That afternoon, the Yogyakarta sun was shining directly overhead as our car stopped in front of a large, tightly closed gate. Pakualaman Temple, a small palace that stood serenely in the heart of the city, seemed to distance itself from the bustle of the streets.
From behind the gate, several servants stood guard quietly, as if they had been part of the scenery for centuries. I got out, approached, and expressed my intention to visit. In polite language, one of the servants, let’s call him Pak Joko, informed me that the car park was in the side yard. We were directed to turn left, then right, until we finally found a spacious parking lot within the Pakualaman complex.
The car was parked, and we returned to the gate of the Pakualaman Grand Mosque. The gate was white with a small pyramid-shaped roof, typical of Javanese architecture, and at the top was clearly written “Masjid Besar Pakualaman.” In the center of the roof was the Pakualaman symbol, with the gold letters “PA” and a wing and crown decoration.
Right in the center of the entrance gate is a sign that reads “terus mulia terusto raharjo,” which in Indonesian means “the path to prosperity.”
Since the early days of Pakualaman, mosques have been an important part of the palace’s layout, uniting spirituality and power in a harmonious space.
I paused in front of the gate for a moment and observed the decoration and inscriptions. On the pediment, or triangular surface of the door’s şubata, is an inscription of the year “7-8-1884” (the reign of Paku Alam V), and below it is a Javanese inscription that reads: “wiwara kusuma winayang reka.” The surface of the pediment features symmetrical floral decoration in a triangular shape. On both sides are large letters “PA” and “X,” signifying that the current reigning ruler of this temple is Pakualam X.
Passing through the gate, we entered and signed our names in the guest book. Right next to the entrance is a welcome sign that reads “Sugeng Rawuh” with an illustration of two courtiers in Javanese attire. Through the gap in the door, a neat and spacious inner courtyard was visible, with trees, a green garden, and a large, joglo-roofed pavilion in the distance. The greeting “Sugeng rawuh” was simple yet warm, as if emphasizing that Pakualaman Temple is not just a place for royalty, but also a home for anyone who comes with good intentions.
Main Gate: Regol Danawara
Pak Joko again warmly welcomed me to Pakualaman Temple. I looked back at the main gate from the inside.
“This gate is called Regol Danawara,” Pak Joko said again, explaining the meaning of the numbers “7-8-1884” I saw in front of me. They signify the reign of Paku Alam V, who reorganized many parts of the palace. The nearly 15-meter-wide entrance resembled a giant mouth leading into a different world. As I walked slowly, I looked back at the gate, which seemed to symbolize the authority of this small duchy, founded in 1813.
I briefly inquired about the history of the large mosque I had seen earlier, and Mr. Joko explained that the Puro Pakualaman Grand Mosque was built in 1831 AD by Sri Paduka Paku Alam II. The architecture and layout of this mosque are closely linked to the macapat philosophy in Javanese cosmology. Macapat philosophy is interpreted as the four elements of life or the meaning of life.
This includes the elements of direction: East, West, North, and South. The architecture of this mosque is inseparable from the Puro Pakualaman architectural style, dominated by the color yellow.
Gedhong Parangkarsa.
We took photos with the beautiful buildings of Pura Pakualaman in the background. We first headed to the building on the west side, called Gedhong Parangkarsa.
The roof is a saddle-shaped tile, with the western end connecting to the surrounding building and the eastern end connecting to the roof of the adjacent building, Bangsal Sewatama. This building once served as a wedding reception for Paku Alam’s sons and daughters and was also used for guest accommodations. On the north side of the building, there is a hall, a special room for preparing food (bujana).
Pendapa Agung: Bangsal Sewatama
The building next door is Bangsal Sewatama, a large hall where official ceremonies and receptions are held. It measures nearly 40 meters by 30 meters, with forty wooden pillars supporting a three-tiered pyramid-shaped roof. The marble floors reflect the dim light, creating a regal yet unassuming atmosphere. To the side of this hall are additional rooms, such as the Chinese Room and the Srikaya Building, which were once used for special purposes. Pak Joko explained this, speaking Indonesian with occasional hints of Javanese.
I imagined the atmosphere when soldiers lined up, gamelan played, and guests sat listening to a duke’s sermon. Pak Joko even explained who sat on each floor of the hall according to their rank.
Gedhong Purwaretna
To the east stands the majestic Gedhong Purwaretna, built during the reign of Paku Alam VII with the assistance of Paku Buwono X. Its Indies-style facade is decorated with stained glass with floral and geometric motifs. This building once served as a resting place, combining Javanese nuances with 19th-century modern touches.
Dalem Ageng Prabasuyasa
Pak Joko also explained that the heart of Pura Pakualaman is Dalem Ageng Prabasuyasa, the residence and center of the heirlooms. The senthong rooms—central, western, and eastern—contain a mystical aura that is difficult to explain. This is where ancestral heirlooms are cared for, and other rooms are used as rest rooms, clothing rooms, and storage areas. Unfortunately, visitors are not allowed inside this area. From the outside, Dalem Ageng appears serene, but anyone can sense that its walls hold a long history, from the colonial era to the republic.
Sewarengga Hall and Gandhok
North of Dalem Ageng stands Bangsal Sewarengga, a joglo-like compound with rooms on the east and west sides. Meanwhile, Gandhok Kulon and Wetan housed Paku Alam’s daughter-in-law and queen. Its hipped roof is simple, but the surrounding verandas create the impression of a welcoming mansion.
Gedhong Maerakaca
No less striking, Gedhong Maerakaca stands two stories tall, with architecture designed by van der Beek. The upper floor serves as a living room, while the walls are adorned with Indies-style stained glass. From here, the temple’s inhabitants likely gazed out, witnessing the changes in Yogyakarta over time.
Gandok Keliling and Backyard
We walked back to the regol, or main gate, and looked around. The entire complex is surrounded by the Gedung Keliling, a wall and gandok that serve not only as a fence but also as living space and additional functions.
According to Mr. Joko, at the back, there’s a spacious courtyard that was once used as a training ground for the Pakualaman Legion, a small force loyal to the duke. Covering nearly a hectare, it now feels deserted, but the soldiers’ footprints still seem to be etched in the soil.
Historical Footprints and Restoration
Since its official founding on March 17, 1813, by KGPAA Paku Alam I, the temple has undergone many phases of construction and renovation. Earthquakes, changes in leadership, and new needs have continually changed the temple’s appearance. The era of Paku Alam II marked the construction of the mosque and the Persada building. Paku Alam IV repaired earthquake damage, Paku Alam V added additional buildings, while Paku Alam VII built the Purwaretna and Maerakaca buildings. Modern restorations were carried out from 2013 to 2021, ensuring the building remains sturdy and welcoming.
On one side of the surrounding building, there’s a room that serves as the Pakualaman Temple Museum. Unfortunately, this museum is currently under renovation, so we couldn’t see its contents.
Still within the temple grounds are two identical, symmetrical white wells. The one on the east side is called Sumur Putri (Princess Well). Its water still flows and is used today, and is said to have many healing properties, including the ability to restore youth to those who wash their faces. Meanwhile, the well on the west side has the source of Sumur Jaler (Jaler Well). This spring is said to be used for bathing the sons and daughters of the Kraton during wedding ceremonies.
From inside, I looked back at the Danawara gate while enjoying the view of the neat and spacious inner courtyard of Pura Pakualaman. From this inside, we could see a straight, white-stone path leading to the main gate, which had previously been visible from the outside. The path was flanked by green gardens, trees, and large, symmetrically arranged pots. On either side, long, red-roofed buildings lined up, giving an impression of order while emphasizing the traditional Javanese architectural style combined with colonial touches.
The atmosphere conveyed was one of serenity and order—an open, spacious space, neat and clean, as if emphasizing that this temple was not only a residence of royalty, but also a symbol of Javanese harmony: cetha (clean and orderly).
Waiting for Saturday Kliwon
After our tour, we prepared to head home. However, before leaving the complex, Pak Joko’s servant gently advised: “Come by, nggih, on the 20th, Saturday Kliwon. Wonten ubah Prajurit.” I paused for a moment. The invitation was simple, but imbued with meaning.
The Ganti Dwaja ceremony is not merely a ceremony, but part of the pulse of Pakualaman, which continues to live in this fast-paced era.
The Ganti Dwaja ceremony is held every Saturday Kliwon, or every 35 days according to the Javanese calendar.
“Ganti Dwaja” signifies the changing of the temple guarding soldiers, consisting of two groups of soldiers: the Lombok Abang Brigade and the Plangkir Brigade.
The main procession is the handover of the dwaja (unit flag) from the soldier on duty to the soldier taking his place.
The ceremony also features a parade of troops and cultural performances, and takes place at the Pakualaman Palace Square/Alun-Alun Sewandanan Pakualaman.
Saturday Kliwon, September 20, 2025, will be a special day. In the small square, soldiers line up in their traditional uniforms, banners are changed, and traditional music accompanies the procession. I imagine the atmosphere: elegant, solemn, yet open to anyone who wishes to witness. Like the message I read in the guest book: Sugeng rawuh.
Pura Pakualaman, with all its simplicity, teaches that history is not just an inanimate object. It breathes through the buildings, the soldiers, the servants, and even the guests who come. And on Saturday Kliwon, that history will move again, traversing time, greeting everyone present.
