Muarajambi Temple Compound

Muarajambi Temple Compound is a collection of archeological sites—brick structure, temple building, and ancient settlement—which covers an area 3.981 Ha. The archaeological sites are spread over 2 sub-districts and 8 villages. The sites in Maro Sebo subdistrict are Danau Lamo, Muaro Jambi, and Baru villages, while sites in Taman Rajo subdistrict are Tebat Patah, Kemingking Dalam, Dusun Mudo, Teluk Jambu, and Kemingking Luar villages. The boundaries of the Muarajambi Temple Compound area are as follows:

• The north side is bordered by the Berembang river, Danau Lamo village
• The east side is bordered by Teluk Jambu village and Dusun Mudo village
• The south side is bordered by Kemingking Dalam village and Tebat Patah village
• The west side is bordered by Danau Lamo village and Baru village

Muarajambi Temple compound is the site of the inheritance of ancient Melayu and Sriwijaya kingdom, which became widest Buddhist religious center in the 7th up to 14th century. In regional history, the kingdoms of Malay and Sriwijaya are known as a very influential kingdom, not only in the archipelago but also in mainland Southeast Asia such as Malaysia and Thailand. Those kingdoms played a significant role in the international political and economic as a link between India and China at the time.

Muarajambi Temple Compound was a center of science and culture which was very important not only in the Southeast Asian, but also in other Asian regions. The temple compound has been known in India, Tibet and China, which have been for about 7 centuries. This place was not only taught about religion (Buddhism)—although religion is the main curriculum, but also includes medical science, philosophy, and architecture. The Muarajambi Temple Compound is reputed as an ancient university which has close links with Nalanda University in India, as a leading center of Buddhist education in the world at that time. Most experts agreed that Muarajambi Temple Compound was a place for  monks to learn sankrit from China and India before they went to Nalanda (India).

In addition, I-Tsing, a Buddhist monk from Canton (China), noted in his 25-year journey in Asia in the 7th century, he described the greatness of a Buddhist learning center in Sumatra. Another authentic evidence of the link between Sriwijaya and Nalanda in the past is the Nalanda inscription from the 9th century, which mentioned about the construction of a dormitory for monks from Swarnadwipa or Shih-li-fo-shih or Sriwijaya.

Another Buddhist figure who had settled in this area was Atisha in the 11th century. Atisha is a Buddhist monk born in Bengal (India), a great scholar from Nalanda Monastery and Vikramashila in India, who studied with Dharmakirti (His popular name is Swarnadwipa Dharmakirti, to distinguish Dharmakirti from India) in Swarnadwipa or Sumatera. Swarnadwipa Dharmakiriti was a direct descendant of the Sriwijaya kingdom, and was the only great teacher who mastered a rare teaching about bodhicitta that had been lost in India. For this reason, Atisha traveled 13 months by sea in order to study with Swarnadwipa Dharmakirti. Swarnadwipa Dharmakirti became a main teacher for Atisha. After studying Buddha Dharma at Muarajambi with Swarnadwipa Dharmakirti for 12 years, Atisha returned to India and was invited to Tibet by King Yeshe-O. Atisha's arrival in Tibet had previously been predicted by Swarnadwipa, that Atisha's work would be very beneficial for Tibet. Atisha reformed the Buddhist teachings that were declining in the country. The second phase reformation of Buddhism in Tibet by Atisha then resulted in a new sect of Buddhism called Kadampa.

As the development of Buddhism in Tibet in the following centuries, the Kadampa sect continued to grow and even strengthen its influence in Tibet. In the 15th century, Je Tsongkhapa, a Tibetan monk and great scholar, developed Kadampa into a new tradition called Gelugpa—also called New Kadampa. This Gelugpa sect has the characteristics of a monastic institution that is centered and has a comprehensive and deep scholastic curriculum. Later, Gelugpa became the main teachings of Buddhism in Tibet as the Dalai Lama's institutions which dominated the spiritual and governmental fields of Tibet emerged.

The rise of Gelugpa as the main sect in Tibet, while making Atisha occupy a special position in Buddhism in Tibet; and in turn, also raised the name of Swarnadwipa Dharmakirti who was Atisha's main teacher. Until now, worship of Swarnadwipa Dharmakirti is still taking place in the Gelugpa monasteries. This is recorded in writing in the Gelugpa monastery prayer books, or in the form of statues or thangka (traditional Tibetan painting). Thus, the traces of Buddhist civilization in Sriwijaya are still sustainable in Buddhism in Tibet.

In addition to the rituals of the Swarnadwipa worship which are still being carried out, some of his teachings are still found today. One titled Durbodhaloka (Durwaloka), and Lojong Dondurma. The last work, though written by a Tibetan monk, explains in its contents that the source of the teachings comes from Swarnadwipa Dharmakirti. Both schools are still actively studied in the Gelugpa Monastery Sect.

Archaeological evidence related to Muarajambi Temple Compound as one of the Buddhist learning center in the Asian region, can be reflected in the many findings of temple structures and buildings that was found in the area. The structure and building of the temple that has been revealed and restored shows the design of space that allows to accommodate many people at the same time. Each temple does not stand alone as a structure or building, because there are always many other components found around it that are combined as a single unit or complex, for example the Kedaton Temple as the widest temple complex in the region. The Kedaton Temple consists of one main temple, one perwara (complementary) building, a couples of brick structure, surrounded by main fence and barrier fences, and also surrounded by ditch.

There are so many barrier fences inside the Kedaton complex which thinner than the main fences. Experts believe that is the evidence of space setting for sacred, profane, and even private spaces. Although some of the barrier fences are built in a different period, generally it is rare to be seen in temple layouts or Hinduism-Buddhism worship complexes in the 7th to 14th century AD in the Asian region.

The environment of the Muarajambi Temple Compound is characterized by freshwater swamps and natural levee formed during the Pleistocene. Initially, in the area was once a shallow sea, which led to the formation of a vast swamp area in the Muarajambi village and its surroundings. Batanghari river as the main river flow also crosses in this area. Archaeological discoveries on the natural levee, both on the south side and the north side of the Batanghari river, indicate that in the past ancient settlements that had taken place since the 7th century have occupied both sides of these natural levee. It is evidenced by the discovery of the remains of ancient human activities on both sides of the river, for example ceramic objects, stone statues, tools of everyday life, and jewelry from different periods. It was found the remains of the bead industry, pottery, and settlement remains.

Until 2019, around 101 archaeological sites have been found in various forms in the Muarajambi Temple Compound, both in the form of structures and environmental features which have been modified by humans. The forms of the site found include structures or buildings that can be identified as temples, hill—like mounds—surrounded by hollows or trenches called Menapo, remains of ancient settlements, canals and ponds. About 11 of them have been restored, such as Kembar Batu temple, Gumpung, Tinggi I, Tinggi II, Astano, Kotomahligai, Kedaton, Gedong I, Gedong II, and Telagorajo pond. Following is a list of archeological sites that have been identified in the Muarajambi Temple Compound: 

Sites such as structure (temple, pond, menapo, ditch, ancient settlement, etc.) and moveable artifact in Muarajambi Temple Compound are well preserved. Restoration and preservation by Central government (Jambi Cultural Heritage Preservation Office) are conducted since 1975, and still on going. Nevertheless, as a conservation area, the Muarajambi Temple Compound still facing the rapid change of environment. Another use of area such as settlement, community and industrial farm (palm oil, fishery), and industrial area (factory and coal stockpile), are part of degradative agents for preservation.

Form law perspective, Muarajambi Temple Compound is protected as lokal and national cultural heritage site. Inscription as protected area, tourism area, and cultural heritage area, are part of Indonesian government support (central and local) for Muarajambi Temple Compound preservation. Following is a list of national and local inscription for Muarajambi Temple Compound:

• Determination as a Cultural Heritage Property based on Decree of the Minister of National Education Number 045 /M/2000, dated March 30, in 2000.
• Tentative List of UNESCO World Heritage, Reff. Number 5465, in 2009, covering an area of 2062 Ha.
• National Cultural Heritage Area based on Minister of Education and Culture Decree Number 259/M/2013, in 2013, covering an area of 3981 Ha. 
• The National Tourism Strategic Area based on Government Regulation Number 50, in 2011, concerning the National Tourism Development Master Plan for 2010-2025.
• National Integrated Historical Tourism Area with the signing of the inscription by President Soesilo Bambang Yudhoyono in 2013.
• Muaro Jambi Cultural Heritage Area through Jambi Provincial Regulation Number 7, in 2011.
• Muaro Jambi Regency's Historical and Cultural Tourism through the Muaro Jambi Regency Regional Development Work Plan, in 2015.

Muarajambi Temple Compound are closely related to the historical journey of Melayu and Sriwijaya in Asia generally, and particular on the island of Sumatera. Based on archaeological evidence, Muarajambi Temple Compound is a largest Buddhist temple which famous from 7th up to 14th century whose influence extends to foreign countries. Most experts believed that in the past this region had played an important role in political and trade (economy). Alternately in a fairly long period of time, both the Kingdom of Ancient Malay and Sriwijaya had controlled the area politically and economically. The great political and economic influence of the Sriwijaya Kingdom over eastern Sumatra and Malaysia peninsula has placed this kingdom as the most influential maritime kingdom in the Asian region in the 7th century up to 14th century AD.

The role of the Muarajambi Temple Compound in the context of trade as well as culture and religion throughout the 7th up to 14th century AD, made this region considered to have an important role both regionally in Southeast Asia in particular and Asia in general. This important role is inherent in the archeological remains that still survive today, and have important values that are worthy of being proposed as world heritage, because they meet the criteria in the operational guidelines for the implementation of the UNESCO world heritage convention, as follows:

Criterion (ii): The Muarajambi Temple Compound is an important evidence for development of religious and education center—especially Hinduism and Buddhism—in the Asian region from the 7th to 14th centuries. This area reflects the human values inherent in building temples based on Hinduism-Buddhism philosophy, and is an important traffic lane for Hinduist-Buddhist monks and students of Buddhism between China (Canton), Indonesia (Malay-Sriwijaya), and India (Nalanda). The findings of the temple in the area scattered in group formation with different components, dimensions, and area, are evidence of the strict spatial arrangement between sacred and profane spaces, as well as public and private spaces. These spaces are created from the temple layout pattern and all its components such as the main temple, companion temple or perwara, gate, fence, trench, profane space structure, and trench, which are made concentric around the main temple adopting the concept of mandala (layout) on the site Nalanda's world heritage as the oldest monotheist university in the world that was very advanced in its time. This is considered to be evidence of a direct link between this region and the oldest Buddhist education center in the world.

The patterns and components are also evidence of the Muarajambi Temple Compound’s role as part of the development of Buddhist teachings and education in Southeast Asia in particular and Asia in general. But despite adopting the mandala concept from India, this region also retains the original layout of the archipelago which glorifies the highest or most rear place from the direction of the main gate. This combination of concepts is evidence of the advancement of civilization in the community supporting the Muarajambi Temple Compound at a time when the glory of Nalanda as a center of Buddhist education reached its peak in the world.

Criterion (iv): The Muarajambi Temple Compound illustrates the values of humanities are reflected in the building of the temples based on the philosophy of Hinduism-Buddhism. In terms of technology and architecture, the structures illustrate the skills and the knowledge in various fields starting from selecting the location, method of constructing the temple and land use adjusted to the geographical condition and environment of the temple compound. The Muarajambi region—that is located near the Batanghari River and is a flood prone area—has been realigned to become a viable area for worship rituals and for settlement at that time. The findings of man-made canals—that pass around the temple complex and the water reservoirs—are evidence that the people of the past have the local wisdom to conserve water, use the canals for transportation, obtain source of protein from the various fish cultivated in these canals connected to the Batanghari River. Canal network from Muarajambi Tempel Compound are similar with canal network at Mekong River valley, Satingpra peninsula, and South Thailand. This evidence is one of the best achievement for water management development of mankind in Southeast Asia.

The Muarajambi Temple Compound which consists of several temple complexes with components such as the main temple, companion temple (perwara), gate, fence (main and barrier) as well as a moat, reflects the fusion of the form and layout of two major cultures namely the Kingdom of Gupta in India and the Kingdom of Sriwijaya in Indonesia, in the context of education center structures or buildings. The combination displayed is the culmination of the design and architectural expertise of Buddhist culture which reached its peak in the 10th century AD. Although most of the temple complex and its components have collapsed and buried since being abandoned by human supporters, the condition of the authenticity of the form and its layout has survived since it was rediscovered at the end of the 19th century AD. Since it was rediscovered until 1975, several temples which had collapsed and were buried in the area were restored by the government.

Restoration activities carried out—although applying modern technology such as the use of reinforced foundations and cement-based adhesives—did not change the authenticity of the shape and layout in it because it was done in accordance with the rest of the evidence found. Field notes from researchers since the initial findings, historical texts, to archaeological records related to the condition of the original structure, become an important reference that followed in the restoration. The purpose is to maintain the maximum authenticity and integrity of the form, layout, materials, ornaments, as well as important components of the Muarajambi Temple Compound as one of the largest centers of Buddhist worship and education in the Asian region.