Siti Hinggil Pagelaran

LOCATION:
Siti Hinggil Pagelaran is located at the southern end of Jl Malioboro, right
after Alun Alun Lor (the open compound to the north of the whole Keraton's
precinct). It is accessible on foot, by becak, or local cabs.
The entrance fee is about Rp15. (!".) with optional fee of Rp1. if you
would li#e to bring your digital or $ideo camera. %uides are also optional and can
be hired at the entrance.
DESCRIPTION:
&or some reason, the entrance into Siti Hinggil Pagelaran is treated separately
with the rest of the Keraton comple'. (onetheless, for the minimal entrance fee,
one should not complain too much) e'cept in my case, I was #ind of forced to
hire a palace's tourist guide who was trying to scam me (more on that later*).
Siti Hinggil means +ele$ated land+ in ,a$anese, while Pagelaran denotes an area
close to the entrance which functions as a waiting place for the chief ministers
(called +Patih+ in ,a$anese, or +Bendahara+ in -alay) and their go$erning
members before meeting the Sultan.
The tourist guide was .ne, e'cept he seemed to blabber incessantly with
profound factual that got lost on me as soon as it entered my ears. /n the
fringes of the pagelaran (some sort of a stage set higher abo$e ground), there
are two glass0walled enclosures that showcase $arious wa' characters who
played important roles in the #ingdom 0 the Sultan himself, the
soldiers (+prajurit+), his wi$es, sons, daughters ,gundik or dayang (ladies who
wor# in palace, occasionally personi.ed as royalty0class mistresses, but not
always the case), etc. The characters are all traditionally decorated
with e'1uisite royal dressing.
2tepping south of pagelaran, to your left and right are two halls called Bangsal
Pacikeran (+Pacikeran+ means the act of beheading someone, a practice that has
long discontinued, fortunately). 3s you climb up the stairs, you will arri$e
at Bangsal Witono(or another spelling has it as +Witana+). This open0air hall's
main feature is Bangsal Manguntur Tangkil, a shrine0li#e stage used by
the Sultans for worshipping %od. 3t one section of Bangsal Witono, there is a
miniature model for Kagungan ale! Masjid Agung "gayogyakarta, the
regency's sacred mos1ue, which 40tiered roo.ng loo#s more li#e a 5uddhist
temple than 3rab0in6uenced architecture of modern days.
7ou may circle Bangsal Witono and come bac# to the staircase for the e'it.
5efore stepping down, there are two small halls, one at each side of the stairs. To
the left is Bangsal Pecaosan Jaksa where special ga!elan instrument are #ept.
The tourist guide told me that the bangsal is sacred (or termed as a +kera!at+) 0
it safeguards the palace compound from thie$es or ill0intentions. To the right
is Bangsal Pecaosan #andek which is empty.
/utside the staircase on the left is a wall relief to commemorate the 8th Sultan's
contribution towards Indonesia's independence from the 9utch ($elie%
Perjuangan Sri Sultan Ha!engkubu&ono '().
(ow, bac# to the tourist guide. :e brought me to the nearby ;eraton
$illage which I thought was part of the Keraton tour. 2oon, I found myself at a
sou$enir store selling bati# painting. 3fter it was clear that I wasn't interested, he
di$erted me to another set of meandering streets around the $illage to $isit two
more gift shops. /b$iously I already made up my mind not to purchase anything,
so it only added to my annoyance. &inally he bought me to a posh restaurant
called #adri $esto, e'pecting me to eat there. 3fter we were sort of #ic#ed out
from the compound by a restaurant guard, he .nally wa$ed goodbye and
complained about me tipping him scantily (yes, I only ga$e him Rp5. for his
not0so0deser$ing ser$ice). <e parted ways after I added another Rp1. to put
a feigned smile on his face.
,ust as I am writing this tra$el article, I ran across similar caution written by
<i#ipedia, which I 1uote=
While the )Keraton* guide is part o% the entrance %ee+ they !ight
e,pecting tips- So!e guide !ight o.er e,tended trip to sultan/s ser0ants
batik &orkshop+ this is a sca! as they only bring you to a regular batik
shop &ith steep price- 't/s a good idea to re%use their o.er politely-
MY VERDICT:
>iterally a li$ing museum of the much0admired 2ri 2ultans of 7ogya#arta. 5eware
of the tourist guide who may try to scam you*
Karaton YOGYAKARTA
It is located in the center of the city of Yogyakarta or just Yogya as the local people call
it. Karaton means a place where the Ratu-king lives, other word isKedaton, with the same meaning.
In the Javanese teachings, it has a deep philosophical meaning.
The architect designer of this palace was Sultan Hamengkubuwono Ihimself, who was also the
founder of the kingdom of NGAYOGYAKARTA HADININGRAT. is skill in architecture was
appreciated !y the dutch scientist - "R. #igeund and "R. $dam who adored him as % the architect of
his !rother-#aku!uwono II of &urakarta%.
The first king moved to his huge and magnificent 'araton on (cto!er ), *)+,. $lthough there are
some -uropean style of some parts of the !uilding, structurally this is the vivid e.ample of Javanese
palace architecture.
The */.000 s1. m of the 'araton Yogya has deep philosophical meaning with all its !uilding, courts,
carving, trees, and location. This is a 'araton full of significant sym!ols of human life.
2sually visitors are coming from A!IO"ORO STR##T, southward through the $lun-alun 3north
s1uare4. In order to understand perfectly well the sym!olic meaning of the 'araton, one should walk
from south to north. &tart from 'rapyak, a village of a!out 5 km south of 'araton.
&'-T6
*. In the old days, Kra$%ak was a raised !rick-stage, used !y the sultans to watch his families and
soldiers to hunting deers. 'rapyak is located near!y small village, 7ijen - from the word wiji means
seed, symbolizing life, soul of human beings.[back to sketch]
8. 9alk northward, through a straight street where on left and right sides grow the trees of asem
!ecomes sengsem means adora!le and tanjung !ecomes disanjung means cared. This
is symbolizing life of child in a good path : adored and cared by the parents.
5. $rrive at the main entrance 3#lengkung4 gading depicting the child has !ecome a teenager,
adora!le and neatly make-up.
[back to sketch]
/. $t the south s1uare 3$lun-alun4 in the southern part there are two waringin &ban%an' trees. The
name of the trees are 9(' a!!reviation from the word BEWOK means beard. In the middle of this
south s1uare, there are two other waringin trees the name are &upit 2rang meaning chopsticks of
a shrimp, surrounded !y fence in the form of archer:s !ow,symbolizing the sacred part of human
body. So it must be protected in the fence!. The fence:s !ow form is characteristic of a girl and
!oy.[back to sketch]
+. ;ook around the south s1uare, there are (i)e streets entering the s1uare,imagining of fi"e human
sense. The s1uare is covered !y sands, it meansthat human life has not been arranged. (ther
trees grow there namely kweni !ecome wani 3courage4 and pakel 3adult4, meaning the child has
become an adult #ho has courage to choose the partner.[back to sketch]
,. <urther north, it is the Siti Hinggil 3elevated land4, surrounded !y gayam trees, sym!oli=ing
the youngsters feeling in lo"e, safe and happy. In the middle of &iti inggil 3a large open veranda4,
there is a &elo >ilang 3a s1uare elevated stone4, where the &ultan sit when receiving visitors from
relatives or su!ordinates. In that case, descri!ing a wedding-chair where the young couples sit
side !y side.
The trees planted here are ?
$angga %empora, mangga is javanese language for please @ cempora descri!es mi..
Soka, imagining pleasure.
Aoth trees have plenty of red and white colors 3symbolizing #oman and man sperm4. $ll these are
sym!ols of a marriage of young adult couple, in a safe, pleasant and lova!le atmosphere, they
should make love to produce human !eings.[back to sketch]
). In the left and right side of &iti inggil there are !athroom. The &iti inggil surrounded !y a street
name #amengkang, sho#ing the positon #hen someone is sitting or lying #ith separated legs.
[back to sketch]
B. >o further north, there is a yard named ? Kemandungan, from the word kandung 3pregnant4 and
the four trees planted here are ?
#elem !ecomes gelem, that is the wish comes from !oth side.
'epel !ecomes kempel, unite mentally and physically.
Jam!u "ersono, dersono descri!ing to !e loved !y other people.
6engkir >ading, a small yellowish coconut tree. The coconut used in the ceremony when
a mother is seven month pregnant.
In the left and right side at this yard, there are street aiming to go out side, this is imagining the
negati"e influences #hich could occur during the gro#th of the baby in his mother #omb.[back to
sketch]
C. Dow, passing the Regol &gate' Gadungmlati, arrive in Kemagangan. The road is narrow in the
!eginning and then !ecomes wider and !righter. That means the baby is safely born, gro#ing to
be a man facing his future life. There are kitchen in this premises,
named gebulen and sekullangen, descri!ing that for the child:s growth there are availa!le a lot of
food. The street on the left and right side of the premises are reflecting, the negative factors which
could influence the child life. The child must !e educated properly, to the right paths, to the north,
to the 'araton, where the &ultan lives doing his duties. In 'araton he could attain his goals of life,
therefore he has to work diligently, with good and correct manner, faithful not to !reak the rules. e
must also always remem!er and serve to >od almighty.[back to sketch]
*0. In 'araton one has to follow the steps taken !y the Sultan or Sri
Sultan 3the title is usually called !y Yogyanese4 !efore and after
the ceremony of &rebeg in the north of &iti inggil 3organi=ed three times
in a year, e.plaination of >re!eg follows in other articles4. &ri &ultan
steps out from &ri 7anganti gate, facing the !angsal 3hall4 #onconiti,
ponco means five senses @ niti means to inspect. The yard is called
'amandungan 3collect4, planted with trees of Tanjung, 'epel 3unite4,
6engkir >ading - yellow coconut 3the holy color of >od4. That:s mean
that &ri &ultan has to concentrate his five senses and mind !ecause he
is going to worship the holy >od.[back to sketch]
**. e is entering the gate &Regol' "ro*onolo 3!rojo means weapon@ nala means heart4 and sees a
stone wall. '(enteng mentog baturana' 3renteng means worry@ !aturana means stone divider4
which descri!es that &ri &ultan should not !e worried to implement a just government. There is a
tree - Jam!u Tlampok $rum 3$rum means fragrant4, meaning 'Speak al#ays nicely, so your name
#ill be famous all o"er the #orld'.
[back to sketch]
*8. &ri &ultan is now in Dorth of &iti inggil, in the south, four trees of kemuning 3ning - clear4, then he
steps to bangsal +itono 3a seat in heaven4 could also means !egin. That is imagining 'clear your
thoughts and begin to pray'.[back to sketch]
*5. The place have to !e arranged !y two su!ordinates !y names of +ign%a3clever4,
and Derma 3destiny4, sym!oli=ing ' )ou should be cle"er to sit in your throne as you are destined
to represent &od *lmighty to rule your people'.
*/. "angsal &hall' anguntur Tangkil ? a high place to worship >od. The Aangsal 7anguntur Tangkil
is located inside the Aangsal 9itono, this isdescribing that inside the body, there is soul or life
spirit. &ri &ultan is ready to meditate 3samadi4 the gamelan 3Javanese musical instruments4 !y the
name 'yai 7onggang is played slowly and rhythmically following his !reathing in meditation. The
meditator has to arrange his !reathing and concentrate solemnly !y closing the nine holes of his
!ody.[back to sketch]
*+. In front of &iti inggil, there are Tarub Ageng 3great, glory4 and$agelaran, in the old days it was a
place for the #atih 3king:s chief-minister4 and other su!ordinates to wait !efore meeting &ri &ultan
for audience. >elar here means !right. That:s descri!ing that any!ody who is meditating,
su!mitting hisEher life totally to the hands of >od is in a great and !right path, as a gift from >od.
[back to sketch]
*,. Alun,alun 3the Dorth &1uare4 with the two waringin trees are a comparison with someone:s
e.perience in samadi. eEshe is feeling calmly and happily, as if heEshe is a twin, microcosmos
unite macrocosmos. e Eshe has to go on with the samadi, avoiding temptations.[back to sketch]
*). >o further north, there are ?
"eringhar*o arket -
sym!oli=ing temptations and o!stacles during samadi, in the market there are plenty of delicious
foods, jewels, lu.urious things, !eautiful women and handsome men.
Ke$atihan -
is the office of the patih, the sultan:s chief-officer. It:s a place where power is e.ecuted @ rank,
promotion of officers are decided and finance is arranged.
Tugu -
#illar, sym!oli=ing the acceptance of samadi. If the meditator
could reach tugu safely, he could reject the temptations of
usual world desire and lust. &uch as material wealth, high
ranking position, delicious foods and drinks, a lust toward
opposite se. and more over heEshe always does good and
correct thinking and conducts, !y >od !lessing, the meditator
could attain his goal in samadi, the Javanese says ? in a
position of '$anunggaling ka#ulo &usti', manunggal means
unity@ kawulo means servant, human !eings@ >usti means >od.
&o, manunggaling kawulo >usti means'+he spiritual unity of
the man and &od, the creature and creator'. -verything could
!e happened !y the wish of >od $lmighty.
[back to sketch]
*B. The a!ove e.plains the philosophical meaning of 'araton Yogyakarta. It is worth to note that daily
situation in the Karaton is ali"e. The 'araton is attended !y dignified and elderly retainers wearing
traditional Javanese dress.
*C. Dow &ri &ultan is heading !ack to the palace, through 'emandungan yard, where
some keben 3shut4 trees grow, meaning :shut your eyes and ears,as you should be ready to go to
die to another #orld!.
80. e is greeted !y his wife and children, and two young ministers in Sri anganti Hall, offering
some drinks. This is depicting two angels are ready to show him the way as in accordance with Al-
Qur'an.[back to sketch]
8*. "angsal Tra*umas which stands in front of &ri 7anganti, means ')ou must kno# #hat is right and
#rong. ,on-t think anymore of anything in this earth, your #ife and family, you are lea"ing them'.
[back to sketch]
88. In the south, there is a !uilding called :.urworetno: meaning 'We must al#ays remember #here
do #e come from'.[back to sketch]
85. e passes the gate Dono$rato$o, means '* good man al#ays gi"es something to others
"oluntarily and he is able to erase lust'.
8/. The two statues o( giants, the one has a good manner, the second is a !ad giant. &howing ')ou
must be able to differentiate, &od and e"il'.
8+. &ri &ultan goes to "angsal Kencono 3>olden #avilion4, descri!ing the unity of human beings and
&od.[back to sketch]
8,. Then, he enters the $a)ilion .raba Yeksa. #ra!a means light, !right. Yeksa means !ig. In this
pavilion there is a lamp which is always !urning. $ccording to ancient !elief, the tra"el to eternal
life is follo#ing a light.[back to sketch]
8). De.t to #ra!ayekso is gedong Kuning 3yellow house4, sym!oli=ing the home of the peaceful
spirits in hea"en.[back to sketch]
%edong ;uning
/S#/
Inside the 'araton, there is a museum dedicated to the
late Sultan Hamengkubuwono I0, the father of the
present Sultan Hamengkubuwono 0. &ultan amengku!uwono
IF was a famous political figure and leader in Indonesia. is
support and contri!ution for the Repu!lic of Indonesia to gain
independence are sincerely respected and recogni=ed !y almost
every citi=en.
)ogyakarta #as temporary capital of .ndonesia /0123/010! and
!y law is granted the status of special region e1uals to province.
The museum e.hi!it gilt copies of sacred #usaka 3the heirlooms4,
gifts from foreign monarchs, gamelan, royal carriages and some
photos of the royal families and family tree.
There is a special pavillion dedicated to the active participation of
&ri &ultan amengku!uwono IF for the struggle of Indonesia:s
independence.
Aesides his position as a traditional leader as the &ultan of
Dgayogyakarta adiningrat, he was also appointed as the
>overnor of Yogyakarta &pecial Region for life !y the #resident of RI.
The .resent Go)ernor o( Yog%akarta S$ecial Region
The present &ultan amengku!uwono F, has !een inaugurated in (cto!er 5, *CCB as the >overnor
of Yogyakarta &pecial Region upon re1uest !y the people of Yogyakarta. It is a sign of appreciation for
his dedication to the people and the country. In the recently difficult period, &ri &ultan
amengku!uwono F, has emerged as one of the national trustworthy leaders for peaceful
reformation.
Kraton Yogyakarta
Bangunan Kraton dengan arsitektur Jawa yang agung dan elegan ini terletak di pusat kota
Yogyakarta. Bangunan ini didirikan oleh Pangeran Mangkubumi, yang kemudian bergelar ri
ultan !amengku Buwono ", pada tahun #$$%. Beliau yang memilih tempat tersebut sebagai
tempat untuk membangun bangunan tersebut, tepat di antara sungai &inongo dan sungai
'ode, sebuah daerah berawa yang dikeringkan.
Bangunan Kraton membentang dari utara ke selatan. !alaman depan dari Kraton disebut
alun(alun utara dan halaman belakang disebut alun(alun selatan. )esain bangunan ini
menun*ukkan bahwa Kraton, +ugu dan ,unung Merapi berada dalam satu garis-poros yang
dipercaya sebagai hal yang keramat. Pada waktu lampau ri ultan biasa bermeditasi di suatu
tempat pada poros tersebut sebelum memimpin suatu pertemuan atau memberi perintah pada
bawahannya.
Yang disebut Kraton adalah tempat bersemayam ratu(ratu, berasal dari kata . ka / ratu / an 0
kraton. Juga disebut kadaton, yaitu ke / datu / an 0 kedaton, tempat datu(datu atau ratu(ratu.
Bahasa "ndonesianya adalah istana, *adi kraton adalah sebuah istana, tetapi istana bukanlah
kraton. Kraton ialah sebuah istana yang mengandung arti keagamaan, arti 1ilsa1at dan arti
kulturil 2kebudayaan3.
)an sesungguhnya kraton yogyakarta penuh dengan arti(arti tersebut diatas. 4rsitektur
bangunan(bangunannya, letak bangsal(bangsalnya, ukiran(ukirannya, hiasannya, sampai pada
warna gedung(gedungnyapun mempunyai arti. Pohon(pohon yang ditanam di dalamnya
bukan sembarangan pohon. emua yang terdapat disini seakan(akan memberi nasehat kepada
kita untuk cinta dan menyerahkan diri kita kepada +uhan yang Maha 5sa, berlaku sederhana
dan tekun, berhati(hati dalam tingkah laku kita sehari(hari dan lain(lain.

iapakah gerangan arsitek dari kraton ini6
Beliau adalah ri ultan
!amengkubuwono " sendiri. &aktu masih
muda, baginda bergelar pangeran
Mangkubumi ukowati dan dapat *ulukan,
menurut )r.7.Pigeund dan )r.8.4dam
dima*alah Jawa tahun #9:;.<de
bouwmeester =an >i*n broer unan P.B ""<
2<arsitek dari kakanda ri unan Paku
Buwono ""<3.

Komplek kraton terletak di tengah(tengah,
tetapi daerah kraton membentang antara
ungai 'ode dan ungai &inanga, dari
utara ke selatan adalah dari +ugu sampai
Krapyak. ?amun kampung(kampung *elas
memberi bukti kepada kita bahwa ada hubungannya antara penduduk kampung itu dengan
tugasnya di kraton pada waktu dahulu, misalnya ,andekan 0 tempat tinggal gandek(gandek
2kurir3 dari ri ultan, &irobra*an tempat tinggal pra*urit kraton wirobro*o, Pasindenan
tempat tinggal pasinden(pasinden 2penyanyi(penyanyi3 kraton.

8uas kraton Yogyakarta adalah #:.;;; m@. )idalamnya terdapat banyak bangunan(bangunan,
halaman(halaman dan lapangan(lapangan.
Kita mulai dari halaman kraton ke utara.
#. Kedaton-Prabayeksa
A. Bangsal Kencana
B. Cegol )anapratapa 2pintu gerbang3
:. ri Manganti
%. Cegol rimanganti 2pintu gerbang3
D. Bangsal Ponconiti 2dengan halaman Kemandungan3
$. Cegol Bra*anala 2pintu gerbang3
E. iti "nggil
9. +arub 4gung
#;. Pagelaran 2tiangnya ber*umlah D:3
##. 4lun(alun Ftara dihias dengan
#A. Pasar 2Beringhar*o3
#B. Kepatihan
#:. +ugu
4ngka D: itu menggambarkan usia ?abi Muhammad D: tahun Jawa, atau usia DA tahun
Masehi.
Kalau dari halaman kraton pergi ke selatan maka akan kita lihat.
#%. Cegol Kemagangan 2pintu gerbang3
#D. Bangsal Kemagangan
#$. Cegol ,adungmlati 2pintu gerbang3
#E. Bangsal Kemandungan
#9. Cegol Kemandungan 2pintu gerbang3
A;. iti "nggil
A#. 4lun(alun elatan
AA. Krapyak
'atatan.
#. Cegol 0pintu gerbang
A. Bangsal 0bangunan terbuka
B. ,edong 0bangunan tertutup 2berdinding3
:. Plengkung 0pintu gerbang beteng
%. elogilang 0lantai tinggi dalam sebuah bangsal semacam podium rendah, tempat duduk ri
ultan atau tempat singgasana ri ultan
D. +ratag 0bangunan, biasanya tempat berteduh, beratap anyam(anyaman bamboo dengan
tiang(tiang tinggi, tanpa dinding.
Komplek kraton itu dikelilingi oleh sebuah tembok lebar, beteng namanya. Pan*angnya # km
berbentuk empat persegi, tingginya B,% m, lebarnya B sampai : m. di beberapa tempat di
beteng itu ada gang atau *alan untuk menyimpan sen*ata dan amunisi, di ke(empat sudutnya
terdapat bastion(bastion dengan lobang(lobang kecil di dindingnya untuk mengintai musuh.
+iga dari bastion(bastion itu sekarang masih dapat dilihat. Beteng itu di sebelah luar di
kelilingi oleh parit lebar dan dalam.
8ima buah plengkung atau pintu gerbang dalam beteng menghubungkan komplek kraton
dengan dunia luar. Plengkung(plengkung itu adalah.
#. Plengkung +arunasura atau plengkung &i*ilan di sebelah timur laut.
A. Plengkung Jogosuro atau Plengkung ?gasem di sebelah Barat daya.
B. Plengkung Jogoboyo atau Plengkung +amansari di sebelah barat.
:. Plengkung ?irboyo atau Plengkung ,ading di sebelah selatan.
%. Plengkung +ambakboyo atau Plengkung ,ondomanan di sebelah timur.
SEJARAH
Pada tahun #$%%, per*an*ian ,iyanti membagi dua kera*aan Mataram men*adi Ksunanan
urakarta dibawah pemerintah unan Pakubuwono """ dan Kasultanan ?gayogyakarta
dibawah pemerintah Pangeran Mangkubumi yang kemudian bergelar ultan
!amengkubuwono ". Pesanggrahan 4yodya selan*utnya dibangun men*adi Kraton Kasultanan
Yogyakarta .
8ebih dari A;; tahun yang lalu, tempat dimana Kraton Yogyakarta sekarang berada
merupakan daerah rawa yang dikenal dengan nama Fmbul Pachetokan, yang kemudian
dibangun men*adi pesanggrahan yang bernama 4yodya. Kraton Yogyakarta menghadap ke
arah utara, pada arah poros Ftara selatan, antara gunung merapi dan laut selatan. )i dalam
balairung kraton, dapat disaksikan adegan pisowanan 2persidangan agung3 dimana ri ultan
duduk di singgasana dihadap para pemangku *abatan istana. Cegol )onopratomo yang
menghubungkan halaman ri Manganti dengan halaman inti kraton, di*aga oleh A 2dua3
patung dwarapala yang diberi nama 'ingkarabala dan Balaupata, yang melambangkan
kepribadian baik manusia, yang selalu menggunakan suara hatinya agar selalu berbuat baik
dan melarang perbuatan yang *ahat. )i dalam halaman inti kraton, dapat dilihat tempat
tinggal ri ultan yang biasa digunakan untuk menerima tamu kehormatan dan
menyelenggarakan pesta. )i tempat ini *uga terdapat keputren atau tempat tinggal putri(putri
ultan yang belum menikah.
Kraton Yogyakarta dibangun pada tahun #$%D atau tahun Jawa #DEA, diperingati dengan
sebuah condrosengkolo memet di pintu gerbang Kemagangan dan di pintu ,ading Mlati,
berupa dua ekor naga berlilitan satu sama lainnya. )alam bahasa *awa . <)wi naga rasa
tunggal< 4rtinya. )wi0A, naga0E, rasa0D, tunggal0", )ibaca dari arah belakang #DEA. warna
naga hi*au, !i*au ialah symbol dari pengharapan.
)isebelah luar dari pintu gerbang itu, di atas tebing tembok kanan(kiri ada hiasan *uga terdiri
dari dua 2A3 ekor naga bersiap(siap untuk mempertahankan diri. )alam bahasa Jawa. <)wi
naga rasa wani<, artinya. )wi0A, naga0E, rasa0D, wani0# *adi #DEA.
+ahunnya sama, tetapi dekorasinya tak sama. "ni tergantung dari arsitektur, tu*uan dan sudut
yang dihiasinya. &arna naga merah. Merah ialah simbol keberanian. )i halaman
Kemegangan ini dahulu diadakan u*ian(u*ian beladiri memakai tombak antar calon pra*urit(
pra*urit kraton. Mestinya mereka pada waktu itu sedang marah dan berani.
+his is the most busiest royal palace in Ja=a. "n normal time more than hal1 a million =isitors
per year, domestic and 1oreign 1rom di11erent parts o1 the world come to appreciate the
ancient attracti=e Karaton.
+he location is =ery strategic, in the center o1 the metropolitan city in the south end o1 the
center o1 the 1amous *alan Malioboro.
+he tourist o1 Karaton is well organi>ed. +he ob*ects o1 arts, history and many pro1essional
guides speaking ma*or 1oreign languages are a=ailable. +he magical atmosphere and speci1ic
en=ironment o1 the palace compound gi=e a relie1 1eeling to the admirers. 5=eryone should
not 1ail to see this mar=elous place whilst =isiting Yogyakarta.
Pagelaran
+his spacious magni1icent open hall is the 1ront part o1 Karaton,
1acing the 4lun(alun Ftara-?orth Guare. 4 relie1 abo=e the main(
gate indicates the Ja=anese year o1 #ED%, the year o1 the hall
reno=ation by ultan !amengku Buwono H""".
Bangsal/Hall/Pengapit in the west side and Pasewakan in the 5ast
side are used as a showcase 1or royal traditional dresses o1 Karaton
Yogyakarta, in the old time it was the place 1or the ultan to meet
with his chie1(warriors.
+here is also a Bangsal 2!all3 Pengrawit, a place 1or inauguration
o1 Patih 2Prime minister3 by the ultan. 4bo=e the rear gate o1
Pagelaran, there is a relie1 indicates the year o1 reno=ation, #9B:
4.).
"n the 1ence o1 the back yard o1 Pagelaran, there are relie1s showing the struggle o1 ultan
!amengku Buwono " and ultan !amengku Buwono "I 1or the propose o1 study tour. ,oing
1urther south on the way to ti !inggil 2highland3, there are A small Bangsal Pacikeran which
were used until #9AD by court(employees o1 ingonegoro and Mertolulut 2eJecutioners3.
4 sou=enir corner is a=ailable
Siti Hinggil
+he elegant iti !inggil compleJ was re1ined during the reign o1
ultan !amengku Buwono H""". +here are two relie1s indicate the
time o1 reno=ation in #E%$ Ja=anese year or #9AD 4.). 5ntering iti
!inggil, =isitors arri=e in Tarub Agung, a huge sGuare canopy
supported by : Ja=anese style pillars. Two Bangsal Kori, in the east
and west o1 +arub 4gung, are 1or the court(employees who
assigned to make report to the ultan.
+here was an ancient tradition called Pepe. 4n ordinary
people could meet directly with the ultan reGuesting *ustice or
something else. !e had to wear white clothes and sat between
the A(beringin-Banyan trees in the middle o1 the ?orth Guare. +he
court employees saw him 1rom Bangsal Kori, they should report to the ultan and ultan
should instruct his employees to call that people.
?eJt to +arub 4gung is the +ratag iti !inggil and then the Bangsal iti !inggil, a spacious
magni1icent royal open hall, where the royal audience is held during Garebeg.
"nside Bangsal iti !inggil, there is another Bangsal called Bangsal anguntur Tangkil a
sacred place o1 the ultanKs throne. 4 royal chair where ultan sits during Karaton ceremony.
"n the rear o1 Bangsal Manguntur +angkil is Bangsal !itono where the Karaton
Pusaka-!eirlooms are placed during ,arebeg ceremony. "tKs a =ery splendid hall with a lot o1
car=ed ornaments and the ceiling is wonder1ully decorated.

+hose ornaments ha=e symbolic meanings o1 unity and integrity o1 all 1orces in the society.
+here are another two halls, 1lanked iti !inggil !all, in the east is Bale Bang, a place to
store the gamelan music instruments by the name o1 Sekati, in the west is Bale Angun"
angun to keep the Pusaka-!eirloom by the name o1 Kan#eng Kyai Suro Angun"angun, in
the 1orm o1 a lance used to kill bulls in the old time.
$ort% Ke&an'ungan/Keben
Hisitors should enter the main Karaton compleJ 2the Kedaton3 thru ?orth Kemandungan or
popularly known as Keben. +he most con=enient way, go to Jalan Cotowi*ayan 2west o1
Karaton3 then turn le1t.
+here is a Bangsal Pon(oniti in the middle o1 the yard, now ser=e as guide center.
Ke'aton
5nter the main gate to Kedaton there are 1antastic heritage o1 ancient Ja=anese art and
culture. )n Bangsal Sri anganti there is daily per1ormance o1 arts, such as court dance,
gamelan music and wayang kulit show. ?earby ri Manganti is Bangsal
Tra#u&as and Purworetno Buil'ing.
41ter entering the gate )onopratopo, there are the wonder1ul Bangsal Ken(ono, pa*ilion
Prabayeksa and Ge'ong Kuning 2yellow house3 the domain o1 the ultan.
"n the south(east corner is the museum dedicated to ultan !amengku Buwono "I
4 sou=enir 'orner is a=ailable
Pilgri&age
+he gra=eyards o1 the ancestors o1 Yogyakarta court 1amilies are Kotagede and "mogiri.
)n Kotage'e 2D Km o1 Yogya city 3 are the gra=es o1 Panembahan enopati, the 1irst ruler o1
Mataram Kingdom "", ultan !adiwi*oyo(the ultan o1 Pa*ang Kingdom, Ki 4geng
Pemanahan, one o1 the 1ounding 1ather o1 Mataram and other important 1igures o1 Mataram.
)n )&ogiri 2#; Km outh o1 Yogya city3 are the gra=es o1 ultan 4gung(the great King o1
Mataram and other kings and important 1amilies o1 Mataram, urakarta and Yogyakarta
Kingdoms.
+here are also other gra=eyards o1 the court 1amilies, respected and =isited by many pilgrims
such as &otgaleh, Karangturi, Mlangi etc.
Besides the abo=e there are some sacred places, the abodes o1 Mataram 1ounding 1athers,
managed by the Karaton Yogyakarta such as.
Petilasan +lepi%, the retreat o1 Panembahan enopati and ultan 4gung
Petilasan Bangla&pir, the abode o1 Ki 4geng Butuh, Ki 4geng Pemanahan, Ki 4geng Juru
Mertani and Panembahan enopati.
Petilasan Beton, a meditation place o1 ultan !amengku Buwono ", when he was a young
prince.