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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Candi Badhut

Badhut temple discovered by archaeologists in 1923. The temple is also called Liswa temple is located approximately 5 km from the city of Malang, precisely in the Village Karangbesuki, District Dau, Malang regency, East Java. Temple Badhut allegedly been built long before the reign of Airlangga, namely the start of construction of other temples in East Java, and is thought to be the oldest temple in East Java.
Some archaeologist found Badhut temple was built on the orders of the King of the Kingdom Kanjuruhan Gajayana. In the inscription Dinoyo (Caka 682 years or 760 M), which is found in the village of Merjosari, Malang, explained that the center was in the kingdom Kanjuruhan Dinoyo.

Dinoyo own inscription now kept in the National Museum in Jakarta. Posts in the inscription also tells of the reign of King Dewasimba and his son, the Liswa, which is the golden age of the Kingdom Kanjuruhan. Both kings are very fair and wise and lovable people. It is said that the title The King Gajayana Liswa very happy to be funny (Javanese: mbadhut) so that the temples were built under his orders called Candi Badhut. Although there are such allegations, so far have not found strong evidence of association with King Gajayana Badhut temple.
In addition to the alleged age much older, based on its relevance to the Kingdom Kanjuruhan, there is another characteristic that distinguishes Temple Badhut of other temples in East Java kalamakara sculptures that adorn the door sill. In general, the head of a giant relief contained in the temples of East Java, made complete with the lower jaw, but kalamakara Badhut contained in the temple made without the lower jaw, similar to those found in temples in central Java. Badhut the fat body of the temple is also more similar to the temple in Central Java. This temple also has a resemblance to the Dieng temple (in Central Java) in the case of a symmetrical shape and reliefs. Badhut Candi Shiva temple believed to be, although until now have not found the statue of Agastya in it.
The buildings are made of andesite stone stands in tall platform 2 m. Batur is very simple, unadorned relief, forming about 1 m wide corridor around the temple. On the right side of the front of the shelf are chiseled writing Java (hanacaraka) is not clear when manufacturing.

The stairs into the hall at the foot of the temple located on the west side, right in front of the entrance to the main room in the temple. On the outer wall flanking the stairs there is a carving that are no longer intact, but it still looks a pattern of vines that surround the figure playing a flute. The entrance to the womb Graha (the space within the body temple) is equipped with a walk along the viewer about 1.5 m. The entrance is wide enough to garnish kalamakara above the threshold.

In the temple there is an area of ​​approximately 5.53 x 3.67 meter2. In the middle of the room there is a phallus and yoni, which is a symbol for fertility. On the walls around the room are small niches containing statues that seem initially.

The temple walls are decorated with reliefs of bird-headed man and a piper. On the four sides of the temple there are also niches decorated with flowers and bird-headed manusia.Di outer wall on the north side there are statues of Durga temple body Mahesasuramardini looked broken.


On the south side there should be a statue of Shiva Guru and on the east side there should be a statue of Ganesha. Both are no longer in place.

The temple was never restored in the years 1925 - 1926, but many pieces are missing or can not be restored to its former shape. The roof of the main building, for example, currently there is no place. Only a seam along the top edge of the wall remaining.

In the western part of the court, which is on the left and right of the front page of the temple that has been restored, there are other foundations that are still not restored. There are still many piles of stones around the temple courtyard that can not be returned to its original position.

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The temple in East Java

At the beginning of the 10th century AD, precisely in 929 AD, the central government in Java moved to East Java. Mpu Sindok, descendant of the kings of Mataram Hindu, established a kingdom in East Java with the central government in Watugaluh, which is expected to be located in the area Jombang. Mpu Sindok succeeded by his daughter, Sri Isyana Tunggawijaya, so kings hereinafter referred to as the House of Isyana. Grandson of Queen Isyana Tunggawijaya, Mahendratta, married to King Bali's Udayana, and has a son Airlangga. Kings Airlangga descent who ordered the construction of most of the temples in East Java, although there are also temples were probably built in the early period, as Badhut temple in Malang.
In Dinoyo Inscription (760 AD) mentioned about a kingdom located in Dinoyo Kanjuruhan, Malang, who is believed to have close links with the construction of a Hindu temple called the Temple Badhut. Unless Badhut Temple and Temple Songgoriti in Batu, Malang, making large-scale stone building emerged again during the reign of Airlangga, for example, the construction of baths Hemisphere and the Temple Mount Penanggungan Jalatunda.
The temple in East Java have different characteristics from those in Central Java and Yogyakarta. In East Java not found large temples or large, such as Borobudur, Prambanan or Sewu in Central Java. The only temple complex occupies a rather broad is Panataran Temple in Blitar. However, the temple in East Java are generally more artistic. Placemat or foot of the temple are generally higher and shaped terraced hall. To get to the main temple building, one must traverse the hall-storey hall connected by stairs.
The body of the temple in East Java are generally slim with the terraced roof and tapers to the top of the cube-shaped roof. Use side entrance makara replaced with a statue or carved dragon. The contrast is also seen in the reliefs. Reliefs on temples in East Java carved with a shallow carvings techniques (thin) and symbolic style. Objects and figures depicted a side view depicted generally taken from wayang story.
Hindu temples in East Java generally decorated with reliefs or sculptures relating to the Trimurti, the three gods in Hinduism, Shiva or relating to, for example: Durga, Ganesha and Agastya. Figures and ornaments associated with Hinduism is often presented along with figures and ornaments associated with Buddhism, particularly Tantric Buddhism. Another characteristic of temples in East Java is a relief that shows the story of the puppet.
Development timescales temples in East Java are longer than those taking place in Central Java, which only ranged between 200-300 years. Pembangunanan temple in eastern Java is still ongoing until the 15th century. The temples were built during the Majapahit Kingdom generally use the basic ingredients of red brick with a decorative sederhana.Beberapa a temple built at the end of the reign of the kingdom of Majapahit by anthropologists assessed reflects a "revolt" that arise from distrust and dissatisfaction against the state its time of chaos and also as a result of concerns regarding the emergence of a new culture. Characteristic movements are: 1) The existence of mystical ceremonies-magical generally implemented in secret; 2) dimunculkannya savior figures; 3) The figures are believed to be the defender of justice; 4) The emergence of the exiled community, generally to the area- mountain areas, as well as 5) dimunculkannya back culture of "old" as an expression of longing for a golden age in the distant past. These characteristics are found, among other things, in the temple and Sukuh Cetha.
In the 13th century Majapahit Empire began to recede along with the prestige of Islam to Java. At that time many sacred buildings associated with Hinduism and Buddhism, and eventually left forgotten by the majority of people who have switched to Islam. As a result, the temple was abandoned began landslide buried and overgrown shrubs. When then the area around it developed into a residential area, the situation becomes even worse. The temple walls are dismantled and taken to the stone foundation of the house or the speaker, while the crushed red brick to be red cement. A number of ornate stone carvings and statues taken by cinder-cinder plantation to be displayed in the yard or house plants belong to the estate office.
Information about temples in East Java are generally sourced from the book written by the MPU Negarakertagama Prapanca (1365) and written by the MPU Pararaton Sedah (1481), as well as from various inscriptions and writings on the temple in question. In the discourse of archeology Indonesia, there are two shades of the hue enshrinement Central Java (5-10 century AD) and patterns of East Java (11-15 century AD), which each have a different style and characteristics. Central Java patterned temples generally have body fat, vertical geometric dimension temple located in the center, while the East Java style slender, horizontal terraces with the most sacred lies behind.
Different premises of temples in Central Java, as well as monuments temples in East Java, allegedly also serves as a place pendarmaan and perpetuation of the king who had died. Pendarmaan temple which houses, among other things, to the King Wisnuwardhana Candi Jago, Jawi Temple and Temple Singasari for Kertanegara King, for the King Hayamwuruk Ngetos Temple, Temple Left to King Anusapati, Bajangratu temple for King Jayanegara, Jalatunda temple for King Udayana, Baths Hemisphere for King Airlangga, Temple Rimbi for Queen Tribhuanatunggadewi, Temple Surawana for Bre Wengker, and temples Tegawangi for Bre Matahun or Rajasanegara. In Javanese philosophy temple also serves as a place of the dead king ruwatan back so sacred and can be a god incarnate again. Confidence is closely related to the concept of "god king" strongly developed in Java, while at the same time. Ruwatan function characterized by the foot of the temple reliefs depicting legends and stories that contain moral messages, such as those found in the temple Jago, Surawana, Tigawangi and Jawi.
The temple in East Java amounted to tens, general construction has close links with the Kingdom and the Kingdom of Majapahit Singasari. Not all temples contained in this website. There are many temples, especially the small temples that have not been covered, including: bacem, Bara, Baby, Besuki, Carik, Dadi, Domasan, Pictures, Images Wetan, Gayatri, Gentong (under restoration), Indrakila, Jabung, jimbe, Kalicilik , Kedaton, Kotes, Cupboards, Village Chief, Menakjingga, Mleri, Ngetos, Pamotan, Panggih, Pari, Patirtan Jalatunda, Sanggrahan, Selamangleng, Selareja, Sinta, Songgoriti, Sumberawan, Sumberjati, Sumberjati, Sumbernanas, Well, Watu Lawang, and Watugede.

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