Who Built Prambanan
Who Built Prambanan
Who Built Prambanan
Dr Uday Dokras
On 9 to 12 November 2019, the grand Abhiṣeka sacred ceremony was performed in this temple
compound. This Hindu ritual was held for the first time after 1,163years yet the temple compounds yields
many mysteries even to this date. Hinduism has been called the oldest religion in the world, and
some practitioners and scholars refer to it as Sanatana Dharma “the eternal tradition”, or the
“eternal way”, beyond human history. India with its overwhelming cultural diversity is rich
with unique traditions that almost always amusing. These traditions can be magnificently
seen in all the Hindu temples across India. A Hindu temple often called “Mandir” is a
spiritual destination for many Hindus, as well as landmarks around which ancient arts,
community celebrations, and the economy have flourished. Being a symbolic house and an
abode of God, the symbolism and structure of a Hindu temple are rooted in Vedic traditions.
In my book
Dr UDAY DOKRAS-
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https://www.academia.edu/105089910/
The_Architecture_of_Rakai_Pinkatan_buildings_BOOK
I have discussed the theory that the Shivagriha at Prambanan was built by the King Rakai
Pinkaton. The problem arises because of the lack of written descriptions or record underlining
the order to built and attributing who built the Prambanan. Once we know the ruler one can
trace the building or vice versa. The dating of Prambanan is also not exactly known. From
AD 850 to 9 the century variations are found in dating. The following were the rulers at that
time.
The Prambanan temple complex consists of three zones. The three main inner shrines are
dedicated to Brahma the Creator, Vishnu the Keeper, and Shiva the Destroyer.
1. The Shiva temple Indonesia dedicated to Shiva the Destroyer is the tallest and largest
structure in the Prambanan complex, it measures 47 meters tall.
2. The Shiva temple contains five chambers, four small chambers in every cardinal
direction, and one bigger main chamber in the central part of the temple. The largest
chamber contains a 3 metre high statue of Shiva Mahadeva.
3. Vishnu Temple is dedicated to Vishnu the Preserver. It measures 33 metres tall. The
relief Prambanan statues around its perimeter tell the story of Lord Krishna, a
personification of Vishnu.
4. Brahma Temple is dedicated to Brahma the Creator. It measures 33 metres tall with
its relief panels around the perimeter also telling the story of the Ramayana .
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However on my recent visit to the area I was met by a scholar and guide who propounded the
theory that it was a a collection of monumental Hindu temples built by Wangsa Sanjaya,
namely Raja Balitung Maha Sambu.- a King of the Sanjaya Dynasty. This allegation is
based on the contents of the Syiwagrha Inscription which was found around
Prambanan and is currently stored in the National Museum in Jakarta. This
inscription dated 778 Saka (856 AD) was written during the reign of Rakai
Pikatan.Prambanan Jogja is the largest temple compound dedicated to Shiva in Indonesia.
“The inscription dating from 778 Saka (856 AD) was written during the reign of Rakai
Pikatan the Mataram Kingdom, rulers of central Java and defeaters of the Sailendra
Dynasty”. – Borobudurpark
In the middle of the outer courtyard, there is a second courtyard, namely the central
courtyard which has a rectangular shape covering an area of 222 m2. The central
courtyard used to be surrounded by a stone fence which has now also collapsed. This
courtyard consists of four terraced terraces, the deeper you go, the higher you go. On
the first terrace, namely the lowest terrace, there are 68 small temples lined up
around, divided into four rows by a connecting road between the courtyard doors. On
the second terrace there are 60 temples, on the third terrace there are 52 temples, and
on the fourth terrace, or the top terrace, there are 44 temples. All the temples in the
central courtyard have the same shape and size, namely a ground plan area of 6 m2
and a height of 14 m. Almost all the temples in the central courtyard are currently in
ruins. All that remains are the ruins.
The inner courtyard is the highest courtyard and is considered the most sacred
place. This courtyard has a rectangular floor plan covering an area of 110 m2, with a
height of about 1.5 m from the surface of the top terrace of the central courtyard. This
courtyard is surrounded by plaster and stone fences. On all four sides there are gates
in the form of the paduraksa gate. Currently only the gate on the south side is still
intact. In front of each gate of the top courtyard there is a pair of small temples, with
a square base plan measuring 1.5 m2 with a height of 4 m.
In the inner courtyard there are 2 rows of temples stretching north and south. In the
west row there are 3 temples facing east. The northernmost temple is the Vishnu
Temple, in the middle is the Shiva Temple, and in the south is the Brahma Temple. In
the eastern row there are also 3 temples facing west. These three temples are called
candi rides (wahana = vehicle), because each temple is named after the animal which
is the ride of the god whose temple is located in front of it.
The temple facing the Vishnu Temple is the Garuda Temple, the one facing the Shiva
Temple is the Nandi (ox) Temple, and the one facing the Brahma Temple is the
Angsa Temple. Thus, these six temples face each other to form a hallway. The
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Vishnu, Brahma, Angsa, Garuda and Nandi temples have the same shape and size,
namely a square basic plan of 15 m2 with a height of 25 m. At the north and south
ends of each hall there is a small temple facing each other, called Candi
Apit. The Sanjaya dynasty, to which both the suspected Kings belonged, known in
Sanskrit: as सञ्जय, which literally means 'conquest, victory, triumphant' was
a Javanese dynasty which ruled the Mataram Kingdom in Java during the first
millennium CE. The dynasty promoted Hinduism on the island.
According to Carita Parahyangan (a later text which primarily describes the history of
the Sunda Kingdom), Sanjaya was the son of Sanna and Sannaha sannāha (Old Javanese for
'armed, ready'). This relationship, between King Sanna and Sanjaya, was not provided in the
Canggal inscription. The Carita Parahyangan also says that King Sanna was defeated by his
cousin, King Purbasora of Galuh, and retreated to Mount Merapi. Sanjaya later reclaimed
Sanna's kingdom and ruled West Java, Central Java, East Java, and Bali. He was also
involved in battle with the Malayu and Kalingga Kingdoms. Except for minor differences,
Carita Parahyangan aligns with the Canggal inscription.
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Another theory suggests that the Sanjaya dynasty was forced into northern Java by the
Shailendra dynasty, which emerged around 778. Evidence for this event is based on
the Kalasan inscription. The Sanjaya and Shailendra dynasties co-existed during this period
in central Java, which was characterized by peace and cooperation.
The association of Shailendra with Mahayana Buddhism began after the conversion of Raja
Sankhara (Rakai Panaraban or Panangkaran) to Buddhism. [3] Later Shailendran kings,
successors of Panangkaran, also became followers of Mahayana Buddhism and gave it royal
patronage in Java until the end of Samaratungga's reign. This theory is based on the Raja
Sankhara inscription (now missing), the Sojomerto inscription, and the Carita
Parahyangan manuscript. Shaivism regained royal patronage again from the reign
of Pikatan to the end of the Mataram Kingdom.
The Shailendra family used the Old Malay language in some of their inscriptions, which
suggests the dynasty's origin in Sumatra and their connections with Srivijaya. This theory
posits that the Shailendras, with their strong connections to Srivijaya, gained control of
central Java and ruled the rakais (local Javanese lords); this included the Sanjaya,
incorporating the dynasty's kings into their bureaucracy. The dynastic court was apparently in
the southern Kedu Plain, near Magelang (north of Yogyakarta).
The Javanese kingdoms maintained a close relationship with the Champa polities of mainland
Southeast Asia as early as the Sanjaya dynasty. Like the Javanese, the Chams are
an Austronesian people. An example of their relationship can be seen in the architecture of
Cham temples, which share a number of similarities with temples in central Java built during
the Sanjaya dynasty.
Information about the Sanjaya dynasty is also found in the 907 Balitung inscription; when a
ruler died, he assumed a divine form. From this inscription, scholars estimated the sequence
of the Sanjaya kings:
Sanjaya (732–760)
Panangkaran (760–780)
Panungalan (780–800)
Samaragrawira(Rakai Warak) (800–819)
Rakai Garung (819–838)
Rakai Pikatan (838–850)
Rakai Kayuwangi (850–898), also known as Lokapala
Balitung (898–910)
During the Sanjaya dynasty, classic Javanese literature blossomed. Translations and
adaptations of classic Hindu literature into Old Javanese were produced, such as the Kakawin
Ramayana. Around the 850s, Pikatan began construction of the Prambanan temple in central
Java; it was later completed and expanded by King Balitung. The Prambanan temple complex
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is one of the largest Hindu temple complexes in Southeast Asia, rivaling Borobudur (the
world's largest Buddhist temple).
Daksa (910–919)
Tulodong (919–924)
Wawa (924–929)
Mpu Sindok (929–947)
In 929, Mpu Sindok moved the Mataram court from central Java to eastern Java for unclear
reasons. Possible causes include an eruption of the Merapi volcano, a power struggle, or
political pressure from the Shailendra dynasty in the Srivijaya Empire. The move to eastern
Java marked the end of the Sanjaya dynasty, and it was followed by the Isyana dynasty.
The original plan of Prambanan Temple Java is rectangular, consisting of an outer courtyard
and three courts, namely Jaba (outer court), Tengahan (middle court), and Njeron (inner
court). Prambanan Temple Compounds consist of Prambanan Temple (also called Loro
Jonggrang or Rara Jonggrang), Sewu Temple, Bubrah Temple and Lumbung
Temple. Prambanan Temple itself is a Hindu temple complex consisting of 240 temples.
Initially, there were 240 temples in the complex but many of them have deteriorated or been
looted leaving just scattered stones. Rising above the centre of these concentric squares are
three temples decorated with the intricate relief Candi Prambanan depicts illustrating the epic
of the Ramayana, dedicated to the three great Hindu divinities (Shiva, Vishnu, and Brahma)
and three temples dedicated to the animals who serve them.The complex is laid out in the
form of a mandala and features the tall jagged towering spires that are typical of Hindu
Prambanan temple architecture, and represent Meru (like Mount Semeru), the holy mountain
where the gods live.
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The Prambanan Structure
The Shivagrha inscription is an inscription from the Mataram Kingdom of Central Java,
dated in chandrasengkala (chronogram) ”Wwalung Gunung sang wiku”, that is, the year 856
CE (or 778 in the native Saka Calendar). The inscription was inscribed by order of Dyah
Lokapala (Rakai Kayuwangi) right after the end of Rakai Pikatan's reign and gave a detailed
description of a grand temple compound dedicated to Shiva called Shivagrha ("the House of
Shiva"), corresponding to the Prambanan temple compound.
A public water project to change the course of a river near Shivagrha Temple is also
mentioned in this inscription. The river, identified as the Opak River, now runs north to south
on the western side of the Prambanan temple compound. Historians suggest that originally
the river was curved further to the east and was deemed too near to the main temple. The
project was done by cutting the river along a north-to-south axis along the outer wall of the
Shivagrha Temple compound. The former river course was filled in and made level to create
a wider space for the temple expansion, the space for rows of pervara (complementary)
temples. Also mentioned is that the King (Pikatan) was a Shivaist, in contrast to his queen
consort Pramodhawardhani, who was a Buddhist. The inscription mentions a battle for royal
succession against Jatiningrat (Rakai Pikatan), the rebel having made a fortress of hundreds
of stones for refuge. This fortress is connected to the site of Ratu Boko.
Traditionally Balaputradewa was thought of as the person who led the war against Pikatan.
However, this theory was revisited as it was more likely that it was Rakai Walaing pu
Kumbayoni who challenged Pikatan's authority as the new monarch of the Mataram
kingdom. Rakai Walaing was a powerful landlord who claimed to be the descendant of the
king that once ruled Java.
Another Candi Agung was built later in Baratap Nang Baandak in the Malang River area,
Central Amuntai district, Kuta Amuntai , South Kalimantan. At the entrance to the Tamasa
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temple, you can find ironwood pillars stacked with roof tiles. This temple is considered to be
a legacy of the Dipa State Kingdom which is said to have existed at the same time as the
Majapahit Kingdom. The Great Temple in Amuntai is a relic of the Dipa State Kingdom
which was built by the Jatmika Empu in the XIV century AD. Tumatan karajaan is the head
of the Baranak Karajaan Negara Daha in Nagara wan Kasultanan Banjarmasin. Parasa carita,
Karajaan Hindu Nagara Dipa Badiri in 1438 at the intersection of three river basins, the Yeto
river, the Tabalong river, the Balangan river, the Wan Negara river. The forerunner to
Karajaan Banjar was ruled by Idabul Maharaja Suryanata wan Putri Junjung Buih against the
head of the government, Patih Lambung Mangkurat. Nagara Dipa then died and became Kuta
Amuntai.
In 1967 in Kuta Amuntai, Baya, excavations of the Cretaceous site were carried out, and the
foundations of the Wan Banda-Banda Kapurbakalaan temple were discovered. The excavated
area is surrounded by the Gunung Candi (Temple Hill) base and the temple whose base is
located by the Great Temple . According to the stories of the people who lived there, Candi
Agung was built on Mpu Jatmika's birthday.
Wangsa Sanjaya, namely Raja Balitung Maha Sambu. Also called in complete title Sri
Maharaja Rakai Watukura Dyah Balitung Sri Dharmodaya Mahasambu was the king of
the Medang Kingdom of the Central Java period (or commonly called the Ancient Mataram
Kingdom ), who ruled from June 9 898 until mid- 910 . His territory includes Central
Java , East Java , and even Bali . His name….
1. Rakai Watukura Dyah Balitung Sri Dharmodaya Mahasambu is (according to the
Mantyasih Inscription)
He was the 13 th king of Medang and ruled from (10 May 898 - 21 December 910 AD). His
predecessor was Rakai Watuhumalang and successor was Mpu Daksa all from the Srivijay
Household.
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Origin
Analysis by historians, for example Boechari or Poerbatjaraka, states that Dyah Balitung
succeeded to the throne because he married the daughter of the previous king. Most likely the
king was Rakai Watuhumalang who according to the Mantyasih inscription ruled before
Balitung.
Maybe the reason Dyah Balitung was able to ascend to the throne was not only that,
considering that the previous king apparently also had a son named Mpu Daksa (Prasasti
Havingap). Another supporting reason is that the condition of the Medang Kingdom after the
death of Rakai Kayuwangi experienced a split, namely with the discovery of the Munggu
Antan Inscription in the name of Maharaja Rakai Gurunwangi and the Poh Dulur
Inscription in the name of Rakai Limus Dyah Dewendra.
So, it is very likely that Dyah Balitung, who was the son-in-law of Rakai Watuhumalang (the
Medang king who succeeded Rakai Kayuwangi), succeeded in becoming a hero by
conquering Rakai Gurunwangi and Rakai Limus , thus re-acknowledging sole power in the
Medang Kingdom. So, after the death of Rakai Watuhumalang , the people chose Balitung as
king instead of his brother-in-law, namely Mpu Daksa.
Government History
During the reign of Dyah Balitung, the Medang Kingdom palace was no longer in the
Mataram area, or Mamrati, but had been moved to the Poh Pitu area which was named
Yawapura. This is possible because the Mamratipura palace (which was previously built
by Rakai Pikatan ) was damaged due to the civil war between Rakai Kayuwangi and Rakai
Gurunwangi. The oldest inscription in the name of Balitung that was discovered is the
Tulisap Inscription dated September 11, 899 . However, this does not mean that this is the
first inscription, or in other words, it could be that Balitung ascended the throne before 899.
The Ayam Teas III inscription is dated 822 Śaka or 900 AD. It mentions that the Ayam Teas
village was used as a fief as a place for traders.
The Taji inscription dated 823 Saka (901 AD) contains the inauguration of the land in the
Taji area as a fief area for the sacred building "Adultbhā temple" and the rice fields in Taji
were made a fief area for the temple by Rakryān Watu Tihang Pu Sanggrāma dhurandhara on
the orders of Srī Mahārāja Rake Watukura Dyah Balitung.
The Telang inscription dated January 11, 904 contains the construction of a crossing complex
called Paparahuan led by Rakai Welar Mpu Sudarsana on the banks of Bengawan Solo .
Balitung exempts taxes from villages around Paparahuan and prohibits its residents from
collecting wages from crossers.
1. The Rumwiga I inscription (904 AD) contains a request for a reduction in the amount
of taxes in Rumwiga village to Dyah Balitung, this request was granted by the king.
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2. The Rumwiga II inscription (905 AD) contains complaints from people in Rumwiga
village regarding the case of tax fraud against Mpu Daksa when he was still
Mahamantri I Hino in the Dyah Balitung era.
3. The Poh inscription dated 17 July 905 contains a tax exemption for Poh village to be
tasked with managing the sacred buildings of Sang Hyang Caitya and Silunglung,
relics of the previous king who was buried in Pastika, namely Rakai Pikatan . This
king was the grandfather of Mpu Daksa and the empress Balitung.
4. The Kubu-Kubu inscription dated 17 October 905 contains the gift of Kubu-Kubu
village to Rakryan Hujung Dyah Mangarak and Rakryan Matuha Dyah Majawuntan
because both of them were instrumental in leading the conquest of the Bantan area.
Some historians interpret Bantan as another name for Bali . The term Bantan means
"sacrifice", while Bali means "offering".
5. The Mantyasih inscription dated April 11, 907 contains awards to five subordinate
governors who were instrumental in maintaining security at Dyah Balitung's wedding.
This inscription also mentions the order of the Medang kings who ruled before him.
6. The Kinewu inscription states that on the 12th of Sulakpaksa (Paroterang) the month
of Margasina in 829 Saka (12 November 907 AD). Sri Maharaja Rake Watu Kura
Dyah Balitung Sri Iswara Kesawa Samarotungga gave a gift to the ratna (village
head) in Kinwu Village in the form of tax exemption, because there were complaints
from them, so they were no longer able to work on the rice fields.
In 907, Balitung also gave the Rukam Inscription in Rukam village as a gift to his
grandmother, Rakryan Sanjiwana, whose job was to look after the sacred buildings in
Limwung.
The Bangle inscription was found in a forest area in Nganjuk dated 908 AD. Although it has
not been read in its entirety, from the year it was published, it is thought that this inscription
was still from Maharaja Dyah Balitung.
Kaladi Inscription (dated to Saka 831 or AD 909) The Kaladi Inscription was found in the
Mount Penanggungan area, East Java. The inscription states that the areas in Kaladi, Gayam
and Pyapya (these villages are in Sidoarjo district) were made into sima because the forests
around these villages made the residents afraid due to the presence of robbers who often
attacked them in these forest areas. The forest was eventually turned into rice fields so that
the residents returned to calm and could carry out their activities as before.
The Tulangan inscription dated 832 Saka (910 AD) found in Jedung, Mojokerto, East Java, is
thought to be the last inscription issued by Dyah Balitung .
End of Reign
The appointment of Dyah Balitung as king most likely gave rise to feelings of jealousy in the
heart of Mpu Daksa , namely the son of the previous king who certainly had more rights to
the throne of the Medang Kingdom .
Mpu Daksa, who served as Rakai Hino, was found to have issued the Taji Gunung
Inscription dated December 21, 910 regarding the division of the Taji Gunung area
with Rakai Gurunwangi .
As previously discussed, Rakai Gurunwangi appointed himself as emperor at the end
of Rakai Kayuwangi's reign and the beginning of Rakai Watuhumalang's reign .
Based on the Plaosan Inscription , Rakai Gurunwangi is thought to be the son of Rakai
Pikatan .Dyah Balitung succeeded in ascending the throne to replace Rakai Watuhumalang ,
perhaps because of his heroism in conquering Rakai Gurunwangi and Rakai Limus .
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Maybe Rakai Gurunwangi , who held a grudge, then allied himself with Mpu Daksa , who
was still his nephew (Rakai Gurunwangi and Daksa were Rakai Pikatan's son and grandson,
respectively). Historian Boechari believes that Dyah Balitung's reign ended as a result of
Mpu Daksa's rebellion. In the Taji Gunung inscription (910) Daksa still served as Rakai
Hino, while in the Timbangan Wungkal inscription (913) he already had the title
of maharaja .
Indonesian island Java, and the adjacent island Madura.
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