered a temple ruin, the stones that parts of the roof. Besides the parts of the building, the excavation yielded some artifacts such as potteries, statuettes, stone box. The temple is named Gebang as the name of the village, during its discovery, the temple wall and roof collapsed, however the base was still intact. The temple ruin was buried under Mount Merapi volcanic lahar sediments, the temple was reconstructed by Van Romondt in 1937 to 1939. Gebang temple displayed Hindu temple features, the square base is measured 5.25 x 5.25 metres, and the temple is 7.75 metres in height. There is no entrance stairs, or probably one was made from organic material that already decayed. The temple faces east with entrance located on the eastern side, on each side of the portal there are two niches which were filled with statues of Nandiswara on the right side. In November 1989 the head of Nandiswara was stolen, the left niche probably hosted a Mahakala statue as the counterpart of Nandiswara, however there was no Mahakala statue ever discovered here. In the inner chamber there is a Yoni placed in the center of the room, on the outer wall there are three niches on the north, south, and east sides of the temple. The north and south niches are empty, however on the west side there is a Ganesha statue sitting on a yoni with a spout and this divinity head is called kudu. Similar roof ornament styles depicting heads of the gods also appeared on the roof of Bima temple in Dieng temples, Dieng Plateau, the top of the temple is crowned with ratna. On the temple there are four pseudo-lingam on its four corners. Candi of Indonesia Information board on the location of the temple, Archaeological Office of Yogyakarta Province Map of location at wikimapia. org
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Gedong Songo
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Gedong Songo is a Hindu temple located in Central Java, Indonesia. The site was built during early period of Medang Kingdom which controlled Central Java during the 8th and 9th centuries. Similar to Dieng Plateau, Gedong Songo was erected out of volcanic stone, Dieng and Gedong Songo predate Borobudur and Prambanan. The temples of Gedong Songo reflect a similar structure to the Dieng Plateau. However, Gedong Songo displays more emphasis on plinth and cornice moulding, at Temple 3, an entrance is outlined by a vestibule that is decorated by guardian figures. The Hindu Temple, An Introduction to its Meaning and Forms
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Ijo Temple
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Ijo temple is a Hindu candi located 4 kilometers from Ratu Boko or around 18 kilometers east from Yogyakarta, Indonesia. The temple was built between 10th to 11th century CE during the Mataram Kingdom period, the temple compound is located in Groyokan hamlet, Sambirejo village, Kecamatan Prambanan, Sleman Regency, Yogyakarta. The temples name derived from its location, the Gumuk Ijo hill, the temple compound stood on western slope of the hill, in a quiet region east of Yogyakarta, around 4 kilometers southeast from Ratu Boko archaeological compound. The temple elevation is 410 meters above the sea level, the western hill of Gumuk Ijo provides beautiful scenery overlooking rice paddies, villages and Adisucipto International Airport. The temple compound measures 0.8 hectares, however the temple compound is estimated to be far larger. On the hill foot and slopes on western sides there are some archaeological artifacts, the temple compound is estimated to span west to east according to hills topography, from the foot hill in the west ascending to the main temple on the higher ground on the hill. The temple compound consists of several terraces, on the western part some temple ruins were discovered, most of them are being excavated. It was estimated more than 10 Perwara or lesser temples ruins are still buried in this terraces. The main temple compound located on the uppermost terrace, consists of a main temple facing west. The three perwara temples was meant to honor Trimurti, the three highest gods in Hinduism, Brahma, Vishnu and Shiva, all of these three temples having cella or room and there are windows perforated in the rhombus shape. The roof is arranged in three stages adorned with rows of ratnas, the main temple has square ground plan. The entrance into the garbhagriha is located on west side, flanked with two false window, or niches adorned with kala-makara decoration, on the north, east, and southern walls there are three niches on each side also adorned in kala-makara style. The center niche are slightly higher than other two flanking niches and these niches are now empty, probably these niches once contains Hindu murti. A flight of stairs flanked with two makaras were designed to reach the door that is 1.2 meters above the ground. On top of the door there are carving of Kalas head connected to makaras body on each side of the gate and these kala-makara pattern is commonly found in temples of ancient Java. Inside the makaras mouth there are small parrots carved, inside the main chamber there is a large linga and yoni adorned with naga serpent. The union of linga and yoni symbolize the cosmic sacred union between Shiva and Parvati as his shakti. There are three niches on each sides of wall in the room, each niches flanked with a pair of devata, Hindu lesser gods
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Jawi Temple
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Jawi temple is a syncretic Hindu-Buddhist candi dated from late 13th century Singhasari kingdom. The temple located on the road between Kecamatan Pandaan - Kecamatan Prigen and Pringebukan. The temple was thought to be a Hindu-Buddhist place of worship, however the temple actually was dedicated as mortuary temple to honor King Kertanegara and it is believed that the ashes of the late king was also placed in two more temples, the Singhasari and Jago temple. The Nagarakretagama canto 56 mentioned this temple as Jajawa, King Kertanegara of Singhasari ordered the construction of this temple to provide a place of worship for the adherents of Shiva-Buddha sect, a syncretic religion patronage by the king. The temple compound measured 40 x 60 square meters, enclosed within 2 meters high red brick wall, the temple is surrounded by a moat filled with flowering lotus plants. The temple measures 24.5 meters high with the base of the structure measured 14.2 x 9.5 meters, the temple structure is tall and slender with the tall receding towering roof crowned with the combination pinnacle of cube and stupa. The door of the cella and the main stairs faces east. His purpose was to place offerings at the shrine of his great-grandfather Kertanagara, last king of Singhasari, the Nagarakretagama describes in great detail the magnificence of the sacred compound. The principal monument, in particular, was unique in that it was a Shivaite sanctuary crowned with a Buddhist ornament and it thus reflected clearly the advanced religious philosophy expounded by Kertanagara, who is said on his death, have returned to the realm of ShivaBuddha. The shrine further contained two mortuary statues of the king, representing the essence of both religions, yet, as Prapanca explains in his poem, the image of the Buddha Akshobya had mysteriously disappeared at a time when the monument had been struck by lightning in 1331. While regretting that the statue had vanished, it was accepted as a sign of the Buddhas supreme manifestation, the statue of Durga is stored in Mpu Tantular Museum, Surabaya, while the rest are stored in Trowulan Museum. The Brahma statue however is missing, probably broken to pieces since fragments of the statue can be found in temples store room, the temple had undergone restoration projects twice, the first was conducted between 1938-1941 and the second was in 1975-1980. The temple reconstruction project completed in 1982
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Kidal Temple
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Kidal is a Hindu temple built under the Singhasari dynasty. It is situated in the Rejokidal village in the Tumpang district of East Java, the temple was built around 1248 and restored in the 1990s. The temple is composed of three levels that are situated on a raised platform, at the foot of the temple, three Javanese masks depict the story of Garuda. The temple may have encased an image of Shiva depicted by the portrait of the Singhasari king, Anusapati
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Kimpulan
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Kimpulan is a 9th to 10th century Hindu temple located in the area of Universitas Islam Indonesia, Kaliurang road, Kaliurang, Sleman, Yogyakarta, Indonesia. The temple was buried about five metres underground, parts of the temple have been excavated to reveal square andesite stone walls and statues of Ganesha, Nandi, and Lingam-Yoni. The temple was discovered on 11 December 2009 during land excavations to lay foundations for the construction of a new university library. The discovery drew public attention and sparked excitement and curiosity, the news instantly drew many visitors to the site. Archaeology office in Yogyakarta feared that large numbers of visitors would harm the excavation site. As the result, the area was surrounded with tin fences and closed, like the temples of Sambisari, Morangan and Kedulan, the temple is thought to have been buried by an ancient volcanic eruption from nearby Mount Merapi about a millennia ago. Further study and archaeological excavation are in progress by the Yogyakarta Archaeological office, during the discovery, the temple was known to public as Candi UII, because it was discovered on the UII campus grounds. Later the Archaeological Office of Yogyakarta named the temple Candi Kimpulan after Kimpulan village, however the UII Wakf Foundation Board suggested another name, Pustakasala which means library in Sanskrit. The suggested name was meant to emphasize its history of discovery, the name Pustakasala was also chosen to emphasize the education nature the university. Moreover, the Ganesha statue was discovered in the site, since in Java, Ganesha traditionally known as the god of learning, intellectual, wisdom, the temple is clearly a Hindu Shivaistic temple. However the temple architecture is unusual for a temple dated from this period. Unlike common Central Java Hindu temples, the main structure. The temple is small in size and has simple decorations. It only consists of several squares of walled stone base and staircases with the carving of Kala, the inner chambers contain statues of Ganesha, Nandi, and Lingam-Yoni. So far, experts suggest that the history and architecture of temple is a modest one. The body, column, and roof of the temple probably were made from wooden or any organic materials that have decayed over time, the temple was probably similar to present day Balinese temple with tall Meru-style roof
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Merak Temple
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The temple complex consisted of a main building and three perwara temples, dating from the 9th or 10th century, from the Mataram Kingdom. Near Candi Merak there are temple ruins and archaeological sites, however — unlike Candi Merak — most are in ruins and incomplete, such as Candi Karangnongko, Candi Kriyan. Regarding the architectural styles, deities, yoni housed in main chamber and carving of this temples, the temple has been discovered in early 20th-century. A preliminary research has been conducted since 1925/1926 by archaeology authority of Dutch East Indies, the reconstruction project slowly conducted, and finished in 2011, although the top ratna pinnacle is still missing. The temple occupy 1,480 square meter area, the main temple has been completely reconstructed, and the condition of bas-reliefs and statues are quite well-preserved. The main temple faces east and the ruins of three perwara temples located in front of the main temples, a flight of stairs located on east side, flanked by two of well-preserved makara. Unlike makaras in other temples, the Candi Meraks makaras are unique, its trunks is shaped as cobra-like Nāga, the stairs took visitors to its main portals adorned on top of it with Kalas head. Inside the main chamber there is a yoni with nagas head carved on northern side and it used to be a stone lingam erected upon this yoni, however it is now missing. On the outer walls on each cardinal points there are three niches, the statue of Ganesha although damaged are quite complete, the statue of Durga however is damaged, its head is missing, probably being looted. The roof are pyramidal, arranged in three receding terraces, each of these terraces contains row of ratna pinnacles. The antefixes with deities head projected upon in are surrounding the edges of the stepped roofs, the shapes of ratna and the style of antefixes with deities head is similar to those of Gebang temple in northern Yogyakarta
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Prambanan
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The temple compound is located approximately 17 kilometres northeast of the city of Yogyakarta on the boundary between Central Java and Yogyakarta provinces. The temple compound, a UNESCO World Heritage Site, is the largest Hindu temple site in Indonesia and it is characterized by its tall and pointed architecture, typical of Hindu architecture, and by the towering 47-metre-high central building inside a large complex of individual temples. Prambanan attracts many visitors from around the world, the Prambanan temple is the largest Hindu temple of ancient Java, and the first building was completed in the mid-9th century. It was likely started by Rakai Pikatan as the Hindu Sanjaya Dynastys answer to the Buddhist Sailendra Dynastys Borobudur, the construction of this massive Hindu temple signifies that the Medang court had shifted its patronage from Mahayana Buddhism to Shaivite Hinduism. A temple was first built at the site around 850 CE by Rakai Pikatan and expanded extensively by King Lokapala, according to the Shivagrha inscription of 856 CE, the temple was built to honor Lord Shiva, and its original name was Shiva-grha or Shiva-laya. According to the Shivagrha inscription, a water project to change the course of a river near Shivagrha Temple was undertaken during the construction of the temple. The river, identified as the Opak River, now runs north to south on the side of the Prambanan temple compound. Historians suggest that originally the river was curved further to east and was deemed too near to the main temple, the project was done by cutting the river along a north to south axis along the outer wall of the Shivagrha Temple compound. The former river course was filled in and made level to create a space for the temple expansion. Some archaeologists propose that the statue of Shiva in the garbhagriha of the temple was modelled after King Balitung, serving as a depiction of his deified self after death. The temple compound was expanded by successive Mataram kings, such as Daksa and Tulodong, Prambanan served as the royal temple of the Kingdom of Mataram, with most of the states religious ceremonies and sacrifices being conducted there. At the height of the kingdom, scholars estimate that hundreds of brahmins with their disciples lived within the wall of the temple compound. The urban center and the court of Mataram were located nearby, in the 930s, the court was shifted to East Java by Mpu Sindok, who established the Isyana Dynasty. An eruption of Mount Merapi volcano, located north of Prambanan in central Java and that marked the beginning of the decline of the temple. It was soon abandoned and began to deteriorate, the temples collapsed during a major earthquake in the 16th century. Although the temple ceased to be an important center of worship, the statues and the ruins become the theme and the inspiration for the Loro Jonggrang folktale. As a result, the locals developed tales and legends to explain the origin of temples, infused with myths of giants, and a cursed princess. They gave Prambanan and Sewu a wondorous origin, these were said in the Loro Jonggrang legend to have created by a multitude of demons under the order of Bandung Bondowoso
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Penataran
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Penataran or Panataran is the largest Hindu temple complex in East Java, Indonesia, located roughly 10 km north of Blitar. Penataran dates from the Kediri era, and depicts Trigunas Krishnayana epic poem and this temple was identified in Nagarakretagama as Palah temple and reported being visited by King Hayam Wuruk during his royal tour across East Java. The site is being considered to be put on the World Heritage list of sites that have outstanding universal value to the world and this site was added to the UNESCO World Heritage Tentative List on October 19,1995 in the Cultural category
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Sambisari
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Sambisari is a 9th-century Hindu temple located at Sambisari hamlet, Purwomartani village, Kalasan, Sleman regency, Yogyakarta, Indonesia. The temple was buried about five metres underground, parts of the original temple have been excavated. The temple is located about 8 km east of Yogyakarta near Adisucipto International Airport, the temple emerged in July 1966 by a farmer when working on land that belongs to Karyowinangun. His hoe hit the stone which was a part of the buried temple ruins. The news of discovery reached the Archaeology office in Prambanan and the area was secured, the excavation and reconstruction works was completed in March 1987. The temple is thought to have been buried by an eruption of ash from the nearby Mount Merapi. This conclusion was supported by the findings of a plate in the vicinity engraved with letters that according to paleography were used in early 9th century ancient Java. According to Wanua Tengah inscription III dated 908 that contains the name of kings that ruled Mataram Kingdom, however, historians also consider that the construction of a temple was not always issued by a king. Lesser nobles might have ordered and funded the construction. Visitors must descend the flight of stairs on the side to reach the central part of the temple. The outer parts are 8 meter wide terraces, recent excavations revealed the outer layer of walls surrounding the temple, which cover a wider area. Only the north-eastern part of outer wall was excavated, the rest still is buried underground. The Sambisari complex was surrounded by a wall made from white stone measured 50 meters x 48 meters. In this main yard, there are eight small lingga, four located at the cardinal points, the Sambisari temple complex consisted of a main temple and a row of three smaller pervara temples in front of it. The center pervara temple measures 4.9 x 4.80 meters, each of these lesser temples has no stone body and roof, and only consists of base part and balustrades. The main temple is facing west and took form of a square with size 13.65 meters x 13.65 meters, the temple has no real base part, so the sub-basement part also serves as the base part. The siar is adorned with makara supported by dwarf, there is no Kala carving on top of the main gate. By ascending the stairs, the visitors can reach the rectangular 2.5 meters wide gallery, on this gallery there are 12 umpak,8 bases took round shape and 4 others are square ones
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Singhasari temple
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Singhasari temple or Candi Singhasari is a 13th-century syncretic Hindu-Buddhist temple located in Singosari district, Malang Regency, East Java in Indonesia. The temple orientation is facing northwest towards Mount Arjuno and it is linked to the historical Singhasari kingdom of East Java, as the site around the temple is believed to be the center of Javanese court of Singhasari. The temple was mentioned in Javanese poem Nagarakretagama canto 37,7 and 38,3 and also in Gajah Mada inscription dated 1351, the temples unfinished state can be examined from the incomplete kala head that is seen over its lower entrance. Its lower level is Shaiva, but the temple has a cella on the upper level. Alternate spellings, Kertanagara for Kertanegara, and Singosari for Singhasari
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Sukuh
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Sukuh is a 15th-century Javanese-Hindu temple that is located on the western slope of Mount Lawu on the border between Central and East Java provinces. Sukuh temple has a distinctive thematic reliefs from other candi where life before birth and its main monument is a simple pyramid structure with reliefs and statues in front of it, including three tortoises with flattened shells and a male figure grasping his penis. A giant 1.82 m high of lingga with four testes, Sukuh is one of several temples built on the northwest slopes of Mount Lawu in the 15th century. By this time, Javanese religion and art had diverged from Indian precepts that had been so influential on temples styles during the 8th–10th centuries and this was the last significant area of temple building in Java before the islands courts were converted to Islam in the 16th century. It is difficult for historians to interpret the significance of these due to the temples distinctiveness. The founder of Candi Sukuh thought that the slope of Mount Lawu was a place for worshiping the ancestors and nature spirits. The monument was built around 1437, as written as a date on the western gate. In 1815, Sir Thomas Raffles, the ruler of Java during 1811–1816, visited the temple, in his account, many statues had been thrown down on the ground and most of the figures had been decapitated. Raffles also found the giant lingga statue broken into two pieces, which was glued together. The central pyramid of the complex sits at the rear of the highest of three terraces, originally, worshippers would have accessed the complex through a gateway at the western or lowest terrace. To the left of the gate is a carving of a monster eating a man, birds in a tree, and a dog, which is thought to be a chronogram representing 1437 CE, the likely date of the temples consecration. Genitalia are portrayed on several statues from the site, which is unique among Javanese classical monuments, the main structure of Sukuh temple is like no other ancient edifice, it is a truncated pyramid reminiscent of a Maya monument and surrounded by monoliths and meticulously carved life-sized figures. The Sukuh temple does not follow the Hindu architecture Wastu Vidya because it was built after the Hindu religion had weakened, temples usually have a rectangular or square shape, but Sukuh temple is a trapezium with three terraces, with one terrace higher than the others. A stone stairway rises through the front side of the pyramid to its summit and it is not known what the monuments unique shape was intended to symbolize. One suggestion is that it represents a mountain, there is no evidence that the main building supported a wooden structure. The only object recovered from its summit was a 1. 82-metre lingga statue bearing an inscription, the statue may once have stood on the platform over the stairway. The lingga statue has an inscription carved from top to bottom representing a vein followed by a chronogram date equivalent to 1440. The inscription translates Consecration of the Holy Ganges sudhi in, the sign of masculinity is the essence of the world
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Surawana
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Surawana is a Hindu temple, of the Majapahit Kingdom, located in the Canggu village of the Kediri near Pare district in East Java, Indonesia. It was believed to have built in 1390 AD as a memorial to Wijayarajasa. As of today the temple is not fully intact, only the base of the temple has been restored to its original form and many more bricks are waiting around the structure to be reassembled. Surawana temple was built in 1390 AD but was not officially completed until its inception in 1400 and it was built as a memorial for Wijayarajasa, the Prince of Wengker. He was Rajasanagara’s uncle as a result of marriage and he was an influence of power. Some believe that this did not start out as a monument to the prince and that is why the dates differ when it comes to when it was completed. The sraddha ceremony, which is a funeral ceremony, was held in 1400 which is why some speculate to actual completion date. Not much is known about the history after that or how it came to become dismantled, but today it stands in the small village of Canggu, in the Kediri district right out of Pare. As of right now specialists are trying to reconstruct the base to its original state Surawana temple is a moderately sized temple with a base that is 7.8 square meters and is 4.6 meters high. The foot is the only existing piece or art still remaining on the structure itself, on the base there is a graduated projection that holds the stairs to the cella, which is an inner chamber of the temple. The structure is made to face west just like most East Javanese temples, Surawana is adorned with many different reliefs, and many of them extend around the whole building. The stories depicted on the walls are made in a way reflects the direction in which they are facing. For example, The Arjunawiwaha story starts on the East facing wall, then stops, then it continues along the North wall and skips the East and heads down to the South and continues, in the opposite direction, to the West. Everything depicted in the reliefs have to do with the direction, carvings facing the East, which is the direction of the rising sun and a sacred mountain, are the parts of the stories with more religious scenes. The carvings facing the West are more to do with demons, monsters, battles, the Arjunawiwaha is a continuous narrative with many different frames, but at some points it is interrupted by the Sri Tanjung and Bubuksha stories which appear on the corners on vertical panels. The panels were considered part of the story until identified in 1939. The surface of the temple is decorated with many reliefs and it also has ganas, or servants chosen by Ganesha to serve Shiva, on the sides of the temple. They are shown holding up the building with their extended arms and they are similar to the figures shown on the structures at Candi Jawi
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Trowulan
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Trowulan is an archaeological site in Trowulan Subdistrict, Mojokerto Regency, in the Indonesian province of East Java. When it was the capital of the Majapahit Empire, the city was known as Wilwatikta and it was razed during to the invasion of Girindrawardhana to defeat Kertabhumi in 1478. After this event Majapahits capital was moved to Daha, the Trowulan Museum includes a collection of artifacts. The Nagarakretagama contains poetic descriptions of the palace of Majapahit and its surroundings, some of the details are vague, and scholars who have tried to compile a plan of the capital have come to different conclusions. Older research at Trowulan has concentrated on monumental remains, temples, tombs, in October 2009 Ministry of Culture and Tourism of Indonesia submitted Trowulan as UNESCO World Heritage list. According to the account of Prapanca in the Nagarakretagama poem, the compound was surrounded by a thick. Nearby was the guard post. The main gate into the palace was located in the north wall, outside the north gate was a long building where courtiers met once a year, a market place, and a sacred crossroads. Just inside the gate was a courtyard containing religious buildings. On the western side of this courtyard were surrounded by canals where people bathed. At the south end a gate led to rows of houses set on terraces in which palace servants lived, another gate led to a third courtyard crowded with houses and a great hall for those waiting to be admitted into the rulers presence. The kings own quarters, which lay to the east of this courtyard, had pavilions on decorated red brick bases, ornately carved pillars. Outside the palace were quarters for Shiva priests, Buddhists, further away, and separated from the palace by open fields, were more royal compounds, including that of the chief minister Gajah Mada. A 15th-century Chinese source describes the palace as clean and well kept and it was said to have been enclosed within a brick wall more than 10 metres high and with a double gate. The houses inside were built on pillars and were 10–13 metres high, roofs were made from wooden shingles and the dwellings of the common people were roofed with straw. A book on Majapahit court etiquette defines the capital as All where one can go out without passing through paddy fields, temple reliefs from Majapahit do not depict urban scenes, but some contain sketches of settlements indicated as pavilions enclosed within walls. The word kuwu in Nagarakretagama seems to refer the settlement units consisting of a group of surrounded by wall. This pattern characterised the 16th-century coastal cities of Java described by early European visitors, the ancient city ruins at Trowulan had been discovered by the 19th century
