Candi Bajangratu

Temple Bajangratu Kraton terletah in Hamlet, Village Temon, District Trowulan, Mojokerto, about 3.5 km from the Temple Wringinlawang and about 600 m from the Rat Temple. This temple still keeps a lot of things not known with certainty, whether the year of manufacture, the king who ordered its construction, function, and other aspects.
Bajangratu name first mentioned in Oudheidkunding Verslag (OV) in 1915. Archaeologists suspect Sri Soeyatmi Satari Bajangratu name Jayanegara nothing to do with the King of Majapahit, because the word 'bajang' means dwarf. According to the Pararaton and folklore, Jayanegara crowned bajang or when the age is still small, so the title of Queen Bajang or Bajangratu attached to it.
Regarding the function of the temple, it is estimated that the temple erected in honor Jayanegara Bajangratu. Basis of these estimates is the relief of Sri Tanjung in the foot arch depicting peruwatan story. Relief that includes a story peruwatan also found, among others, in the Temple Surawana. The temple was built Surawana alleged connection with the death Bhre Wengker (late 7th century).
In the Book of Pararaton explained that Jayanegara died in 1328 ('sira ta Kapopongan dhinar Meng, bhiseka ring ring csrenggapura Pratista Antarawulan'). It also said the king Jayanegara, the return to nature Vishnu (died) in 1328, made a sacred place in the kedaton, made the statue in the form of Vishnu in the plot and Bubat Shila, and made a statue in the form Amoghasidhi in Sukalila. According to Krom, Csrenggapura the same Pararaton Antarasasi (Antarawulan) in Negarakertagama, so it can be concluded that the 'dharma' (shrine) located in King Jayanegara Kapopongan Csrenggapura alias alias alias Antarawulan Crirangga temple, which is now called Trowulan. Arca embodiment of the king in the form of Vishnu is also present in Bubat (Trowulan). Only the location Shila Plots (Selapethak) is not yet known.
In addition to the above opinion, there are other opinions about the functioning of the temple Bajangratu. Given its Paduraksa gate or gate is roofed with stairs up and down, Bajangratu allegedly one Majapahit palace gates. This estimate is supported by its location not far from the site of the former palace of Majapahit.

Bajangratu expected founded between the 13th century and into the 14th, given: 1) forecast function as a temple peruwatan Jayanegara King who died in 1328 AD, 2) form similar to the temple gate framed in at Panataran Blitar 3) Relief trimmer frame doors similar to the Ramayana reliefs on temple Panataran; 4) Shape dragon reliefs that show the influence of the Yuan Dynasty. J.L.A. Brandes estimates that Bajangratu built at the same time as the construction of the temple in Overlapping Jago, Malang, judging from the reliefs of lions that flank either side of the head of Kala, who was also present in Jago Temple. Jago temple itself was probably built in the 13th century.

Candi Bajangratu occupy large areas. The entire temple is made of red brick, but the steps and inside the roof. With respect to the shape that is roofed gate, Candi Bajangratu facing both directions, ie east-west. The height of the temple to the top of the roof is 16.1 m and a length of 6.74 m. Gate Bajangratu have wings on the right and left. On each side there are stairs flanking ornate lion and the long-eared animals. At the foot of the temple wall, flanking the staircase, there is a relief Sri Tanjung, while on the left and right of the front wall, flanking the door, there is a relief Ramayana. Temple door decorated with relief when the head is just above the threshold. At the foot of the doorway is still visible plugging holes where the frame. Perhaps the first door is equipped with a door.

The temples formed hallway stretching from west to east. The stairs and hallway floors are made of stone. The inside of the roof of the temple is also made ​​of stone blocks are arranged longitudinally north-south, forming a narrow space at the top. Shaped temple roof meru (mountain), similar tiered pyramid, with the top square. Each layer is decorated with carved patterns and patterns of plant inverted pyramid. At the center of the layer-3 there is a relief to the sun, is said to be a symbol of the kingdom of Majapahit. Although the temple is facing east-west, but the shape and decoration on the north and south is similar to the other two sides. In the north and south is the niche that resembles the shape door. At the top of the temple are carved eagle head and enclosed sun dragon.

Bajangratu temple has undergone restoration in the Dutch period, but did not obtain data on exactly when the restoration is done. Improvements that have been made include building on the corner of a way to fill the dough hardener into the nat-nat are tenuous and replace wooden beams with cement cast. Some of the stones are missing from rung rung arrangement has also been replaced.

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PANJI SITE IN THE VILLAGE GAMBYOK-KEDIRI THE PURA MAJAPAHIT

HISTORICAL BACKGROUND SITE IN THE VILLAGE GAMBYOK PANJI-KEDIRIThe site is located in the village of Flag-Kediri Gambyok the former building of the golden age of pure Majapahit. Dutch people who had studied the site is the Stutterheim (1935), argues that the site should Bannerman was built in 1400 AD is precisely in the heyday or golden Majapahit. During this period a lot of cult figure Flag as a highly venerated figure or believed to be the incarnation of God. While these functions are Panji site as a place of worship of the character. Because in Hinduism filososis, making the temple as a place of worship background and also as an element mikrocosmos. Stutterheim statement is apparently nothing to do with the discovery of new sites of former settlement that is based on artifacts that have been found to originate from the Majapahit period. While based on the shape, Site Banner has been difficult to identify because the fence around the site was severely damaged, and only the inside of the fence that still survive although only slightly. New in 2002, by residents of a fence around the site was built a new fence will be created with the goal of business with the claim that the tomb is the legacy of Islam, so that there is a conflict between the parents who do not agree on that. This site is located outside the door is on the right-hand corner or at the southwest corner. Although the situation is difficult to identify its original form, pure from the Majapahit and the spatial layout is still clearly recognizable.From the standpoint of its orientation, Mandaragiri Semeru Agung temple to the sacred mountain or to the north, the Mount Semeru. This is very different from the site is located in the Village Banner Gambyok. Due north of the site there are no mountains. Because in the lowlands. Based on the layout of the pages, it can be identified with the temples kontestual Bekasih origin of deforestation is then distributed to followers MPU Markandya. It is based on a synopsis of the panel berelief Panji story found in the fence in the site indicate the origin of the temple built in the Flag. Meanwhile, according to archaeological findings around the site Bannerman, many found artifacts of the former parts of a large building, namely: Threshold Doors, Beams Andesite Stone large and small that are in people's homes, ornate tendrils spiraling pattern of andesite naturalist (the corner of the building). Based on andesite artifacts indicate that before the temple was built during the Majapahit, previously site Flag is never built using stone base material. The layout of the site in the village Gambyok Flag this can be expected to do with the arrival of a character who is none other than Bannerman. Because when viewed from the position where the Gambyok village located in the west of the river and the capital of Daha in the past is in the east of the river Brantas, it can be sure the area west of the river as a place to hunt. Because based on the story in literature Flag, Flag when hunting deer chasing their prey into the villages Pengapiran (Pengampiran?), Which comes from the word "I almost ', and synonymous with the word" coming "means to come. Toponimi name refers to the name of the village in the south of the site is Datengan. Whereas Community action is abuzz (Ombyok-ombyokan) mangkap Flag deer is now a name Gambyok toponyms. Because according to Purbatjaraka, Flag figure is actually the Sri Maharaja who ruled the kingdom Kadhiri Kameswara between the years 1185 ± 1182 to ± M. It was written behind Kakawin Smaradahana essay that describes the MPU Darmaja love story of King as the incarnation of god Kama Kameswara. The influence of the XII century in the village of Gambyok in the history of the classical stage, also evidenced by Maling Sentono site located 300 meters east of Site Banner. This site is a brick structure whose size is very large and this brick structure under the existing tunnel or sebua called Whitewater.Contextually, it can be likened Mandaragiri Semeru Agung temple which can be recognized even though only have two pages, but does not eliminate the philosophical meaning as well as the Pura Gambyok Flag on it. Philosophical meaning of the two pages is a symbol of the subconscious Associate Mandala (dhah) the Earth or the Earth. While the President is a natural upper Mandala (urdhah) that space. While Nistha Mandala, formally in Mandaragiri Semeru Agung temple can not be realized, because at the moment wedge surang or temple is Senduro Highway. However, when referring to the composition of the area following the Medieval Mandala PMSA letter U. It is also the same as the spatial Flag sites use the same concept of Hinduism is growing rapidly in the Age of Majapahit. Philosophical concept of spatial structure in the temple building is not much different from the philosophical concept of the temple. Because identifying the shape of the mountain which has three parts: foot, slopes and peaks. So is the part of the philosophical significance of each temple above the building layout (Lestari, 2004).
SITE LOCATION PANJIThe site is located in the Village Gambyok Flag, District Grogol, Kediri western part of the Brantas River. When we look at the Village Gambyok southern part of Google Earth, this region would be in the middle of rice fields. Gambyok Village area geographically coordinates are 7 ° 44 '6 "(7735 °) south, 111 ° 59' 28.68" (111.9913 °) east. And an altitude of 106 meters above sea level. Thus the height of land Gambyok Village are among the lowest in the height of land on the map classification Kediri. In addition, the distance of the Brantas River Village Gambyok only 2.275 Km to the west. Gambyok Village area north and east is surrounded by rivers and river Bendo Mlinjo Mongal very supportive of people's lives now and the past. While the south adjacent to the Village Datengan still one district.Flag Gambyok administratively sites located on the border between the Village and Village Gambyok Datengan, and the astronomical coordinates are S 07 ˚ 44 '15.1'' / E 111 ˚ 59' 26.1'' in elevation or a height of 80 meters above sea ​​level. Location of the site is very unique, because it is between two villages. It is that factor into obscurity Flag Site ownership between the two villages, which in turn is not maintained and had been stolen. Flag Site location is not far from the surrounding sites and each still has a historical association in the past. So it can be concluded, between the Village and Village Datengan Gambyok have the same history in the past.
Views Of The Flag Of SiteBased on the results of field interviews, the people who inhabit the southern village of Gambyok most are descendants of people Grobokan-Solo or better known as the Mataram which is approximately in the 1830s migrated to the region because of the political situation in Central Java has been in control of the failure due to post-war Dutch Java, led by Prince Diponegoro. The residents of the Village Gambyok when the author interviewed many argue that these people were former army Mataraman Diponegoro. Of migration is done by people Mataraman is the negative impact of the existence of a war that resulted in the suffering of the people. Because of the war will inevitably drain energy and property, in addition to the fields and abandoned fields, and then led to famine. Factors that led to a shift into new areas and safe from a war. Mataram people managed to make interaction with the locals in the village and surrounding Gambyok. They managed to build a new life with a successful livelihood as farmers. And it is also building a boarding school located in the Hamlet-Village Bonto Gambyok. This success is based on the story of Mr. Slamet, that people Mataraman Solo or it did well in his new territory, namely Gambyok and surrounding villages. With these successes, some of them were able to go on Hajj. In addition to their Hajj can also form a system of government in this Gambyok village. As Mbah Abdul Karim who, after success in the areas of refuge, he then went on a pilgrimage with some friends. Setela returning from Mecca, he was appointed head of the first village in Gambyok.Mataram people who are strong in the field of religion and government is making a native of the village and surrounding Gambyok difficult to recognize. Because it has been a blending or mixing of groups of people in one system. This is what also lead author of the data difficult to obtain data about the original inhabitants before the arrival of the Village Gambyok people Mataraman to uncover the historical sites according to the Flag of spatial form is a Hindu religious shrine, or temple called. According to Stutterheim (1935), the banner of the site should be built around 1400 AD Opinion was accompanied by a sense of doubt because in the Flag panel walls Mandala Madhya were not in the context of materials with existing buildings in the vicinity. By the time people around the site excavated soil for making bricks in the east of the site, they have found a lot of artifacts. However, when these are left only four of Dalat met, namely: large doorway, a garnish of andesite tendrils patterned naturalist and andesite blocks berukutan one small and one large elongated.View of the history of the site is located on the border Panji both villages have become a little fuzziness. According to people around the site, the place is owned by the Datengan. This is because most people around the Village Gambyok are descendants of the solo. While the solo in that area is also very dense Datengan up descendants to the present. In this case, the authors argue that in fact local residents Datengan area existed before the people of Solo arrived in the region. Then because of the influence of his new Solo in the region is stronger, then the local culture will be eroded after a long time. However, not all the legends and myths of the Site Flag is lost. Sebagain because there are still people who keep the story from the previous people who know about the legends and myths Flag site as a result of interaction with the local population on arrival in their new land. So far by generations to make an assumption that people sanctify the place, and every month of Suro held a prayer meeting held in the space within the site. Society's view of the most common site is the myth that the site is maintained by the subtle intangible makhaluk white tiger. Tiger is trusted by the population as a guard two villages, and at the second village will be affected the tiger is roaring to warn. That assumption related to the myth of the Banner site watchman in the form of a tiger. According to Mr. Mulyono as adat Gambyok Village, White Tiger penuggu named Joko Lelono site. He is a good person at heart and turned into a White Tiger moksa. Joko is the youth of the era Lelono Kadhiri and still have something to do with Goa Selomangkleng. Joko Gambyok Lelono came to the village only to drop it, and then come back in its place is Sentono Gedong. Joko Lelono is still something to do with Princess Flower afternoon.Mr Mulyono can only tell you briefly about Joko Lelono. However, when the author asked about the strange man who was buried at the Banner site, he replied that it is actually not a man who is buried there, but the legacy of King Angling Darma before attaining moksha in the region Sewu Suko (A place in the southern village of Wonoasri now). He told about the origins of the village and Datengan Gambyok Angling Darmo also from traveling to Karachi from Bojonegoro region. Said Mr. Mulyono, at Angling Darmo through an area, Angling Darma find mojo trees that line of three and fruits and leaves clustered (Ngombyok) and therefore the area is called Gambyok. While a place where there are tree lined mojo is until now named three telu mojo. Around the tree, according to Mr. Suroto mojo as Head of Government Affairs, there was once a pundung (mound) which are unloaded at the ancient bricks in abundance and size as that on the site Sentono Maling (alleged site of the whitewater century XII). This indicates that the area around the tree where the mojo is consecrated in the past. However, this interpretation is in contrast to Mr. Wahab, a former village chief Gambyok who said that the name is taken from the leaves of the tree Gambyok cacil the Flocking (Ombyok-Ombyokan). Based on information about people's views about the site in the Village Gambyok Flag-Kadiri, the authors know well that each party's interpretation is different, and also poses a different pendangan. Since most public areas and Datengan Gambyok today are descendants of those immigrants from the Grogokan-Solo. So it is understandable if there was a diversity of views on each side.Not finding a definite view, then between the years 2001-2002 there are problems related to the origin of the Pani site. There are a bunch of parties who claim that the site is the tomb of Sheikh Ali Sheikh Khasan Syamsudin and Malik, to be used as a commercial enterprise. Groups that want to convert the site is identified the trees cacil Flag located on the Site Flag is the one in Spring Tirtokamandanu-ceiling, which is believed to be the bathing place of Sri Aji Joyoboyo. They thought that Sheikh Ali Syamsudin who had met with Sri Aji Joyoboyo was buried at the Banner website. However, the actual sources that they use is very ridiculous to compare that is not obvious just by business interests as at the tombs of Muslim saints. So a group of party building site debris fence with new fence. And also build a second tomb to tomb concept of length. The action gets harsh criticism from parents groups, initiated by Mr. Mulyono. Because the site is the Hindu heritage, and not uncommon when Islamicised granted. Fence posts and the various attributes that mentions that the site is the tomb of Islam all destroyed by a group that supports the rejection of the notion that the site is the tomb of Islam. Until the end now derelict and unkempt.Based on the above information, the at least connect with the history of the site is the story of Johnny Lelono Flag is just coming to the region Gambyok just stop by and directly back to Sentono Gedong. In this case you should note that if a name meaning Joko Lelono Couple who like traveling, none other than the Flag. Because the literature is told that Java Banner Flag often travel to find love. [There is a beast when he was hunting in a forest. Then while chasing deer, he entered the village Pengapiran (Pengampiran?) And in the village all the inhabitants of a gang (in the sense of Java: Ombyok-ombyokan) to surround and capture the deer he loves the son of a village chief named Dewi Martalangu. And in that night, carrying Flag Martalangu go to town. The scene is depicted on the reliefs in the Site Banner Flag it. Flag Martalangu met in the afternoon. Because in the story, because it was afternoon the troops Flag memerintakanan named Prasanta seeking to bring Martalangu train went to the city that night. Thus it certainly is a Princess Flower Afternoon on the story above, none other than the Martalangu. In the story Semirang Flag, was eventually killed by her mother Martalangu Flag as presumed to be a barrier engagement with Candra Kirana Flag. According Purbatjaraka (1968: XI) Flag story actually is younger than King Kadhiri experience that reigned between ± 1182 to ± 1185 M is called Sri Kaweswara and his wife named Sri Kiranaratu. This is according to the authors site on which to base the construction of Flag on the border between the two villages. Because the Village Pengapiran (Pengampiran) derived from the word I almost / stop, which means Come, now refers to the name of the village Datengan. Whereas Community action is abuzz (Ombyok-ombyokan) mangkap Flag deer is now a name Gambyok toponyms.

Daftar Pustaka

Poerbatjaraka. 1968. Cerita Panji dalam Perbandingan. Jakarta: Gunung Agung

Lestari, 

Febrian Ika. 2000. Gaya Arsitektur Pura Mandaragiri Semeru Agung Di Lumajang.(Online).http://fis.um.ac.id/blog/2010/09/07/gaya-arsitektur-pura-mandaragiri-semeru-agung-di-lumajang. Dikutip: tanggal 1 Oktober 2011 pukul 13.04 WIB.

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"Nandi" relics of the Hindu Budha Century 4

Indonesia is known as a multicultural country. Indonesia in the state there are various tribes, various cultures, including different religions. Religions officially recognized by Indonesia is Islam, Hinduism, Buddhism, Christianity, and Catholicism. From 5 different religions, Hinduism and Buddhism was the first to go to Indonesia or who formerly known as Nusantara. The entry of Hinduism and Buddhism brought a great influence on the development of social life in the archipelago.
According to the evidence that has been found, Hinduism first entered the archipelago is in the Kutai, on the banks of the Mahakam River, East Kalimantan around the 4th century AD. This fact is derived from the discovery of inscriptions Yupa. In the inscription Yupa did not mention the figure in the founding of the kingdom of Kutai, but the timing can be obtained by a comparison technique or techniques make use of comparisons. The letter contained the same letters the inscription Yupa in India in the 4th century AD. Since then the Hindu religion began to spread to different parts of the archipelago. In Java, the influence of Hinduism can be known with inscriptions describing the founding of the kingdom had a job that patterned Hinduism, including Tarumanegara kingdom, Mataram, Singosari, and Majapahit.
The growing influence of Buddhism Hinduism dab also indirectly affect cultural developments in various areas of the archipelago. In Hinduism known variety of the ceremonies of worship and various sacred objects. These are things that ultimately mix with the local culture that raises acculturation. One example of acculturation culture with local culture is Hindu temples. Rule-making temples in Indonesia is using the same rules as the rule-making temples in India, but the shape, relief models, and models adapted to the decoration on the temple culture of each region in Indonesia.
The influence of Hinduism and Buddhism are also very pronounced in the District Tulungagung. This is proven by the discovery of many relics of the Hindu and Buddhist in this area. Broadly speaking, the discovery of objects from the Hindu and Buddhist in Tulungagung can be grouped into two areas. The first region is the northern districts Tulungagung. In this region most of the objects found are patterned objects Hinduism, for example, is the discovery of Mirigambar temples, statues relating to the gods in the Hindu religion, as well as many found jaladwara. The second region is the southern districts Tulungagung. In this region most of the objects found are patterned objects Buddhism, for example, the discovery of Gayatri temple, Dadi temple, and temple Sanggrahan.
Tulungagung function of the temple in the district other than as a cemetery is a place of worship. God who was worshiped in Hinduism is Tri Murti. Tri Murti is the name for Lord Shiva, Lord Brahma and Lord Vishnu. Dewa Siwa regarded as the god of melting and is the god who has the highest position in comparison with the other gods. Lord Shiva has animal mounts (rides) are called 'Nandi'. Therefore, in some temple used to worship a statue of Shiva, Nandi.
Statue of Nandi also been found d daeerah Tulungagung. The statue was found in the Village of Spring. Nandi statue is probably a relic of the kingdom of Majapahit. This is because at about the 15th century AD Tulungagung District, who was then still called Ngrowo the territory of the Kingdom of Majapahit. Tulungagung that was once the domain of Majapahit lead in this area are found relics of Hindu-Buddhist. Heritage of Hindu culture spread across most of northern Tulungagung, whereas most of the relics of Buddhist culture spread in the southern Tulungagung.
Most people do not understand about the meaning Tulungagung statues of Hindu-Buddhist relic is. This causes the Tulungagung not know the importance of the objects. Remains, the remains were to be less well maintained. Society just consider it as something that is worthless. That's what led to the remains, the remains of the Hindu-Buddhist like Nandi statue was brought to the museum Tulungagung.

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Reog Art Ponnorogo

Reog is one of the arts of the native culture of small towns namely Ponorogo. This traditional art often become debates by neighboring countries namely Malaysia that it used to be that mengeklaim is a native culture Reog, Indonesia was able to save but the culture is by registering to Reog United Nations legally-owned cultural and Indonesia.
Essentially made of series of skin Reog bamboo in a form such that it resembles a lion that has fur around the neck that is so dense, and a life in ornaments decorate the reog is a Peacock feather and skin of a tiger. Peacock feathers in the can from the results in the maintenance base of Ngawi and later in awetkan by the craftsmen reog. Then skin the Tiger used to headdresses reog retrieved from a tiger skin is dead, the intent of tiger skin which is dead is dead Tiger by itself without human intervention so that way not breaking the legislation in force in indonesia.
Reog Ponorogo in staging is done by lifting the Reog and bite on the back of his head that resembles a lion who was standing on top of it all, and a Peacock who sits in the neck of the head of a lion.
This culture is often on the encounter on a wide range of celebrations in various areas in Ponorogo plosok not alone but rather in various regions in Indonesia. And once every year as Reog Ponorogo Cultural Center Art Festival held in Indonesia follow Reog different regions all over Indonesia. So with the tersehut arts festival makes Reog is remained in the community and inedible by the globalisation era.

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