Basic spatial old city of Yogyakarta pivot straight line Tugu, Keraton, dan Panggung Krapyak and flanked by Winongo River on the west side and the Code River in the east. Road P. Mangkubumi (formerly Margotomo), Malioboro street (formerly Maliyoboro), and road Jend. A. Yani (formerly Margomulyo) is a straight boulevard from the monument toward the palace. Road D.I. Panjaitan (formerly Ngadinegaran [?]) Is a path that is straight out of the palace through the "Plengkung Nirboyo" to "Panggung Krapyak". Observations of satellite imagery showed Tugu, Keraton, dan Panggung Krapyak following the road that connects it almost in line (just missed a few degrees). The spatial structure of meaning "sangkan paraning dumadi", namely the origin and purpose of human rights last.
From Panggung Krapyak headed to Keraton (Complex Kedaton) shows "sangkan" the origin of human creation till the adult human. It can be seen from the village at around Panggung Krapyak, which is a stage of human life. Kampung Mijen (derived from the word "Wiji" which means seed). Along the way D.I. Panjaitan planted Asam tree (Tamarindus indica [?]) And Tanjung (Mimusops elengi [?]) Symbolizing childhood into adolescence. From the Tugu go to Keraton (Complex Kedaton) shows "paran" end of man is facing its creator. Seven gates of Gladhag until Donopratopo symbolizing the seven steps to heaven.
Tugu "golong gilig" (monument in Yogyakarta), which became the northern limit of the old city became a symbol of "manunggaling kawulo gusti" unity between the king (golong) and people (gilig). This symbol can also be viewed in terms of the mystical union between the creator of universe (Khalik) and the creature (makhluk). "Sri Manganti" means the King is waiting or waiting for the King.
Gate Donopratopo means "someone who is good is always willingly giving to others and able to eliminate the passions”. Two giant statues "Dwarapala" located next to the gate, the one, "Balabuta", describes the crime and the other, "Cinkarabala", describes the goodness. This means "you should be able to distinguish, where good and evil".
Some of the tree in the palace complex page also contains a certain meaning. Beringin tree (Ficus benjamina; family Moraceae) in the “Alun-alun Utara” (north square) numbered 64 (or 63) which represents the age of the Prophet Muhammad. Two banyan tree in the middle of the North Square became a symbol of the macrocosm (Kyai Dewodaru, Dewo = God) and microcosm (Kyai Janadaru, jana = man). In addition there that define Dewodaru is a unity between Sultan and God, while Janadaru is the symbol of unity Sultan with his people. Gayam tree (Inocarpus edulis / Inocarpus fagiferus; family Papilionaceae) means "ayem" (peace, happy) and "gayuh" (the ideal). Sawo Kecik tree (Manilkara kauki; family Sapotaceae) means "Sarwo becik" (state of well-paced, full of goodness).
Garebeg ceremony, some people believe if they get a contested part of the mountains, they will get some good luck, such as soil fertility and abundant harvest for farmers. Also during the ceremony sekaten some people believe if chewed betel nut during "gamelan Sekati" played / sounded, good luck will get younger. Water used to clean the remaining heritage was also believed some people have good luck. They are willing to jostle just to get the sacred water.
Heirlooms palace is also believed to have magical power to reject bala / crime. Flag Kanjeng Kyai Tunggul Wulung, said to have originated from the cloth covering the kabah in Mecca (kiswah), is believed to eliminate the disease outbreak that had plagued the people of Yogyakarta. The flag was carried in a procession around the fort Baluwerti. It is said that the last incident occurred in 1947 (?). It is believed also by some people, that Kyai Jegot, spirit forest guardian Beringan, places of Yogyakarta palace was established, stay in one of the main pillars in nDalem Ageng Prabayaksa. Spirit is believed to maintain the tranquility of the kingdom of the disorder.
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