National Museum of Indonesia

Tugu Inscription was found in Tugu-Village, Koja Sub-district, North-Jakarta. It is carved on andesite-stone with writings of Pallava script and Sanskrit language. The form of Pallava letters used indicates that it dates from the middle of 5th Century. It is the longest inscription issued by Pūrṇṇawarman, and it describes the event of Candrabaga River excavation by Rajadirajaguru, and Gomati River by Pūrṇṇawarman in the 22nd year of his reign. It has a national value for being an early-milestone in the history of Sanskrit-language and Pallava-script usage (originated from India) in Java, which also shows the archipelago royal institutions system advancement.

Crown of the Sultan of Siak Sri Indrapura Collection of National Museum of Indonesia - Inventory Number E 26.
National Museum of Indonesia National Museum of Indonesia
Crown, as the headpiece of a person in power, is considered to be the symbol of power, legitimacy, immortality, glory, prosperity and the afterlife. This particular crown becomes a great symbolism for the history of Indonesia because it was given directly by Sultan Syarif Kasim II, the Sultan of Siak Sri Indrapura during his reign (1915-1949), to Indonesia after its independence, as a grand gesture of the sultanate submission to Republic of Indonesia. This historical value, accompanied by the crown’s a high-level of design with artistic form and design: gives the crown a national value as national cultural heritage.
Golden Bowl carved with Ramayana Stories Collection of National Museum of Indonesia - Inventory Number 8965
National Museum of Indonesia National Museum of Indonesia
This 16-carat Golden Bokor/bowl is an oval-shaped container adorned with eight Ramayana story scenes, including: Rama and Sinta's disposal in the forest, Laksmana chase of the deer, and Sinta's sorrow in Alengka Country. The carving-work was done with repousse-technique: where forging done from the back, resulting a bulging engrave. It was discovered inside a Chinese ceramic ewer originating from the Tang dynasty, unintentionally by a sand-digger in a rice field located in Wonoboyo-Village, Klaten-Regency, Central-Java Province, in 1990. This artwork reflects a high creativity, combining aesthetic-mastery and refined gold forging-technology, giving it the value to be considered national cultural heritage.
Prajnyaparamita Sculpture Collection of National Museum of Indonesia - Inventory Number 17774
National Museum of Indonesia National Museum of Indonesia
The sculpture embodies knowledge of the perfection of wisdom in Mahayana Buddhism, Prajnyaparamita (Prajñāparāmitās), meditating in a vajraparyangka-position, on top of a blooming lotus-form pedestal. On top of it, present a symbolic form of book, believed to be the holy-book of Prajnaparamita-sutra: describing the wisdom and transcendental knowledge in Buddhism. It was found in Singosari-Village in 1818. Its beauty attracted many, allowing it to be presented in different parts of the world, before finally returned back to Indonesia in 1978. It possesses a national heritage value for it serves as proof on the high-level achievements of the sculpture arts development during Singasari period.
Bhairawa Sculpture Collection of National Museum of Indonesia - Inventory Number 6470
National Museum of Indonesia National Museum of Indonesia
Bhairawa sculpture was found on the banks of Batanghari-River, West-Sumatera, in 1935. It is made of a single andesite stone with the height of 441cm. It is the embodiment of God Shiva according to the belief of Tantrayana-sect in Buddhism. It depicts King Adityawarman, who was a devout follower of Tantrayana, in his Bhairawa form. It carries a scary expression with its crown-like hair carrying a circle-shape symbol of Gods, two canines-teeth in its maxilla, thick mustache and headband. It possesses national value for being the tallest heritage sculpture found, and shows the sculpture-art style of Majapahit in 14th Century.
Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.2a
National Museum of Indonesia National Museum of Indonesia
Yupa-D.2a inscription is engraved on a pole-shaped stone, with 12-lines of writing carved on its front, using Pallava script and Sanskrit language. It was found in 1879, in Berubus-Hill, Muara-Kaman, East-Kalimantan. The inscription explicates about King Mulawarman’s genealogy, mentions Sri Maharaja Kundungga whose son, Aswawarman, had three children. The most prominent one was King Mulawarman, the civilized, strong and powerful king. King Mulawarman held a memorial ceremony celebrating this monumental-stone, which was established by the Brahmins. Yupa-D.2a inscription is a preliminary evidence of great cultural changes from the prehistoric to historic times of Indonesia; giving it a national importance value.
Seven Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.2b
National Museum of Indonesia National Museum of Indonesia
Yupa-D.2b inscription is engraved on a pole-shaped stone, with 8-lines of writing carved on its front, using Pallava script and Sanskrit language. It was found in 1879, in Berubus-Hill, Muara-Kaman, East-Kalimantan. The inscription mentions about the noble king, Sri Mulawarman, who gave alms of 20,000-cattles to the Brahmins, which described, like fire in the holy land of Waprakeswara. As a sign of the king’s benevolence, a memorial was made by the Brahmins who came to this place. Yupa-D.2b inscription is a preliminary evidence of great cultural changes from the prehistoric to historic times of Indonesia; giving it a national importance value.
Seven Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.2c
National Museum of Indonesia National Museum of Indonesia
Yupa-D.2c inscription is engraved on a pole-shaped andesite monoliths stone, with 8-lines of writing carved using Pallava script and Sanskrit language. It was found in 1879, in Berubus-Hill, Muara-Kaman, East-Kalimantan The inscription mentions the benevolence and greatness of King Mulawarman, the great and noble king, shown through an exceptional amount of alms given by the king. The generosity then being recognized through the establishment of this Yupa as a memorial, by the Brahmins. Yupa-D.2c inscription is a preliminary evidence of great cultural changes from the prehistoric to historic times of Indonesia; giving it a national importance value.
Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.2d
National Museum of Indonesia National Museum of Indonesia
Yupa-D.2d inscription is carved on a pole-shaped andesite monoliths stone with approximate height of 100cm. The front section of the inscription has 11-lines of writings in Pallava script and Sanskrit language, with the only form recognized being a rectangular-shape part of a letter—referred to as “box-heads”. This evidence shows the shape characteristics of the letters. This inscription was found in 1879, in Berubus-Hill, Muara-Kaman, East-Kalimantan. Yupa-D.2d inscription is a preliminary evidence of a great cultural changes from the prehistoric to the historic times of Indonesia; giving it a national importance value as a recognized cultural heritage.
Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.175
National Museum of Indonesia National Museum of Indonesia
Yupa-D.175 inscription is carved on a pole-shaped andesite monoliths stone with approximate height of 100cm, which has 4-lines of writing in Pallava script and Sanskrit language. This inscription was found in 1940, in Berubus-Hill, Muara-Kaman, East-Kalimantan. This Yupa was written as a commemoration of the two-alms given by King Mulawarman, in the form of a mountain of thick oil and lamp with petals of flowers. Yupa-D.175 inscription is a preliminary evidence of a great cultural changes from the prehistoric to the historic times of Indonesia; giving it a national importance value as a recognized cultural heritage.
Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.176
National Museum of Indonesia National Museum of Indonesia
Yupa-D.176 inscription is engraved on a pole-shaped stone, with 8-lines of writing carved on its front, using Pallava script and Sanskrit language. When the inscription was found in 1940 (in Berubus-Hill, Muara-Kaman, East-Kalimantan), the upper and left sections were partly damaged, hence few words of each line got cut-off. The Yupa contains calls of congratulations towards the famous Sri Maharaja Mulawarman, who made the offerings of water, cheese, sesame-oil and eleven-bulls, for the Brahmins. Yupa-D.176 inscription is a preliminary evidence of great cultural changes from the prehistoric to historic times of Indonesia; giving it a national importance value.
Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.177
National Museum of Indonesia National Museum of Indonesia
Yupa-D.177 inscription is engraved on a pole-shaped stone, with 8-lines of writing, using Pallava script and Sanskrit language. Few lines of the scripts got worn-out, hence left unreadable. This inscription was found in 1940 in Berubus-Hill, Muara-Kaman, East-Kalimantan. It mentions about Sri Maharaja Mulawarman’s conquest and mastery over other kings, like King Yudhistira. In Waprakeswara, he granted a gift of 40.000. It also mentioned about the occurrence of ceremonies, and construction of memorial sign for the Brahmins. Yupa-D.177 inscription is a preliminary evidence of great cultural changes from the prehistoric to historic times of Indonesia; giving it a national importance value.
Tugu Inscription Collection of National Museum of Indonesia - Inventory Number D.124
National Museum of Indonesia National Museum of Indonesia
Tugu Inscription was found in Tugu-Village, Koja Sub-district, North-Jakarta. It is carved on andesite-stone with writings of Pallava script and Sanskrit language. The form of Pallava letters used indicates that it dates from the middle of 5th Century. It is the longest inscription issued by Pūrṇṇawarman, and it describes the event of Candrabaga River excavation by Rajadirajaguru, and Gomati River by Pūrṇṇawarman in the 22nd year of his reign. It has a national value for being an early-milestone in the history of Sanskrit-language and Pallava-script usage (originated from India) in Java, which also shows the archipelago royal institutions system advancement.
Buddha Dipangkara Sculpture Collection of National Museum of Indonesia - Inventory Number 6057
National Museum of Indonesia National Museum of Indonesia
The Buddha Dipangkara Sculpture is the first and largest standing bronze Buddha sculpture found in Indonesia. It was made with à cire perdue-technique, with the traits of Amravati Statue arts-style from South India, dates from the 2nd-5th Century. The sculpture was found in 1921 at the banks of Karama-River, in Sikendeng-Village, North-Mamuju, West-Sulawesi. This sculpture is believed to be the protector of Buddhist sailor, and therefore was used to be placed at the edge of sailing boats. The singularity and uniqueness of the Buddha Dipangkara Sculpture presence in Indonesia gives it a national value to be considered a national heritage.
Manjusri Sculpture Collection of National Museum of Indonesia - Inventory Number 5899/A 1105
National Museum of Indonesia National Museum of Indonesia
Manjusri Sculpture, found in Ngemplak-Village, Semongan, Central-Java in 1927, is believed to have originated from India due to the presence of Pala art-style in its hairstyle, necklaces and body gesture: but was made by Javanese artists who got inspired by the style. It was made in early 9th Century, from a massive silver-metal material that was considered a rare material. This sculpture is one of the best and heaviest silver-metal artworks ever found in Java Island. It carries great national value for being an iconographic-innovation and the only silver-metal artworks from the Hindu-Buddha period found in the archipelago.
Crown of Banten Sultan Collection of National Museum of Indonesia - Inventory Number E 619
National Museum of Indonesia National Museum of Indonesia
The Crown of Banten Sultan, originated from Banten-Province, West-Java, is made of 24-carat gold, silver, studded with 166 precious stones, and consists of three parts: outer, inner and the headgear. This Royal Regalia was used by several Sultans of Banten from 1552-1820, and becomes a symbolic evidence of the unity between West-Java and South-Sumatera against the Dutch. Eventually it was taken by the Dutch as booty in 1832. The national value carried by this object is not only for its historical value, but also for being a rare object—as the only crown made in songkok form with three layers.
Harihara Sculpture Collection of National Museum of Indonesia - Inventory Number 256/103a/2082
National Museum of Indonesia National Museum of Indonesia
Harihara sculpture is carved on andesite-blocks, depicting the combination of two great-gods, Vishnu/Hari and Shiva/Hara. Harihara is described as having two-sides: right representing Shiva and left representing Vishnu. Harihara sculpture was found in Sumberjati Temple (in Blitar, East-Java) which is allegedly a tribute to Kertarajasa Jayawardhana/Raden Wijaya, the founder of Majapahit Kingdom. Experts conclude that this sculpture is an embodiment of Raden Wijaya. He was considered as Vishnu for his success in saving the Singasari from destruction, and as Shiva for his devotion in worshipping Shiva. Harihara sculpture possesses the national value for being the only sclupture depicting Raden Wijaya.
Amogapasha Sculpture Collection of National Museum of Indonesia - Inventory Number D.198-6469
National Museum of Indonesia National Museum of Indonesia
Amogapasha sculpture, found in Lubuk Bulang, Rambahan-Village, Pulau Punjung-Subdistict, Dharmasraya-District, West-Sumatera Province, has an inscription engraved at the back of it using three-languages: Sanskrit, Old Javanese, and Old Malay. The epigraph was done by Sri Maharajadhiraja Adityawarman, in 1269 Saka Year. It captured the story of the exaltation towards a group of Buddhist-statues in sacred buildings, virtues carried in the Buddhism belief, praises towards the knowledge of Yoga and the married couple of knowledge of Mahayana Buddhism. This sculpture possesses a national-value for it testifies the Great Melayu Kingdom presence in the nation, and is imprinted with inscription from three different languages, which is considered extremely rare.
Ganesha Sculpture
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This andesite-stone sculpture was found at Banon Temple, Magelang, Central-Java. It depicted Ganesha sitting on a double-petal padmasana with the soles of his feet facing each other (utkutikasana-pose): an image of Ganesha that is typically comes from Java. The figure portrays Ganesha with 4-hands—holding different objects on each (an ax, prayer-beads, bowl with the tip of a trunk inside, and a bowl with an ivory fracture), wearing shoulder strap and bracelet. It wears a plain ribbon-shaped belt with flower-ornament, and its lower part wear a cloth with a flower cut motif that covers the waist to the feet.
Gajah Mada Inscription
National Museum of Indonesia National Museum of Indonesia
This inscription was mentioned in OJO Brandes (1913: 263) under the name Steen van Singasari or Singasari Inscription. It was found in a pond near Kyai Napi'i's langgar/prayer-space around Singosari Temple, East-Java, in 1904. In the same year, it was taken to the National Museum. This inscription was made around 1213, representing the Majapahit Kingdom-style, because it uses a stela-shaped inscription model. This inscription also has special meaning in terms of history, science, education, religion, and culture because it contains the Rakaryan Mapatih Mpu Mada figure or Gajah Mada as historical figures—the high officials of the Majapahit Kingdom.
Kala’s Head Pendant
National Museum of Indonesia National Museum of Indonesia
It is a circle-shaped pendant with gold and gemstones as its main components, depicting Kala’s face—a Hindu God—with full round eyes, a large nose, and a grinning mouth showcasing his fangs. This image of Kala was commonly used in buildings during Majapahit-era. This pendant is decorated with sumping/wings-resemblance carvings at its edges. In its time, this jewelry only used by the aristocracy of the Hindu-Buddhist kingdom in Indonesia. It is believed to be used as an accessory in everyday-clothing and sacred-function in religious rituals: given the kala figure was believed to be able to dispel negative energies.
Vishnu Sculpture
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This Vishnu sculpture was made of andesite stone. It depicts Vishnu standing tall in a dwibangga-pose on top of a padmasana, wearing karandamakutan with a simbar (rhizome-rooted plant kind) decoration, a plain upawita (braided-chain jewelry), a flower-motif necklace and simbar-shaped arm-rings, with a sirascakra (representing a halo/round of holy-light) at the back of its head. Behind it, there is a Garudeya figure The Vishnu-statue has a cultural value because it shows the strength of national identity: conveying the image of Vishnu based on the authentic creativity of the Javanese sculptors, instead of by merely imitating where it came from (India).
Shiva Mahadeva Sculpture
National Museum of Indonesia National Museum of Indonesia
This andesite-stone sculpture was found at Banon Temple, Magelang, Central-Java. It depicted Shiva Mahadeva standing tall in samabangga-pose, wearing jatamakuta on its head (with decoration of crescent moon on the left and sun on the right), a snake shaped upawita (braided-chain jewelry), wide necklace, a simbar-shaped arm-rings and a kathibanda. Behind this statue, there is a seated figure of Nandi—an ox, vehicle for Shiva in the Hindu mythology. The mouth and neck of the statue were damaged (there is an iron joints present in the neck), and the left arm and half of the right arm were missing.
Goddess Sculpture
National Museum of Indonesia National Museum of Indonesia
This sculpture was made of andesite stone, and it depicts the figure of Goddess wearing three necklaces, belt and carved-motif anklet. On the two forearms, there are ribbon-shaped double shoulder bolts, with various decorative cymbals with a rosette in the center. Jan Fontein, R. Soekmono, and Satyawati Suleiman in Early Indonesian Art (1971: 147) identify this as "Queen Dewi who is likened by some to Queen Suhita, depicted in royal attire, adorned with gold-diamonds." One of the uniqueness of this sculpture is the lotus decoration that almost covers the entire back of the body.
Brahma Sculpture
National Museum of Indonesia National Museum of Indonesia
This Brahma statue originating from Banon Temple, was made of andesite and monolith stone. It depicted the four faces of Brahma wearing a flower and vines-decorated crown, with each of his face facing four different directions. This sculpture is a masterpiece that reflects the uniqueness of Indonesian culture for its proportional carving method. It is also a valuable Cultural Heritage that is rare in type, unique in design, and few in number in Indonesia—because the Banon Temple’s statues are made of solid stone with fine, detailed, proportional carvings which is rarely found in Indonesia.
Agastya Sculpture
National Museum of Indonesia National Museum of Indonesia
Agastya Sculpture is an andesite stone sculpture, which was found at the Banon Temple, in the city of Magelang, Central Java. It depicted Agastya standing tall in samabangga-pose, with half of the statue’s right arm missing. The statue depicted Agastya with a mustache, beard and pot belly. It wears a jatamakuta, simbar-shaped arm-rings and an upawita (braided-chain jewelry), with a plain under cloth. On both of his sides, present a fragment of a bent leg, belonging to two anthropomorphic figures.

National Museum of Indonesia

Crown of the Sultan of Siak Sri Indrapura Collection of National Museum of Indonesia - Inventory Number E 26.

Golden Bowl carved with Ramayana Stories Collection of National Museum of Indonesia - Inventory Number 8965

Prajnyaparamita Sculpture Collection of National Museum of Indonesia - Inventory Number 17774

Bhairawa Sculpture Collection of National Museum of Indonesia - Inventory Number 6470

Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.2a

Seven Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.2b

Seven Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.2c

Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.2d

Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.175

Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.176

Yupa Inscription Collection of National Museum of Indonesia - Inventory Number D.177

Tugu Inscription Collection of National Museum of Indonesia - Inventory Number D.124

Buddha Dipangkara Sculpture Collection of National Museum of Indonesia - Inventory Number 6057

Manjusri Sculpture Collection of National Museum of Indonesia - Inventory Number 5899/A 1105

Crown of Banten Sultan Collection of National Museum of Indonesia - Inventory Number E 619

Harihara Sculpture Collection of National Museum of Indonesia - Inventory Number 256/103a/2082

Amogapasha Sculpture Collection of National Museum of Indonesia - Inventory Number D.198-6469

Ganesha Sculpture

Gajah Mada Inscription

Kala’s Head Pendant

Vishnu Sculpture

Shiva Mahadeva Sculpture

Goddess Sculpture

Brahma Sculpture

Agastya Sculpture