Cangkuang Temple

Origins and Rediscovery

The name "Cangkuang" is derived from a type of pandan plant (Pandanus furcatus) that grows abundantly around the swamps and lakes at the site. Cangkuang leaves are traditionally used by the local community to make mats or to wrap aren sugar.

The rediscovery of this site began with historical records in the book Notulen Bataviaasch Genootschap in 1893, which mentioned ancient building ruins and a statue of Lord Shiva in Leles.

However, the site was forgotten until 1966, when a research team led by Uka Tjandrasasmita conducted extensive excavations. This discovery was triggered by research into the sacred tomb of Arif Muhammad, located right next to the ruins. The archaeological team found building foundations and scattered remnants of temple stones at the base of a small hill surrounded by a lake (situ).

Architecture and Construction Details

Cangkuang Temple is estimated to have been built in the 8th century AD, contemporary with temples in the Dieng Plateau or Gedong Songo Temple. Architecturally, this temple exhibits a very simple style compared to the grand temples in Central or East Java. The building stands on a base (kaki candi) measuring 4.5 x 4.5 meters with a height of approximately 8.5 meters.

The temple's construction uses andesite stone. The building structure consists of a base, body, and roof. In the body of the temple, there is a small room (garba griya) which houses a statue of Shiva. This statue was found in an incomplete state, but still shows the characteristic features of Hindu iconography. The roof of the temple is shaped like a tiered pyramid with small decorations at each corner, reflecting the concept of Mount Meru in Hindu cosmology.

It is important to note that the building standing today is the result of reconstruction in 1974-1976. Given that only about 40% of the original stones were found, the restoration team used new stones marked with special signs to complete the temple's structure so it could stand whole again.

Syncretism: Harmony of Hinduism and Islam

One of the most prominent unique features of Cangkuang Temple is its proximity to the tomb of Embah Dalem Arif Muhammad. He is believed to have been a military commander from the Islamic Mataram Kingdom who came to this region in the 17th century to attack the VOC in Batavia. After failing, Arif Muhammad did not return to Mataram but settled in Leles to spread Islam.

The existence of a Hindu temple and the tomb of an Islamic leader within a very close complex (only a few meters apart) demonstrates extraordinary tolerance and historical continuity. The people of Kampung Pulo, who are direct descendants of Arif Muhammad, still maintain both sites with great respect. This phenomenon proves that the history of West Java did not experience sharp discontinuity, but rather an organic process of cultural transition.

Historical Significance and the Figure of Arif Muhammad

Historically, Cangkuang Temple provides evidence that the influence of the Galuh Kingdom or early Hindu kingdoms in West Java extended to the inland mountainous regions of Garut. Before this discovery, many historians believed that Hindu influence in West Java was limited to coastal areas or city centers like Bogor and Ciamis.

The figure of Arif Muhammad himself brings a new historical dimension to this site. He left a legacy of customary rules in Kampung Pulo that are still observed today. For example, the prohibition of keeping four-legged livestock such as goats or cows within the village, and the prohibition of increasing the number of houses, which remain six plus one prayer room. The number six symbolizes Arif Muhammad's six daughters, while the prayer room symbolizes his only son who passed away.

Preservation Efforts and Current Status

The Indonesian government, through the Center for Cultural Heritage Preservation (BPCB), actively manages Cangkuang Temple as a national cultural heritage site. In addition to physical restoration, preservation efforts also include the management of the Situ Cangkuang environment. Visitors wishing to reach the temple must cross the lake using traditional bamboo rafts, an experience that adds to the historical and aesthetic nuances of the journey.

A small museum has also been established at this location, housing various artifacts, including ancient manuscripts made from tree bark containing Islamic teachings and Friday sermons from the time of Arif Muhammad. The preservation of Cangkuang Temple is not just about preserving ancient stones, but also about preserving the collective memory of how two great world civilizations—Hinduism and Islam—once met and coexisted in the tranquil Leles valley.

Conclusion

Cangkuang Temple is a historical gem of West Java that offers a unique perspective on the archipelago's past. Its existence dispels the notion that Hindu relics in Sunda land have completely disappeared. Through its humble architecture and its location sharing space with a legendary Islamic figure, Cangkuang Temple remains an eternal symbol of the diversity and spiritual peace of the Sundanese people throughout the ages. As a historical site, it is not merely a tourist attraction, but an open laboratory for anyone wishing to study the roots of identity and cultural evolution in West Java.