Jago Temple is located in Jago Hamlet of Tumpang Village, Tumpang Subdistrict, Malang Regency, or 22 km towards the east of Malang. Because it is located in Tumpang village, the temple is additionally called Tumpang Temple. Local villagers telephone the temple Cungkup.

According in order to Negarakertagama and Pararaton, the original name of this temple is Jajaghu. Verse 41 expression 4 of Negarakertagama describes of which King Wisnuwardhana who ruled
Singasari ended up being a Buddhist Shiva, a spiritual sect that combines the teachings of Hindu and Buddhist. The teaching flourished over the ruling of Singasari Kingdom, some sort of kingdom located 20 km coming from Jago Temple. Jajaghu, which suggests 'greatness', is a term used by referring a shrine.


Still in accordance with Negarakertagama and Pararaton, Jago Temple was built between 1268 as well as 1280 AD, as a tribute towards the 4th King of Singasari Sri Jaya Wisnuwardhana. However the temple built during the ruling of Singasari Kingdom, the two books mentioned of which in 1359 AD Jago Temple was one of many places most frequently visited by King Hayam Wuruk of the Majapahit Empire. The connection between Jago Temple and Singasari Kingdom can even be traced from lotus carvings, which ramble upwards from other stems and decorate the statues’ pedestals. This sort of lotus motif was highly favorite during Singasari Kingdom.


Important to make note of from temple history is this habit of past kings to restore temples erected by their predecessors. Jago Temple had probably been restored throughout 1343 AD as ordered by King Adityawarman of Melayu, who had blood relation to King Hayam Wuruk.

Today Jago Temple remains to be in ruined condition and yet to restore. The whole structure of the temple is a square, 23 m x fourteen m in dimension. Its roof moved, so it is not possible to learn the exact height of this temple. It is estimated the temple stood 15 m high.



Facing west, the temple sits on a 1-meter high base and three-terraced ft. Going upward, the temple feet increasingly becoming smaller, providing a walkway about the first and second floor where people can walk across the temple. Graba ghra (main room) is shifted slightly towards the back.

This temple is pyramidal throughout structure with walkways and altered rearward, a common shape of building found during megalithic age, which is sometimes called punden berundak (pyramidal shrines). The design was generally applied in the construction of any shrine to worship ancestral spirits. The shape indicates that Jago Temple was built like a shrine to worship ancestral spirits also. However, further research and study will still be required to prove the truth of it. Important to consider is that over the ruling of kingdoms in Distance Java, there are many variations fit and healthy and function of building. This really is related to the deviation throughout religious practices which, by themselves, affects the arts in holy shrines, including temple.

To go to top of the floor, there are two narrow stairs left and right hand side of the front part (west). The biggest and holiest floor is the greatest, of which the construction is actually shifted rearward.


Jago Temple is full of relief panels carved skillfully in the feet up to the walls of the highest room. There is no vacant space, because they are typical decorated with various ornaments of which tell interrelated stories conveying an email of a “release”. This has reinforced the premiss that Jago Temple was built-in close relation to the loss of life of Sri Jaya Wisnuwardhana. In line with the religion followed by King Wisnuwardhana, when i. e. Shiva Buddhist, reliefs on Jago Temple support the elements of both Hindu as well as Buddhist teachings.



Buddhist teaching is reflected throughout reliefs telling the story of Tantri Kamandaka and the story of Kunjarakarna, which are carved about the lowest terrace. The walls about the second terrace are carved while using the next sequence of Kunjarakarna story and parts Mahabharata story that contain Hindu teachings, Parthayajna and Arjuna Wiwaha. Your third terrace is full of reliefs telling the following sequence of Arjunawiwaha. The temple body’s walls are carved with Hindu stories connected with Krishna and Kalayawana war.


In the heart of the front yard, around 6 m in the temple’s feet, there is a major carved stone, 1 m throughout diameter, which resembles the model of giant pedestal. On top of it, there is a relief of lotus flower rambling beyond its stem.



On the west side of temple front yard is the statue of eight-armed Amoghapasa inside the foreground of giant-head-shaped thrones ready of one opposing the various other. The statue’s head is missing and the arms broken. Around 3 meters to florida of the statue is a huge head 1 m high. No information can be purchased whether the objects in the temple yard will be in their original places.