In 1983 when I first visited the palace Yogya with friends of the class and the teacher, I do not really understand the meaning of the palace buildings, except for the residence of the Sultan and his family. Historic sites that have hundreds of years old complete with all the ancient objects that store legends. Seven years later when I returned to visit with college friends I started to see Keraton Yogyakarta from different sides.
Overall building complex is so large square connected from the north to the south plaza. Thrones facing straight north, passing through two banyan trees in the middle, straight Malioboro, Tugu up to Merapi, limit mystical palace north. The walls are white palace, always combined with green and yellow. Each building has a name as well as function. With this architecture I began to think, that the palace is not built as the residence of the Sultan only. Javanese people often leave a hidden message through stories and symbols, so people must understand not felt patronized. I wonder, what is contained in the meaning behind this historic building. This question does not last long, because in a small gallery in the neighborhood –Bangsal Kencono-- Gold Ward I immediately found a thin book bound in yellow titled Symbolic Meaning of Yogyakarta Palace, written by KPH. Brongtodiningrat. I immediately bought the book then reveal a message in it.
Ngayogyakarta Palace or Keraton Yogyakarta was the center of concentric circles of life in this region which is located right in the heart of the city. Overall palace building complex is a Sultan and his court of households who are still running the empire tradition until today. Most of the palace complex is a museum that holds various collections belonging to the empire, including a variety of gifts from the kings of Europe, a replica of the palace heirlooms, and gamelan. Terms of the building, this palace is one example of Javanese palace architecture of the best, has the luxury halls and courts and pavilion area. Keraton Yogyakarta or in its original language Karatons Ngayogyakarta an official residence of the Sultan who reigned in the Sultanate of Yogyakarta. Keraton means a "queen" -- Raja-- reside to reorganize the government.
Yogyakarta palace was founded by Prince Mangkubumi with the title of the lane the first few months after the Agreement Giyanti in 1755. Mangkubumi given region of Yogyakarta, to run the government as from February 13, 1755 to March 24, 1792. Prince built a palace in the same year in the Forest region Beringan. This land is in fairly good value because it is flanked by two rivers that protect it from flooding. That said, the location of the palace is the former pesanggarahan named Garjitawati, a site that used to rest the funeral procession of the kings of Mataram --Kartasura and Surakarta-- to be buried in Imogiri. Another version mentions the location of the palace is a spring, Bannerman Pacethokan, which is in the middle of Forest Beringan. Prior to occupy the Palace of Yogyakarta, Sultan lane I stayed at Guesthouse Amber Ketawang which now includes the District Gamping Sleman.
Yogyakarta Palace building is very specific, lure visitors to think, that the whole building is not built without philosophy, but has a very deep symbolic meaning. Yogyakarta Palace is also shrouded in myth and mysticism were so thick. Philosophy and mythology can not be separated and are two sides of a coin called the palace. The spatial arrangement of the palace, including the archetypal landscape old city of Yogyakarta, the names that are used, and the direction toward the architectural form of the building, certain objects and others each have a value philosophy or mythology respectively.
Symbolism Keraton Yogyakarta turns starting from the south, from a village named Krapyak. There is also the basic layout of the old town of Yogyakarta straight lines monument, Palace, and Stage Krapyak and flanked by S. Winongo on the west side of S. Code on the east side.P. Mangkubumi Road –at past Margotomo, Malioboro street -- Maliyoboro, and Jend. A. Yani –at past Margomulyo-- is a straight boulevard of the monument to the palace. D.I. Panjaitan Road –at past Ngadinegaran is a straight path out of the palace through Plengkung Nirboyo towards Stage Krapyak. Observation satellite images show Stage Krapyak, Palace, and Tugu following road links are almost in line --Only misses some derajat-- the spatial meaning "sangkan paraning of being" that human origin and destination last human.
In totality and detailed symbolism of all components of the building palace that originated from Kampung Mijen, Krapyak, inside the palace, and ends at the monument contains the content of the life cycle, the human life cycle that starts from a seed, fetus, unborn, into adolescence, growing up, married, live a married life, through all earthly temptations, so that finally passed away to the Creator, symbolized by the monument.
Symbolism originated from Kampung Mijen derived from the word "wiji" which means the seed centrally-located about 3 kilometers south of the palace. Formerly Krapyak is a podium to see in the hunt deer. Building Stage Krapyak rectangular, measuring 17.6 m x 15 m. The walls are made of bricks covered with cement cast and arranged upward as high as 10 m. The wall now looked black, indicating the age of almost equal age of Yogyakarta city, ahead of a quarter of a millennium.
Building Stage Krapyak is symmetrical like a cube-shaped building. The division of the rooms separated by corridors with a ceiling over the curved shape. Krapyak stage consists of two floors. Both floors are connected with a staircase made of wood, which now no longer trace. Upstairs is an open floor with railings are also made of a wall around each side of the floor. Krapyak with Kampung Mijen in it, describes the place of origin of the spirit, Mijen comes from the word that means wiji seed. Is the symbolism that describes where humans actually originated.
Along the way from the stage Krapyak until Plengkung Ivory planted trees and Tanjung Asam. While the Ivory Plengkung to South Square just planted a tamarind tree. Straight road to the north, right and left dotted with tamarind trees and the peninsula.
Tanjung plant symbolizes that the child still needs flattered. Along with tree Asem, the piece says sem and njung sengsem symbolize fun and always flattered. Childhood is a period that nengsemake --menyenangkan and the need to always flattered. Asem Tanjung trees and trees planted to remind people of the symbolic meaning.
Use of the stage Krapyak to planting trees up along the road to Plengkung Nirbaya depict the life of the child who is straight, free of sadness and anxiety, as well as the appearance nengsemaken -- Attention always flattered, privileged by the father and mother. Ivory Plengkung illustrate limits on the period of the child stepped from childhood to pre-pubescent --teenager. In Plengkung Nirbaya planted tamarind tree that symbolizes youth. Appearance and behavior of the children are still nengsemaken --pohon asem--, especially love to decorate themselves --nata sinom. Sinom a young tamarind leaves, light green color, very attractive but it can also mean the fine hairs on the forehead of women who will add a special attraction. The Sinom always maintained meticulously by young women because it can add beauty.
After passing the Ivory Plengkung + 200 m to the north, we arrived in the square to the south. In the middle of the square south there are 2 pieces banyan tree named "wok" of the word "bewok". The tree depicts the human body are the most secret, so it should be fenced off from the bricks. There are five lanes entrance to the plaza south describes the human senses. Upon entry to the complex of the square it's heading to the sandy road past the banyan tree meaning not settled or separated from each other. It depicts the life of a teenager looking for a partner. What is captured by the senses are not settled. Later in time when there is concern that the steady, then find order.
Alun Alun Kidul Yogyakarta Kraton is a region in the form field, located south of the palace, South Square is often referred to as pengkeran. Pengkeran derived from the word pengker --bentuk manners of buri --belakang. This is consistent with the position of the South Square is located behind the Royal Palace.
Situation South Square in 1920 is different from the present, even though the Banyan parentheses remain the same. The road encircling the square is paved south, the terrain is now planted with green grass also gives the impression of cool. There is also a children's playground garden does not appear again. Despite the change of the physical aspect, but Ringin Kurung remained in place, and the function of the square of public space south increasingly finds its meaning. Square is Kidul is often symbolized by a calm elephant temperament, is counterbalanced North Square that has the character of a fuss. Therefore, South Square Palereman considered a place to rest the Gods
One thing special in the South Square is Masangin --Intrance between two banyan tree -- walk blindfolded through a gap between two banyan brackets in order ask Blessing. Rituil is to deliver the petition to the Lord, whether granted or not. Every night, especially on Saturday night, the neighborhood South Square will be filled by a visitor to undergo the rite. Despite the change of the physical aspect, but Ringin Kurung remained in place, and the function of the square of public space south increasingly finds its meaning. Square is Kidul is often symbolized by a calm elephant temperament, is counterbalanced North Square that has the character of a fuss. Therefore, South Square Palereman considered a place to rest the Gods
Pakel -- yuong mango trees that grow in this environment symbolizes the period of puberty. Similarly, tamarind, said pakel use parts of words, namely kel to imply either a symbol of life at the time of puberty. It is said that this was done because the pieces kel enough words remind people of the word puberty. Symbolization pakel tree can not be separated from the mango tree --sejenis kweni symbolize romance wani bold exercise because it has entered a period of puberty. Expectations of the pakel tree planting in the South Square of the child is now Wani, had dared, because it was Akhil baligh.
Before entering Siti Hinggil Kidul there are a Tratag of bamboo as a stopover place, next left Tratag referred also grow trees Gayam (Inocarpus edulis). Gayam plant symbolizes a sense of peace and calm, quiet. As with tamarind, said gayam used chunks of words or syllables which yam's final symbolizes a sense of peace and calm, quiet. In addition, trees gayam also believed to be the tree that can save / bring water to the surface of the soil so that the clear water easily available around the tree. The availability of water means also peace and prosperity for mankind. For this reason gayam tree used as a symbol of taste keayeman. Besides this, the leaves are always dense and provided a sense of calm and quiet atmosphere in the vicinity. Gayam trees are equipped with shady leaves and fragrant flowers are fragrant. Anyone who shelter under Tratag it will feel safe, calm, happy and happy. It describes the taste of young women who are dirindu by romantic love. Sensing fragrant, beautiful, happy world through romance.
Formerly in the middle there Kidul Sitihinggil pavilion, in the middle of the floor of the pavilion there is also selogilang, seat of the Sultan. Selogilang sit on either side of the relatives and courtiers, men and women saluting the Sultan. This illustrates the youths are coupled in a chair temanten. The trees were planted in this place is a mango tree cempora and shelled. Both of these trees have long delicate flowers gathered into one, there are red and some are white. It describes the mixing of seeds of male and female.
If we continue the journey to the north, came on wards Kemandungan page. In this ward environment Kepel tree planted, pelem --mango, Cengkir ivory, and guava Dersono. This illustrates the fruits of seeds in the womb. Describe the palm trees or on a whim gelem together. Guava Dersono describe kadersan ing fellow, or overcome with affection for each other. The ivory Cengkir usually used in ceremony "mitoni" or thanksgiving sevent months on the content of the Java community. On the right and left Kemandungan wards are a path leading to the right and left. The second way this illustrates the negative effects that could interfere with fetal growth.
If continued the trip to the north arrived in Kemagangan and on the right and left are the kitchen and Sekullanggen Gebulen palace. Roads in Kemagangan narrows and then widens and bright. It describes the baby was born safely into human --useful apprentice. The existence of the palace kitchen shows that the baby is well maintained by their parents. The existing road on the right and left Kemagangan illustrates that in the course of the baby's life will no positive and negative influences of the environment, so it is the duty of parents to educate and direct the child to the noble ideals.
In the neighborhood Siti Hinggil circular pavilion a street named Pamengkang. This road is two walled hallway protrudes backwards, towards the north with a height of about four meters wall. The position and the same shape with each other. The building is named Pamengkang because it implies the symbolic meaning of mekangkang foot position, outstretched or groin Pamengkang derived from the word mekakang which is a state when the foot is located slightly away from each other.
Before arriving in Sitihinggil lor we first passed the wards Witono which means wiwitono or start. When traveling forwarded to the north, we arrived in Sitihinggil lor, in Sitihinggil Lor are Manguntur ward, a ward in the ward. This hall means that in wadag --badan there is a spirit or soul. Manguntur tangkil which means a high place for anangkil, or a moment of silence and worship to God Almighty. Siti complex Hinggil traditionally used to hold official ceremonies kingdom. In this place on December 19, 1949 used the inauguration of the University of Gadjah Mada. The complex is made higher than the surrounding soil with two levels for the ride is on the north and south.
Right in front Sitihinggil Lor and Ward Manguntur Tangkil, there is a building named Tarub Hagung. The building consists of four pillars of iron and has a rectangular shape, means that anyone who likes to worship and prostrate to Allah, it will get the glory and blessing in his life. Straight to the north, then we come in Pegelaran, where the duke and other subordinate sowan or sat waiting dawuh or order of the Sultan. Title means bright. This performance means that the people who are running the worship of Allah, will be given a light in her heart. Sultan sits on his throne at the time of the official royal events such as the inauguration and Pisowanan Sultan Agung in this ward. In the same ward on December 17, 1949 Ir. Soekarno inaugurated as President of the Republic of Indonesia States.
If a forward step toward the north, then we arrived at the town square Lor. This field describes the atmosphere nglangut --emty, the atmosphere without edge, portraying a solemn atmosphere in conducting worship. Two banyan tree in the middle of the square is Lor illustrates that the atmosphere was very solemn as worship, as if we are separated from ourselves and the environment. Just north two banyan trees there is a four way intersection, which describes the temptations when we are to worship. When conducting worship, we should be resistant to temptation, and remain in a state of deep, should not be turned to the right nor to the left, but continue straight ahead as intended.
Banyan tree (Ficus benjamina) in the North Square totaled 64 symbolizes the age of the Prophet Muhammad. Two of the banyan tree in the middle of the North Square --Kiai Dewodaru -God is the symbol of the macrocosm, the Creator of Nature and Kiai Janadaru, as a symbol of the microcosm, jana means humans. Dewodaru also mean unity between the Sultan and the Creator, while the Sultan Janadaru is a symbol of unity with the people. While kecik sapodilla tree (Manilkara kauki) Sarwo becik meaningful, that everything should berlaskan good faith, full of goodness. Lor square arena once people sit down to do Tapa Pepe when Pisowanan Ageng as shape objections to government policy. Abdi Dalem Kori --employee palace will meet them to hear all grievances are then submitted to the Sultan who was sitting on Siti Hinggil.
In ancient times the square Lor is also used as a venue for events and royal ceremonies involving many people. Among these are Garebeg ceremony and sekaten, events and rampogan watangan tiger, pisowanan ageng, and so forth. Now this place is often used for a variety of events that also involve the community such as music concerts, campaigns, public meetings, the venue for worship until the Muslim holiday is also used for football people around and the parking of vehicles.
The footsteps continued moving north past the Post Office and Fort Vredenberg, we arrived at Beringharjo. In Beringharjo there are all the nice things, such as good food, refreshing drinks, clothes are fine, fragrant perfume. Moreover, in Beringharjo also be found buyers and sellers who dress up pretty and interesting. Beringharjo situation illustrates the great temptation in life's journey. Therefore, in the course of human life, must resist the temptation and always remember to Allah SWT.
Sites that stood on the north Beringharjo after passing the mall, is Kepatihan, is the Governor's office and Agencies Yogyakarta. Patih is the highest servant of the Sultan with substantial powers. This Site describes the temptation of human life, in the form of power, degree, rank, and also money. It is expected that a man should always remember Allah and do not use dirty ways and is unlawful in getting the glory of the world.
Travelling from Kepatihan continue to north, past the Tugu Station, ends at the monument. Tugu monument roundworm or white pal markers northern boundary of the old city of Yogyakarta. Originally the building is shaped like a stick with a golong -golong-on it. In 1867 the building was damaged due to the earthquake which also damaged the site Taman Sari. In the reign of Sultan HB VII monument was re-established. Time continues to run, the day the monument designation Golong roundworm and Tugu Pal Putih increasingly forgotten and eventually called the Tugu. The monument is a symbol of the place Alif Mutakalliman Wakhid, merging servant and master. An atmosphere that gives absolute confidence, that everything can happen by the will and permission of Allah, there is no power apart from God Almighty.
Yogyakarta Palace symbolism circuit that begins in Kampung Mijen, Krapyak and ends are already in place. Symbolism Sultan Palace which starts from Kampung Krapyak Mijen, entered the building environment of South Square, Position inside the Palace, North Square, Beringharjo, Kepatihan, and ends at the monument. It turned out to contain very high value philosophy, works to build perkerti favor, so that people who understand adult can develop by having a noble character. Mental attitude that built up well and is able to bring people on good behavior anyway.
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