A Sacred Buddhist Building - Borobudur

Welcome to Borobudur, a sacred Buddhist monument and a designated as a cultural heritage site. The splendor and beauty of Borobudur has its own historical value for the people of Indonesia. The Indonesian government has designated Chandi Borobudur as a major tourist attraction, and also a priority tourist destination for domestic and foreign visitors. The monument draws immense interest from visitors eager to explore its historical narratives through thematic tours, aiming to gain a deeper understanding of its history, architecture, and artistic value.

A friendly tour guide, known as a Pamong Carita, will accompany you on this engaging experience. They will provide narration and insights, acknowledging your interest in learning about—and participating in—the preservation and protection of this ancestral cultural heritage. These tours and visits offer an opportunity to get to know Borobudur better, study its history, and admire the magnificence and artistic beauty of its architecture. Exploring the history and surroundings of Borobudur serves as a way to appreciate and participate in the effort to safeguard the Heritage site.

Here is important information regarding Borobudur as a cultural heritage site:

Barabudur or Borobudur

A 9th–century Mahayana Buddhist temple, consists of nine stacked platforms, six square and three circular, topped by a central dome. Source: Guidance Technique Chandi Borobudur arisguide. Foto screenshot arisguide.

Step into Borobudur

History states that Chandi Boroboudur is located right on a hill and was built in the middle of several mountains and hills. Looking to the west, there are Mount Sundoro and Sumbing. To the east are Mount Merbabu and Merapi. Looking to the north, approximately 15 kilometers from Borobudur is the Tidar hill, and to the south it is bordered by the Menoreh hills. Borobudur is located at the confluence of two rivers, namely Progo and Elo.

Chandi Borobudur is a Mahayana Buddhist temple, built in the 9th century during the reign of the Sailendra Dynasty. The magnificent building is designed with Javanese Buddhist architecture, which combines native Indonesian culture, namely ancestor worship and the Buddhist concept of achieving Nirvana. The monument consists of six square terraces and three circular platform, and there is the largest main stupa in the center, which is surrounded by 72 perforated stupas, and decorated with 2,672 relief panels and 504 Buddha statues.

Borobudur is a model of the universe and was built as a holy place to glorify Buddha as well as functioning as a place of pilgrimage to guide humanity from the realm of worldly desires to enlightenment and highest wisdom in accordance with Buddhist teachings.

Pilgrims, entering from the east side begin the ritual, walking clockwise, ascending steps through the three levels of the spiritual realm in Buddhist cosmology. The three levels are Kamadhatu (the realm of lust), Rupadhatu (the realm of form), and Arupadhatu (the realm of intangibility). The three levels are Kamadhatu (the realm of lust), Rupadhatu (the realm of form), and Arupadhatu (the realm of intangibility). Pilgrims go through a series of passages and stairs, viewing more than 1,460 relief panels beautifully carved on the walls and balustrades.

Chandi Borobudur

A Mahayana Buddhist temple, consists of nine stacked platforms, six square terraces and three circular platforms, and there is the largest stupa in the middle, which is surrounded by 72 perforated stupas, and decorated with 2,672 relief panels and 504 Buddha statues. Source: Guidance Technique Chandi Borobudur arisguide. Foto arisguide.

Historical records indicate that Borobudur was abandoned around the 14th century and subsequently rediscovered by Sir Thomas Stamford Raffles, who was serving as the British Governor-General of Java at the time. History records that since its inception as a sacred Buddhist monument, Borobudur has served as a place of worship and a site for religious processions, enabling Buddhists to strive toward the highest state of perfection: nirvana. Borobudur has undergone a series of preservation and restoration efforts over the years. The most extensive restoration took place between 1973 and 1983 through a collaboration between the Government of the Republic of Indonesia and UNESCO, and the historic site was subsequently designated a World Heritage Site in 1991.

View of the rural community of Borobudur

The beauty of the ancient Javanese rural landscape, the way of life in the rice fields of Borobudur. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

Environment

In the past, the island that was called remote and uninhabited was the island of Java. It was said that the island was floating in the ocean so it had to be supported and nailed to the center of the earth before it could be inhabited. The large nail which becomes a small hill is called Bukit Tidar located to the north. And located only about fifteen kilometers to the south of Tidar Hill, Chandi Borobudur was built.

Facing only about fifteen kilometers to the south of Tidar Hill, lies Borobudur Temple. The area around 'Nail of Java', better known as 'Kedu Plain', is the geographical center of the island. The extreme fertility of the soil, the very friendly and diligent people, have explained why this area is often called the 'Garden of Java'.

The fertile and green Kedu Plain, is an area where almost the entire area is surrounded by mountain ranges that beautify the view, with two pairs of volcanic mountains towering high into the sky, namely: Mount Merapi and Merbabu in the northeast, and Mount Sumbing and Sindoro in the northwest. Looking to the west and south, the plain is covered by a series of long hills, which form a rocky horizon with towering peaks. Therefore it mentions the 'Menoreh Range' (menoreh is an abbreviation of the word meaning 'tower').

Captured by the slopes of the southern ridge of the plain, the two rivers flow together, after which the Progo river carries its waters to the sea along the Menoreh mountains turning south. The area around the confluence of the Progo and Elo rivers was a sacred and very important place in ancient times. Most of the sacred buildings on the Kedu plain were founded here. Hindu and Buddhist holy places, so to speak, are packed together in a radius of less than three kilometers from the confluence point of the two Kedu rivers. From west to east, the main Buddhist sacred buildings in this area are: Chandi Borobudur, Chandi Pawon, Chandi Mendut, and the Chandi Ngawen complex which consists of five structures.

Borobudur, Pawon and Mendut are in a straight line

The imaginary corridor, roads connecting three temples. Chandi Mendut is about three kilometers from Chandi Borobudur, while Chandi Pawon is half that distance. Source: Guidance Technique Chandi Borobudur arisguide. photo screenshot arisguide.

The first three reserves are assumed to have formed one complex as well; although standing at a considerable distance from each other, a straight line drawn from Chandi Borobudur to Chandi Mendut through Chandi Pawon shows the unity of the triad. This kind of layout, however, is not found at Borobudur. Chandi Mendut is about three kilometers from Chandi Borobudur, while Chandi Pawon is about half that distance.

According to oral tradition, the triumvirate was once connected by a paved procession path, flanked by ornately decorated balustrades. Several carved stones found in fields east of Borobudur village several decades ago are thought to be remnants of sidewalks. The extraordinary composition of the triad has led to much speculation about the relationship between Chandi Borobudur, Chandi Pawon and Chandi Mendut.

Chandi Borobudur has no inner space, no place where people can worship. Most likely it was a place of pilgrimage, where Buddhists could seek the Supreme Wisdom. The passages around the building, which successively rise to the uppermost terrace, were clearly intended to surround the ritual. Guided and guided by narrative reliefs, pilgrims walk from one terrace to another in silent contemplation. Chandi Mendut, on the other hand, appears to be a place of worship. The very small Chandi Pawon also has an inner chamber, but it does not reveal what deity may have been the object of worship.

The assumption that pilgrims had to pass through Chandi Pawon on their journey from Chandi Mendut to Chandi Borobudur along a paved procession path may suggest that Chandi Pawon was a kind of station on a long journey; After being purified through obligatory worship ceremonies at Chandi Mendut, Chandi Pawon invited him to stop for a moment and reflect before continuing his pilgrimage to Chandi Borobudur where several series of journeys awaited him.

Name of Site

Mentions ancient buildings originating from the Old Javanese period in Indonesian historical narratives which are generally called temples. At first they not only mentioned the name of the temple building, but also the structure of the building and other objects such as the shape of the gate, the gate and the bathing area where the building was located.

In the explanation of most temples in Java, basically not many people know their original names. Generally, most of the people living in the surrounding villages are not sure or even do not know at all about its existence. Several studies show that many cultural relics have been rediscovered, perhaps sacred buildings or temples were only mentioned by people from nearby villages.

However, there are also those who explain that they have retained the name, so far the villages have been named after the discovery of the temple. It can be said, but it is difficult to know whether the name Chandi Borobudur is narrated and comes from the village where the building is located.

In ancient Javanese history in the 18th century, it was described as a hill called Borobudur. At that time Sir Thomas Stamford Raffles, the person who discovered the temple, came to carry out research. He told in 1814 about the existence of a temple or monument called Borobudur in the village of Bumisegoro, by local residents. Borobudur, apparently that is the original name of the monument. However, no written documents have been found regarding his name.

One of the ancient Javanese manuscripts dated 1365 AD, the Nagarakrtagama compiled by Mpu Prapanca, mentions the word 'Budur' in its name as the holy place of the Buddhist sect, Vajradhara. It is not impossible that the name 'Budur' is associated with Borobudur, but because there is no further information, identification is currently difficult. Nearby villages always use the word 'Bore', probably the first part of the monument's original name.

In fact, De Casparis's explanation has been explained a lot and no more solutions have been put forward. Moens argues that, in the analogy of South Indian Bharasiwa denoting adherents of the Hindu God Siva, his monuments are associated with 'Bharabuddha' or zealous upholder of Buddha. The name 'Borobudur' then became an abbreviation of 'Bharabuddha' in Tamil, plus the word 'ur' which means 'city', so it means 'City of Buddhist Upholders'.

However, the compound word 'Boro Budur' is difficult to explain, but on the contrary, as the meaning of 'Budur is a holy place in the village of Boro', the interpretation will be different from the rules in Javanese which require the word to be Budur Boro instead of Boro Budur. Raffles received a suggestion about the word 'Budur', perhaps in accordance with the ancient Javanese word 'Buda', so that Borobudur means 'ancient Boro'. He also gave another hypothesis about Boro meaning 'big', and Budur being 'Buddha', which is called 'Big Buddha'.

In fact, 'Boro' should mean more 'venerable', which comes from the Old Javanese word 'Bhara', an eerie prefix, so 'revered Buddhist shrine' would be more appropriate. The word 'Boro' may also be the Old Javanese word 'Bhara' which means 'many', so interpreting 'Borobudur' as a holy place of 'many Buddhas' also carries the same claim.

A more reasonable interpretation was put forward by Poerbatjaraka. He thought the word 'boro' was an abbreviation of the word 'vihara' which means 'monastery'. Borobudur then means 'Biara (Monastery) Budur'. It is mentioned that the foundations of the monastery were excavated later during archaeological excavations carried out on the plateau west of the monument in 1952. Since the name 'Budur' is mentioned in the Nagarakrtagama, the interpretation given by Poerbatjaraka is probably correct. This assumption means that the monastery is a sacred building.

All the explanations above are based on the interpretation of the constituent words 'Boro' and 'Budur'. Then De Casparis tried to trace the two words back to their origins. He gave an example, the name 'Bhumisambharabhudhara', which means holy place of ancestor worship, was found on two stone inscriptions dating from 842 AD. He concluded that the sacred place of Bhumisambharabhudhara was none other than our Borobudur, and that the name change now occurred through a normal simplification of what occurred in the spoken language.

View of Borobudur from Dagi hill

A Buddhist temple built on a hill in the middle of the natural greenery of the Menoreh hills in the Kedu plains. It was previously thought that around Borobudur there was an ancient lake. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

Biara - Beduhur

Barabudur or also welknown as Borobudur, is a sacred Buddhist temple. The monument was built by the King Samaratungga arround 824 AD, during the reign of the Sailendra Dynasty. The Mahayana Buddist temple was in the Javanese Buddhist architecture design, which belonged to the Indonesian ancestor cultural worship and the concept of attaining Nirvana in Buddhism. It is both a sacred building and a place of pilgrimage for Buddhist.

Mentioning the name of Borobudur, comes from two words, namely the word 'bara' comes from the word 'monastery' which means a place of worship for Buddhists or temple, and the word 'budur' comes from the Balinese word 'beduhur' which means 'above' or 'hill'. So the meaning of the words 'biara and beduhur' changed to Bara Budur, because the sound shifted to Borobudur, which means temple or monastery on a hill.

The name Borobudur comes from two words "bara" and "beduhur".

The word "bara" comes from the word "vihara", in Sanskrit it means "temple".

The word "beduhur" means "high", in Balinese which means "above".

The name Bore-Budur was later written BoroBudur, possibly written by Raffles in English grammar to refer to the closest village, namely the village of Bore (Boro); Most temples are named after the village where the temple stands. Raffles suspects that the term 'Budur' is related to the Javanese term Buda which means "ancient", meaning "ancient Boro".

Archaeologists believe that the name Budur comes from the term bhudhara which means mountain. R.M. Ng. Poerbatjaraka translates boro as 'monastery'. This opinion is based on the name of the place starting with the word boro, namely Boro kidul which means 'Monastery in the South', then Stutterheim added 'Boro sidengan'. Boro-kidul and Boro Sidengan are both quite far from Borobudur.

One of them states that this name probably comes from the word Sambharabhudhara which means "mountain" (bhudara) whose slopes have terraces. Apart from that, folk etymology says that the word Borobudur comes from "Buddha", the sound shifts to Borobudur.

The name Borobudur comes from two words "bara" and "beduhur". The word bara comes from the word vihara, where bara comes from Sanskrit which means temple or vihara complex and beduhur means "high", or in Balinese means "above". It is a monastery or dormitory located on a plateau or hill.

Historian J.G. de Casparis explained that the name Borobudur is a place of worship. Based on the Karangtengah and Tri Tepusan inscriptions, the founder of Borobudur was the king of Mataram from the Syailendra dynasty, Samaratungga in 824 AD. This building was completed during the time of his daughter Pramudawardhani. The Karangtengah inscription mentions the gift of sima land (tax-free land) by Sri Kahulunan (Pramudawardhani) to Kamulan called Bhumisambhara. The term Kamulan comes from the word mula meaning place of origin, a sacred building to honor the ancestors of the Sailendra dynasty. Casparis estimates that Bhumi Sambhara Bhudhāra in Sanskrit which means "Hill of the collection of virtues of ten levels of boddhisattva" is the original name of Borobudur.

History of Borobudur

Chandi Borobudur is a magnificent masterpiece of Buddhist architecture. Located in Magelang, Central Java, Indonesia, it is far more than a mere stone structure; it is a spiritual monument that beautifully reflects Buddhist philosophy and teachings. While there is no definitive record regarding its exact origins, archaeologists generally agree that Borobudur was constructed between 775 and 832 AD.

Based on the Karmawibhangga reliefs, the temple is estimated to date back to the 9th century AD. Numerous studies have been conducted on Borobudur, including research by the Dutch epigraphist J. G. de Casparis, who identified it as a legacy of the Ancient Mataram (or Medang Mataram) Kingdom. It is believed that construction took place during the reign of King Samaratungga of the Sailendra Dynasty, alongside his daughter, Pramodhawardhani—a theory supported by the Karangtengah and Sri Kahulunan inscriptions. The temple's construction was completed during the reign of Rakai Pikatan, Pramodhawardhani's husband.

A unique feature of Borobudur is its design, which employs the Mandala style—a representation of the universe according to Buddhist belief. Ultimately, Borobudur was established as a site for Buddhist religious rituals, specifically those blending Mahayana and Tantrayana teachings.

Inscription Appears Early

Most of the history explains the Ancient Javanese inscriptions that have been found, generally used as a historical explanation and narrative of the existence of an ancient building or temple, especially the construction of Buddhist temple, Borobudur. Many historians have put forward theories about the beginnings of the history of ancient Javanese cultural civilization and the beginning of the construction of Borobudur, during the Hindu and Buddhist eras.

Explain the Indian culture which entered Indonesia had a considerable influence on religious life and was the background to the existence of the ruling kingdoms on the island of Java at that time. According to history, the existence of Borobudur is mentioned in the Karangtengah inscription of 824 AD and the Sri Kahulunan inscription of 842 AD.

Chandi Borobudur is mentioned in the Karangtengah or Kayuwungunan inscription. This inscription is dated 824 AD, as explained in historical records, the first part of the inscription is in Sanskrit, contains information about Samaratungga and mentions his daughter Pramodawardhani who was instrumental in building the Buddhist temple. The inscription also contains the hope that those who have contributed to the establishment of the Buddhist monastery will be rewarded.

The second part of the inscription contains the determination of a grant in the form of a number of sima or rice fields intended for the continuity of the sacred building along with details of the land. The concluding part of this inscription has been lost so its final words are little known.

According to De Casparis, he explained that the statue was none other than the statue of King Indra who died and buried his ashes in a temple specifically designated for him. King Indra was a king from the Sailendra dynasty who issued the Kelurak inscription in 782 AD. According to De Casparis, the Kayumwungan inscription is intended to commemorate the founding and construction of several temples such as Borobudur, Pawon and Mendut by Samaratungga.

Chandi Borobudur is mentioned in the Tri Tepusan inscription or also called Sri Kahulunan, dated 842 AD. According to the explanation in the Tri Tepusan/Sri Kahulunan inscription, it is stated that Sri Kahulunan was Pramodawardhani who was actually instrumental in providing and granting fief land for the maintenance of a sacred building called Kamul ni Bhumi Sambhara or which means symbolizing a gathering place for all the virtues of Buddhists, namely a sacred building which with 10 floors or floors which indirectly mentions Borobudur.

The Tri Tepusan inscription is an inscription issued by Sri Kahulunan which according to De Casparis is believed to be a mention of the name Pramodawardhani, namely the daughter of Samaratungga who is mentioned vaguely in the Karangtengah inscription. In this inscription Pramodawardhani has the title Sri Kahulunan, this opinion is according to Soekmono, Poesponegoro and Notosusanto.

The Tri Tepusan inscription contains appreciation and mentions of the Tri i Tpusan village as a sima or region in the name of a place called Kamulan in Bhumisambhara. This inscription also mentions Sri Kahulunan's order to determine the boundaries of the land that became sima.

The script/writing written on the inscription

Comparison between one type of script/writing written on the Karmawibhangga Relief and that written on royal inscriptions from the 8th and 9th centuries. Source: Guidance Technique Chandi Borobudur arisguide. photo screenshot arisguide.

No documents or written evidence were found explaining in detail who built Chandi Borobudur and what its use was. This building is thought to have been built by Samaratungga during the Syailendra Dynasty around 800 AD.

History of Past

Chandi Borobudur as a heritage site of the past is a building left over from the ancient Mataram kingdom which was built by Samaratungga during the reign of the Sailendra dynasty around 782 – 812 AD. This temple is a sacred building with a Mahayana Buddhist religious background, as a place of pilgrimage and worship for Buddhists.

Many historians have put forward theories about the beginnings of the history of ancient Javanese cultural civilization and the beginning of the construction of Borobudur, especially during the Hindu and Buddhist eras. Indian culture which entered Indonesia had a considerable influence on religious life and was the background to the existence of the ruling kingdoms on the island of Java at that time.

It is said to be the type of writing/script written on the hidden foot wall located in the southeast, which is carved on one of the Karmawibhangga reliefs with a comparison of the type of writing/script that was generally used in royal inscriptions in the 8th and 9th centuries.

The construction of Borobudur took around 75 – 100 years, and this sacred building was completed during the reign of King Samaratungga in 824 AD. The monument was built almost at the same time as the temples in the Prambanan Plain. Borobudur was completed earlier before the construction of the Shiva temple, Prambanan began in 850 AD. This time period coincides with the period between 760 to 830 AD, the peak period of the glory of the Syailendra Dynasty in Central Java, which at that time was influenced by the Srivijaya Kingdom.

Based on the Canggal Inscription, in 732 AD, the religious king Shiva Sanjaya ordered the construction of the Shiwalingga sacred building which was built in the hills of Mount Wukir, located only 10 km east of Borobudur. The Borobudur Buddhist temple was built almost at the same time as the temples on the Prambanan Plain, but Borobudur is estimated to have been completed around 825 AD, which is twenty-five years earlier before construction of the Prambanan Shiva temple began in 850 AD.

Explaining the construction of Buddhist temples, including Borobudur, in fact at that time it was possible because Sanjaya's heir, Rakai Panangkaran, gave permission to Buddhists to build sacred buildings to show their respect, so Panangkaran donated Kalasan Village to the Sangha (Buddhist community), to maintenance and financing of the Kalasan Temple which was built to glorify the Bodhisattwadewi Tara mentioned in the Kalasan Inscription of 778 AD.

This is understood by archaeologists, that in ancient Javanese society, religion was never an issue that could cause conflict, for example, Hindu kings could support and fund the construction of Buddhist temples, and vice versa. However, it is suspected that there was competition between the two royal dynasties at that time, namely the Syailendra Dynasty which adhered to Buddhism and the Sanjaya Dynasty which worshiped Shiva. According to subsequent history, the Sanjaya Dynasty won the battle in 856 in the Ratu Boko hills.

Confusion has arisen regarding the Lara Jonggrang Temple in Prambanan which is believed to have been built by Rakai Pikatan as an answer to the Sanjaya Dynasty to compete with the splendor of Borobudur belonging to the Syailendra Dynasty, but many people believe that there was an atmosphere of tolerance and peaceful togetherness between these two dynasties, namely that the Sailendra family was also involved in building the temple - Shiva in Prambanan.

Abandoned

Borobudur has become a strong symbol for Indonesia, namely as a witness to the glory of the past. The aesthetic achievements and architectural engineering expertise displayed by Borobudur, as well as its extraordinary size, are a testament to the splendor of the past and have aroused a sense of pride in the Indonesian nation.

Borobudur Temple is a heritage building from the Mataram Kingdom which ruled Java Island in the 8th to 10th centuries AD; This temple was built by Samaratungga during the reign of the Syailendra Dynasty. Borobudur is a sacred building with a Mahayana Buddhist religious background, which functions as a place of pilgrimage and worship for Buddhists.

Borobudur was neglected and hidden for several centuries and was buried in layers of soil and volcanic ash, so that at that time Borobudur was inside a hill. The real reason why this building was neglected and abandoned is still not known for certain when this building was no longer a religious and pilgrimage center for Buddhists.

According to ancient Javanese history, in the period between 928 and 1006, King Mpu Sindok moved the center of the Medang kingdom to the East Java region after several volcanic eruptions occurred. However, it is not certain whether this is the factor that caused Borobudur to be abandoned, but several sources suspect that it is very likely that Borobudur began to be abandoned at this time. The eruption of Mount Merapi is thought to be the main cause of Borobudur's abandonment.

Chandi Borobudur began to be mentioned around 1365, by Mpu Prapanca in his book Nagarakretagama written during the Majapahit kingdom which mentioned the existence of a "Vihara in Budur". Apart from that, Soekmono (1976) also said that this temple was completely abandoned since the local population converted to Islam in the 15th century. Borobudur, through folklore as evidence of past glory, has become a superstitious story associated with misfortune and suffering.

This monument is not completely forgotten, even though there are taboos that prohibit people from visiting this chandi. As mentioned in the books Babad Tanah Jawi (History of Java) and Babad Mataram written in the 18th century, there are stories of bad luck and disasters regarding Borobudur in 1709 and 1757.

Chandi Borobudur is known to the public by mentioning this building specifically as an ancient temple, located in the forest and hidden. The historical journey of this temple began to appear when Thomas Stamford Raffles was appointed Governor General, in the period 1811 to 1816. Raffles had an interest in Javanese history and antique objects of ancient Javanese art, and made notes about the history of Javanese culture in at that time.

During his inspection visit to Semarang in 1814, as an explorer, he was told about a large building near the village of Bumisegoro. Then because of his absence, ordered H.C. Cornelius, a Dutch engineer, to investigate the existence of this building. Within several months, Cornelius and 200 people worked to clear the Borobudur buildings from bushes and layers of soil. Due to the threat of landslides, work could not continue, then what was done during the work was reported to Raffles, including submitting various sketches of the Borobudur temple. Raffles was instrumental in rediscovering a building that had been lost.

Hartmann, a Dutch East Indies government official at the Kedu Residency, continued Cornelius' work in 1835. Finally all parts of the building were visible. His interest in Borobudur is more personal. Hartmann did not write a report on his activities, so rumors circulated that he had discovered a Buddha statue in the main stupa. In 1842, Hartmann investigated the main stupa although what he found is still a mystery because they interior of the stupa was empty.

The Dutch East Indies government assigned F.C. Wilsen, a Dutch engineer in engineering, studied this monument and drew hundreds of relief sketches. JFG Brumund was also appointed to carry out more detailed research on the monument, which he completed in 1859. The government planned to publish an article based on Brumund's research accompanied by Wilsen's sketches, but Brumund refused to cooperate.

The Dutch East Indies government then commissioned another scientist, C. Leemans, to compile a monograph based on sources from Brumund and Wilsen. In 1873, the first monograph and more detailed study of Borobudur was published, followed by a translated edition in French a year later. The first photo of this monument was taken in 1873 by Dutch engrapher Isidore van Kinsbergen.

Appreciation of the site is growing slowly. Borobudur has long been a source of souvenirs and antiques for collectors and artifact hunters. The head of a Buddha statue is the part that is most often sought after. That is why many headless Buddha statues are now found in Borobudur. The Borobudur Buddha head has long been a target for antique collectors and museums around the world.

In 1882, the chief examiner of cultural artifacts recommended that Borobudur be completely dismantled and its reliefs moved to a museum due to the monument's unstable condition, uncertainty and rampant theft. As a result, the government appointed Groenveldt, an archaeologist, to conduct a thorough investigation of the site and consider the true condition of the complex; The report stated these concerns were overblown and recommended that the building be left intact and not dismantled for removal.

Attention to Borobudur began in 1885, when an observer of this monument, namely Yzerman, a chairman of the Archaeological Society in Yogyakarta, discovered the foundation of what is called a hidden foot. Photographic documentation showing the relief panels on the hidden legs was made in the period 1890–1891. This discovery prompted the Dutch East Indies government to take steps to preserve this monument.

In 1900, the government formed a commission consisting of three officials to research this monument: Brandes, an art historian, Theodoor van Erp, an engineer who was also a member of the Dutch army, and Van de Kamer, a building construction engineer from the Netherlands. Department of Public Works.

In 1902, this commission proposed a three-step plan to preserve Borobudur Temple to the government. First, the existing dangers must be immediately overcome by rearranging the corners of the building, removing stones that endanger other stones next to them, strengthening the first ledge, and restoring several niches, gates, stupas and the main stupa. Second, fence the temple grounds, maintain and improve the drainage system by repairing the floor and shower. Third, all loose and loose rocks must be removed, the monument cleaned down to the first ledge, damaged stones removed, and the main stupa restored. The total costs required at that time were estimated in currencies.

Complementing the handling of several problems at Borobudur, in the end there was an idea to carry out restoration. Restoration was carried out between 1907 and 1911 using the principle of anastylosis and led by Theodor van Erp. The first seven months were spent excavating the ground around the monument to find missing Buddha heads and stone panels. Van Erp dismantled and rebuilt three circular terraces and a stupa at the top. In the process Van Erp discovered many things that could be improved; he submitted another proposal which was approved with an additional currencies.

Van Erp carried out further reconstruction, he even carefully reconstructed the chattra (three-tiered stone umbrella) that crowns the peak of Borobudur. At first glance, Borobudur has recovered as before. However, the authenticity of the chattra reconstruction was considered unreliable, so Van Erp dismantled some of the chattra himself. Now the three-story mastaka or chattra peak of Borobudur is kept at the Borobudur Conservation Center.

Due to budget constraints, this restoration only focused on cleaning statues and stones, Van Erp did not solve drainage and water management problems. Within 15 years, the gallery walls had become slanted and the reliefs showed cracks and damage. Van Erp used a concrete mixture that caused the formation of crystals of alkali salt and calcium hydroxide which spread throughout the building and damaged the temple's stonework. This causes problems so further renovation is needed.

Small restorations have been carried out since then, but not enough to provide complete protection. In the late 1960s, the Indonesian government submitted a request to the international community to carry out major restoration to protect this monument. In 1973, a master plan for the restoration of Borobudur was created. The Indonesian government and UNESCO took steps to completely restore the monument in a major project between 1975 and 1982.

The foundations were strengthened and all 1,460 relief panels were cleaned. This restoration was carried out by dismantling the five square terraces and improving the drainage system by embedding water channels into the monument. Filters and waterproof layers as well as concrete foundations were added to this monument. After the renovation, UNESCO added and included Borobudur on the list of World Heritage Sites in 1991.

Chandi Borobudur

The aesthetic achievements and architectural engineering expertise displayed by Borobudur, as well as its extraordinary size, are evidence of the splendor of the past, and have inspired the pride of the Indonesian nation. Source: Guidance Technique Chandi Borobudur arisguide. photo screenshot arisguide.

Source: Guidance Technique Chandi Borobudur arisguide.

Exploring the narrative of Chandi Borobudur on a thematic to8ur is a truly enjoyable experience. Explore the thematic narrative of Borobudur's cultural heritage with Pamong Carita. Discover explanations in several sections of this blog, and make your Borobudur trip even more engaging with Pamong Carita.

Exploring Borobudur

History states that Chandi Borobudur is situated right on top of a hill, built amidst several mountains and hills. To the west are Mount Sundoro and Mount Sumbing. To the east are Mount Merbabu and Mount Merapi. To the north, about 15 kilometers from Borobudur, lies Tidar Hill, and to the south, it borders Menoreh Hill. Borobudur is located at the confluence of two rivers, the Progo and Elo, which are located to the east.

Barabudur or also known as Borobudur, is a sacred Buddhist temple. Mentioning the name of the Borobudur, comes from two words; the word 'bara' comes from the word 'biara', means 'monastery or temple': a place of worship for Buddhists, and the word 'budur' comes from the Balinese word 'beduhur' which means 'above' or 'hill'. So the meaning of the words 'biara' and beduhur' changed to Bara Budur, because the sound shifted to Borobudur, which means temple or monastery on a hill.

Borobudur is a Buddhist temple built on a hill during the reign of Sailendra dinasty around 824 AD. A Mahayana Buddhist temple built in the 9th century, consisting of nine terraced terraces, six square terraces and three circular terraces, topped by a central dome, surrounded by 72 stupas and decorated with 2,672 relief panels and 504 Buddha statues. Borobudur was designed in the form of Javanese Buddhist architecture, a blend of native Indonesian culture of ancestor worship and Buddhist concepts of achieving Nirvana.

Borobudur

Explaining the inscriptions found, generally used as a historical explanation and narrative of the existence of an ancient building or temple. There is a type of script or writing carved on the hidden foot of one of the Karmawibhangga reliefs in the southeast, resembling the script or writing commonly used in royal inscriptions of the 8th and 9th centuries. The history of Borobudur is known from the Karangtengah / Kayuwungunan and Tri Tepusan / Sri Kahulunan inscriptions.

Illustration of Borobudur lake

Borobudur's architectural form resembles a lotus flower. Source: Guidance Technique Chandi Borobudur arisguide. photo screenshot arisguide.

Barabudur or Borobudur, the name comes from two words, namely the word 'bara' comes from the word 'monastery' which means a place of worship or Buddhist temple, and the word 'budur' comes from Balinese. The word 'beduhur' which means 'above' or 'hill'. Then the meaning of the words 'biara and beduhur' changed to Bara Budur, because the sound shifted to Borobudur which means temple or monastery on a hill.

The architectural form of Borobudur itself resembles a lotus flower, and the Buddha's posture symbolizes the Lotus Sutra which is commonly found in the sacred scriptures of Mahayana Buddhism, a Buddhist school that spread to East Asia. The three circular courtyards at the top of Borobudur are also thought to symbolize lotus flower petals.

According to legend, the architect who designed the Borobudur temple was named Gunadharma, little is known, his name is mostly based on Javanese fairy tales and legends, not based on historical inscriptions. The legend about the architect of Borobudur named Gunadharma with folklore about the Menoreh hills whose shape resembles the body of a person lying down. This local fairy tale tells of Gunadharma turning into the Menoreh hills.

View of the Borobudur stupa and Menoreh hill

The beauty of Borobudur with the legend of the Gunadharma, the architect. Source: Guidance Technique Chandi Borobudur. photo screenshot arisguide.

Exploring the narrative of Chandi Borobudur on a thematic tour is a truly enjoyable experience. Explore the thematic narrative of Borobudur's cultural heritage with Pamong Carita. Discover explanations in several sections of this blog, and make your Borobudur's trip even more engaging with Pamong Carita.

Wall of relief

The beauty of the relief carvings of the Borobudur story on the walls and balustrades. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

• Wisata Sejarah Chandi Borobudur Bersama Pamong Carita

Read narratives about Borobudur Temple in various titles and topics in this blog article. By visiting and making your tour more enjoyable, explore the thematic narrative of Borobudur culture in more detail with Pamong Carita.

Chandi Borobudur

Source: Guidance Technique Chandi Borobudur arisguide. photo screenshot arisguide.

• Wawasan Borobudur Bersama Pemandu Wisata

Reading about the history, architecture, and fine arts of Borobudur is more enjoyable in English, and it's also incredibly engaging when translated into accessible and flexible language. Get a detailed read at Welcome to Borobudur Temple the fabric of Life in the Buddhist Culture

Exploring the narrative about Chandi Borobudur in a thematic tour is really fun by visiting and making your tour more complete, explore in detail the thematic narrative of Borobudur's cultural heritage with Pamong Carita. In the historical narrative of Borobudur, a relief panel carved on the wall at; the foot of the temple is mentioned in the Karmawibhangga text, regarding the offering of footwear called 'Upanat' to the Brahmins.

An explanation of 'Upanat' is the footwear worn to visit Borobudur Temple. The purpose of this visit is to better understand Borobudur, learn about its history, take a thematic tour, and admire the monument's grandeur and artistry. This is a way to appreciate and learn about Borobudur, as well as contribute to the preservation and protection of the world cultural heritage site in Borobudur, Indonesia.

Borobudur
Three circular rows of 72 perforated stupas in which a statue of Buddha inside. Source: Guidance Technique Chandi Borobudur arisguide. photo arisguide.

Borobudur seen from the northwest corner courtyard with views of the Menoreh hills to the south. For centuries this sacred building was forgotten. Borobudur in the middle of the natural greenery of the Kedu plains. In the past, the area around Borobudur was thought to be an ancient lake.

Read the complete narrative and material about Chandi Borobudur by visiting and make your tour even more enjoyable, explore in more detail the thematic narrative of Borobudur culture with Pamong Carita. Reading becomes more fun, digging into the narrative in more detail and reading in English is indeed fun and also seems very interesting to translate into easy and flexible language.