Borobudur is a Buddhist temple located in Borobudur, Magelang, Central Java, Indonesia. Location of the temple is approximately 100 km to the southwest of Semarang, 86 km west of Surakarta, and 40 km to the northwest of Yogyakarta. This stupa-shaped temple was founded by Mahayana Buddhists around the year 800 AD during the reign of Shyilendra. Borobudur is the largest Buddhist temple or temple in the world, and one of the largest Buddhist monuments in the world.
This monument consists of six square terraces on which there are three circular courtyard, the walls are decorated with 2,672 relief panels and originally there are 504 Buddha statues. Borobudur has the most complete and complete collection of Buddhist reliefs in the world. The largest main stupa in the middle as well crowns this building, surrounded by three circular rows of 72 perforated stupas in which there is a buddha statue sitting cross-legged in a perfect lotus position with mudra (hand attitude) Dharmachakra mudra (rotating wheel dharma).
This monument is a model of the universe and built as a sacred place to glorify Buddha as well as serve as a place of pilgrimage to guide mankind from the world of carnal lust to enlightenment and wisdom according to Buddhism. Pilgrims enter through the eastern side to begin the ritual at the base of the temple by walking around this sacred building clockwise, while continuing up the next steps through three levels of realm in Buddhist cosmology. These three levels are Kāmadhātu (the realm of lust), Rupadhatu (tangible realm), and Arupadhatu (intangible realm). In this journey pilgrims walk through a series of alleys and staircases by witnessing no less than 1,460 beautiful relief panels engraved on the walls and balustrades.
According to historical evidence, Borobudur was abandoned in the 14th century as the influence of Hindu and Buddhist kingdoms on Java and the influx of Islamic influence began. The world began to realize the existence of this building since found in 1814 by Sir Thomas Stamford Raffles, then serving as Governor-General of England over Java. Since then Borobudur has undergone a series of rescue and restoration efforts. The largest restoration project was held in the period 1975 to 1982 for the efforts of the Government of the Republic of Indonesia and UNESCO, then this historic site included in the list of World Heritage Sites. Borobudur is still used as a place of religious pilgrimage; Every year Buddhists who come from all over Indonesia and abroad gather in Borobudur to commemorate the Vesak Trisuci. In the world of tourism, Borobudur is the single most visited tourist attraction in Indonesia.
Borobudur name
In Bahasa Indonesia, ancient religious buildings are called temples; The term temple is also used more widely to refer to all archaeological buildings originating from the Hindu-Buddhist period in the archipelago, such as gates, gates and petthets (pools and showers). The origin of the name Borobudur is unclear, although the original name of most temples in Indonesia is unknown. The name Borobudur was first written in the book "The History of Java Island" by Sir Thomas Raffles. Raffles writes about a monument called Borobudur, but no older document names the exact same name. The only ancient Javanese manuscript that gives clues to the existence of a Buddhist sacred structure that may refer to Borobudur is Nagarakretagama, written by Mpu Prapanca in 1365.
The name Bore-Budur, later written BoroBudur, probably written Raffles in English grammar to mention the nearest village to the temple of Bore (Boro); Most temples are often named after the village where the temple was standing. Raffles also suspects that the term 'Budur' may be related to the term Buda in Javanese which means "ancient" - hence meaningful, "ancient Boro". However, other archaeologists assume that the name Budur comes from the term bhudhara which means mountain.
Many theories are trying to explain the name of this temple. One of them states that this name probably comes from the word Sambharabhudhara, which means "mountain" (bhudara) where on the slopes lies the terraces. In addition there are several other people's etymologies. Suppose the word borobudur comes from the saying "the Buddhas" which due to the sound shift becomes borobudur. Another explanation is that this name comes from two words "bara" and "beduhur". The word coals is supposedly derived from the vihara word, while there is also another explanation where the embers come from the Sanskrit language which means the temple or monastery complex and the beduhur means is "high", or reminiscent of the Balinese language meaning "above". So the point is a monastery or dormitory on the high ground.
Historian J.G. De Casparis in his dissertation for a doctorate in 1950 argued that Borobudur was a place of worship. Based on the inscription of Karangtengah and Tri Tepusan, Casparis estimates Borobudur founder is the king of Mataram from Syailendra named Samaratungga, who did the construction around 824 AD The giant building can only be completed by the time of his daughter, Ratu Pramudawardhani. Borobudur development is estimated to take half a century. In the inscription Karangtengah also mentioned about the conferment of land sima (land tax-free) by Çrī Kahulunan (Pramudawardhani) to maintain Kamūlān called Bhūmisambhāra. The term Kamūlān itself comes from the word mula which means the place of origin, the sacred building to glorify the ancestors, possibly the ancestors of the Sailendra. Casparis estimates that Bhūmi Sambhāra Bhudhāra in Sanskrit, meaning "Hill of the ten-tier virtues of bodhisattwa", is the original name of Borobudur.
Located about 40 kilometers (25 mi) northwest of Yogyakarta City, Borobudur is situated on a hill on a plain surrounded by two pairs of twin mountains; Mount Sundoro-Sumbing in the northwest and Merbabu-Merapi in the north-east, north of it is Tidar hill, closer to the south is the ranks of Menoreh hills, and this temple is located near the confluence of two rivers, Progo River and Elo River east. According to Javanese legend, the area known as Kedu plain is a place considered sacred in Javanese beliefs and is praised as 'Taman Pulau Jawa' because of its natural beauty and soil fertility.
In addition to Borobudur, there are several Buddhist and Hindu temples in the region. At the time of discovery and restoration in the early 20th century found other Buddhist temples of Mendut and Pawon temple stretched stretched in a straight line. Initially allegedly just a coincidence, but based on the fairy tales of locals, there used to be a stone-lined streets fenced in a balustrade fence on either side that connects these three temples. There is no physical evidence of stone-lined highways and gates and maybe this is just a fairy tale, but experts suspect there is indeed a symbolic unity of these three temples. These three temples (Borobudur-Pawon-Mendut) have similar architectural and decorative style and originated from the same period that reinforce the allegations of ritual interconnection between these three temples. Sacred linking must exist, but how the religious ritual process of pilgrimage is done is not known for certain.
In addition to Mendut and Pawon temples, around Borobudur also found some other ancient relics, including various pottery findings such as stoneware and jugs that show that around Borobudur there were some residential areas. Ancient findings around Borobudur are now housed in the Borobudur Karmawibhangga Museum, located north of the temple adjacent to the Raksa Ocean Museum. Not how far north of Pawon temple found the ruins of a former Hindu temple called Banon Temple. In this temple found some statues of Hindu gods in good condition that is Shiwa, Wishnu, Brahma, and Ganesha. However, the original stone of Banon Temple is very little found so that it is impossible to do reconstruction. At the time of its discovery the statues of Banon were transported to Batavia (now Jakarta) and are now kept in the National Museum of Indonesia.
The name Bore-Budur, later written BoroBudur, probably written Raffles in English grammar to mention the nearest village to the temple of Bore (Boro); Most temples are often named after the village where the temple was standing. Raffles also suspects that the term 'Budur' may be related to the term Buda in Javanese which means "ancient" - hence meaningful, "ancient Boro". However, other archaeologists assume that the name Budur comes from the term bhudhara which means mountain.
Many theories are trying to explain the name of this temple. One of them states that this name probably comes from the word Sambharabhudhara, which means "mountain" (bhudara) where on the slopes lies the terraces. In addition there are several other people's etymologies. Suppose the word borobudur comes from the saying "the Buddhas" which due to the sound shift becomes borobudur. Another explanation is that this name comes from two words "bara" and "beduhur". The word coals is supposedly derived from the vihara word, while there is also another explanation where the embers come from the Sanskrit language which means the temple or monastery complex and the beduhur means is "high", or reminiscent of the Balinese language meaning "above". So the point is a monastery or dormitory on the high ground.
Historian J.G. De Casparis in his dissertation for a doctorate in 1950 argued that Borobudur was a place of worship. Based on the inscription of Karangtengah and Tri Tepusan, Casparis estimates Borobudur founder is the king of Mataram from Syailendra named Samaratungga, who did the construction around 824 AD The giant building can only be completed by the time of his daughter, Ratu Pramudawardhani. Borobudur development is estimated to take half a century. In the inscription Karangtengah also mentioned about the conferment of land sima (land tax-free) by Çrī Kahulunan (Pramudawardhani) to maintain Kamūlān called Bhūmisambhāra. The term Kamūlān itself comes from the word mula which means the place of origin, the sacred building to glorify the ancestors, possibly the ancestors of the Sailendra. Casparis estimates that Bhūmi Sambhāra Bhudhāra in Sanskrit, meaning "Hill of the ten-tier virtues of bodhisattwa", is the original name of Borobudur.
Surrounding environment
Located about 40 kilometers (25 mi) northwest of Yogyakarta City, Borobudur is situated on a hill on a plain surrounded by two pairs of twin mountains; Mount Sundoro-Sumbing in the northwest and Merbabu-Merapi in the north-east, north of it is Tidar hill, closer to the south is the ranks of Menoreh hills, and this temple is located near the confluence of two rivers, Progo River and Elo River east. According to Javanese legend, the area known as Kedu plain is a place considered sacred in Javanese beliefs and is praised as 'Taman Pulau Jawa' because of its natural beauty and soil fertility.
Three temples of connected
In addition to Borobudur, there are several Buddhist and Hindu temples in the region. At the time of discovery and restoration in the early 20th century found other Buddhist temples of Mendut and Pawon temple stretched stretched in a straight line. Initially allegedly just a coincidence, but based on the fairy tales of locals, there used to be a stone-lined streets fenced in a balustrade fence on either side that connects these three temples. There is no physical evidence of stone-lined highways and gates and maybe this is just a fairy tale, but experts suspect there is indeed a symbolic unity of these three temples. These three temples (Borobudur-Pawon-Mendut) have similar architectural and decorative style and originated from the same period that reinforce the allegations of ritual interconnection between these three temples. Sacred linking must exist, but how the religious ritual process of pilgrimage is done is not known for certain.
In addition to Mendut and Pawon temples, around Borobudur also found some other ancient relics, including various pottery findings such as stoneware and jugs that show that around Borobudur there were some residential areas. Ancient findings around Borobudur are now housed in the Borobudur Karmawibhangga Museum, located north of the temple adjacent to the Raksa Ocean Museum. Not how far north of Pawon temple found the ruins of a former Hindu temple called Banon Temple. In this temple found some statues of Hindu gods in good condition that is Shiwa, Wishnu, Brahma, and Ganesha. However, the original stone of Banon Temple is very little found so that it is impossible to do reconstruction. At the time of its discovery the statues of Banon were transported to Batavia (now Jakarta) and are now kept in the National Museum of Indonesia.
Ancient lake
Unlike other temples built on flat land, Borobudur is built on a hill 265 m (869 ft) above sea level and 15 m (49 ft) above the base of an ancient lake that has dried up. The existence of this ancient lake became a matter of heated debate among archaeologists in the 20th century; And alleged that Borobudur was built on the edge or even in the middle of the lake. In 1931, an artist and expert on Hindu Buddhist architecture, W.O.J. Nieuwenkamp, proposed the theory that the Kedu Plain was once a lake, and Borobudur was built to symbolize the lotus flower floating on the surface of the lake. The lotus flower either in the form of padma (red lotus), utpala (blue lotus), or cumuda (white lotus) can be found in all the iconography of Buddhist religious art. Often grasped by Boddhisatwa as a symbol (regalia symbol), became the seat of the throne of the Buddha or as a stupa. The architectural form of Borobudur itself resembles a lotus flower, and Buddhist posture in Borobudur symbolizes the Lotus Sutra mostly found in Mahayana Mahayana Buddhist religious texts (Buddhist schools which later spread to East Asia). Three circular courts at the top of Borobudur are also thought to symbolize the lotus petals. However, Nieuwenkamp theories that sound amazing and fantastic this much reap a rebuttal from the archaeologists. On the land around this monument has found archaeological evidence to prove that the area around Borobudur during the construction of this temple is dry land, not the base of ancient lakes.
Meanwhile geologists in fact supported Nieuwenkamp's view by showing evidence of sediment of mud near this site. A stratigraphic, sediment and pollen sample analysis conducted in 2000 supported the existence of ancient lakes in the surroundings of Borobudur, which reinforce the idea of Nieuwenkamp. The elevation of the surface of this ancient lake fluctuates from time to time, and evidence suggests that the base of the hill near Borobudur was once again submerged in water and became the edge of the lake around the 13th and 14th centuries. River flows and volcanic activity are thought to have contributed to change the landscape and topography of the surrounding environment including Borobudur lake. One of the most active volcanoes in Indonesia is Mount Merapi which is located quite close to Borobudur and has been active since the Pleistocene.
There is a confusion of the facts about whether the ruling kings of Java were Hindus or Buddhas at the time. The House of Sailendra is known to be a devout adherent of Mahayana Buddhism, but through the findings of Sojomerto inscriptions indicates that they may be originally Hindus of Shiva. It was during this period that various Hindu and Buddhist temples were built on the Kedu Plain. Based on the Canggal Inscription, in 732 AD, the king of Siwa Sanjaya ordered the construction of the Shiwalingga sacred building built in the hills of Mount Wukir, located only 10 km (6.2 mi) east of Borobudur. Borobudur Buddhist temple was built at almost the same time as the temples in Prambanan Plain, although Borobudur is estimated to have been completed about 825 M, twenty-five years earlier before the start of the construction of Siwa Prambanan temple around the year 850 AD
The construction of Buddhist temples - including Borobudur - was then possible because the heir of Sanjaya, Rakai Panangkaran granted permission to Buddhists to build the temple. Even to show his respect, Panangkaran conferred the village of Kalasan to the sangha (Buddhist community), for the maintenance and financing of Kalasan Temple built to glorify Bodhisattwadewi Tara, as mentioned in the Kalasan Inscription dates to 778 AD. This clue is understood by archaeologists, that in ancient Javanese society, religion was never a problem that could reap the conflict, with the example of the king of Hindus could have supported and funded the construction of Buddhist temples, and vice versa. But it is suspected that there was a rivalry between the two royal dynasties of that era - the Shailendra Buddhist dynasty and the Sanjaya dynasty who worshiped Shiva - who later ruled the battle of Sanjaya in 856 in the hills of Ratu Boko. Uncertainty also arises about the Lara Jonggrang temple in Prambanan, a magnificent temple believed to be built by the winner of Rakai Pikatan as Sanjaya's answer to rival the splendor of Borobudur's dynasty, These two dynasties are the Sailendra party also involved in the construction of Siwa Temple in Prambanan.
The first stage:
Borobudur development period is not known for sure (estimated 750 and 850 AD). Borobudur is built on a natural hill, the top of the hill is flattened and the flat terrain is expanded. Indeed Borobudur is not entirely made of andesite stone, part of the soil hill compacted and closed stone structure that resembles a shell that wraps the hill. The remaining parts of the hill are covered by layers of stone layers. Initially built-storey apartment layout. It seems to be designed as a terraced pyramid, but then changed. As a proof there is an arrangement that is dismantled. Built the first three steps that close the original structure of the pyramid terraces.
The second stage:
The addition of two steps square, balustrade fence and one circular step above which directly built a single stupa is very large.
Third stage:
There was a design change, the step of the circle with a single large parent stupa dismantled and replaced three circular steps. Smaller stupas are built in a circular march on the courtyard of this steps with a large master stupa in the center. For some reason the foundation is widened, built additional legs that wrap the original legs and close the Karmawibhangga relief. Archaeologists suspect that Borobudur was originally designed in the form of a very large single stupa crowning the square terraces. But this big stupa is too heavy to push the skewed building structure to shift out. It is worth remembering that the core of Borobudur is just a hill so the pressure on the top will be spread to the outer side of the bottom so that Borobudur threatened landslide and collapse. It was therefore decided to dismantle a large single parent stupa and replace it with circular terraces dotted with small stupas of stupas and only one main stupa. To sustain the temple wall is not avalanched then added additional leg structure that wraps the original legs. This structure is a reinforcement and functions like a belt that binds to the body of the temple does not collapse and collapsed out, as well as hide the Karmawibhangga relief on the part Kamadhatu
Fourth stage:
There are minor changes such as the improvement of the relief, the addition of the outer balustrade fence, the change of ladder and the curve on the goalkeeper, and the widening of the foot.
Borobudur hidden and abandoned for centuries buried under a layer of soil and volcanic ash which then overgrown with trees and shrubs so that Borobudur at that time really resembles a hill. The real reason the cause of Borobudur abandoned is still unknown. It is not known for certain since when this sacred building ceased to be the center of pilgrimage of Buddhists. In the period of 928 and 1006, King Mpu Sindok moved the capital of Medang kingdom to the East Java region after a series of volcanic eruptions; It is uncertain whether this is the factor that caused Borobudur to be abandoned, but some sources suspect that it is very likely that Borobudur began to be abandoned in this period. This sacred building is mentioned vaguely around 1365, by Mpu Prapanca in the Nagarakretagama manuscript written during the Majapahit empire. He mentioned the existence of "Vihara in Budur". In addition Soekmono (1976) also proposed popular opinion that this temple began to be completely abandoned since the population around converted to Islam in the 15th century.
This monument is not fully forgotten, through the tales of the people of Borobudur shifting from as evidence of the glory of the past into a more superstitious tale associated with misfortune, misfortune and suffering. The two centuries of Javanese chronicles written in the 18th century mention bad luck associated with this monument. According to Babad Tanah Jawi (History of Java), this monument was a fatal factor for Mas Dana, a rebel dissident to Pakubuwono I, the king of the Sultanate of Mataram in 1709. It is said that the "Redi Borobudur" hill was surrounded and the rebels were defeated and executed by the king. In Babad Mataram (The history of Mataram Kingdom), this monument is associated with the misfortune of Prince Monconagoro, the crown prince of the Yogyakarta Sultanate who visited this monument in 1757. Although there is a taboo that forbids people to visit this monument, "The Prince comes and visits the captives in the cage (the buddha statue inside the stupa)". After returning to the palace, the Prince fell ill and died a day later. In Javanese beliefs during the Mataram period of Islam, the ruins of the temple buildings are considered to be the place of the spirits of the spirits and are considered wingit so as to be associated with misfortune or misfortune that may befall anyone who visits and interferes with this site. Although it is scientifically suspected, perhaps after this site has not been groomed and covered in scrub, this place has once been a hotbed of disease outbreaks such as dengue or malaria.
After the Anglo-Dutch War over Java, Java under British rule in 1811 to 1816. Thomas Stamford Raffles was appointed Governor-General, and he had a special interest in Javanese history. He collected antique artifacts of ancient Javanese art and made notes on Javanese history and culture that he collected from his encounter with the local people on his journey around Java. On his inspection visit in Semarang in 1814 he was informed of the existence of a large monument deep in the forest near the village of Bumisegoro. Due to his absence and duties as Governor-General, he could not go alone to search for the building and sent H.C. Cornelius, a Dutch engineer, to investigate the existence of this great building. Within two months, Cornelius and his 200 subordinates cut down trees and shrubs that grew on the hill of Borobudur and cleared the soil that buried this temple. Due to landslide threats, he can not dig and clean all the aisles. He reported his findings to Raffles including submitting various sketch images of Borobudur temple. Although this discovery only mentions several sentences, Raffles is considered meritorious for the rediscovery of this monument, and draws the world's attention to the existence of this ever-lost monument.
Hartmann, an official of the Dutch East Indies government in the Residency of Kedu continued the work of Cornelius and by 1835 finally all parts of the building had been unearthed and seen. His interest in Borobudur is more personal than his job duties. Hartmann does not write reports on his activities; In particular, rumors that he had found the great buddha statue in the main stupa. In 1842, Hartmann investigated the main stupa even though what he discovered remained a mystery because the inside of the stupa was empty.
The Netherlands Indies government commissioned F.C. Wilsen, an engineer of Dutch engineering officials, studied this monument and drew hundreds of sketches of relief. J.F.G. Brumund was also appointed to undertake a more detailed study of this monument, which he completed in 1859. The government plans to publish articles based on Brumund's research with sketches by Wilsen, but Brumund refuses to cooperate. The Netherlands Indies government then commissioned another scientist, C. Leemans, who compiled the monograph based on sources from Brumund and Wilsen. In 1873, the first monograph and more detailed research on Borobudur was published, followed by a translation edition in French a year later. The first photograph of this monument was taken in 1873 by the Dutch engrafi expert, Isidore van Kinsbergen.
The appreciation for this site is growing slowly. For a long time Borobudur has been a source of souvenirs and income for thieves, temple looters, and collectors of "artefact hunters". The head of the Buddha statue is the most stolen part. For stealing the entire buddha statue is too heavy and large, the statue deliberately overthrown and dropped by the thief to cut his head. That's why now in Borobudur found many Buddha statues without head. Buddha Chief Borobudur has long been the target of antique collectors and museums around the world. In 1882, the chief inspector of cultural artifacts suggested that Borobudur be completely dismantled and its reliefs transferred to the museum due to unstable conditions, uncertainty and theft of monuments. As a result, the government appointed Groenveldt, an archaeologist, to conduct a thorough investigation of the site and take into account the actual conditions of this complex; His report stated that these concerns were excessive and suggested that the building be left intact and not unloaded for removal.
Parts of Borobudur temple stolen as a souvenir, statues and carvings are hunted antique collector. The act of looting this historic site is even one of them approved by the Colonial Government. In 1896, the King of Thailand, Chulalongkorn when visiting Java in the Indies (now Indonesia) expressed interest in owning some parts of Borobudur. The Dutch East Indies government authorized and awarded eight carts full of statues and parts of Borobudur buildings. Artifacts brought to Thailand include; Five Buddhist statues along with 30 stones with reliefs, two lion statues, some kala stones, stairs and gates, and the dwarapala guard statue that once stood on Bukit Dagi - a few hundred meters northwest of Borobudur. Some of these artifacts, the statues of lions and dwarapala, are now on display at the National Museum of Bangkok.
Borobudur again attracted attention in 1885, when Yzerman, Chair of the Archaeological Society in Yogyakarta, discovered a hidden leg. Photographs featuring reliefs on hidden legs were made in the period 1890-1891. This discovery prompted the Dutch East Indies government to take steps to preserve this monument. In 1900, the government established a commission of three officials to examine this monument: Brandes, an art historian, Theodoor van Erp, an engineer who was also a member of the Dutch army, and Van de Kamer, a construction engineer from the Department of Public Works.In 1902, the commission proposed a three-step proposal for preservation of Borobudur to the government. First, urgent dangers must be addressed immediately by rearranging the corners of the building, moving stones that harm another stone next to it, strengthening the first balustrade, and restoring some of the niches, gates, stupas and main stupas. Second, fence the temple yard, maintain and repair the drainage system by repairing the floor and shower. Third, all loose and loose rocks must be removed, the monument is cleaned up to the first balustrade, the broken stone is removed and the main stupa restored. The total cost required at the time was estimated at about 48,800 Guilders.
The restoration was done in the period 1907 and 1911, using the principle of anastilosis and led by Theodor van Erp. The first seven months were spent digging the ground around the monument to find the missing buddha heads and stone panels. Van Erp dismantled and rebuilt three circular terraces and stupas at the top. In the process Van Erp found many things that could be improved; He submitted another approved proposal with an additional budget of 34,600 guilders. Van Erp undertook further reconstruction, he even meticulously reconstructed the chattra (three stacked stone umbrellas) that crowned the summit of Borobudur. At first sight, Borobudur has recovered as it was in its heyday. However, chattra reconstruction uses only a few genuine stones and is just a fictional guess. Because it is considered not to be accounted for its authenticity, Van Erp broke apart the chattra part. Now mastaka or kemangkas Borobudur chattra stack three stored in the Museum Karmawibhangga Borobudur.
Due to limited budgets, this refurbishment only focuses on cleaning statues and stones, Van Erp does not solve drainage and water management problems. Within 15 years, gallery walls tilted and reliefs showed cracks and damage. Van Erp uses concrete that causes the crystals of alkali and calcium hydroxide crystals that spread throughout the building and damage the stone temple. This causes problems so further renovation is required.A small refurbishment has been done since then, but not enough to provide complete protection. In the late 1960s, the Government of Indonesia has made a request to the international community for a massive restoration to protect this monument. In 1973, the master plan to restore Borobudur was made. The Government of Indonesia and UNESCO took steps to thoroughly refine this monument in a major project between 1975 and 1982. The foundation is solidified and all 1,460 relief panels are cleaned. This restoration is done by dismantling all five square terraces and improving the drainage system by implanting the drain into the monument. The filter layer and waterproof are added. This colossal project involved 600 people to restore the monument and cost a total of 6,901,243 US dollars. After the renovation, UNESCO incorporated Borobudur into the list of World Heritage Sites in 1991. Borobudur belongs to the criterion of Culture (i) "represents the genius masterpiece of human genius," (ii) "presents an important exchange in human values within a certain timeframe within a cultural region of the world, in architectural and technological development, monumental art , urban planning and landscape design, "and (vi)" are directly and clearly linked to a living event or tradition, with ideas or with beliefs, with artistic work and literary works of extraordinary universal significance. "Contemporary events"
After a massive renovation in 1973 supported by UNESCO, Borobudur again became a religious and Buddhist pilgrimage center. Once a year during the full moon around May or June, Buddhists in Indonesia commemorate the Vesak Day, the day commemorating the birth, death, and especially the enlightenment of Siddhartha Gautama reaching the highest level of wisdom to become Buddha Shakyamuni. Vesak is a national holiday in Indonesia and the memorial ceremony is centered in three main Buddhist temples with a walking ritual from Mendut temple to Pawon Temple and the procession ends at Borobudur Temple.
This monument is the single most visited tourist attraction in Indonesia. In 1974 as many as 260,000 tourists who 36,000 of them are foreign tourists have visited this monument. This number increased to 2.5 million visitors annually (80% were domestic tourists) in the mid-1990s, before the 1997 Asian financial crisis. However, tourism development has been criticized for not involving local communities, so some local conflicts are frequent. In 2003, small-scale residents and entrepreneurs around Borobudur held meetings and protests with poetry reading, rejecting the plans of the provincial government planning to build a three-storey mall complex called 'Java World'. The efforts of local people to earn a living from the tourism sector of Borobudur have increased the number of small businesses around Borobudur. However, their efforts to earn a living often even interfere with the comfort of visitors. For example, a souvenir souvenir trader who interferes with insisting on selling his wares; Widespread market stalls souvenirs so that when about to exit the temple complex, visitors are even driven walking far into the labyrinth of the souvenir market. If not organized then all this makes the temple complex Borobudur increasingly chaotic.On May 27, 2006, a magnitude 6.2 magnitude earthquake struck the southern coast of Central Java. This natural disaster destroyed the area with the most victims in Yogyakarta, but Borobudur remains intact.
On August 28, 2006 the symposium titled Trail of Civilizations was held in Borobudur on the initiative of the Governor of Central Java and the Ministry of Tourism and Culture, as well as representatives of UNESCO and Buddhist majority countries in Southeast Asia such as Thailand, Myanmar, Laos, Vietnam, And Cambodia. The highlight of this event is a colossal ballet performance "Borobudur Masterpiece" in front of Borobudur Temple. This dance is created based on traditional Javanese dance style, gamelan music, and clothing, telling about the history of Borobudur development. After this symposium, Ballet Borobudur masterpiece re-performed several times, especially before the commemoration of Vesak which is usually attended by the President of the Republic of Indonesia.
UNESCO identifies three important issues in conserving Borobudur: (i) vandalism or visitor destruction; (Ii) soil erosion in the southeast of the site; (Iii) analysis and return of missing parts. Loose soil, several earthquakes, and heavy rain can destabilize the structure of this building. Earthquakes are the most severe factor, because not only can the rocks fall and the curve collapses, the earth itself waves in waves that can damage the structure of the building. The increasing popularity of the stupa attracts many visitors who are mostly Indonesian citizens. Although there are many warning boards for not touching anything, the racking of warnings through loudspeakers and the presence of guards, vandalism in the form of destruction and relief scribbles and statues are frequent, this clearly undermines the site. In 2009, there was no system to limit the number of tourists who could visit per day, or implement each visit should be accompanied by a guide to keep visitors in check.
Borobudur is very affected by the eruption of Mount Merapi in October and November 2010. Volcanic dust from Merapi covered the temple complex which is 28 kilometers (17 mi) west-southwest direction from the crater of Merapi. The layer of volcanic ash reaches a thickness of 2.5 centimeters (1 in) covering the temple building during the eruption of 3-5 November 2010, the dust also killed nearby plants, and experts worry that volcanic ash which is chemically acidic can damage the historic building rock this. The temple complex is closed 5 to 9 November 2010 to clean up the dust.
Looking at the rehabilitation efforts of Borobudur after the eruption of Merapi 2010, UNESCO has donated funds amounting to 3 million US dollars to fund the rehabilitation efforts. Cleaning the temple from volcanic ash deposits will take at least 6 months, followed by reforestation and tree planting in the surrounding environment to stabilize the temperature, and lastly revive the social and economic life of the local community. More than 55,000 blocks of temple stone should be dismantled to improve the water system and drainage clogged dough of volcanic ash mixed with rainwater. Restoration ends November 2011, earlier than expected.
Borobudur is a masterpiece of Indonesian Buddhist art, for example the culmination of the attainment of the architectural and aesthetic techniques of Buddhist art in Java. The building was inspired by dharma ideas from India, including stupas, and mandalas, but believed to be a continuation of local elements; The terraced punden megalithic structure or the stratified pyramid found from the prehistoric period of Indonesia. As a blend of ancestor native worship of Indonesia and the struggle to reach Nirvana in Buddhism.
In essence, Borobudur is a stupa which, when viewed from above, forms a large Mandala pattern. Mandala is a complex pattern composed of rectangular and concentric circles representing the cosmos or universe commonly found in Wajrayana-Mahayana Buddhist schools. The ten courts of Borobudur clearly illustrate the Mahayana philosophy that simultaneously describes cosmology as the concept of the universe, as well as the level of mind in Buddhism. Like a book, Borobudur describes the ten levels of Bodhisattva that must be passed to achieve perfection into the Buddha. The square plan plot measures 123 meters (404 ft) on each side. The building has nine terraces, six square bottom terraces and three circular upper terraces.In 1885, it was accidentally discovered a hidden structure at the foot of Borobudur. This hidden leg is a relief of which 160 of them are about Karmawibhangga. On the relief of this panel there are carved letters which is a guide for the engraver to create scenes in relief images. This original leg is covered by the addition of stone structures that form a large enough plain, the real function is still a mystery. It was initially thought that the addition of the foot was to prevent monuments from spreading. Another theory suggests that the addition of the foot is due to genuine foot design errors, and is incompatible with Wastu Literature, the Indian book on architecture and urban planning. Whatever the reason for the addition of this leg, the addition and making of these extra feet is done carefully by considering religious, aesthetic, and technical reasons.
Kamadhatu
The foot of Borobudur symbolizes Kamadhatu, the world that is still dominated by kama or "low lust". This section is mostly covered by a pile of stones that allegedly made to strengthen the construction of the temple. In the original legs that covered this additional structure there are 160 panels Karmawibhangga story that is now hidden. A few extra structures in the southeast corner are set aside so that people can still see some reliefs in this section. The additional andesitic rock structure that covers the original leg has a volume of 13,000 cubic meters.Rupadhatu Four terraced steps that form a roving hallway on the wall decorated by relief gallery by experts called Rupadhatu. The floor is square. Rupadhatu consists of four aisles with 1,300 relief images. The entire relief length is 2.5 km with 1,212 decorative carved panels. Rupadhatu is a world that has been able to free itself from lust, but still bound by form and form. This level represents the nature between that, between the lower and upper realms. In this part of Rupadhatu Buddha statues are found in niches or niches on the balustrades or hallways. Originally there were 432 Buddha statues in open niches along the outer sides of the balustrade. On the balustrades there is a slight difference in design that symbolizes the transition from the realm of Kamadhatu to the realm of Rupadhatu; The lowest balustrade is crowned ratna, while the four levels of balustrades above are crowned stupika (small stupa). Parts of these rectangular terraces are rich in ornaments and relief carvings.
Arupadhatu
In contrast to the halls of Rupadhatu rich in reliefs, from the fifth floor to the seventh wall is not berelief. This level is called Arupadhatu (which means not form or intangible). The floor plan is in the shape of a circle. This level represents the upper realm, in which man is free from all desires and bonds of form and likeness, but has not reached nirvana. In the courtyard of the circle are 72 two small stupas that are arranged in three rows that surround one large stupa as the main stupa. This small bell-shaped stupa is arranged in 3 patios of circles, each of which is 32, 24, and 16 (a total of 72 stupas). The two lower terraces of the stupas are larger with rhombic holes, the upper one is slightly smaller and the hole is square-shaped. Buddha statues are placed inside stupas that are covered in potholes like in a cage. From the outside the statues still looked vague. This intelligent design explains the concept of transition to a state without being, that Buddha statue exists but is invisible.
Adibuddha
The highest level representing the absence of a perfect being is represented as the largest and highest stupa. Stupas are plain drawn without holes. Inside this largest stupa has been found an imperfect Buddha statue or also called an unfinished Buddha, which is misunderstood as a statue of 'Adibuddha', but through further research there is never a statue in the main stupa, the unfinished statue is the fault of the sculptor in ancient times. According to the wrong sculpture belief in the process of making it can not be destroyed. Archaeological excavations conducted in this temple yard find many statues like this. The main stupa left empty supposedly means the highest wisdom, namely kasunyatan, solitude and complete absence where the human soul is not bound by desire, desire, and form and free from the circle of samsara.
This monument is equipped with a good drainage system for areas with high rainfall. To prevent puddles and floods, 100 showers are fitted in every corner, each with a unique design of a giant head shape or makara.
Borobudur is very different from other temple design, this temple is not built on flat surface, but on the natural hill. However, the construction technique is similar to other temples in Java. Borobudur does not have worship rooms like other temples. There are long passageways that are narrow roads. The hallways are bounded against the walls of the temples level by level. In general, Borobudur design is similar to the pyramid staircase. It is in these alleys that Buddhists are expected to perform a walking ceremony around the temple to the right. Borobudur may at first function more as a stupa, rather than a temple or temple. The stupa is indeed intended as a sacred building to glorify the Buddha. Sometimes a stupa is built as a symbol of honor and exaltation to the Buddha. While the temple or temple is more functioning as a house of worship. The intricate design of this monument shows that this building is indeed a building of worship. This form of non-structured building and terraced terrace structure is thought to be the development of the punden terraces form, which is the original architectural form of prehistoric Indonesia.
According to local legend Borobudur designer architect Gunadharma, little is known about this mysterious architect. Its name is more based on Javanese legends and legends and not based on historic inscriptions. The legend of Gunadharma is related to folklore about the Menoreh hills that resemble the body of the lying person. This local tale tells that Gunadharma's lying body turned into a row of Menoreh hills, of course this legend is just fiction and fairy tales.
The design of Borobudur uses a set of measuring devices, ie the length of a human face between the end of the hairline on the forehead to the tip of the chin, or the span distance between the tip of the thumb with the tip of the little finger when the palm of the hand is fully developed. Of course this unit is relative and slightly different between individuals, but this unit remains on this monument. The 1977 study revealed a 4: 6: 9 ratio of comparison found in this monument. Architects use this formula to determine the exact dimensions of a self-similar recurring geometry fractal in the Borobudur design. This mathematical ratio is also found in the nearby Mendut and Pawon temple designs. Archaeologists believe that the ratio of 4: 6: 9 and the tuning unit has the function and meaning of calendar, astronomy, and cosmology. The same is true at Angkor Wat temples in Cambodia.
The structure of the building can be divided into three parts: the base (feet), the body, and the peak. The base measures 123 × 123 m (403.5 × 403.5 ft) with a height of 4 meters (13 ft). The body of the temple consists of five square terraces of the square that are smaller on it. The first terrace backs off 7 meters (23 ft) from the base of the terrace. Each subsequent terrace retreated 2 meters (6.6 ft), leaving a narrow alley at each level. The upper part consists of three circular terraces, each level supporting a series of concentrated stupas stupa. There is the largest main stupa in the center; With shoots reaching a height of 35 meters (115 ft) from the ground. The original height of Borobudur including chattra (umbrella stack three) which is now released is 42 meters (138 ft). The ladder is located on the center of the four sides of the wind that brings visitors to the top of the monument through a series of arch gates guarded 32 statues of lions. The gate gate is decorated with Kala carvings at the top of the middle of the doorway and the protruding makara engraved on both sides. Kala-Makara motif commonly found in the architecture of the door of the temple in Java. The main door is on the east side, as well as the starting point for reading relief stories. This ladder is continuously connected to the stairs on the hillside which connects the temple to the surrounding plains.
On the temple walls at every level - except on the terraces of Arupadhatu - stacked with careful and delicate bas-relief panels. Relief and decorative pattern Borobudur naturalist style with the ideal proportion and aesthetic taste is smooth. These reliefs are very beautiful, even considered the most elegant and elegant in the art of the Buddhist world. Relief Borobudur also implements the artistic discipline of India, such as the various attitudes of the body that have a certain aesthetic meaning or value. Reliefs in the form of noble humans such as ascetics, kings and noble ladies, angels or beings who attain degrees of sanctity like gods, tara and boddhisatwa, are often depicted in the position of the inferior body. This position of the body is called a "dent three" that is curved or slightly inclined at the neck, hips, and ankle with the body weight only resting on one leg, while the other rested leg rested. This flexible body position implies elegance, for example the figure of an angel Surasundari who stands with a tribangga's body while holding a long-stemmed lotus.
The Borobudur Relief displays many pictures; Such as the human figure of noble, commoners, or ascetics, various plants and animals, and displays the traditional vernacular forms of the archipelago. Borobudur is like a book that records various aspects of the life of ancient Javanese society. Many archaeologists examine the past life in ancient Java and the archipelago of the 8th and 9th centuries by observing and referring to the carvings of Borobudur reliefs. The form of stage houses, granaries, palaces and temples, jewelry, clothing and weaponry, various plants and wildlife, as well as means of transportation, are observed by researchers. One of them is a famous relief depicting the Borobudur Ship. Typical timber ships of this archipelago shows the ancient maritime culture. The replica of the ark made on the basis of the Borobudur relief is preserved in the Raksa Ocean Museum located north of Borobudur.
These reliefs are read in clockwise directions or called mapradaksina in Old Javanese from Sanskrit daksina meaning east. These reliefs vary the contents of the story, among others reliefs jataka stories. The reading of these relief stories always begins, and ends at the east side gate at each level, starting on the left and ending at the right of the gate. So obviously that the east is the real (main) rising ladder and towards the top of the temple, meaning that the temple faces east even though the other sides are similarly true.
In accordance with the symbolic meaning at the foot of the temple, the relief that adorns the veiled batur wall illustrates the law of karma. Karmawibhangga is a text that describes the doctrine of karma, the cause and effect of good and evil deeds. The series of reliefs is not a series story, but in each frame it describes a story that has a causal relationship. The relief not only illustrates the humiliating deeds of humankind accompanied by the punishment he will obtain, but also the good deeds of man and the reward. Taken as a whole is a depiction of human life in a never-ending ever-ending sphere of life - death (samsara), and it is by Buddhism that the chain will be brought to an end for perfection. Now only the southeastern part is open and can be seen by the end. The complete photo of Karmawibhangga relief can be seen at Karmawibhangga Museum on the north side of Borobudur temple.
Lalitawistara
It is a portrayal of the Buddha's history in a series of reliefs (but not a complete history) beginning with the Buddha's descent from Tushita heaven, and ending with the first discourse at Deer Park near the city of Banaras. This relief is lined up from the stairs on the south side, after passing a series of reliefs as many as 27 frames starting from the east side staircase. The 27 frames describe the busyness, both in heaven and in the world, in preparation for the presence of the last incarnation of the Bodhisattwa as a Buddhist candidate. The relief depicts the birth of the Buddha in this arcapada as Prince Siddhartha, the son of King Suddhodana and Empress Maya from the Land of Kapilawastu. The reliefs amount to 120 frames, which end in the first discourse, symbolically declared as Dharma Wheel Playback, the Buddha's teaching is called dharma which also means "law", while dharma is symbolized as wheel.
Jataka and Awadana
Jataka is the story of the Buddha before he was born as Prince Siddharta. Its contents are the principal point of good deeds, such as the willingness to sacrifice and the helpfulness that distinguishes the Bodhisattva from any other creature. Some of Jataka's stories feature a fable story that is a story involving wildlife figures who behave and think like humans. Indeed, the collection of merit or good deeds is the stage of preparation in an effort toward the level of Buddhahood.
Awadana, in essence is almost the same as Jataka but the culprit is not the Bodhisattwa, but others and the story is compiled in Diwyawadana, which means deity noble deeds, and Awadanasataka or hundred Awadana stories. In the reliefs of the Borobudur temples Jataka and Awadana, they are treated equally, meaning they are both present in the same sequence without distinction. The most famous set of life of the Bodhisattva is Jatakamala or the storyline of Jataka, the work of the Aryasura poet who lived in the 4th century AD.
GandawyuhaA row of reliefs adorning the second aisle wall, is Sudhana's story wandering indefatigably in his quest for the Higher Knowledge of Truth by Sudhana. His depictions in 460 frames are based on the Mahayana Buddhist scriptures entitled Gandawyuha, and for the closing part of the book of another book, Bhadracari.
In addition to Buddhist form in Buddhist cosmology carved on the wall, in Borobudur there are many statues of buddhas sitting cross-legged in a lotus position and displaying mudras or certain symbolic hand positions. The 1.5-meter-tall buddha statue is carved out of andesite stone material.The buddha statue in the niches at the Rupadhatu level, arranged by rows on the outside of the balustrade. The number decreases on the upper side. The first row of balustrades consists of 104 niches, the second row of 104 niches, the third row of 88 niches, the fourth row of 72 niches, and the fifth row of 64 niches. There are 432 total Buddhas at the Rupadhatu level. In the Arupadhatu section (three circular courts), Buddha statues are placed in stupas (hollow) stupas. In the first circular courtyard there are 32 stupas, the second court of 24 stupas, and the third court there are 16 stupas, all of which total 72 stupas. Of the original number of 504 Buddha statues, over 300 have been damaged (mostly headless) and 43 missing (since the discovery of this monument, buddha heads are often stolen as collectibles, mostly by overseas museums).
In passing all these buddha statues look similar, but there are subtle differences between them, namely in the mudra or hand position. There are five classes of mudras: North, East, South, West, and Central, all based on the five main directions of compass according to Mahayana teachings. The four balustrades have four mudras: North, East, South, and West, where each of the buddha statues facing that direction displays a distinctive mudra. Buddhist statues on the fence of the fifth balustrade and buddha statues in 72 stupas gazed in the upper courtyard displaying mudras: Middle or Center. Each mudra represents the five Dhyani Buddhas; Each with its own symbolic meaningHeritageThe achievement of aesthetics and architectural engineering expertise presented by Borobudur, as well as its remarkable size, is a testament to the greatness of the past, and has generated pride for the Indonesian nation. Like Angkor Wat's role for the Cambodians, Borobudur has become a powerful symbol for Indonesia - as a witness to the glories of the past. Sukarno asserted it by inviting country guests to visit him. While the Suharto government - aware of the symbolic meaning and potential of its economy - is diligently deploying a restoration project to restore this monument with the help of UNESCO. Many museums in Indonesia exhibit small scale models or replicas of Borobudur. This monument has become an icon, grouped with wayang and gamelan as a form of Javanese classical culture that inspired Indonesia.
Some archeological artifacts from Borobudur, or replicas, are exhibited in several museums in Indonesia and abroad. In addition to the Karmawibhangga Museum within the Borobudur complex, several museums store relics from Borobudur, including the National Museum of Indonesia, the Tropenmuseum in Amsterdam, the British Museum in London, and the National Museum Bangkok. While the Louvre Museum in Paris, the State Museum of Malaysia in Kuala Lumpur, and the World Religious Museum in Taipei also features a replica of Borobudur. This monument has attracted the world's attention to the classical civilization of Old Javanese Buddhism.
The rediscovery and restoration of Borobudur has been lauded by Indonesian Buddhists as a sign of the revival of Buddhism in Indonesia. In 1934, Narada Thera, a Sri Lankan preacher, visited Indonesia for the first time as part of his journey to spread Dharma teachings in Southeast Asia. This opportunity is used by local Buddhists to revive the Dharma call in Indonesia. On that occasion a tree planting ceremony was held on the southeast side of Borobudur, on March 10, 1934, blessed by the Narada Thera, as well as the appointment of some Upasaka into a monk. Every year, thousands of Buddhists from all over Indonesia and neighboring countries, gathered in Borobudur to commemorate the Vesak Trisuci day.
The symbol of the province of Central Java and Magelang regency, showing images of Borobudur. This temple has become a symbol of Central Java, and Indonesia extensively. Borobudur has become the name of several institutions and business entities, such as the University of Borobudur, Hotel Borobudur Jakarta, as well as some Indonesian restaurants abroad. Borobudur is displayed in rupiah currency, stamps, discussed in several books, news, publications, documentaries, as well as promotional materials of Indonesian tourism. This temple became a leading tourist attraction in Indonesia, it is important to move the wheels of the local economy and in the area around Borobudur. For example, Yogyakarta tourism sector grows one of them thanks to its proximity to the temple of Borobudur and Prambanan.
1814 - Sir Thomas Stamford Raffles, Governor General of Great Britain in Java, hears the discovery of an ancient object in the village of Borobudur. Raffles ordered H.C. Cornelius to investigate the location of the discovery, a hill filled with bushes.
1873 - the first monograph on the temple was published.
1900 - Dutch East Indies government establishes a committee for the restoration and maintenance of Borobudur temple.
1907 - Theodoor van Erp leads the restoration until 1911.
1926 - Borobudur was restored, but halted in 1940 due to the crisis of malaise and World War II.
1956 - The Government of Indonesia requests UNESCO assistance. Prof. Dr. C. Coremans came to Indonesia from Belgium to examine the causes of Borobudur damage.
1963 - The Indonesian government issues a decree to restore Borobudur, but falls apart after the events of the movement.
1968 - At the 15th conference in France, UNESCO agreed to provide assistance to save Borobudur.
1971 - The Indonesian government establishes a Borobudur restoration body headed by Prof.Ir.Roosseno.
1972 - International Consultative Committee was formed by involving various countries and Roosseno as its chairman. The UNESCO-sponsored committee provided $ 5 million from the $ 7,750 million restoration cost. The rest is borne by Indonesia.
August 10, 1973 - President Soeharto inaugurated the commencement of Borobudur restoration; Restoration completed in 1984
January 21, 1985 - a bomb attack that destroyed several stupas on Borobudur temple which was then repaired immediately. The attack was carried out by an extremist Islamic group led by Husein Ali Al Habsyi.
1991 - Borobudur designated as World Heritage by UNESCO.
Meanwhile geologists in fact supported Nieuwenkamp's view by showing evidence of sediment of mud near this site. A stratigraphic, sediment and pollen sample analysis conducted in 2000 supported the existence of ancient lakes in the surroundings of Borobudur, which reinforce the idea of Nieuwenkamp. The elevation of the surface of this ancient lake fluctuates from time to time, and evidence suggests that the base of the hill near Borobudur was once again submerged in water and became the edge of the lake around the 13th and 14th centuries. River flows and volcanic activity are thought to have contributed to change the landscape and topography of the surrounding environment including Borobudur lake. One of the most active volcanoes in Indonesia is Mount Merapi which is located quite close to Borobudur and has been active since the Pleistocene.
History of Borobudur
Development
There is no written evidence explaining who built the Borobudur and what it is for. Its development time is estimated based on the comparison between the type of script written on Karmawibhangga's closed legs with the type of script commonly used on 8th and 9th century royal inscriptions. It is estimated that Borobudur was built around AD 800. This time period corresponds to the period between 760 and 830 AD, the peak of the triumph of the Syailendra prefecture in Central Java, which was then influenced by the Sriwijaya Empire. Borobudur development is estimated to spend more than 75 - 100 years and was completely completed during the reign of king Samaratungga in 825.There is a confusion of the facts about whether the ruling kings of Java were Hindus or Buddhas at the time. The House of Sailendra is known to be a devout adherent of Mahayana Buddhism, but through the findings of Sojomerto inscriptions indicates that they may be originally Hindus of Shiva. It was during this period that various Hindu and Buddhist temples were built on the Kedu Plain. Based on the Canggal Inscription, in 732 AD, the king of Siwa Sanjaya ordered the construction of the Shiwalingga sacred building built in the hills of Mount Wukir, located only 10 km (6.2 mi) east of Borobudur. Borobudur Buddhist temple was built at almost the same time as the temples in Prambanan Plain, although Borobudur is estimated to have been completed about 825 M, twenty-five years earlier before the start of the construction of Siwa Prambanan temple around the year 850 AD
The construction of Buddhist temples - including Borobudur - was then possible because the heir of Sanjaya, Rakai Panangkaran granted permission to Buddhists to build the temple. Even to show his respect, Panangkaran conferred the village of Kalasan to the sangha (Buddhist community), for the maintenance and financing of Kalasan Temple built to glorify Bodhisattwadewi Tara, as mentioned in the Kalasan Inscription dates to 778 AD. This clue is understood by archaeologists, that in ancient Javanese society, religion was never a problem that could reap the conflict, with the example of the king of Hindus could have supported and funded the construction of Buddhist temples, and vice versa. But it is suspected that there was a rivalry between the two royal dynasties of that era - the Shailendra Buddhist dynasty and the Sanjaya dynasty who worshiped Shiva - who later ruled the battle of Sanjaya in 856 in the hills of Ratu Boko. Uncertainty also arises about the Lara Jonggrang temple in Prambanan, a magnificent temple believed to be built by the winner of Rakai Pikatan as Sanjaya's answer to rival the splendor of Borobudur's dynasty, These two dynasties are the Sailendra party also involved in the construction of Siwa Temple in Prambanan.
Borobudur development stage
Archaeologists suspect that the early design of Borobudur was a very large single stupa crowning its apex. It is suspected that the massive massive mass of this huge and heavy stupa endangered the body and foot of the temple so that the architect of Borobudur designer decided to dismantle this gigantic stupa and be replaced into three rows of small stupas and one parent stupa as it is today. Here are the approximate stages of Borobudur development:The first stage:
Borobudur development period is not known for sure (estimated 750 and 850 AD). Borobudur is built on a natural hill, the top of the hill is flattened and the flat terrain is expanded. Indeed Borobudur is not entirely made of andesite stone, part of the soil hill compacted and closed stone structure that resembles a shell that wraps the hill. The remaining parts of the hill are covered by layers of stone layers. Initially built-storey apartment layout. It seems to be designed as a terraced pyramid, but then changed. As a proof there is an arrangement that is dismantled. Built the first three steps that close the original structure of the pyramid terraces.
The second stage:
The addition of two steps square, balustrade fence and one circular step above which directly built a single stupa is very large.
Third stage:
There was a design change, the step of the circle with a single large parent stupa dismantled and replaced three circular steps. Smaller stupas are built in a circular march on the courtyard of this steps with a large master stupa in the center. For some reason the foundation is widened, built additional legs that wrap the original legs and close the Karmawibhangga relief. Archaeologists suspect that Borobudur was originally designed in the form of a very large single stupa crowning the square terraces. But this big stupa is too heavy to push the skewed building structure to shift out. It is worth remembering that the core of Borobudur is just a hill so the pressure on the top will be spread to the outer side of the bottom so that Borobudur threatened landslide and collapse. It was therefore decided to dismantle a large single parent stupa and replace it with circular terraces dotted with small stupas of stupas and only one main stupa. To sustain the temple wall is not avalanched then added additional leg structure that wraps the original legs. This structure is a reinforcement and functions like a belt that binds to the body of the temple does not collapse and collapsed out, as well as hide the Karmawibhangga relief on the part Kamadhatu
Fourth stage:
There are minor changes such as the improvement of the relief, the addition of the outer balustrade fence, the change of ladder and the curve on the goalkeeper, and the widening of the foot.
Borobudur abandoned
Borobudur hidden and abandoned for centuries buried under a layer of soil and volcanic ash which then overgrown with trees and shrubs so that Borobudur at that time really resembles a hill. The real reason the cause of Borobudur abandoned is still unknown. It is not known for certain since when this sacred building ceased to be the center of pilgrimage of Buddhists. In the period of 928 and 1006, King Mpu Sindok moved the capital of Medang kingdom to the East Java region after a series of volcanic eruptions; It is uncertain whether this is the factor that caused Borobudur to be abandoned, but some sources suspect that it is very likely that Borobudur began to be abandoned in this period. This sacred building is mentioned vaguely around 1365, by Mpu Prapanca in the Nagarakretagama manuscript written during the Majapahit empire. He mentioned the existence of "Vihara in Budur". In addition Soekmono (1976) also proposed popular opinion that this temple began to be completely abandoned since the population around converted to Islam in the 15th century.
This monument is not fully forgotten, through the tales of the people of Borobudur shifting from as evidence of the glory of the past into a more superstitious tale associated with misfortune, misfortune and suffering. The two centuries of Javanese chronicles written in the 18th century mention bad luck associated with this monument. According to Babad Tanah Jawi (History of Java), this monument was a fatal factor for Mas Dana, a rebel dissident to Pakubuwono I, the king of the Sultanate of Mataram in 1709. It is said that the "Redi Borobudur" hill was surrounded and the rebels were defeated and executed by the king. In Babad Mataram (The history of Mataram Kingdom), this monument is associated with the misfortune of Prince Monconagoro, the crown prince of the Yogyakarta Sultanate who visited this monument in 1757. Although there is a taboo that forbids people to visit this monument, "The Prince comes and visits the captives in the cage (the buddha statue inside the stupa)". After returning to the palace, the Prince fell ill and died a day later. In Javanese beliefs during the Mataram period of Islam, the ruins of the temple buildings are considered to be the place of the spirits of the spirits and are considered wingit so as to be associated with misfortune or misfortune that may befall anyone who visits and interferes with this site. Although it is scientifically suspected, perhaps after this site has not been groomed and covered in scrub, this place has once been a hotbed of disease outbreaks such as dengue or malaria.
Reinvention
After the Anglo-Dutch War over Java, Java under British rule in 1811 to 1816. Thomas Stamford Raffles was appointed Governor-General, and he had a special interest in Javanese history. He collected antique artifacts of ancient Javanese art and made notes on Javanese history and culture that he collected from his encounter with the local people on his journey around Java. On his inspection visit in Semarang in 1814 he was informed of the existence of a large monument deep in the forest near the village of Bumisegoro. Due to his absence and duties as Governor-General, he could not go alone to search for the building and sent H.C. Cornelius, a Dutch engineer, to investigate the existence of this great building. Within two months, Cornelius and his 200 subordinates cut down trees and shrubs that grew on the hill of Borobudur and cleared the soil that buried this temple. Due to landslide threats, he can not dig and clean all the aisles. He reported his findings to Raffles including submitting various sketch images of Borobudur temple. Although this discovery only mentions several sentences, Raffles is considered meritorious for the rediscovery of this monument, and draws the world's attention to the existence of this ever-lost monument.
Hartmann, an official of the Dutch East Indies government in the Residency of Kedu continued the work of Cornelius and by 1835 finally all parts of the building had been unearthed and seen. His interest in Borobudur is more personal than his job duties. Hartmann does not write reports on his activities; In particular, rumors that he had found the great buddha statue in the main stupa. In 1842, Hartmann investigated the main stupa even though what he discovered remained a mystery because the inside of the stupa was empty.
The Netherlands Indies government commissioned F.C. Wilsen, an engineer of Dutch engineering officials, studied this monument and drew hundreds of sketches of relief. J.F.G. Brumund was also appointed to undertake a more detailed study of this monument, which he completed in 1859. The government plans to publish articles based on Brumund's research with sketches by Wilsen, but Brumund refuses to cooperate. The Netherlands Indies government then commissioned another scientist, C. Leemans, who compiled the monograph based on sources from Brumund and Wilsen. In 1873, the first monograph and more detailed research on Borobudur was published, followed by a translation edition in French a year later. The first photograph of this monument was taken in 1873 by the Dutch engrafi expert, Isidore van Kinsbergen.
The appreciation for this site is growing slowly. For a long time Borobudur has been a source of souvenirs and income for thieves, temple looters, and collectors of "artefact hunters". The head of the Buddha statue is the most stolen part. For stealing the entire buddha statue is too heavy and large, the statue deliberately overthrown and dropped by the thief to cut his head. That's why now in Borobudur found many Buddha statues without head. Buddha Chief Borobudur has long been the target of antique collectors and museums around the world. In 1882, the chief inspector of cultural artifacts suggested that Borobudur be completely dismantled and its reliefs transferred to the museum due to unstable conditions, uncertainty and theft of monuments. As a result, the government appointed Groenveldt, an archaeologist, to conduct a thorough investigation of the site and take into account the actual conditions of this complex; His report stated that these concerns were excessive and suggested that the building be left intact and not unloaded for removal.
Parts of Borobudur temple stolen as a souvenir, statues and carvings are hunted antique collector. The act of looting this historic site is even one of them approved by the Colonial Government. In 1896, the King of Thailand, Chulalongkorn when visiting Java in the Indies (now Indonesia) expressed interest in owning some parts of Borobudur. The Dutch East Indies government authorized and awarded eight carts full of statues and parts of Borobudur buildings. Artifacts brought to Thailand include; Five Buddhist statues along with 30 stones with reliefs, two lion statues, some kala stones, stairs and gates, and the dwarapala guard statue that once stood on Bukit Dagi - a few hundred meters northwest of Borobudur. Some of these artifacts, the statues of lions and dwarapala, are now on display at the National Museum of Bangkok.
Restoration
Borobudur again attracted attention in 1885, when Yzerman, Chair of the Archaeological Society in Yogyakarta, discovered a hidden leg. Photographs featuring reliefs on hidden legs were made in the period 1890-1891. This discovery prompted the Dutch East Indies government to take steps to preserve this monument. In 1900, the government established a commission of three officials to examine this monument: Brandes, an art historian, Theodoor van Erp, an engineer who was also a member of the Dutch army, and Van de Kamer, a construction engineer from the Department of Public Works.In 1902, the commission proposed a three-step proposal for preservation of Borobudur to the government. First, urgent dangers must be addressed immediately by rearranging the corners of the building, moving stones that harm another stone next to it, strengthening the first balustrade, and restoring some of the niches, gates, stupas and main stupas. Second, fence the temple yard, maintain and repair the drainage system by repairing the floor and shower. Third, all loose and loose rocks must be removed, the monument is cleaned up to the first balustrade, the broken stone is removed and the main stupa restored. The total cost required at the time was estimated at about 48,800 Guilders.
The restoration was done in the period 1907 and 1911, using the principle of anastilosis and led by Theodor van Erp. The first seven months were spent digging the ground around the monument to find the missing buddha heads and stone panels. Van Erp dismantled and rebuilt three circular terraces and stupas at the top. In the process Van Erp found many things that could be improved; He submitted another approved proposal with an additional budget of 34,600 guilders. Van Erp undertook further reconstruction, he even meticulously reconstructed the chattra (three stacked stone umbrellas) that crowned the summit of Borobudur. At first sight, Borobudur has recovered as it was in its heyday. However, chattra reconstruction uses only a few genuine stones and is just a fictional guess. Because it is considered not to be accounted for its authenticity, Van Erp broke apart the chattra part. Now mastaka or kemangkas Borobudur chattra stack three stored in the Museum Karmawibhangga Borobudur.
Due to limited budgets, this refurbishment only focuses on cleaning statues and stones, Van Erp does not solve drainage and water management problems. Within 15 years, gallery walls tilted and reliefs showed cracks and damage. Van Erp uses concrete that causes the crystals of alkali and calcium hydroxide crystals that spread throughout the building and damage the stone temple. This causes problems so further renovation is required.A small refurbishment has been done since then, but not enough to provide complete protection. In the late 1960s, the Government of Indonesia has made a request to the international community for a massive restoration to protect this monument. In 1973, the master plan to restore Borobudur was made. The Government of Indonesia and UNESCO took steps to thoroughly refine this monument in a major project between 1975 and 1982. The foundation is solidified and all 1,460 relief panels are cleaned. This restoration is done by dismantling all five square terraces and improving the drainage system by implanting the drain into the monument. The filter layer and waterproof are added. This colossal project involved 600 people to restore the monument and cost a total of 6,901,243 US dollars. After the renovation, UNESCO incorporated Borobudur into the list of World Heritage Sites in 1991. Borobudur belongs to the criterion of Culture (i) "represents the genius masterpiece of human genius," (ii) "presents an important exchange in human values within a certain timeframe within a cultural region of the world, in architectural and technological development, monumental art , urban planning and landscape design, "and (vi)" are directly and clearly linked to a living event or tradition, with ideas or with beliefs, with artistic work and literary works of extraordinary universal significance. "Contemporary events"
After a massive renovation in 1973 supported by UNESCO, Borobudur again became a religious and Buddhist pilgrimage center. Once a year during the full moon around May or June, Buddhists in Indonesia commemorate the Vesak Day, the day commemorating the birth, death, and especially the enlightenment of Siddhartha Gautama reaching the highest level of wisdom to become Buddha Shakyamuni. Vesak is a national holiday in Indonesia and the memorial ceremony is centered in three main Buddhist temples with a walking ritual from Mendut temple to Pawon Temple and the procession ends at Borobudur Temple.
This monument is the single most visited tourist attraction in Indonesia. In 1974 as many as 260,000 tourists who 36,000 of them are foreign tourists have visited this monument. This number increased to 2.5 million visitors annually (80% were domestic tourists) in the mid-1990s, before the 1997 Asian financial crisis. However, tourism development has been criticized for not involving local communities, so some local conflicts are frequent. In 2003, small-scale residents and entrepreneurs around Borobudur held meetings and protests with poetry reading, rejecting the plans of the provincial government planning to build a three-storey mall complex called 'Java World'. The efforts of local people to earn a living from the tourism sector of Borobudur have increased the number of small businesses around Borobudur. However, their efforts to earn a living often even interfere with the comfort of visitors. For example, a souvenir souvenir trader who interferes with insisting on selling his wares; Widespread market stalls souvenirs so that when about to exit the temple complex, visitors are even driven walking far into the labyrinth of the souvenir market. If not organized then all this makes the temple complex Borobudur increasingly chaotic.On May 27, 2006, a magnitude 6.2 magnitude earthquake struck the southern coast of Central Java. This natural disaster destroyed the area with the most victims in Yogyakarta, but Borobudur remains intact.
On August 28, 2006 the symposium titled Trail of Civilizations was held in Borobudur on the initiative of the Governor of Central Java and the Ministry of Tourism and Culture, as well as representatives of UNESCO and Buddhist majority countries in Southeast Asia such as Thailand, Myanmar, Laos, Vietnam, And Cambodia. The highlight of this event is a colossal ballet performance "Borobudur Masterpiece" in front of Borobudur Temple. This dance is created based on traditional Javanese dance style, gamelan music, and clothing, telling about the history of Borobudur development. After this symposium, Ballet Borobudur masterpiece re-performed several times, especially before the commemoration of Vesak which is usually attended by the President of the Republic of Indonesia.
UNESCO identifies three important issues in conserving Borobudur: (i) vandalism or visitor destruction; (Ii) soil erosion in the southeast of the site; (Iii) analysis and return of missing parts. Loose soil, several earthquakes, and heavy rain can destabilize the structure of this building. Earthquakes are the most severe factor, because not only can the rocks fall and the curve collapses, the earth itself waves in waves that can damage the structure of the building. The increasing popularity of the stupa attracts many visitors who are mostly Indonesian citizens. Although there are many warning boards for not touching anything, the racking of warnings through loudspeakers and the presence of guards, vandalism in the form of destruction and relief scribbles and statues are frequent, this clearly undermines the site. In 2009, there was no system to limit the number of tourists who could visit per day, or implement each visit should be accompanied by a guide to keep visitors in check.
Rehabilitation
Borobudur is very affected by the eruption of Mount Merapi in October and November 2010. Volcanic dust from Merapi covered the temple complex which is 28 kilometers (17 mi) west-southwest direction from the crater of Merapi. The layer of volcanic ash reaches a thickness of 2.5 centimeters (1 in) covering the temple building during the eruption of 3-5 November 2010, the dust also killed nearby plants, and experts worry that volcanic ash which is chemically acidic can damage the historic building rock this. The temple complex is closed 5 to 9 November 2010 to clean up the dust.
Looking at the rehabilitation efforts of Borobudur after the eruption of Merapi 2010, UNESCO has donated funds amounting to 3 million US dollars to fund the rehabilitation efforts. Cleaning the temple from volcanic ash deposits will take at least 6 months, followed by reforestation and tree planting in the surrounding environment to stabilize the temperature, and lastly revive the social and economic life of the local community. More than 55,000 blocks of temple stone should be dismantled to improve the water system and drainage clogged dough of volcanic ash mixed with rainwater. Restoration ends November 2011, earlier than expected.
Architecture
Borobudur is a masterpiece of Indonesian Buddhist art, for example the culmination of the attainment of the architectural and aesthetic techniques of Buddhist art in Java. The building was inspired by dharma ideas from India, including stupas, and mandalas, but believed to be a continuation of local elements; The terraced punden megalithic structure or the stratified pyramid found from the prehistoric period of Indonesia. As a blend of ancestor native worship of Indonesia and the struggle to reach Nirvana in Buddhism.
Design concept
In essence, Borobudur is a stupa which, when viewed from above, forms a large Mandala pattern. Mandala is a complex pattern composed of rectangular and concentric circles representing the cosmos or universe commonly found in Wajrayana-Mahayana Buddhist schools. The ten courts of Borobudur clearly illustrate the Mahayana philosophy that simultaneously describes cosmology as the concept of the universe, as well as the level of mind in Buddhism. Like a book, Borobudur describes the ten levels of Bodhisattva that must be passed to achieve perfection into the Buddha. The square plan plot measures 123 meters (404 ft) on each side. The building has nine terraces, six square bottom terraces and three circular upper terraces.In 1885, it was accidentally discovered a hidden structure at the foot of Borobudur. This hidden leg is a relief of which 160 of them are about Karmawibhangga. On the relief of this panel there are carved letters which is a guide for the engraver to create scenes in relief images. This original leg is covered by the addition of stone structures that form a large enough plain, the real function is still a mystery. It was initially thought that the addition of the foot was to prevent monuments from spreading. Another theory suggests that the addition of the foot is due to genuine foot design errors, and is incompatible with Wastu Literature, the Indian book on architecture and urban planning. Whatever the reason for the addition of this leg, the addition and making of these extra feet is done carefully by considering religious, aesthetic, and technical reasons.
The three levels of the spiritual realm in Buddhist cosmology are:
Kamadhatu
The foot of Borobudur symbolizes Kamadhatu, the world that is still dominated by kama or "low lust". This section is mostly covered by a pile of stones that allegedly made to strengthen the construction of the temple. In the original legs that covered this additional structure there are 160 panels Karmawibhangga story that is now hidden. A few extra structures in the southeast corner are set aside so that people can still see some reliefs in this section. The additional andesitic rock structure that covers the original leg has a volume of 13,000 cubic meters.Rupadhatu Four terraced steps that form a roving hallway on the wall decorated by relief gallery by experts called Rupadhatu. The floor is square. Rupadhatu consists of four aisles with 1,300 relief images. The entire relief length is 2.5 km with 1,212 decorative carved panels. Rupadhatu is a world that has been able to free itself from lust, but still bound by form and form. This level represents the nature between that, between the lower and upper realms. In this part of Rupadhatu Buddha statues are found in niches or niches on the balustrades or hallways. Originally there were 432 Buddha statues in open niches along the outer sides of the balustrade. On the balustrades there is a slight difference in design that symbolizes the transition from the realm of Kamadhatu to the realm of Rupadhatu; The lowest balustrade is crowned ratna, while the four levels of balustrades above are crowned stupika (small stupa). Parts of these rectangular terraces are rich in ornaments and relief carvings.
Arupadhatu
In contrast to the halls of Rupadhatu rich in reliefs, from the fifth floor to the seventh wall is not berelief. This level is called Arupadhatu (which means not form or intangible). The floor plan is in the shape of a circle. This level represents the upper realm, in which man is free from all desires and bonds of form and likeness, but has not reached nirvana. In the courtyard of the circle are 72 two small stupas that are arranged in three rows that surround one large stupa as the main stupa. This small bell-shaped stupa is arranged in 3 patios of circles, each of which is 32, 24, and 16 (a total of 72 stupas). The two lower terraces of the stupas are larger with rhombic holes, the upper one is slightly smaller and the hole is square-shaped. Buddha statues are placed inside stupas that are covered in potholes like in a cage. From the outside the statues still looked vague. This intelligent design explains the concept of transition to a state without being, that Buddha statue exists but is invisible.
Adibuddha
The highest level representing the absence of a perfect being is represented as the largest and highest stupa. Stupas are plain drawn without holes. Inside this largest stupa has been found an imperfect Buddha statue or also called an unfinished Buddha, which is misunderstood as a statue of 'Adibuddha', but through further research there is never a statue in the main stupa, the unfinished statue is the fault of the sculptor in ancient times. According to the wrong sculpture belief in the process of making it can not be destroyed. Archaeological excavations conducted in this temple yard find many statues like this. The main stupa left empty supposedly means the highest wisdom, namely kasunyatan, solitude and complete absence where the human soul is not bound by desire, desire, and form and free from the circle of samsara.
Building structure
Approximately 55,000 cubic meters of andesite rock is transported from rock quarries and a collection site to build this monument. The stone is cut in a certain size, transported to the site and put together without the use of cement. Borobudur structure does not use cement at all, but the interlock system is like the lego blocks that can stick without glue. These stones are combined with the appropriate bulges and holes and load each other, as well as the "pigeon tail" shape that locks two blocks of stone. Relief is made at the site after the building structure and the wall is completed.This monument is equipped with a good drainage system for areas with high rainfall. To prevent puddles and floods, 100 showers are fitted in every corner, each with a unique design of a giant head shape or makara.
Borobudur is very different from other temple design, this temple is not built on flat surface, but on the natural hill. However, the construction technique is similar to other temples in Java. Borobudur does not have worship rooms like other temples. There are long passageways that are narrow roads. The hallways are bounded against the walls of the temples level by level. In general, Borobudur design is similar to the pyramid staircase. It is in these alleys that Buddhists are expected to perform a walking ceremony around the temple to the right. Borobudur may at first function more as a stupa, rather than a temple or temple. The stupa is indeed intended as a sacred building to glorify the Buddha. Sometimes a stupa is built as a symbol of honor and exaltation to the Buddha. While the temple or temple is more functioning as a house of worship. The intricate design of this monument shows that this building is indeed a building of worship. This form of non-structured building and terraced terrace structure is thought to be the development of the punden terraces form, which is the original architectural form of prehistoric Indonesia.
According to local legend Borobudur designer architect Gunadharma, little is known about this mysterious architect. Its name is more based on Javanese legends and legends and not based on historic inscriptions. The legend of Gunadharma is related to folklore about the Menoreh hills that resemble the body of the lying person. This local tale tells that Gunadharma's lying body turned into a row of Menoreh hills, of course this legend is just fiction and fairy tales.
The design of Borobudur uses a set of measuring devices, ie the length of a human face between the end of the hairline on the forehead to the tip of the chin, or the span distance between the tip of the thumb with the tip of the little finger when the palm of the hand is fully developed. Of course this unit is relative and slightly different between individuals, but this unit remains on this monument. The 1977 study revealed a 4: 6: 9 ratio of comparison found in this monument. Architects use this formula to determine the exact dimensions of a self-similar recurring geometry fractal in the Borobudur design. This mathematical ratio is also found in the nearby Mendut and Pawon temple designs. Archaeologists believe that the ratio of 4: 6: 9 and the tuning unit has the function and meaning of calendar, astronomy, and cosmology. The same is true at Angkor Wat temples in Cambodia.
The structure of the building can be divided into three parts: the base (feet), the body, and the peak. The base measures 123 × 123 m (403.5 × 403.5 ft) with a height of 4 meters (13 ft). The body of the temple consists of five square terraces of the square that are smaller on it. The first terrace backs off 7 meters (23 ft) from the base of the terrace. Each subsequent terrace retreated 2 meters (6.6 ft), leaving a narrow alley at each level. The upper part consists of three circular terraces, each level supporting a series of concentrated stupas stupa. There is the largest main stupa in the center; With shoots reaching a height of 35 meters (115 ft) from the ground. The original height of Borobudur including chattra (umbrella stack three) which is now released is 42 meters (138 ft). The ladder is located on the center of the four sides of the wind that brings visitors to the top of the monument through a series of arch gates guarded 32 statues of lions. The gate gate is decorated with Kala carvings at the top of the middle of the doorway and the protruding makara engraved on both sides. Kala-Makara motif commonly found in the architecture of the door of the temple in Java. The main door is on the east side, as well as the starting point for reading relief stories. This ladder is continuously connected to the stairs on the hillside which connects the temple to the surrounding plains.
Relief
On the temple walls at every level - except on the terraces of Arupadhatu - stacked with careful and delicate bas-relief panels. Relief and decorative pattern Borobudur naturalist style with the ideal proportion and aesthetic taste is smooth. These reliefs are very beautiful, even considered the most elegant and elegant in the art of the Buddhist world. Relief Borobudur also implements the artistic discipline of India, such as the various attitudes of the body that have a certain aesthetic meaning or value. Reliefs in the form of noble humans such as ascetics, kings and noble ladies, angels or beings who attain degrees of sanctity like gods, tara and boddhisatwa, are often depicted in the position of the inferior body. This position of the body is called a "dent three" that is curved or slightly inclined at the neck, hips, and ankle with the body weight only resting on one leg, while the other rested leg rested. This flexible body position implies elegance, for example the figure of an angel Surasundari who stands with a tribangga's body while holding a long-stemmed lotus.
The Borobudur Relief displays many pictures; Such as the human figure of noble, commoners, or ascetics, various plants and animals, and displays the traditional vernacular forms of the archipelago. Borobudur is like a book that records various aspects of the life of ancient Javanese society. Many archaeologists examine the past life in ancient Java and the archipelago of the 8th and 9th centuries by observing and referring to the carvings of Borobudur reliefs. The form of stage houses, granaries, palaces and temples, jewelry, clothing and weaponry, various plants and wildlife, as well as means of transportation, are observed by researchers. One of them is a famous relief depicting the Borobudur Ship. Typical timber ships of this archipelago shows the ancient maritime culture. The replica of the ark made on the basis of the Borobudur relief is preserved in the Raksa Ocean Museum located north of Borobudur.
These reliefs are read in clockwise directions or called mapradaksina in Old Javanese from Sanskrit daksina meaning east. These reliefs vary the contents of the story, among others reliefs jataka stories. The reading of these relief stories always begins, and ends at the east side gate at each level, starting on the left and ending at the right of the gate. So obviously that the east is the real (main) rising ladder and towards the top of the temple, meaning that the temple faces east even though the other sides are similarly true.
The composition and distribution of relief stories on the walls and balustrades of the temple are as follows.
KarmawibhanggaIn accordance with the symbolic meaning at the foot of the temple, the relief that adorns the veiled batur wall illustrates the law of karma. Karmawibhangga is a text that describes the doctrine of karma, the cause and effect of good and evil deeds. The series of reliefs is not a series story, but in each frame it describes a story that has a causal relationship. The relief not only illustrates the humiliating deeds of humankind accompanied by the punishment he will obtain, but also the good deeds of man and the reward. Taken as a whole is a depiction of human life in a never-ending ever-ending sphere of life - death (samsara), and it is by Buddhism that the chain will be brought to an end for perfection. Now only the southeastern part is open and can be seen by the end. The complete photo of Karmawibhangga relief can be seen at Karmawibhangga Museum on the north side of Borobudur temple.
Lalitawistara
It is a portrayal of the Buddha's history in a series of reliefs (but not a complete history) beginning with the Buddha's descent from Tushita heaven, and ending with the first discourse at Deer Park near the city of Banaras. This relief is lined up from the stairs on the south side, after passing a series of reliefs as many as 27 frames starting from the east side staircase. The 27 frames describe the busyness, both in heaven and in the world, in preparation for the presence of the last incarnation of the Bodhisattwa as a Buddhist candidate. The relief depicts the birth of the Buddha in this arcapada as Prince Siddhartha, the son of King Suddhodana and Empress Maya from the Land of Kapilawastu. The reliefs amount to 120 frames, which end in the first discourse, symbolically declared as Dharma Wheel Playback, the Buddha's teaching is called dharma which also means "law", while dharma is symbolized as wheel.
Jataka and Awadana
Jataka is the story of the Buddha before he was born as Prince Siddharta. Its contents are the principal point of good deeds, such as the willingness to sacrifice and the helpfulness that distinguishes the Bodhisattva from any other creature. Some of Jataka's stories feature a fable story that is a story involving wildlife figures who behave and think like humans. Indeed, the collection of merit or good deeds is the stage of preparation in an effort toward the level of Buddhahood.
Awadana, in essence is almost the same as Jataka but the culprit is not the Bodhisattwa, but others and the story is compiled in Diwyawadana, which means deity noble deeds, and Awadanasataka or hundred Awadana stories. In the reliefs of the Borobudur temples Jataka and Awadana, they are treated equally, meaning they are both present in the same sequence without distinction. The most famous set of life of the Bodhisattva is Jatakamala or the storyline of Jataka, the work of the Aryasura poet who lived in the 4th century AD.
GandawyuhaA row of reliefs adorning the second aisle wall, is Sudhana's story wandering indefatigably in his quest for the Higher Knowledge of Truth by Sudhana. His depictions in 460 frames are based on the Mahayana Buddhist scriptures entitled Gandawyuha, and for the closing part of the book of another book, Bhadracari.
Buddha statue
In addition to Buddhist form in Buddhist cosmology carved on the wall, in Borobudur there are many statues of buddhas sitting cross-legged in a lotus position and displaying mudras or certain symbolic hand positions. The 1.5-meter-tall buddha statue is carved out of andesite stone material.The buddha statue in the niches at the Rupadhatu level, arranged by rows on the outside of the balustrade. The number decreases on the upper side. The first row of balustrades consists of 104 niches, the second row of 104 niches, the third row of 88 niches, the fourth row of 72 niches, and the fifth row of 64 niches. There are 432 total Buddhas at the Rupadhatu level. In the Arupadhatu section (three circular courts), Buddha statues are placed in stupas (hollow) stupas. In the first circular courtyard there are 32 stupas, the second court of 24 stupas, and the third court there are 16 stupas, all of which total 72 stupas. Of the original number of 504 Buddha statues, over 300 have been damaged (mostly headless) and 43 missing (since the discovery of this monument, buddha heads are often stolen as collectibles, mostly by overseas museums).
In passing all these buddha statues look similar, but there are subtle differences between them, namely in the mudra or hand position. There are five classes of mudras: North, East, South, West, and Central, all based on the five main directions of compass according to Mahayana teachings. The four balustrades have four mudras: North, East, South, and West, where each of the buddha statues facing that direction displays a distinctive mudra. Buddhist statues on the fence of the fifth balustrade and buddha statues in 72 stupas gazed in the upper courtyard displaying mudras: Middle or Center. Each mudra represents the five Dhyani Buddhas; Each with its own symbolic meaningHeritageThe achievement of aesthetics and architectural engineering expertise presented by Borobudur, as well as its remarkable size, is a testament to the greatness of the past, and has generated pride for the Indonesian nation. Like Angkor Wat's role for the Cambodians, Borobudur has become a powerful symbol for Indonesia - as a witness to the glories of the past. Sukarno asserted it by inviting country guests to visit him. While the Suharto government - aware of the symbolic meaning and potential of its economy - is diligently deploying a restoration project to restore this monument with the help of UNESCO. Many museums in Indonesia exhibit small scale models or replicas of Borobudur. This monument has become an icon, grouped with wayang and gamelan as a form of Javanese classical culture that inspired Indonesia.
Some archeological artifacts from Borobudur, or replicas, are exhibited in several museums in Indonesia and abroad. In addition to the Karmawibhangga Museum within the Borobudur complex, several museums store relics from Borobudur, including the National Museum of Indonesia, the Tropenmuseum in Amsterdam, the British Museum in London, and the National Museum Bangkok. While the Louvre Museum in Paris, the State Museum of Malaysia in Kuala Lumpur, and the World Religious Museum in Taipei also features a replica of Borobudur. This monument has attracted the world's attention to the classical civilization of Old Javanese Buddhism.
The rediscovery and restoration of Borobudur has been lauded by Indonesian Buddhists as a sign of the revival of Buddhism in Indonesia. In 1934, Narada Thera, a Sri Lankan preacher, visited Indonesia for the first time as part of his journey to spread Dharma teachings in Southeast Asia. This opportunity is used by local Buddhists to revive the Dharma call in Indonesia. On that occasion a tree planting ceremony was held on the southeast side of Borobudur, on March 10, 1934, blessed by the Narada Thera, as well as the appointment of some Upasaka into a monk. Every year, thousands of Buddhists from all over Indonesia and neighboring countries, gathered in Borobudur to commemorate the Vesak Trisuci day.
The symbol of the province of Central Java and Magelang regency, showing images of Borobudur. This temple has become a symbol of Central Java, and Indonesia extensively. Borobudur has become the name of several institutions and business entities, such as the University of Borobudur, Hotel Borobudur Jakarta, as well as some Indonesian restaurants abroad. Borobudur is displayed in rupiah currency, stamps, discussed in several books, news, publications, documentaries, as well as promotional materials of Indonesian tourism. This temple became a leading tourist attraction in Indonesia, it is important to move the wheels of the local economy and in the area around Borobudur. For example, Yogyakarta tourism sector grows one of them thanks to its proximity to the temple of Borobudur and Prambanan.
Overview of the restoration process of Borobudur Temple
1814 - Sir Thomas Stamford Raffles, Governor General of Great Britain in Java, hears the discovery of an ancient object in the village of Borobudur. Raffles ordered H.C. Cornelius to investigate the location of the discovery, a hill filled with bushes.
1873 - the first monograph on the temple was published.
1900 - Dutch East Indies government establishes a committee for the restoration and maintenance of Borobudur temple.
1907 - Theodoor van Erp leads the restoration until 1911.
1926 - Borobudur was restored, but halted in 1940 due to the crisis of malaise and World War II.
1956 - The Government of Indonesia requests UNESCO assistance. Prof. Dr. C. Coremans came to Indonesia from Belgium to examine the causes of Borobudur damage.
1963 - The Indonesian government issues a decree to restore Borobudur, but falls apart after the events of the movement.
1968 - At the 15th conference in France, UNESCO agreed to provide assistance to save Borobudur.
1971 - The Indonesian government establishes a Borobudur restoration body headed by Prof.Ir.Roosseno.
1972 - International Consultative Committee was formed by involving various countries and Roosseno as its chairman. The UNESCO-sponsored committee provided $ 5 million from the $ 7,750 million restoration cost. The rest is borne by Indonesia.
August 10, 1973 - President Soeharto inaugurated the commencement of Borobudur restoration; Restoration completed in 1984
January 21, 1985 - a bomb attack that destroyed several stupas on Borobudur temple which was then repaired immediately. The attack was carried out by an extremist Islamic group led by Husein Ali Al Habsyi.
1991 - Borobudur designated as World Heritage by UNESCO.
Transportation to Borobudur Temple
Borobudur Temple is administratively located in Borobudur Village, Borobudur District, Magelang Regency, about 45 km north of Jogja city, 20 km south of Magelang city, and 90 km from Semarang city. Routes can be reached via air, namely flights to Jogja (Adisucipto Airport) and Semarang (Ahmad Yani Airport) followed by land travel, or can be via land by public transport or by private vehicle.
From Jogja
From jogja city you can go to Giwangan Bus Terminal or Jombor Bus Sub Terminal, then take the bus majors Borobudur. This bus route from Giwangan terminal - Ringroad - Gamping - Terminal Jombor - Jl. Magelang - Sleman - Muntilan Bus Terminal. This bus usually stand by in terminal muntilan about 30 minutes, then proceed to Borobudur bus terminal. Jogja - Borobudur about 45 km. Travel time about 1.5 hours (outside stand by in terminal). After reaching Borobudur bus terminal can be continued with Walking Street (about 500 m) or take a pedicab or ride a gig. You come in the courtyard of Borobudur temple.
If you use a private car, the route taken from the City of Jogja is: Jogja - Jl. Magelang - Sleman - Paste - Greetings - Muntilan - Palbapang (T-junction after muntilan, before blabak; turn right) - Mendut - Borobudur car park. The distance is about 45 km, with normal traffic time of 1 hour.
For those who bring the car parked inside the tourist park (inside the fence), while for those who use a motorcycle parking should be outside.
From Semarang
From Semarang City you can go to Semarang bus terminal, take a bus majoring Jogja. The route is Semarang - Ungaran - Bawen - Ambarawa - Pringsurat - Secang - Magelang Terminal. You can get off at the terminal Magelang continue to ride the bus majors Borobudur. Or you can also drop it at the T-junction of Blondo (T-junction between mertoyudan and blabak) or down at the junction palbapang (tang between blabak and muntilan). From Blondo or Palbapang, you just go to majors Borobudur. Distance Semarang-Borobudur about 90 km, travel time about 3 hours (until magelang) plus half hour (until borobudur), total 3.5 hours.
By private vehicle. From semarang take the direction to the ungaran - bawen (right intersection bawen turn right, not straight, kalo straight to salatiga / boyolali) - ambarawa - pringsurat (temanggung) - secang - magelang - mertoyudan - T-junction Blondo turn right straight through front Office of Magelang regent - Then turn right at the Rubber pool junction
