According to the Negarakertagama and Pararaton books, the name of this temple is actually Jajaghu. In the poem 41 gatra 4th Negarakertagama explained that King Wisnuwardhana who ruled Singasari adheres to Shiva Buddhism, which is a religious school which is a blend of Hinduism and Buddhism. The flow developed during the reign of the Kingdom of Singasari, a kingdom located about 20 km from Jago Temple. Jajaghu, which means 'majesty', is a term used to refer to a holy place.
Still according to the Negarakertagama and Pararaton books, the construction of the Jago Temple took place from 1268 AD to 1280 AD, in honor of the 4th King Singasari, Sri Jaya Wisnuwardhana. Although it was built during the reign of Singasari Kingdom, it is mentioned in both books that Jago Temple during 1359 AD was one of the places frequented by King Hayam Wuruk from the Majapahit Kingdom. The connection between Jago Temple and Singasari Kingdom is also seen from the padma sculpture (lotus), which extends upward from the hump, which adorns the statue's statues. Such lotus motifs were very popular during the Singasari Kingdom. What needs to be observed in the history of temples is the custom of ancient kings to restore temples that were erected by previous kings. It is suspected that Jago Temple had also undergone restoration in 1343 AD on the orders of Raja Adityawarman from Malay who still had blood relations with Raja Hayam Wuruk.
Currently Jago Temple is still in the form of ruins that have not been restored. The entire temple building is rectangular in shape with an area of 23 x 14 m. The roof of the temple is gone, so the height of the original building cannot be known with certainty. It is estimated that the height reaches 15 m.
The temple building faces west, standing on a batur as high as about 1 m and the foot of the temple which consists of 3 terraces. Increasingly upward, the foot terrace of the temple is getting smaller so that on the first and second floors there is a hallway that can be traversed to surround the temple. Garba Ghra (main room) is located shifted slightly backwards.
The structure of the building is composed of, layered and shifted to the back is a form commonly found in buildings during the megalithic era, which is called the punden staircase building. This form is generally used in building ancestral veneration. Judging by its shape, it is estimated that the purpose of the construction of the Jago Temple is also a place of worship of ancestral spirits. However, further research and studies are still needed to prove the truth.
To go up to the upper floor, there are two narrow stairs on the left and right of the front (west). The most important role of the floor and the most sacred is the top, with the building located slightly shifted backward.
Jago Temple is filled with relief panels carved neatly from the feet to the top wall of the room. There are almost no blank fields, because all are filled with various ornaments in the fabric of stories that contain elements of the release of departure. This reinforces the notion that the construction of the Jago Temple is closely related to the death of Sri Jaya Wisnuwardhana. In accordance with the religion embraced by King Wisnuwardhana, namely Shiva Buddha, the reliefs at Jago Temple contain both Hindu and Buddhist teachings.
Buddhism is reflected in the reliefs of the Kamandaka Tantri story and the Kunjarakarna story carved on the lowest terrace. On the second porch wall, carved the Kunjarakarna story and the Mahabarata passage containing Hindu teachings, namely Parthayajna and Arjuna Wiwaha. The third terrace is filled with further reliefs from the Arjunawiwaha story. The body wall of the temple is also filled with reliefs of Hindu stories, namely the battle of Krishna with Kalayawana.
In the center of the front yard, about 6 m from the foot of the temple, there is a large stone carved into the shape of a giant statue mat, with a stone diameter of about 1 m. At its peak there is a lotus flower sculpture extending from the bulb.
On the west side of the temple courtyard there is an eight-armed statue of Amoghapasa on the back of a giant head-shaped throne. The head of the statue has disappeared and the arms have been broken. About 3 m to the south of this statue there is a statue of the head of the attorney as high as about 1 m. No information is obtained whether the objects contained in the court of the temple are actually in their respective places.
Source: http://candi.pnri.go.id/jawa_timur/index.htm
Photo: Special
To go up to the upper floor, there are two narrow stairs on the left and right of the front (west). The most important role of the floor and the most sacred is the top, with the building located slightly shifted backward.
Jago Temple is filled with relief panels carved neatly from the feet to the top wall of the room. There are almost no blank fields, because all are filled with various ornaments in the fabric of stories that contain elements of the release of departure. This reinforces the notion that the construction of the Jago Temple is closely related to the death of Sri Jaya Wisnuwardhana. In accordance with the religion embraced by King Wisnuwardhana, namely Shiva Buddha, the reliefs at Jago Temple contain both Hindu and Buddhist teachings.
Buddhism is reflected in the reliefs of the Kamandaka Tantri story and the Kunjarakarna story carved on the lowest terrace. On the second porch wall, carved the Kunjarakarna story and the Mahabarata passage containing Hindu teachings, namely Parthayajna and Arjuna Wiwaha. The third terrace is filled with further reliefs from the Arjunawiwaha story. The body wall of the temple is also filled with reliefs of Hindu stories, namely the battle of Krishna with Kalayawana.
In the center of the front yard, about 6 m from the foot of the temple, there is a large stone carved into the shape of a giant statue mat, with a stone diameter of about 1 m. At its peak there is a lotus flower sculpture extending from the bulb.
On the west side of the temple courtyard there is an eight-armed statue of Amoghapasa on the back of a giant head-shaped throne. The head of the statue has disappeared and the arms have been broken. About 3 m to the south of this statue there is a statue of the head of the attorney as high as about 1 m. No information is obtained whether the objects contained in the court of the temple are actually in their respective places.
Source: http://candi.pnri.go.id/jawa_timur/index.htm
Photo: Special
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