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Borobudur, Borobudur

The term candi is also used more loosely to describe any ancient structure, for example gates and bathing structures. The origins of the name Borobudur however are unclear, although the original names of most ancient Indonesian temples are no longer known.

During the restoration in the early 1900s, it was discovered that three Buddhist temples in the region, Borobudur, Pawon and Mendut, are lined in one straight line position.

The three temples (BorobudurPawonMendut) have similar architecture and ornamentation derived from the same time period, which suggests that ritual relationship between the three temples, in order to have formed a sacred unity, must have existed, although exact ritual process is yet unknown.

In 1931, a Dutch artist and a scholar of Hindu and Buddhist architecture, W.O.J. Nieuwenkamp, developed a theory that Kedu Plain was once a lake and Borobudur initially represented a lotus flower floating on the lake. J.G. de Casparis, "The Dual Nature of Barabudur", in Gmez and Woodward (1981), page 70 and 83.

The architecture of Borobudur itself suggests a lotus depiction, in which Buddha postures in Borobudur symbolize the Lotus Sutra, mostly found in many Mahayana Buddhism (a school of Buddhism widely spread in the east Asia region) texts. Three circular platforms on the top are also thought to represent a lotus leaf.

River flows and volcanic activities shape the surrounding landscape, including the lake. One of the most active volcanoes in Indonesia, Mount Merapi, is in the direct vicinity of Borobudur and has been very active since the Pleistocene.

The Buddhist monuments, including Borobudur, were erected around the same time as the Hindu Shiva Prambanan temple compound. In 732 AD, the Shivaite King Sanjaya commissioned a Shivalinga sanctuary to be built on the Ukir hill, only 10 km (6.2 miles) east of Borobudur.

Cornelius, a Dutch engineer, to investigate.left|thumb|The first photograph of Borobudur by van Kinsbergen (1873) after the monument was cleared up. ]In two months, Cornelius and his 200 men cut down trees, burned down vegetation and dug away the earth to reveal the monument. Due to the danger of collapse, he could not unearth all galleries. He reported his findings to Raffles including various drawings. Although the discovery is only mentioned by a few sentences, Raffles has been credited with the monument's recovery, as one who had brought it to the world's attention.

His interest in Borobudur was more personal than official. Hartmann did not write any reports of his activities; in particular, the alleged story that he discovered the large statue of Buddha in the main stupa. Soekmono (1976), page 6.

The government intended to publish an article based on Brumund study supplemented by Wilsen's drawings, but Brumund refused to cooperate. The government then commissioned another scholar, C. Leemans, who compiled a monograph based on Brumund's and Wilsen's sources. In 1873, the first monograph of the detailed study of Borobudur was published, followed by its French translation a year later.

Once a year, during the full moon in May or June, Buddhists in Indonesia observe Vesak () day commemorating the birth, death, and the time when Siddhrtha Gautama attained the highest wisdom to become the Buddha Shakyamuni. Vesak is an official national holiday in Indonesia and the ceremony is centered at the three Buddhist temples by walking from Mendut to Pawon and ending at Borobudur.

On 27 May 2006, an earthquake of 6.2 magnitude on the Richter scale struck the south coast of Central Java. The event had caused severe damage around the region and casualties to the nearby city of Yogyakarta, but Borobudur remained intact.

Climax of the event was the "Mahakarya Borobudur" ballet performance in front of the temple of Borobudur. It was choreographed to feature traditional Javanese dancing, music and costumes, and tell the history about the construction of the Borobudur. After the symposium, the Mahakarya Borobudur ballet is performed several times, especially during annual national Waisak commemoration at Borobudur attended by Indonesian President.

The building technique is, however, similar to other temples in Java. With no inner space as in other temples and its general design similar to the shape of pyramid, Borobudur was first thought more likely to have served as a stupa , instead of a temple. Soekmono (1976), page 16.

Sometimes stupas were built only as devotional symbols of Buddhism. A temple, on the other hand, is used as a house of deity and has inner spaces for worship. The complexity of the monument's meticulous design suggests Borobudur is in fact a temple. Congregational worship in Borobudur is performed by means of pilgrimage. Pilgrims were guided by the system of staircases and corridors ascending to the top platform. Each platform represents one stage of enlightenment. The path that guides pilgrims was designed with the symbolism of sacred knowledge according to the Buddhist cosmology.

A survey conducted in 1977 revealed frequent findings of a ratio of 4:6:9 around the monument. The architect had used the formula to lay out the precise dimensions of Borobudur.

The saintly deeds in avadanas are attributed to other legendary persons. Jatakas and avadanas are treated in one and the same series in the reliefs of Borobudur.

Van Erp dismantled and rebuilt the upper three circular platforms and stupas. Along the way, Van Erp discovered more things he could do to improve the monument; he submitted another proposal that was approved with the additional cost of 34,600 guilders. At first glance Borobudur had been restored to its old glory.

Source: Wikipedia > Borobudur