Sejarah berdirinya Alun Alun Utara & Selatan Keraton Yogyakarta

In human civilization during the era of the Majapahit kingdom it was said that the central square was the public sphere, which was nothing but a courtyard or pavilion within the scope of the palace or kingdom the existence of the square is also inseparable from the meaning and philosophy contained therein while Alun alun located in the palace of Yogyakarta where prince Mangkubumi at that time as the founder of the Yogyakarta Sultanate, was known to be proficient in both philosophy and architecture With his skill, Yogyakarta Sultanate was colored with meaningful structure and symbols in the beginning it was said that the town square was the venue for the royal era which had a function as a training ground for the royal soldiers and a place where the King delivered orders or contests to his people as well as other activities carried out by the kingdom in the palace of Yogyakarta, including buildings that stand up have a series of patterns Where is this series of patterns based on philosophy and imaginary lines that run straight between the Golong Gilig monument and the Karapyak stage as well as the southern square and the northern square layout of Alun Alun south of the Yogyakarta palace or known by the name of the Pangkeran Square still within the scope of the Keraton Fort Alun Alun south also has a function, which was used to be a place for training the palace warriors and was also made as a place to inspect troops before the Garebeg ceremony The south square alun which has a size of 150 times 150 square meters is surrounded by a fence as high as 2 meters and 5 roads are used as a way to enter and exit The five roads are Jalan Langenastran Kidul, Jalan Langenastran Lor, Jalan Patehan Lor, Jalan Gading and Jalan Ngadisuryan Inside the southern plaza there is also an activity called Masangin, which is entered between the banyan tree, where visitors who walk past the two banyan trees must use a blindfold The south square alun is marked by 2 banyan trees, where the banyan tree is also named as Supit urang which is surrounded by a fence or known as Ringin brackets Among the fences that surround the two banyan trees are also given a beautiful ornament in the form of a circle and a bow shape And on the edges there are also mango and kweni trees, which can be interpreted as a symbol of maturity and courage Whereas the surface of the square is covered with sand, which symbolizes that our senses are still unstable and easy to change, irregular like sand So it is said that this is what happens when humans enter the puberty period or maturity While on the northern square which has an area between 300 times 300 square meters, where the north square is, in the middle has two banyan tree brackets named kiai dewadaru and kiai janadaru, now known as kiai wijayadaru. According to history in the fiber Salokapatra said that the seeds of Kiai Janadaru came from the Pajajaran Palace, while Kiai Dewadaru, the seeds came from the Majapahit Palace Get to know the kiai Dewadaru from the word Dewa, where the word god means god and the word Daru which means Revelation The Kiai Dewadaru tree is just to the west which is the philosophical axis and also its existence along with the big mosque which is also the philosophical axis In the Dewadaru kiai tree illustrates the relationship between humans and their gods, this is a form of how Sri Sultan Hamengku Buwono to intelligently describe the concept of Islamic hablumminallah The kiai janadaru tree also has a straightforward meaning of the human tree and also the Beringharjo market which is right on the east side of the philosophical axis This is symbolized by the relationship between humans and humans in the Islamic concept of Hablumminanas on the north side and the south side also stands a pair of banyan trees, where the banyan tree on the north side is called Kiai Wok and while the Banyan tree on the south side is named Agung and Binatur As in the South Square, the entire surface of the north square is also covered with sand this is a depiction of a sea of ​​beaches which is a manifestation of the infinity of gods So it is said as a whole that the meaning of the square along with the two banyan trees in the middle illustrates the concept of Manunggaling Kawula Gusti, which means the union of the King with the people and the meeting of humans with God the interesting thing is that in the northern plaza there are 62 banyan trees surrounding the north plaza along with 2 banyan trees in the center This illustrates the age of the Prophet Muhammad Shalawllahu Alaihi Wasallam when he died in Javanese calculations In the past, the North Square was surrounded by brick fences and gutters, where water in the gutters could be used to inundate the square when needed Among the Banyan trees that lined, there are several buildings called the Pekapalan Ward, where Pekapalan, comes from the word boat which means horse If it is said literally, Pekapalan means a mooring place The Pekapalan Ward was a gathering place for regents and higher officials at the time Besides Pekapalan, there are also other wards on the edge of the square, namely Pangurakan Ward and Balemangu Ward Bangsal Pangurakan terdapat di sisi utara, berjumlah dua dan mengapit jalan Its function is as a place to burp, or expel residents who do not obey the rules In addition, Pangurakan Ward is also used for weapons storage, and every day, this ward is guarded by Abdi Dalem Geladhag while the Balemangu Ward is also two in number, it is flanking the gate to the Gedhe Mosque, and the Bangsal is used as a place for religious courts Another interesting thing from this northern square, in addition to being a place for events held by the Sultanate of Yogyakarta North Square is also a place if there are people who want to complain to the Sultan People who feel wronged will dress in white, Sit in the hot sun in the middle of the square until the Sultan sees and calls him This practice of denouncing fate under the sun is called Lakupepe or Tapapepe The square that stretches in front of the Yogyakarta Palace and that is in Pungkuran, is not merely an open space to accommodate all the activities of a typical citizen of the city as seen today The presence of this Square fulfills various functions and roles of the palace as the center of government where this wide open space becomes a coupling of various elements in the surrounding area, both spatially and socially Hope this can be useful

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