Sukuh a Hindu temple located in Berjo Hamlet, Village District Sukuh Ngargoyoso Karanganyar District, Solo, Central Java. The temple is classified as a Hindu temple because of the discovery of the object of worship linga and yoni. The temple is classified as controversial because of its less common and because of the many objects that symbolize the phallus and yoni sexuality. Another unique thing is the shape of the temple looks like the Mayan pyramids of Central America. Sukuh been proposed to UNESCO to be one of the World Heritage Site since 1995.
Sukuh temple site was first reported in the British government in Java in 1815 by Johnson, the resident of Surakarta. Johnson was then tasked by Thomas Stanford Raffles to collect data in order to write his book The History of Java. After the British government passed, in 1842, Van der Vlis, Dutch archaeologist, conducted the study. The first restoration was started in 1928. (Wikipedia)
Stages Temple Floor
The impression gained from this temple is quite different from those obtained from the major temples in Central Java, the other is the Borobudur and Prambanan Temple. Sukuh temple forms tend to be similar to the Maya in Mexico's cultural heritage or cultural heritage of the Incas in Peru. This structure will also remind visitors of the forms of pyramid in Egypt.
This impression of simplicity attracted the att
ention of renowned Dutch archaeologist, WF Stutterheim, in 1930. He tried to explain it by giving three arguments. First, the possibility sculptor Sukuh but not a bricklayer carpenter from the village and not from the palace. Both temples made with a little less haste so neat. Third, the political situation ahead of time that the collapse of Majapahit, making it impossible to create a large and magnificent temples.
The visitors who enter the main door and enter the biggest gate will see the typical architectural form that is not arranged perpendicular but somewhat oblique, trapezoidal in shape with a roof on it.
The stones in this temple is slightly reddish in color, because the stones used is the type of andesite.
Stages Temple Floor
On the first terrace there is a main gate. At this gate there is a Sangkala in the Java language, which reads abara wong blind arches. This means that in the Indonesian language is the "Gate of the giants prey on humans". These words have meaning 9, 5, 3, and 1. If you get behind the Saka year 1359 or in 1437 AD.
The gate on the second terrace is damaged. On the right and left arch is usually a statue or Dwarapala doorman, was found also, but in a state of disrepair and is no longer amorphous. The gate is not on the porch roof and was not found many statues. But at this gate there is a candrasangkala also in the Java language, which reads wiku anahut elephant's tail. This means that in the Indonesian language is the "elephant tail biting priest". These words have meaning 8, 7, 3, and 1. If you get behind the Saka year 1378 or 1456 years BC. So if the number is correct, then there is a difference of nearly twenty years with the first gate on the porch!
On the third terrace there is a large courtyard with the main temple and some relief on the left and the statues on the right. If the visitors want to visit this holy temple, the rock staircase is relatively higher than the previous stone staircase to go. In addition too narrow aisle. It is said that architecture is deliberately made so. For the main temple is similar to the shape of the vagina, according to some experts, is designed to test the virginity of the girls. According to the story, if a girl is a virgin climb, so will her hymen tear and bleed. But if he was not a virgin anymore, then when the stepping stones of these steps, the fabric will tear and wear off.
Just above the main temple in the middle there is a square that looked like a place to put offerings. Here there are traces of incense, incense and incense is burned, so it looks one often used for worship. Then on the left side of the main temple there is a series of reliefs that are the main mythology Sukuh and has been identified as a relief Sudamala Song of the story. The order of relief is as follows.
Series of reliefs Temple
Pertaman series of reliefs depicted on the left side of the Sahadeva or Sahadeva, Nakula and twin brother is the youngest of the five Pandavas. Both are sons of King Pandu Madrim, his second wife. Madrim died while Nakula and Sahadeva were little and they are cared for by Dewi Kunti, wife of Pandu major. Kunti then nurture them along with three sons of Pandu: Yudhishthira, Bhima and Arjuna. This relief depicts a squatting Sadewa and followed by a clown-servant or attendant. Faced with a heroine Sadewa terlihatlah the Goddess Durga is also accompanied by a clown-servants.
On this second relief image carved Goddess Durga which has turned into a raksasi (giantess) who faced terrible. Two giant horrible and Kalañjaya Kalantaka Batari accompany Durga was furious and threatened to kill Sadewa. Kalantaka and Kalañjaya is an incarnation of goddess condemned for not respecting God and should be born as an ugly giant. Sadewa tied to a tree and threatened with death by the sword for refusing to release Durga. Behind it, among others, there is Semar. Visible form of ghosts that hover above the trees and the right side there are two small owls. This seems awful painting is a painting in the woods Setra Gandamayu (Gandamayit) where the disposal of the gods who were expelled from heaven because of a violation.
Third Relief This section described how Sahadeva with punakawannya, Semar dealing with the blind hermit named Tambrapetra and her daughter in the hermitage Prangalas Padapa Ni. Sadewa will cure him of his blindness.
There the four relief scenes in a beautiful park where the Sadewa was chatting with Ni Padapa Tambrapetra and daughter and a clown-servants in the monastery Prangalas. Tambrapetra thank you and give his daughter to Sadewa to marry. Relief painting on the fifth there is a scene of a power struggle between Bhima and the two giants Kalantaka and Kalañjaya. Bima with extraordinary powers are being raised both these giants to be killed with nail pañcanakanya.
Several other buildings and statues
On the right there are two statues of Garuda, which is part of the quest story Tirta Amrita (the water of life) is contained in the book Adiparwa, the first book of the Mahabharata. At the tail there is an inscription on the Garuda.
Then as part of the story Amrita search in this section there are three statues of a turtle which symbolizes the earth and the incarnation of Lord Vishnu. Form it resembles a tortoise table and there is a possibility it is designed as a place to put offerings. A truncated pyramid whose top represents the peak of Mount Mandaragiri taken for churning the ocean to find Tirta Amrita.
In addition to the main temple and the statues of turtles, eagle and reliefs, was found also some animal-shaped sculptures wild boar (wild boar) and saddled elephant. In the ancient times of knights and nobility berwahana elephant.
Then there were the Horseshoe berelief building with two human figures in it, and right next to think that face each other. Some argue that these reliefs symbolizing the womb of a woman and left of the figure represents the evil and the right figure represents virtue. However this is not so clear.
Then there is a small building in front of the main temple called the temple pewara. In the center, the building is perforated and there is a small statue without a head. This sculpture by some of the reasons often given are sacred offerings.
Sukuh temple site was first reported in the British government in Java in 1815 by Johnson, the resident of Surakarta. Johnson was then tasked by Thomas Stanford Raffles to collect data in order to write his book The History of Java. After the British government passed, in 1842, Van der Vlis, Dutch archaeologist, conducted the study. The first restoration was started in 1928. (Wikipedia)
Stages Temple Floor
The impression gained from this temple is quite different from those obtained from the major temples in Central Java, the other is the Borobudur and Prambanan Temple. Sukuh temple forms tend to be similar to the Maya in Mexico's cultural heritage or cultural heritage of the Incas in Peru. This structure will also remind visitors of the forms of pyramid in Egypt.
This impression of simplicity attracted the att
ention of renowned Dutch archaeologist, WF Stutterheim, in 1930. He tried to explain it by giving three arguments. First, the possibility sculptor Sukuh but not a bricklayer carpenter from the village and not from the palace. Both temples made with a little less haste so neat. Third, the political situation ahead of time that the collapse of Majapahit, making it impossible to create a large and magnificent temples.The visitors who enter the main door and enter the biggest gate will see the typical architectural form that is not arranged perpendicular but somewhat oblique, trapezoidal in shape with a roof on it.
The stones in this temple is slightly reddish in color, because the stones used is the type of andesite.
Stages Temple Floor
On the first terrace there is a main gate. At this gate there is a Sangkala in the Java language, which reads abara wong blind arches. This means that in the Indonesian language is the "Gate of the giants prey on humans". These words have meaning 9, 5, 3, and 1. If you get behind the Saka year 1359 or in 1437 AD.
The gate on the second terrace is damaged. On the right and left arch is usually a statue or Dwarapala doorman, was found also, but in a state of disrepair and is no longer amorphous. The gate is not on the porch roof and was not found many statues. But at this gate there is a candrasangkala also in the Java language, which reads wiku anahut elephant's tail. This means that in the Indonesian language is the "elephant tail biting priest". These words have meaning 8, 7, 3, and 1. If you get behind the Saka year 1378 or 1456 years BC. So if the number is correct, then there is a difference of nearly twenty years with the first gate on the porch!
On the third terrace there is a large courtyard with the main temple and some relief on the left and the statues on the right. If the visitors want to visit this holy temple, the rock staircase is relatively higher than the previous stone staircase to go. In addition too narrow aisle. It is said that architecture is deliberately made so. For the main temple is similar to the shape of the vagina, according to some experts, is designed to test the virginity of the girls. According to the story, if a girl is a virgin climb, so will her hymen tear and bleed. But if he was not a virgin anymore, then when the stepping stones of these steps, the fabric will tear and wear off.
Just above the main temple in the middle there is a square that looked like a place to put offerings. Here there are traces of incense, incense and incense is burned, so it looks one often used for worship. Then on the left side of the main temple there is a series of reliefs that are the main mythology Sukuh and has been identified as a relief Sudamala Song of the story. The order of relief is as follows.
Series of reliefs Temple
Pertaman series of reliefs depicted on the left side of the Sahadeva or Sahadeva, Nakula and twin brother is the youngest of the five Pandavas. Both are sons of King Pandu Madrim, his second wife. Madrim died while Nakula and Sahadeva were little and they are cared for by Dewi Kunti, wife of Pandu major. Kunti then nurture them along with three sons of Pandu: Yudhishthira, Bhima and Arjuna. This relief depicts a squatting Sadewa and followed by a clown-servant or attendant. Faced with a heroine Sadewa terlihatlah the Goddess Durga is also accompanied by a clown-servants.
On this second relief image carved Goddess Durga which has turned into a raksasi (giantess) who faced terrible. Two giant horrible and Kalañjaya Kalantaka Batari accompany Durga was furious and threatened to kill Sadewa. Kalantaka and Kalañjaya is an incarnation of goddess condemned for not respecting God and should be born as an ugly giant. Sadewa tied to a tree and threatened with death by the sword for refusing to release Durga. Behind it, among others, there is Semar. Visible form of ghosts that hover above the trees and the right side there are two small owls. This seems awful painting is a painting in the woods Setra Gandamayu (Gandamayit) where the disposal of the gods who were expelled from heaven because of a violation.
Third Relief This section described how Sahadeva with punakawannya, Semar dealing with the blind hermit named Tambrapetra and her daughter in the hermitage Prangalas Padapa Ni. Sadewa will cure him of his blindness.
There the four relief scenes in a beautiful park where the Sadewa was chatting with Ni Padapa Tambrapetra and daughter and a clown-servants in the monastery Prangalas. Tambrapetra thank you and give his daughter to Sadewa to marry. Relief painting on the fifth there is a scene of a power struggle between Bhima and the two giants Kalantaka and Kalañjaya. Bima with extraordinary powers are being raised both these giants to be killed with nail pañcanakanya.
Several other buildings and statues
On the right there are two statues of Garuda, which is part of the quest story Tirta Amrita (the water of life) is contained in the book Adiparwa, the first book of the Mahabharata. At the tail there is an inscription on the Garuda.
Then as part of the story Amrita search in this section there are three statues of a turtle which symbolizes the earth and the incarnation of Lord Vishnu. Form it resembles a tortoise table and there is a possibility it is designed as a place to put offerings. A truncated pyramid whose top represents the peak of Mount Mandaragiri taken for churning the ocean to find Tirta Amrita.
In addition to the main temple and the statues of turtles, eagle and reliefs, was found also some animal-shaped sculptures wild boar (wild boar) and saddled elephant. In the ancient times of knights and nobility berwahana elephant.
Then there were the Horseshoe berelief building with two human figures in it, and right next to think that face each other. Some argue that these reliefs symbolizing the womb of a woman and left of the figure represents the evil and the right figure represents virtue. However this is not so clear.
Then there is a small building in front of the main temple called the temple pewara. In the center, the building is perforated and there is a small statue without a head. This sculpture by some of the reasons often given are sacred offerings.
