Borobudur temple

BUDDHIST COLUMELLA- Collection of Essays BOOK
11 papers on Borobudur, Angkor and Buddhism for all my fans and readers.

CHAPTER I-Mekong river - ‘Mother Ganga’ of Southeast Asia page 4
CHAPTER II-The  Mekong Ganga Cooperation initiative  page 18
CHAPTER III- Aniconism in Buddhism Page 29
CHAPTER IV-Bharat and Dvipantara page 40
Chapterv V The hindu Gods of Buddhist Thailand page 65
CHAPTER VI-Flip –Flop of Religions & Iconoclasm in Khmer Empire page 94
CHAPTER VII - Dieties Galore- The many Hindu Gods of Cambodia page 100
CHAPTER VIII-Bharat and Dvipantara- The rise of esoteric Buddhism on SE asian trade routes page 130

CHAPTER IX-THE STRANGE CASE OF THE TIBETAN BUDDHISM page 155
CHAPTER X-Tushita heaven in Buddhist cosmology  page 162
CHAPTER XI-SHIVA & BUDDHA’s Integration in Buddhism page 179

Candi Borobudur yang merupakan salah satu destinasi besar di Indonesia serta menjadi salah satu destinasi stategis dalam road map pengembangan pariwisata Indonesia. Tujuan dari penelitian ini adalah untuk mengetahui mengetahui dampak perkembangan pariwisata Candi Borobudur terhadap masyarakat lokal Desa Borobudur. Metode penelitian yang digunakan deskriptif kualitatif. Teknik penelitian yang dilakukan wawancara, observasi, dan dokumentasi. Hasil dari penelitian menunjukan bahwa walaupun potensi peluang kerja dan berusaha semakin meningkat, namun pada kenyataanya masyarakat Desa Borobudur masih belum cukup sejahtera, dikarenakan masih ada sebagian masyarakat yang tidak memiliki pekerjaan tetap. Perkembangan Taman Wisata Candi Borobudur memberikan dampak bagi kehidupan sosial masyarakat lokal sekitar. Dampak sosial yang positif diakibatkan dari perkembangan Destinasi Wisata Candi Borobudur adalah tingkat pendidikan yang semakin baik, terbukanya lapangan pekerjaan di sekitar kawasan wisata, meningkatnya kesempatan berusaha. Sedangkan dampak negatif pariwisata terhadap kehidupan sosial masyarakat adalah, adanya alih profesi masyarakat dari bertani menjadi pekerja taman wisata dan berdagang menghilangkan kearifan lokal masyarakat, perubahan pola hidup masyarakat yang mulai mengikuti trend ataupun wisatawan asing, kepadatan kehidupan sosial masyarakat pedagang menjadi semakin banyak dan padat, dan tingkat keamanan menurun.

Borobudur Temple is one of the major destinations in Indonesia as well as being one of the conveniently located destinations in Indonesia tourism development road map. The purpose of this research is to know the impact of the development of tourism on local communities against the Temple of the village. The method of research used the qualitative descriptive. Technique research conducted interviews, observation, and documentation. The results of the research showed that although the potential for job opportunities and seeks ever increasing, but in fact the villagers of Borobuduris still not quite prosperous, because there are still some people who do not have permanent employment. The development of children's Borobudur give effect to social life of local communities around. Positive social impact resulting from the development of the tourist destinations of borobudur Temple is the level of education is getting better, the opening of employment around tourist areas, increasing the chance of trying. While the negative effects of tourism against the social life of the community, the existence of the community profession instead of being farmed and traded Park workers removing local wisdom community, changes in the pattern of community life that began follow the trend or foreign tourist, the

This installment of my tripartite study of Esoteric Buddhism in the Sri Lanka of the late 7th through late 10th centuries focuses on two subjects.  The longest section addresses the Abhayagiri's 'Mahanetraprasada' arama and its relationship to the mysterious Eye Relic during both the Esoteric Buddhist period as well as the Shravakayana restoration under the primacy of the Mahavihara.  There is also an accounting of the vatadage sites, with particular emphasis on the vatadages at the Lankarama, the Ambasthala, and at Medirigiriya.  Finally, there is an attempt to provide a conspectus on the present state of understanding of the practice and influence of Esoteric Buddhism at the Abhayagirivihara and affiliated monasteries, as well as an assessment of the role of Buddha Relics in the 'state protection Buddhism' of the Vajrayana as practiced by such figures as Amoghavajra and, apparently, the Abhayagirivasins.  The Appendices are devoted to a close reading of the curious biography of Aggabodhi V and his association with padhanagharas and pamshukulika monks; a history of 80-year conflict between Rajarattha and the Cholas over the Pandya  that serves as background for understanding the Abhayagiri regulatory inscriptions of Kassapa V and Mahinda IV; and a short chronology of the significant events during the last century and a half of the Anuradhapura period.

This is a rather long paper (c. 270 pages) and the reader might benefit from the independent Table of Contents provided elsewhere on this site.

The place name Borobudūr seems to be an enigma. The Indian subcontinent by way of Gujarāt, Keraḷa, Tamiḻakam, Āndhradeśa, Kaliṅga and Beṅgāl seems to have had maritime contact with China and the far eastern countries through the seas cutting across the several hundreds of islands that today are called the Siṅgapore, Indonesia (including Sumatra, Jāva, Borneo), Burma/Myānmar, Thailand, Malaysia, Vietnam, Korea, the Philippines and so on. Spices, pearls, gold (cf. gold coins of the Flavian, Antonine and Severan Roman Emperors discovered in peninsular India), silk, teakwood and other commodities seem to have been exported or imported by way of this sea-borne commerce.  Naturally the powerful islands commanding a navy that lay across the Indian Ocean leading to North Pacific Ocean must have collected heavy tolls that may explain why such ambitious temples, stūpas and vihāras were possible to be erected in Cambodia, Thailand and Jāva for the Hindu and Buddhist divinities (Kumar 1974: 143). The Egyptians, Romans, Tamils and Arab-pirates seem to have actively engaged in such international dealings. Naturally the languages spoken by these people must have been familiar with the traders.  By the way a number of Indian and Tamil population have settled in these islands down to the 18th century CE as it may be verified with the modern Census Reports. China, the nursery of human population being linked with Cambodia, Myanmar, Vietnam and Korea by land, it is quite natural there was a large influx of peoples and languages that might have provided the basis for the several languages spoken in these far eastern islands that is called Southeast Asia by academicians.  Even if we do not take into account the tribal dialects,  the approved national languages such as Malay and Bahasa-Indonesia show traces of Sanskrit and Tamil loanwords with a strong admixture of the local dialects and Chinese. Chinese and Tamil are national languages in Siṅgapore. We may add here that by about the 10th century CE the Āryan and Drāviḍian vikritis such as Telugu, Kannḍa, Malayāḷam, Beṅgāli, Marāṭhi, Gujarāti, Hindi and so on had not attained literary status. Those popular with the elite were Sanskrit, Tamil, Prākrit and Pāli.

INTISARI Penelitian ini dilakukan untuk menguji efektivitas minyak atsiri sereh wangi lena batu dalam membasmi lichenes pada batu. Minyak nilam tersebut diperoleh dari proses destilasi uap dan air. Metode yang dilakukan adalah dengan menganalisis sifat fisika sampel yaitu berat jenis, indeks bias, kandungan logam berat Pb, Cd, Cr (menggunakan Spektrofotometri Serapan Atom), dan komponen kimianya (menggunakan Kromatografi Gas-Spektroskopi Massa). Hasil penelitian menunjukkan bahwa sifat fisika minyak atsiri sereh wangi lenabatu mempunyai indeks bias 1,469 dan berat jenisnya 0,8830 g/mL. Hasil analisis logam berat Pb, Vd, dan Cr menunjukkan tidak terdeteksinya logam berat Pb dan Cd, meskipun terdapat kandungan Cr 6,093 mg/kg. Analisis komposisi kimia menunjukkan adanya 20 komponen senyawa minyak atsiri sereh wangi lenabatu yang memiliki komponen utama minyak atsiri sereh wangi lenabatu yaitu sitronela 47,30%, β-sitronelol 16,05%, trans-geraniol 12,98%, linalil asetat 4,91% dan trans-caryophyllene 4,70%. Minyak atsiri sereh wangi lenabatu diaplikasikan ke cagar budaya batu dengan variasi konsentrasi, yaitu : 1%, 5%, 10%, 15%, 20% dan 25%. Hasil uji aktivitas antijamur hasil isolasi lichenes menunjukkan adanya penghambatan terhadap pertumbuhan jamur yang dapat dilihat dari diameter zona penghambatan minyak atsiri sereh wangi lenabatu konsentrasi 1%, 5%, 10%, 15%, 20%, 25%. Jumlah tersebut berturut-turut sebesar 0 mm, 6 mm, 12 mm, 18 mm, 29 mm, dan 33 mm. Pengamatan dilanjutkan terhadap pertumbuhan lichenes pada permukaan batu dengan menggunakan Scanning Electron Massa. Data analisis menunjukkan semakin tinggi konsentrasi minyak atsiri sereh wangi lenabatu semakin efektif dalam menghambat pertumbuhan jamur pada lichenes. ABSTRACT This research has been conducted to examine the effectivity of Cymbopogon nardus L to eradicate lichenes on stone cultural heritages. The oil was resulted from steam and water distillations. The method used in this research was analyzing the physic samples, i.e. density, refractive index, and heavy metal content of Pb, Cd, and Cr (using the atomic absorption spectrophotometry) and the chemical component (using Gass Chromatography—Mass Spectroscopy). The result indicated that physical characteristic of essential oil had refractive index of 1,469 and density of 0,8846 gr/mL. The analysis on Pb, Cd, and Cr heavy metals indicated that those metal were not detected, eventhough there existed 6,093 mg/kg of Cr. The chemical component analysis indicated the existence of 20 compound components which had five main components, i.e. The Cymbopogon nardus L was applied into some stone cultural heritages which had concentration variations as follows: 1%, 5%, 10%, 15%, 20% and 25%. The antifungi activities which were resulted from lichens isolation process indicated a prevention of fungi growth. Those results could be found in diametrical zone of oil concentrations of 1%; 5%; 10%; 15% ; 20%; 25% respectively, which were as much as 0 mm; 6 mm; 12 mm; 18 mm; 29 mm and 33 mm. The observations were then continued to lichens growth on he stone surface using the Mass Electron Scanning. The analysis showed that higher concentration of Cymbopogon nardus L were more effective to inhibit the growth of fungi on Lichenes.

After a review of prior attempts to assign a date to the Borobudur stupa, for which no foundation inscription has yet been recovered, I observed that the latest construction stages employed a technique which first came into practice during the reign of King Garung (r. 829-847 A.D.).  Noting the proximity of several toponyms that can be related to the personal and watak names of King Warak (r. 803-827), I proposed that Warak founded the Borobudur stupa, a monument which was finished off early in the reign of Garung.

The role of main Stupa of Borobudur as the time marker had been hyphotesized[1]. To verify that, we model the main stupa of Borobudur as gnomon, calculated by the its shadow path made by the Sun, and verified the model by observing the shadow path during two Vernal Equinox in 2009 and 2010[2]. In this work we continue the calculation by elaborating the Pranotomongso Calendar System, javanese calendar system based on solar movement[3], and reconstruct the model of the main stupa as gnomon (bencet in Javanese language)[4] by numerical simulation. 1. Introduction Borobudur is a well-known Buddhist temple, located near Magelang (Central Java, Indonesia). Its geographics coordinate is 110 12 10.34 E 7 36 30.49 S. The main structure of Borobudur can be devided into three components: foot, body, and head. Borobudurs head part consist of a main stupa at the center and three terraces which is (more or less) circular in shape. Top terrace contain 16 little stupas, with radius = 24 m. Middle terrace contain 24 little stupas, with radius = 37 m. This terrace is 1.5 m lower than top terrace. Bottom terrace contain 32 little stupas, with radius = 53 m. This terrace is (also) 1.5 m lower than middle terrace. The stupas of each terrace distributed evenly at the edge of each terrace. The main stupa with three terraces called Arupadhatu. We suspect this Arupadhatu configuration is serve a purpose as a chronometer, with the main stupa as the gnomon. In this work we reconstruct Borobudur as if how it was suppose to looks like at the time it as built. We include cakra, part of main stupa that is now detached from main stupa for some technical reasons. Cakra adds 7.5 m to the height of main stupa, making it 20.44 m in total, relative to top terrace. Javanese culture recognize a system to track time for everyday use, known as pranotomongso. Pranotomongso use bencet (a kind of sundial) to measure time. With this in mind, we try to incorporate pranotomongso as a time tracking system to Borobudur as a chronometer.

Borobudur-Waiting for the Maitreya
This Book is a collection of Essays on Borobudur. 6 of them.
CHAPTER I-Is Borobudur waiting for the Maitreya Buddha page 4
CHAPTER II-Spiritual Technologies at Borobudur page 15
CHAPTER III-Borobudur- BIG BUDDHA- as a complete exposition of doctrine page 40
CHAPTER IV-From darkness into light --the Idea of Gunadarma behind the design of Borobudur page 51
CHAPTER V-Grand iteration of Buddhist Monumentation and world heritage site.- DID BOROBUDUR GET INSPIRED FROM INDIAN STUPAS page 84
CHAPTER VI-Indian design Influences on Indonesian Stupas page 120
CHAPTER VII THE PATH of the BUDDHA and  of the Borobudur temple Page 143
CHAPTER VIII-Who Built BOROBUDUR page 185

Borobudur and the concept of path in Buddhism Paths have been pervasive in human civilization. The idea of path is an important concept in Buddhism, and is essential in understanding the meaning and purpose of one of the most remarkable and impressive monuments in the world: Borobudur. : the Buddhist teaching of the means of attaining Nirvana through rightness of belief, resolve, speech, action, livelihood, effort, thought, and meditation-the four noble truths. These are crustallized in the 1 E

di Desa Borobudur, Kabupaten Magelang (kira-kira 40 kilometer dari Yogyakarta). Candi Borobudur dibangun pada sekitar tahun 800 Masehi dalam masa pemerintahan raja dari tiga Wangsa Syailendra, yakni dumulai pada masa kekuasaan Raja Samaratungga. Ada juga yang mengatakan dibangun pada sekitar tahun 780-833 Masehi (akhir abad VIII sampai dengan pertengahan abad X). Sebuah prasasti dari abad IX diteliti oleh Prof. Dr. J.G. Casparis, menyingkapkan silsilah tiga wangsa Syailendra yang secara berturut-turut memegang pemerintahan, yaitu Raja Indra, putra Samaratungga, dan putri Samaratungga Pramowardhani. Tentang nama Borobudur menurut Prof. Dr. Purbatjaroko dan Stutherhein bahwa nama Borobudur berasal dari kata …………. … , tetapi menurut Prof. Dr. J.G. Casparis nama Borobudur mungkin gabungan dari kata Sangsekerta, yakni dari kata Bhumi = tingkatan-tingkatan (undak-undak); bhudhara = bukit, lalu menjadi Bhumisambharabhudhara, ada juga yang mengartikan sebagai tingkatan-tingkatan yang berturut-turut dicapai oleh Bodhisatwa dalam perjalanannya ke arah kesempurnaan, kemudian menjadi Borobudur (dalam penyesuaian dengan bahasa Jawa). Terlepas dari itu, candi Borobudur1 merupakan salah satu diantara bangunan-bangunan tanda peringatan yang khusus dari agama Budha dalam bentuk stupa besar)2. Struktur Bangunan Candi Borobudur merupakan salah satu diantara bangunan-bangunan tanda peringatan yang khusus dari agama Budha dalam bentuk stupa besar)3. Candi Borobudur terdiri dari 7 lantai/teras yang melambangkan tahapan dari awal kehidupan menuju nirwana. Lebar: 123 m, tinggi asli: 42 m (sekarang: 31,5 m).

Ce volume 5 est consacré aux grands temples bouddhiques de Java centre depuis le trio Borobudur, Pawon, Mendut, à l'ouest de Jogjakarta, jusqu'à la série de temples majeurs autour de Prambanan. Les révélations qui ressortent de cette étude axée sur la datation de ces édifices prestigieux, changent considérablement l'histoire de cette région, entre le VIIIe et le Xe siècle.

This is the fifth article I made about the javanese temples (candi). A new study and new datations of these mysterious constructions.
This vol. 5 is consecrated to the great Buddhist temples from the Borobudur complex to the one’s of the Prambanan area : candi Borobudur, candi Pawon, candi Mendut, candi Kalasan, candi Sari, candi Sojiwan, candi Banyunibo, candi Dawangsari, candi Plaosan, candi Sewu, candi Bubrah, candi Lumbung, candi Gana, candi Lor, candi Kulon and the site of Ratu Boko.
The study of these temples brings many revelations that, litteraly, change the story of the Javanese history of the last centuries of the first millenium.

Chapter 1-The Destiny of Borobudur(How a Hindu Shiva Temple ended up becoming the Worlds  biggest Buddhist Stupa) page 7
Chapter 2 The Hindu temple of Borobudur? Page 25
Chapter 3-Hinduism and Buddhism as Design components of Borobudur  page 45
chapter 4 -beginnings of the Buddhist school of architecture and the GRAPHIC PROJECTIONS IN THE BUDDHIST STUPA page 65
Chapter 5-Borobudur as Buddhist Mandala ? page 57
Chapter 6-Blueprint for Borobudur-Candi Sewu complex page 107
Chapter 7- TECH OF INDONESIAN TEMPLES Page 120
Chapter 8-Rectilinear Temples of Shiva (aligned in the same line) in Bharat(ancient India) and Nusuntata (Java) page 144
Chapter 9 Temple Triad of Nusuntara page 233
About the Author page 234

All you wanted to know about the architect of Borobudur Gunavarma was an Indian monk from Jibin (ancient Gandhara). He traveled to Java from Sri Lanka around the beginning of the 5th century A.D. Not long after his arrival, the Javanese king Po-duo-jia suffered from a foot injury caused by an arrow in a war. Gunavarma healed the king's injury and won his trust and friendship. Showing respect and gratitude to Gunavarma, King Poduo-jia decided to rule his kingdom with Buddhist belief.

Indonesia is a land of temples. Indonesian historical monuments basically located in Java island. one of them is Borobudur. Borobudur is well-known all over the world. And this temple the largest Buddhist temple in the world. It was build in the nineth century under Sailendra dynasty of ancient Mataram kingdom. İn this temple have 500 statue of Buddha.

Driving Time 1 hours, 4 minutes What is the difference between Borobudur and Prambanan temple? While Borobudur is a Buddhist temple, Prambanan is a Hindu temple. Furthermore, the temple of Borobudur is the largest Buddhist temple in the World and the largest temple in Indonesia, while the temple of Prambanan is the largest Hindu temple in Indonesia.

Enter Mysterious Borobudur
Containing 11 essays on Borubudur- my latest original thought

CHAPTER I- The Cosmic Order of Mandalas in S.E. Asia page 4
CHAPTER II-The STRUCTURE of the Borobudur as a large base  Stupa page 26
CHAPTER III-Cinnamon Route & the Adi Buddha at Borobudur page 83
CHAPTER IV-THE SECRET OF BOROBUDUR & the Sang Hyang Kamahayanikan  PART I- THE BELIEF SYSTEM OF ESOTERIC BUDDHISM IS OPEN ONLY TO THOSE WHO FEEL CALLED TO FOLLOW IT & ARE WILLING TO SUBMIT THEMSELVES TO INSTRUCTION BY A MASTER. PAGE 115
CHAPTER V-Borobudur as a Temple for the Sanghyang Adi Buddha PART II page 148
CHAPTER VI-Indo Hellinistic Influences on Borobudur Design?PAGE 161
CHAPTER VII-INDIC ARCHITECTURE AS A LIGHT HOUSE FOR BOROBUDUR page 180
CHAPTER VIII-The Travels and Trvails of SUDANA on the Borobudur reliefs Pge 193
CHAPTER IX -What does Borobudur have in common with the stupa in Sanchi and how are they different? Page 209
CHAPTERIX-The Shiva-Buddha Syncretism page 227
CHAPTER XI-The Architecture of the 2 plains of Hindu Buddhist Harmony &The Legend of Roro Jonggrang  (The Pekalongan harbor that brought Hinduism & Buddhism to these plains ) page 242

Ce sixième volume de cette série consacrée à la datation précise et détaillée des temples de Java se concentre sur les grands sites hindouistes autour de Prambanan.

This is the sixth article I made about the javanese temples (candi). A new study and new datations of these mysterious constructions.

This vol. 6 is consecrated to the great hindu temples of the Prambanan area : candi Prambanan, candi Sambisari, candi Kadisoka, candi Kedulan, candi Morangan, situs Bugisan, situs Argo Gopulo, Situs Ganesha, candi Miri, candi Payak, candi Abang, situs Gua Sentono, candi Barong, candi Ijo.

The study of datations of these temples brings many revelations that shed light on the story of the Javanese history of the last centuries of the first millenium.

Deservedly so, when one visits Europe we marvel at the building they built in the 1600s and 1700s. What impressive feats they accomplish.But then Borobudur was built in the 800s. Material Science and engineering; With a base which is is 123 m x 123 m its superstructure is tiered with a head, body, feet ratio of 9,6,4. Creating a level base that measures 123m x 123m is very tough, I mean, the italians cannot even create a level base for the Pisa tower But seriously, if you ask a civil engineer now how is going to create a level base that measures 123m x 123m, he's gonna say "laser rangefinder, possibly one that can adjust for the earth's curvature."Now, contemplate the engineering needed to create a superstructure with an exact ratio. At the 800s. With the manpower available to them.

Buddhist cosmology can be divided into two related kinds: spatial cosmology, which describes the arrangement of the various worlds within the universe; and temporal cosmology, which describes how those worlds come into existence, and how they pass away. Spatial cosmology displays the various, multitude of worlds embedded in the universe. Spatial cosmology can also be divided into two branches. The vertical (or

The Borobudur has a  well-defined didactic purpose; their terraces with their bas-reliefs depict a series of episodes in the life of the Buddha which the Anand Temple’s reliefs do not show- they glorify the King of Siam. The Borobudur thus has more educational value and a demonstrated learning experience than the Anand Temple- especially for a novice Buddhist Monk.

Kurang lebih sudah 4 tahun berlalu semenjak saya mendapatkan penugasan untuk menjalankan praktek kerja lapangan di Magelang, Jawa Tengah. Tepatnya yakni Candi Borobudur yang menjadi lapangan tempat saya bermain dan belajar bersama rekan-rekan satu kelompok saya saat itu. Candi Borobudur merupakan sebuah candi Buddha yang terletak di Borobudur, Magelang, kurang lebih sekitar 40 km di sebelah barat laut Yogyakarta. Candi ini terkenal dengan banyaknya jumlah stupa yang dimiliki yang konon menurut sejarah, didirikan oleh para penganut agama Buddha Mahayana sekitar tahun 800-an Masehi di masa pemerintahan wangsa Syailendra. Dalam hal ini Borobudur kemudian diketahui sebagai candi atau kuil Buddha terbesar di dunia. Sehingga jika diingat-ingat kembali, dalam sektor pariwisata dan cagar budaya, eksistensi Borobudur sendiri sangatlah menarik bukan hanya untuk dipelajari secara keilmuan tetapi juga menarik untuk sekadar dikunjungi sebagai hiburan. Lalu, bagaimanakah sebenarnya atraksi wisata berupa candi ini dapat bertahan sejauh ini sebagai cagar budaya yang ada di Indonesia?

The inscription of Borobudur restoration in 1973 by the former Indonesian president Soeharto During the Buddha's life great veneration was shown to him. A mythology developed concerning the physical characteristics of universal Buddhas. After the Buddha's Parinirvana a distinction was made between the Buddha's physical body or rūpakaya and his dharmakaya aspect. As the Buddha told Vakkali, he was a living example of the "truth" of the dharma. Without that form to relate to, the Buddha's followers could only relate to the dharmakaya aspect of him. In SN 6.2-Garava sutta. Buddha paid homage to the dhamma and tell, that he will respect it. Various unique forms of Buddhist architecture developed in Indonesia and Malaysia the most common of which is the stone Candi which are built as a symbol of Mount Meru. Others were built in punden berundak (step pyramids) style-small terraced sanctuaries built on mountains-and pertapaan, ('places of austerities' or hermitages) built on mountain slopes.

Dans ce volume 4, je me suis penché sur les datations de 25 candi situés entre Magelang et Jogjakarta et autour de Jogja comme les candi Retno, Ngawen, Gunung Wukir, Losari, Gebang, etc. Et je date aussi les célèbres statues du candi Banon.

This is the fourth article I made about the javanese temples (candi). A new study and new datations of these mysterious constructions.
In this vol. 4, I speak about a serie of temples along a line since Magelang to Yogyakarta and around Yogya in central java. Among them candi Retno, candi Ngawen, candi Sendi, candi Gunung Wukir, candi Losari, candi Gebang, candi Kimpulan, candi Mantup, candi Gembirowati and many others.
The study of these temples brings many revelations for a better comprehension for the story of the Javanese history.

‘Boeroeboedoer der bourgeoisie’ was een frase die in Leiden meer dan eens ironisch geciteerd of zelfs als geuzennaam werd toegeëigend – eerst door Karel van het Reve,  die met vrienden om tien flessen sterke drank had gewed dat hij de zinsnede in zijn oratie zou durven te gebruiken,  en later ook door Willem Otterspeer in diverse publicaties over de Leidse universiteit.  Hoe valt dit te verklaren? Wat maakt dit beeld voor Willem zo aantrekkelijk (over Van het Reve zal ik zwijgen)?

Javanese descended from seafarers of China. 6th century BC Birth of Gautama Buddha. 400 AD Java becomes sea link between India and China Javanese began carving stone statues and inscriptions. 768-814 Charlemagne rules from northeastern Spain north to the Baltic Sea and east into the Italian peninsula. He is crowned emperor in 800 AD. 800s Mayans build large cities with tens of thousands of inhabitants under reign of King Samaratunga. 7th and 8th centuries Monks and holy men make pilgrimages to Java from Asian continent. 8th-13th centuries Sailendra dynasty rules Sumatra and Java. 750 to 850 Golden Age of the Sailendra dynasty. 760 Probable beginning of Borobudur construction. 830 Probable completion of Borobudur construction.

Hetroclite Monument Borobodur
Full of Uniqueness and quintessential characteristics-- it is...High on a mountain in Central Java, Borobudur Temple rises up towards the sky built in 750 AD. The world's largest Buddhist temple is made up of five large square terraces, with three circular platforms on top of them, and then a magnificent stupa at the very top.From a distance it is stunning… but close up the true magic is revealed with intricate carvings on the walls throughout the whole complex. In Buddhist belief, the closer you are to Heaven, the closer you are to the gods. And as you climb the steps of the temple, the jungle landscape of Indonesia revealing itself in every direction, you can understand how the people who built this masterpiece felt more connected to the ethereal than the earthly. Approximately 40 kilometres (25 mi) northwest of Yogyakarta, Borobudur sits on a plateau between two twin volcanoes, Sundoro-Sumbing and Merbabu-Merapi, and two rivers, the Progo and the Elo. According to local myth, the area known as Kedu Plain is a Javanese sacred place and has been dubbed 'the garden of Java' due to its high agricultural fertility. Why is the Borobudur unique? Answer: It is an immense stupa of white marble, built in Agra between 1631 and 1648 by order of the Mughal emperor Shah Jahan in memory of his favourite wife, the Taj Mahal is the jewel of Muslim art in India and one of the universally admired masterpieces of the world's heritage. Built with about 2,000,000 cubic feet (56,600 cubic metres) of gray volcanic stone, Borobudur encloses a small hill and is shaped like a stepped pyramid with three major levels-a square base, a middle level of five square terraces, and an upper level of three circular terraces-totaling, in effect, nine lesser sections. Borobudur's design is a mix of Javanese style and Gupta dynasty architecture, reflecting the blend of indigenous and Indian aesthetics in ancient Java. Over 500 statues of Buddha are positioned around Borobudur, and Borobudur contains roughly 3,000 bas-relief sculptures.

In "Borobudur. Appearance of a Universe" (Hamburg 2016, 119 pp., many illustrations) Peter Cirtek presents in German and English the Buddhist temple area of Borobudur on the isle of Java (today: Indonesia). He explains in a detailed manner the siginificance of the sculptures and relieves, completed with photos of the architecture in total and in details. This long forgotten huge temple with many sculptures of the Buddha and relieves of buddhist narratives show a fascinating image and deep symbolism of the buddhist understanding of the world and human being. The reader realizes an impressing approach to the divine.

The temples built during in the ancient times were beautifully constructed. Many large temples were constructed by the kings.
Many a times, temple communicate the importance of a king. By building a temple, the ruler tried to assert his position as the most powerful and divine. People considered the temples as miniature models of the world ruled by the kings and its allies. By worshipping in the temples, it was supposed that the kings who built them had brought the just rule of the gods on the earth. Temples were not only religious places rather had extreme socio-economic-political significance.
Through out ancient and medieval ages building of temples was seen as a form of proclaiming might by ruler. A King would often build a temple in the newly conquered territory or after victory in a battle to display his valor. It was also a way of socially legitimizing the sovereignty of a new king.
The temples were also economic and cultural centres. With the rise of pilgrimages various other occupations grew around the temples.The king would often use them as public platforms to convey his orders.Temples were often useful as places of refuge during natural calamities or invasions. Many temples were in fact walled cities. The citizenary was protected from aggression within the walls as well as under the watch of the Diety or God image.
Thus, temples in ancient period served a number of purposes and were patronaged by kings. In the past or during ancient Indian era, trade was the primary occupation for most kings.
Also, on some occasion if a King finds some statue hidden deep in his land, he would order his minister to build a temple to host that statue. Kings have always focussed on winning the hearts of his people and he will do everything to support that.

About this extraordinary monument, finally one will really never know what it would have of the being, and one does not know yet exactly what it is. The various adventures which marked out his history and its construction made it absolutely unique. No Buddhist monument around the world resembles to him, of near or by far.
Glance view of Borobudur brings us to see the complexity of architectural design implemented to the temple with specific and unique appearance relative to other architectural and historical wonders, e.g.: Egyptian and Mayan Pyramid, Cambodian Angkor Wat. 1
View or position (Pali diṭṭhi, Sanskrit dṛṣṭi) is a central idea in Buddhism. In Buddhist thought, a view is not a simple, abstract collection of propositions, but a charged interpretation of experience which intensely shapes and affects thought, sensation, and action. Having the proper mental attitude toward views is therefore considered an integral part of the Buddhist path, as sometimes correct views need to be put into practice and incorrect views abandoned, and sometimes all views are seen as obstacles to enlightenment. Views are produced by and in turn produce mental conditioning. They are symptoms of conditioning, rather than neutral alternatives individuals can dispassionately choose. The Buddha, according to early texts, having attained the state of unconditioned mind, is said to have "passed beyond the bondage, tie, greed, obsession, acceptance, attachment, and lust of view."[

While UNESCO’s world heritage list numbers almost 1000 properties, ethnographic research shows an uncomfortable paradox. On the one hand, the world heritage ‘brand label’ is stimulating standardization, predominantly in the fields of conservation and visitor management. On the other hand, the particularities of each propertythe historical, cultural, socio-economic and geographical context in which they are embeddedoften lead to different dynamics ‘on the ground’. These processes do not take a single course, but, rather, proceed in parallel, mutually influencing each other. Based on long-term fieldwork, this paper illustrates some of the issues at stake by focusing on Indonesia, where nearly all cultural world heritage is located in the central part of Java. As the archaeologically important Sangiran Early Man Site (No. 593) is little known and hardly visited, I zoom in on the neighbouring Borobudur Temple Compounds (No. 592) and the Prambanan Temple Compounds (No. 642), both listed in 1991.
On first sight, Borobudur, a Mahayana Buddhist structure with Hindu elements, and Prambanan, a complex of Hindu temples with Buddhist elements, share many similarities. Only 40 kilometres apart from one another, both sites are managed in similar ways. The parks surrounding the temple compounds and the related infrastructure (ticket booths, interpretative services and parking lots) are administered by PT Taman Wisata, a state-owned enterprise. Souvenir stands, food stalls and other tourism-related structures outside the main grounds fall under the control of the Provincial Tourism Office (Borobudur is in Central Java while Prambanan is in Yogyakarta). The actual monuments resort under the responsibility of the National Archaeology Department of Indonesia (and, with the on-going process of regional autonomy, increasingly the provincial Archaeology Departments). Not surprisingly, this fragmented distribution of authority leads to similar management issues at both properties.
In-depth fieldwork, however, reveals some interesting differences that explain how the dynamics of world heritage play out ‘on the ground’. While the Indonesian central government has successfully drawn upon both properties as ‘national patrimony’ and icons for the country’s tourism development, for politico-religious reasons it has always favoured Borobudur over Prambanan. This situation led Muslim fundamentalists to bomb the upper terrace of Borobudur in 1985. When Prambanan was structurally damaged after the 2006 earthquake, the national authorities were remarkably slow to respond, but locals mostly blamed UNESCO for this. In sum, this study confirms the importance of ethnographic research in disentangling the complex dynamics of world heritage. Despite their proclaimed universal value, my findings illustrate that world heritage properties, even neighbouring ones, can have very different values and meanings for different groups of stakeholders at local, national and global levels.