Prambanan: Java’s Monumental Temple Complex

Location: Prambanan lies about 17 kilometres east of central Yogyakarta, near the border between the Special Region of Yogyakarta and Central Java. The temple complex stands on a broad plain dominated by rice fields. On clear days, the active volcano Mount Merapi rises to the north.

Significance: Prambanan is Indonesia’s largest Hindu temple complex and one of the most important monuments to Hindu culture on Java. The monumental complex was built in the 9th century and was dedicated mainly to the gods Shiva, Vishnu and Brahma. Its size, architecture and rich stone reliefs demonstrate the great importance of religion and temple building in Java at the time.

Archaeological Park: Hindu and Buddhist temple complexes stand unusually close together within the Prambanan Archaeological Park. North of the main complex is Sewu, Indonesia’s largest Buddhist temple complex, which was built as early as the 8th century. The smaller Buddhist complexes of Lumbung and Bubrah are also located here. Together, they make the site an exceptional testament to the different religious traditions of historic Java.

Construction history: Construction of Prambanan probably began around the middle of the 9th century in the ancient Mataram Kingdom. The ruler Rakai Pikatan is considered a possible initiator. One of the most important sources on the early history of the complex is the Siwagrha inscription from 856. It describes a monumental Shiva sanctuary that is generally identified with Prambanan. Under later rulers, the complex was expanded further and developed into one of Java’s largest religious centres.

Rerouted river: The alteration of the nearby Opak River is also mentioned in the Siwagrha inscription. The river originally flowed closer to the temple grounds, but during construction its course was shifted further west. Parts of the former riverbed were then filled in and incorporated into the temple complex. Today, the Siwagrha inscription is kept at the National Museum of Indonesia in Jakarta.

Sanjaya dynasty: The Sanjaya dynasty is the name given to a line of rulers of the ancient Mataram Kingdom whose origins are traced back to King Sanjaya. An inscription from 732 already records the construction of a sanctuary dedicated to Shiva. Under later rulers, numerous important Hindu temples were built in Central Java. Around 929, the political centre of the kingdom shifted to East Java. The exact reasons for this remain unclear to this day. Political changes and natural disasters may have played a role.

Decline: With the political changes of the 10th century, Prambanan gradually lost its importance. The temple complex was used less and less and fell into decay over the following centuries. A major earthquake in the 16th century eventually caused further large sections of the structures to collapse. Even so, the ruins remained known to the local population and became part of the legend of Roro Jonggrang.

The legend of Roro Jonggrang: According to a Javanese legend, Roro Jonggrang was the daughter of King Prabu Baka, whom Prince Bandung Bondowoso defeated in battle. When the prince wanted to marry her, she set him a seemingly impossible condition: he had to build 1,000 temples in a single night. With the help of supernatural beings, he came very close to achieving his goal. To stop the construction, Roro Jonggrang had fires lit and rice pounded, causing roosters to crow and making the helpers believe that dawn was already breaking. They disappeared, leaving behind, according to the legend, 999 completed temples. Enraged by the deception, Bandung Bondowoso finally turned the princess to stone.

Exploration and reconstruction: Prambanan was first mentioned in a European account in 1733. At the beginning of the 19th century, systematic study of the heavily ruined and partly overgrown complex began. The ruins were uncovered, measured and initially documented in drawings, and later also in photographs. At the same time, numerous sculptures and architectural elements were lost because they were removed, reused or taken into collections. Systematic restoration began in 1918. The collapsed temples were reconstructed as far as possible using the surviving original stones. The Shiva Temple reopened in 1953. Over the following decades, all 16 temples of the innermost courtyard were eventually reconstructed.

2006 earthquake: On 27 May 2006, a major earthquake struck the Yogyakarta region and also caused significant damage to Prambanan. Stones and decorative elements fell, while cracks appeared in several temples. The Shiva Temple was particularly badly affected. The complex was initially closed and then gradually reopened to visitors. Indonesian conservation specialists worked together with international experts to secure and restore the site. By 2009, all damaged temples were once again accessible to visitors.

Temple complex: Prambanan has a strictly symmetrical layout and consists of three nested, roughly square courtyards. The outer area measures about 390 × 390 metres, the middle one around 222 × 222 metres and the innermost about 110 × 110 metres. At the centre stand 16 temples, including the three large main temples and several smaller shrines. The middle courtyard originally contained 224 subsidiary temples arranged in four rows. In total, Prambanan therefore comprised 240 temple structures. The central temples have now been largely restored, while only foundations and piles of stone remain from many of the subsidiary temples.

Cosmic layout: The three sections of the complex are understood as a representation of the Hindu concept of the universe. The outer courtyard represents Bhurloka, the earthly world of humans. The middle area symbolises Bhuvarloka, a higher spiritual realm. At the centre lies Svarloka, the world of the gods and therefore the most sacred part of Prambanan. This arrangement symbolically leads visitors from the human world ever further towards the religious centre of the complex.

Shiva Temple: At 47 metres high, the Shiva Temple is the largest structure and the religious centre of Prambanan. The main chamber contains a statue of Shiva, who in Hinduism represents destruction and renewal. The three side chambers are dedicated to Ganesha, the elephant-headed god of wisdom, the goddess Durga and the revered sage Agastya. The Durga statue is associated with the previously mentioned legend of Roro Jonggrang and is regarded there as the princess turned to stone. Directly opposite stands the temple dedicated to Nandi, the sacred bull and companion of Shiva. Another special feature is a series of 62 relief panels showing dancers and musicians. They illustrate the importance of dance and music in the religious life of ancient Java. The great Ramayana relief narrative also begins along the inner gallery and is later continued at the Brahma Temple.

Vishnu Temple: North of the Shiva Temple stands the approximately 33-metre-high Vishnu Temple. In Hinduism, Vishnu is regarded as the preserver and protector of the world. A statue of the god stands in the main chamber. The temple’s reliefs tell stories about Krishna, who is worshipped as an earthly incarnation of Vishnu. They depict various episodes from his life and his struggle against the tyrannical King Kamsa. Opposite stands a smaller temple dedicated to Garuda, Vishnu’s bird-like mount, which also appears today on Indonesia’s national emblem.

Brahma Temple: South of the Shiva Temple stands the Brahma Temple, which is also about 33 metres high. In Hinduism, Brahma is regarded as the creator of the universe. His statue inside has four faces looking in different directions. Along the galleries, the Ramayana story begun at the Shiva Temple is continued. Opposite is a smaller temple dedicated to Hamsa, the sacred swan and traditional mount of Brahma.

Ramayana reliefs: The galleries of the Shiva and Brahma temples contain a long sequence of finely carved reliefs depicting the Ramayana. The visual narrative begins at the Shiva Temple and continues at the Brahma Temple. The Ramayana is one of the best-known epics of Hinduism. It tells the story of Prince Rama, whose wife Sita is abducted by the demon king Ravana. Together with Hanuman, a powerful monkey god, and other allies, Rama sets out to rescue her. The reliefs are among the most important artistic details of Prambanan.

Lions and Kalpataru: A distinctive decorative motif is repeated along the lower outer walls of the large temples. It shows a lion in a niche flanked by Kalpataru trees. In Hindu and Buddhist traditions, the Kalpataru is regarded as a sacred wish-fulfilling tree and a symbol of life and abundance. Birds, deer, other animals and mythical creatures appear among its branches and around the trunk. Although the basic motif is always similar, the individual depictions differ in many details. This characteristic decoration is therefore also known as the Prambanan motif.

Ramayana dances: Since 1961, the story of the Ramayana has regularly been performed in a Javanese dance production near Prambanan. The performance has no spoken dialogue and tells the story entirely through dance, gestures and music. The performers are accompanied by traditional gamelan music featuring gongs, drums and metal instruments. During the dry season, performances usually take place outdoors, with the illuminated temples providing an impressive backdrop. During the rainy season, the performance moves to the covered Trimurti Theatre.

Religious use today: Prambanan is not only a historic monument but continues to be used for Hindu ceremonies today. The Tawur Agung Kesanga ceremony shortly before Nyepi, the holiday marking the beginning of the Hindu Saka year, is particularly important. Thousands of worshippers come to Prambanan for the occasion. Through prayers and offerings, the ceremony is intended to strengthen the balance between humans, nature and the divine. As a result, the complex continues to have a living religious significance today.

Name: The original meaning of the name Prambanan is unknown. In the previously mentioned inscription from 856, however, the sanctuary is referred to as “Siwagrha”, meaning “House of Shiva”. The present name comes from the settlement or region of the same name. It is not possible to determine with certainty when this name also began to be used for the temple complex.