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Surpi et al. Space and Culture, 2021, 8:4 Page | 60 https://doi.org/10.20896/saci.v8i4.991 RESEARCH OPEN ACCESS Interpretation of Symbols, and Divine Attributes in Dieng Temple Complex, Central Ni Kadek Surpi,†* Ni Nyoman Ayu Nikki Avalokitesvari,Ì I Made Gami Sandi UntaraÎ and I Ketut Sudarsana† Abstract This study aims to discuss the divine symbols and attributes used as a medium of worship in the Dieng Plateau. The research was phased in according to Wallace's empirical cycle and was conducted in the Dieng Plateau, , , a spiritual centre in ancient Java. The discovery of the Śiva Triśirah statue in the Dieng Temple Complex reveals new things in the past Hindu Nusantara construction. Several divine symbols and attributes are served as a medium of worship at the Temple Complex in the Dieng Plateau. The concept of in the Dieng Plateau is Śivaistic in character with the worship of Śiva Triśirah, that is, Śiva with three faces and four hands, as the Supreme Deity. However, some divine symbols and attributes also serve as a medium of worship and connected to divinity. In , the sacred symbols and attributes of are inseparable. Divine attributes generally define God. In the discussion of theology, God is described with various excellent attributes. The central divine attributes found are as follows: Omnipotence, Creatorship, Omniscience, Eternity and Omnipresence, Personhood, Goodness⁄ Perfection, Non-Physicality, Necessary, Existence, Simplicity, Immutability and Impassibility. These divine attributes are depicted in various forms of sacred symbols found in the Dieng Plateau. Keywords: Dieng; Theology; Śiva Triśirah; Symbols; Divine Attributes; Central Java

† Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar, Bali, Indonesia *Corresponding Author, Email: [email protected] Ì The Hindu Center of Indonesia, Email: [email protected] Î STAH Negeri MPU Kuturan Singaraja, Email:[email protected] † Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar, Bali, Indonesia, Email: [email protected] © 2021 Surpi et al. This is an Open Access article distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/by/2.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

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Introduction comes from the phrase hadi or adi, which means This study foregrounds the findings in the form glorious, gorgeous, beautiful, which contains the of divine symbols and attributes that became a definition of all-round, the most, and other medium of worship in the Dieng Plateau. These excellent qualities. The highest or highest peak, divine symbols and attributes are used as a mysterious, transcendent, or everything that medium to connect between the human realm means completely perfect or ultimate, and the and . It is also used to train human mystery of the perfection of order and faith. consciousness as a form of ancient Javanese Thus Dieng is also an important place in the Hindu religious life. The Dieng Plateau, known as cosmology of the Land of Java. In addition,' the Land of the Gods, the Land of Heaven Dieng's position, which is located right in the (Kahyangan), and the Land beyond the Clouds, is middle of the island of Java, makes it has a a prominent region in ancient Javanese Hindu special place for ancient Javanese spirituality. civilisation. Dieng Plateau is considered the first The Dieng temple complex is a silent witness to and foremost holy point on the islands of Java Hinduism's rapid development in Java in the and Nusantara. Some experts call Dieng the past. The Dieng Temple Complex is an ancient World Axis, the Cosmic Axis, which has many temple, which is believed to have been built divinity signs (Surpi, 2019). In its long history, during the 7th and 8th Centuries. However, Dieng is even considered a central point of Hindu several experts argue that it is even older civilisation, where the Ṛṣi devoted their lives to (Harriyadi, 2020). Some records estimated this knowledge, invoking the welfare of the Hindu complex was still used as a Hindu worship Kings at various eras in the Land of Java and complex during the 14th Century, even to the Nusantara. One important reason that cannot be 19th Century. So this temple complex is thought ignored regarding Dieng's historical dimension is to be one of the oldest temples in Java. It is the ancient site or its temples. The temples in the estimated that this temple was built by order Dieng Plateau are named after figures in from the Kings of the Sanjaya Dynasty. The Māhābharata and Javanese puppets. This construction of this temple complex is divided naming holds a historical significance that both into two stages. The first phase includes Arjuna Rāmāyaṇa and Māhābharata Epics had a Temple, Temple, Srikandi Temple, and profound effect on the life of Nusantara people Gatotkaca Temple (Sedyawati et al., 2013). The in the past. Moreover, it is also used as a medium second stage is a continuation of the first stage. for the spread of Hinduism. An inscription is written in ancient Javanese Dieng comes from , namely Di, a high dating from 808 AD, and a statue of is also place or mountain, and , which means discovered in this temple complex. These Kahyangan or heaven. From the combination of artefacts are now stored in the National these words, it can be interpreted that Dieng is Museum in Jakarta. Interestingly, the temples in an upper region in the form of mountains where the Dieng complex use the names of the gods and reside, which should be Māhābharata. This phenomenon shows how an ideal paradise. Comprehensively, Di means a Māhābharata literature greatly influenced the high place or mountain and Hyang, which means ancient Javanese Hindu concept. ancestral spirit or gods or something believed to In the Dieng Plateau, initially, there were very be a God, ancestral spirit, even God or Divine many temples and worship shrines. It was also Creatures in general. Hyang is also often estimated that the Dieng temple originally interpreted as kahyangan, , or heaven, numbered 400 units, but now only 8 Temple where the ancestral spirits, gods or goddesses, complex remains (Sukatno, 2004). However, the Gods or Divine creatures live (Sukatno, 2004). eight temple complexes are adequate to be Moreover, Dieng can also be traced to the studied to reconstruct Hindu Theology in Ancient meaning of the Kawi language. The word Di Java and interpret the message left from the past

Surpi et al. Space and Culture, India 2021, 8:4 Page | 62 to the next generation. Many other fascinating research process is based on Wallace's empirical things in Dieng Plateau, such as the existence of cycle (1978). Wallace's empirical cycle is a Anak Gembel, a child with dreads. Munandar scientific process developed by Walter L. (2016) stated that this phenomenon is a mystical Wallace in his book The Logic of Science in communication along time, through the past, Sociology (2017). This empirical cycle model present, and future. Several Hindu rituals are still describes the relationship of components in being held in the Dieng Plateau. For example, the social research more clearly and in detail. This ceremony of salvation shaves the dreads hair of cycle explicitly explains social research Anak Gembel, the tradition of Malam Satu Suro, components' association and is directly relevant or the first night on Suro Month in the Javanese to empirical research to achieve our study's Calendar and "Ruwatan Desa" or a ceremony research objectives (Wallace, 2017) correctly. that held to purify the village. Local people Wallace's empirical cycle's scientific process realise that this tradition is a relic of the Hindu includes 1. theory; 2. hypothesis; 3. observation; tradition, but it must still be carried out as a form and 4. empirical generalisation. The four of respect for their ancestors. components of scientific information can be The study of historical relics, such as historical changed from one element to another by one of buildings or temples, is significant to understand the methodological features: 1. the logical the religious situation, including the theological deduction, 2. interpretation, the arrangement of concepts that developed at that time. Ancient instruments, 3. measurement, simplification of Javanese theology is essential to be explored to information, and parameter estimation, 4. understand the system of Hindu Nusantara formulation of concepts and propositions, 5. Theology (Surpi, 2020). The most important hypothesis testing, and 6. logical inference discovery in the Dieng plateau is the statue of (Wallace, 1978). As stated above, the research Lord Śiva Triśirah. The statue of Lord Śiva with process of Śiva Triśirah's theology was carried three faces and four hands is classified as an old out based on Wallace's empirical cycle, which Hindu relics in Nusantara. The worship of Śiva had been adapted for theological research. Here, Triśirah is not much expressed in the history of the study begins with a problem and then looks Hindu civilisation in the archipelago. The statue for the right theory used in this research. After of Śiva Triśirah and the statue of that, through logical deduction, it tries to draw a Nandisawahanamurti are considered to be hypothesis. Following this, observations and characteristic of Dieng. Likewise, other divine generalisations are made followed by variable symbols and depictions of divine attributes that analysis and correlation to achieve research were part of Ancient Hindu Theology concepts in direction, which is outlined below: the Land of Java were also found in Dieng. . First, they are classifying the Śiva Triśirah The study begins with a discussion of the statues based on their characteristics and research method deployed for this study. each statue's size. . Following this, the results are critically discussed Second, they are formulating the in the section ‘results and discussion’. attributes of each class of Śiva Triśirah statues. Research Method . Third, they are making a comparison of This study is based on qualitative research the characteristics between Śiva Triśirah accomplished by collecting data via observation, statues in Indonesia with the other interviews, Focus Group Discussion (FGD), and iconography of Śiva Triśirah statues literature studies. Observations were made with founded in India. For example, Tri Mukhi sightings in the Dieng Plateau (including surveys Temple, Amarkantak, ; of all the temple complexes, historical sites, and Triśirah found in a sacred Guaiva cave on the Dieng Kailasa museum), Prambanan Temple Elepantha Island, east of Mumbai; and Complex, Prambanan Museum, and the Ellora Caves, which is famous for Kailasa Indonesian National Museum in Jakarta. The Temple.

Surpi et al. Space and Culture, India 2021, 8:4 Page | 63 . Fourth, the result of the comparison in western slopes of Mount Ungaran, Dieng, or Di- the third step is a working hypothesis. A Hyang in old Javanese, means residence of the working hypothesis is a hypothesis Gods. The Dieng Plateau is a religious centre formulation in such a way that the marked by numerous temples, built from the theoretical concepts used are mid-7th to the early 13th Century. However, operational. In this case, the hypothesis currently there remain only eight stone temples, used is the working hypothesis. Dieng's including the five temples in the temple complex statue of Śiva Triśirah is the highest of Arjuna and three other temples located in the worship medium in its era, a sacred vicinity, namely Bima Temple, Temple attribute, and has conformity and or Davaravati, and Temple Ghatotkaca. deviation to similar statues in India. The temple at Dieng was rediscovered in 1814 by . Fifth, the working hypothesis's a British soldier travelling to the area (Chapman, verification is carried out concerning the 2013). He saw a cluster of temples submerged in next stage, namely, stage six. lake water. In 1956, Van Kinsbergen, a Dutch- . In stage six, data processing and Flemish sculptor interested in photography, interpretation are carried out following arrived in the Dutch East Indies (now Jakarta) in Hindu theology's understanding. 1851 (Sedyawati et al., 2013). He led the effort . In the last stage, stage seven, namely to drain the lake where the temple was drawing conclusions. Data analysis uses discovered. He took the first archaeological and Ethnographic Content Analysis (ECA). The cultural photographs in Java during the Dutch research approach was based on the East Indies period in the 19th Century, working Hindu Theology approach, which has under the Batavia Society of Arts and Sciences. diverse views among other religions. The Their main interests were in archaeological results of the study are discussed in the research and conservation (Surpi, 2019). The following sections. cleaning effort was continued by the Dutch East Results and Discussion Indies government in 1864, followed by Dieng Temple Complex and Its Calendar Making recording and shooting by Van Kinsbergen in Dieng Plateau (Sedyawati et al., 2013). The Dieng Kailasa Museum data states that the The temples in the Dieng plateau are the centre Dieng Temple complex was allegedly founded in of pilgrimage (Figure 1). A place located in the the 8th Century (Surpi, 2019). However, other foothills around the Lake of Telaga Warna were views state that this temple was built long before the ascetics settled and made a small meditation that century. In his book, Pengantar Sejarah cave. Experts believe that the Dieng Plateau may Kebudayaan Indonesia 1, Soekmono (1979) have been a site of ancestor worship in ancient stated that the earliest temples were built in the times, where most of them think that the 'Old Dieng Style' between 650 and 730 AD. mountain is home to the gods. Dieng is called a Meanwhile, Sukatno (2004), in his book entitled holy mountain in an inscription that originated Dieng Poros Dunia, examines several written from the 919th Century AD. In the inscription, sources in the form of fibres and their relation to Dieng is referred to as the city of priests. Its local stories and reckons that the temple's location can be accessed via stairs that lead from existence is older than what these experts' Pekalongan plain to the north and Bagelen to the estimated. Until the 13th Century, Dieng was still south. A ladder made of igneous rock was found a spiritual centre in Java. Located on the caldera in these two areas between 1860 and 1870 at the southern foot of Mount Prahu and the (Sedyawati et al., 2013).

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Figure 1: The Map of Dieng Plateau Source: Asienreisender, 2014 (http://www.asienreisender.de/die ng.html)

Based on previous research, the Dieng Plateau, eight temples are given character names in the used as a place of worship for centuries, was left Javanese version of the Mahābhārata. abandoned and forgotten due to various factors, Soekmono (1979) argued that the earliest such as natural disaster and religious changes in temples were built in the 'Old Dieng Style' the community around Dieng (Harriyadi, 2020). between 650 and 730 AD. Canggal temple, This area is inhabited again around 1830, and located near Borobudur on Mount Wukir after that, many remains of the temple were (Mount Wukir), is the earliest temple associated excavated. Evidence that says Dieng, a hub of with the inscription dated 732 AD; however, only around 400 temples, was obtained by its foundation survives. So the temple at Dieng is discovering inscriptions dating from the 9th to the earliest stone monument available for the 13th Centuries (Sukatno, 2004). At present, further study. Soekmono (1979) also believed the Dieng plateau is an agricultural centre with that Dieng temples' construction had been terraced agricultural land along valleys and completed before the Canggal temple was built. foothills. Farmers reclaimed most of the land in Temples classified using the old Dieng style the 19th Century and transported the remaining include Arjuna temple, Semar temple, Srikandi majority of the stones that make up the temple temple, and Ghatotkaca temple. The second for other buildings. Some Dutch sources claim stage of building the new Dieng style was that the temple stones which have been between 730 AD and 800 AD. Temples classified damaged have been used to make the road base into the new Dieng style include Puntadeva (Sukatno, 2004). Meanwhile, the remaining

Surpi et al. Space and Culture, India 2021, 8:4 Page | 65 temple, Sembadra temple, and Bima temple. of the valley, the Ghatotkaca temple site, a temple is the closest dating temple that still exists accompanied by the period to the second phase of the Dieng temple remains of five other temples. At the northern building date. Meanwhile, the Badut temple was edge of the valley is the Davaravati temple, again the only temple made in this period in East Java. a single temple with the remains of three The temples that still exist are scattered in four different temples. Finally, at the foot of the different locations. The most preserved / Highlands' southern side is the Bima Temple, reconstructed site is widely known as the Arjuna which appears to be a single building. While each Group (Figure 2). It contains five extant temples of the eight temples left in Dieng is the cella, and several others, occupying a flat valley in the small stones with a single interior space Plateau's centre, near Dieng's current village. represent various approaches to building type The closest temple site is on the southern edge and altar of worship.

Figure 2: Arjuna Temple Complex Source: https://diengplateau.com/

The Veneration of Symbol and Divine Museum, has three heads, so it is called Tri Śirah Attributes in Dieng Temple Complex or Trimukha. Śiva Triśirah is considered to have Hindu religious systems cannot be separated unique features in Dieng considering the from divine symbols and attributes because it is discovery of the statue of Śiva Triśirah is quite related to the Hindu theology’s typology. The rare in Indonesia. Furthermore, this statue is typology allows the community to build a thought to be an ancient statue in the worship of complex of worship and its essential part of Śiva. There are two statues of Śiva Triśirah of divine attributes. Donder et al. (2020) asserted different sizes at the Dieng Kailasa Museum. The that in Saguna Hindu Theology's prominent Śiva Triśirah statue, having a large typology, God has a form of Devas, incarnations, scale, is accompanied by three faces in different or saints who teach the truth to humans. The directions and four hands, as shown in Figure 3. divine symbols or forms emerge from this The Śiva Triśirah statue is massive, sitting typology and are used as a worship medium by elegantly in the lotus (padmāsana) position, with the public. The divine symbols and attributes the right foot above the left foot. According to found in the Dieng temple complex include the ancient knowledge, the right hand is above following: his left hand in a Dhyana stance in the front hands. This gesture is a form of meditation Śiva Triśirah in ancient Hinduism and is also used in Buddhist Śiva is one of the Supreme Devas in Hindu and Jain traditions. Śiva is known as a God who theology that Śivaistik characterises. Śiva always remains in a meditative position. Triśirah is a fascinating and distinctive statue Therefore, His statue is commonly depicted in a found on the Dieng Plateau. The Śiva statue, meditating posture. The Śiva's body statue which is now housed in the Dieng Kailasa appears in an upright position with eyes that

Surpi et al. Space and Culture, India 2021, 8:4 Page | 66 appear closed and calm. Although it is not statue, there is also a smaller statue but a more maintained as the procedure for treating statues fragile/weathered condition. The two front in Hindu temples in hundreds of years, this Śiva hands appear to be incomplete, and the front Triśirah still shows His prabava as an incredible and rear of the left face are time-worn. ancient statue. In addition to this Śiva Triśirah

Figure 3 : Śiva Triśirah Statue Dieng in Dieng Kailasa Museum, Central Java Source: Researchers’ Documentation in Dieng Kailasa Museum 2019

In , Śiva has many forms, especially Java, Śiva Triśirah is depicted as having including Mahesa Mūrti, whose form is depicted a three-headed face with two santa's facial as having one or three heads, having a third eye, expressions and one ugra. He is described as with a headdress in the form of jatamakuta having four arms. Each is carrying one of the (Rao, 1968). Apart from Mahesa Mūrti, Śiva laksana (attributes), such as camara (a fan made Triśirah can also be described as an embodiment of peacock feathers), aksamala ( beads), of Sadaśiva Mūrti. According to the Uttara pustaka (a book made of palm leaves), and Kamikagama Book, Sadaśiva Mūrti can be nilotpala (blue lotus buds), in the posture of characterised as having three to five heads and Yogamudra, varada, or vyakhyanahasta. The ten hands. When depicted as having ten heads, Śiva Triśirah found in Dieng is depicted sitting in the five heads are the embodiment of the Yogamudra pose. Pancabrahma, namely Sadyojata, Tatpurusa, Śiva is a statue commonly found in various places Vamadeva, Aghora, and Sadaśiva (Isana). All of of worship since ancient times in India and them wearing jatamakuta. Sadaśiva Mūrti Indonesia. Referring to different research generally carries some laksana such as sula, results, in both Indonesia and India, Śiva, as the sakti, katvanga, and bhujanga, with his hands in supreme deity, is known for its five aspects. Abhaya hasta prasadamudra postures. Sadaśiva These five aspects are called pancamuka, which is sometimes depicted as having four heads, consists of Sadyojata, Vamadeva, Aghora, where the head's position is adjusted to the Tatpurusa, and Isana. Śiva is also known for its compass’s direction. Only three are highlighted nine-aspect group consisting of Śiva, Isvara, between these four heads. The faces expressions Rudra, , Mahesvara, or Mahesa Mūrti, of two santa and one ugra (Rao, 1968). Similarly, Mahadeva, Sankara, Viṣṇu, and Sambhu Maulana (2002) stated that in Indonesia, (Sedyawati, 1979). Seemingly, Maulana ( 2002)

Surpi et al. Space and Culture, India 2021, 8:4 Page | 67 argued about the existence of Śiva Triśirah. First, padmasana. All three heads are wearing Maulana (2002) argued Śiva Triśirah as the jatamakuta. Śiva Triśirah is depicted as having embodiment of Śiva Tri Mūrti (a god associated four arms, both front hands, in the posture of with creation, preservation, and demolition). yogamudra or varadahasta and vyakyanahasta. Second, Śiva Triśirah as the embodiment of The two backhands carry camara (a fan made of Sadaśiva Mūrti. In Uttara Kamikagama, the peacock feathers), aksamala (prayer beads), iconographic features of Sadaśiva Mūrti are Pustaka (a book made of palm leaves), and depicted as having five heads and ten hands. The nilotpala (blue lotus buds) or the Padma. The five heads are aspects of the manifestation of middle head with the ugra facial expression is Pancabrahma. Namely Sadyojata (this face of the embodiment of Sadyojata. The left head Śiva will give both happiness and sadness to all with santa's facial expression is the embodiment creatures), Tatpurusa (it represents the of Aghora Mūrti. The right head with the santa's structure of soul), Vamedeva (this face of Śiva facial expression that Gopinatha Rao has not has special powers to heal both mentally and expressed is thought to be the head of Śiva physically of any creature), Aghora (this face of Mahadeva, as expected (Kramrisch, 1954). Śiva is Buddhi rūpa or intellect ), and Sadaśiva Likewise, the three jatamakuta (crown) of Śiva (Isana) (represents the Citta Śaktī of Śiva, Triśirah decorations do not show three strands represents space), all wearing jatamakuta of gems like the statue of Śiva Triśirah in India, (crown). Sadaśiva Mūrti is generally depicted but rather a rosette and flower decoration and with laksana (attributes) in the form of sula, one or two strands of jewels. , khatvanga, and bhujangga, with the One of the revered manifestations is Śiva Triśira Abhaya, Hasta, and Prasada's hand-posture or in Old Javanese Triśirah (three heads). Śiva, (Rao, 1914). Besides being five-headed, with three faces embodiment, otherwise known Sadaśivamūrti can also be described as being as Tri Mukhi Trishira, is the embodiment of Śiva four-headed. The head position is adjusted to that is classified as rare. In India, Śiva with three the compass's direction, and among these four faces is found in Tri Mukhi Temple, Amarkantak, heads, only three are highlighted. The facial Madhya Pradesh India, a famous ancient holy expressions depicted— two santa and one ugra temple. Furthermore, a large statue of Triśirah is (Sharma, 1976). The third form is Śiva Triśirah, as located in the sacred cave of Śiva on Elepantha the embodiment of Mahesamūrti. Mahesamūrti Island, east of Mumbai. This monolithic temple is is described as having three heads, with facial a UNESCO World Heritage site. The statue of Śiva expressions of two santa and one ugra (Rao, Triśirah is also found in Ellora caves, Aurangabad 1968). The left head depicts santa's facial district of Maharashtra, India, famous for Kailasa expression as the face of Aghora Mūrti, the temple. This site is a very ancient temple middle head, which represents the ugra facial complex of Śiva, which also belongs to a world expression. Indeed Gopitha Rao's (1968) opinion heritage site. is endorsed by Kramrisch (1976), which argues that the left head depicts Aghora-Bhairawa. The We believe that Śiva Triśirah is not a middle head depicts Śiva Mahadeva, a combination or manifestation of Tri Mūrti, but manifestation of Śiva as Tatpurusa, and the right represents the three forces of creation, head depicts Vamadeva-Uma, the sakti of Śiva. preservation, and demolition or full power in one embodiment of Śiva. Besides, Śiva Taking the views of scholars— Rao (1968) and represents three manifestations of time, Kramrisch (1954), Maulana (2002) buttresses namely the past, present, and future. Śiva as the embodiment of Mahesamūrti. This Representation of the object of eternal worship idea is evidenced by the forms of Śiva Triśirah and His transcendence of three natural statues in Java, which are generally depicted as influences, Sattva, Rajas, and Tamas. Thus, having three heads with two facial expressions these three faces represent a supreme power, of santa and one ugra. Śiva is portrayed sitting in Supreme Deity. Sadaśiva or Parabrahman the posture of yogasana or paryankasana on the

Surpi et al. Space and Culture, India 2021, 8:4 Page | 68 himself is worshipped at all times, in all 's statue in the Dieng temple complex is circumstances, beyond time. These three faces portrayed as a bull-headed human, in a cross- are the representation of all the highest power, legged sitting position, and holding the Lord Śiva strength, and omnipotence of God. on his shoulder. The way Nandi carried Lord Śiva was also unique, like someone who is riding a Nandisavahanamūrti horse. Such depictions of statues, until now, Another fascinating statue found in the Dieng have only been found in the Dieng Plateau region Temple Complex is Nandisavahanamūrti, Nandi, (Asianto, 2015). the sacred bull, carrying the God Śiva on his shoulder. Nandi is depicted sitting in an asana This statue seemed to leave a message that a (sitting in meditation pose), with both hands devotee must diligently meditate by holding supporting Śiva's legs. Śiva seemed to be sitting Śiva, his idol god, on his shoulders. The whole upright and calm (Figure 4). However, body supports Śiva. Theologically, it can be unfortunately, this statue is not intact. The head interpreted that in meditation for a worshiper, and neck of Siva no longer exist. Besides, part of the Revered God is not far away but is upheld on his hands is imperfect. the shoulders in the form of divine awareness. This interpretation is what distinguishes the In , Nandi is a vehicle for Lord typology of Hindu theology from other religions. Śiva. Nandi is usually depicted in the form of a consider God very close. Even the spirit sacred bull in a crouch position. However, entity must be His servant by upholding Thee.

Figure 4: Statue of Nandisavahanamūrti Source: Researchers’ Documentation, 2019

Śiva Mahadeva, and Liṅga flower. Titib (2003) argues that the word Śiva In Dieng Plateau, besides the Śiva Triśirah statue, means the one who gives good luck many other statues of Śiva, both large and small, (karahayuan), kind, friendly, forgiving, pleasing, are found either in a sitting position in giving much hope, being calm, happy, and so forth. In moving the law of omnipotence Sang meditation or a standing position. A large statue of Śiva sitting in a meditation position is now Hyang Śiva is supported by His Śakti, Durgā or placed in the Dieng Museum. The Śiva statue is Pārvati. The statue of Śiva Mahadeva, Parvati, in a damaged condition. The head is lost; some and Liṅga, are shown in Figure 5. parts of his body are also damaged. Śiva seemed As already stated, besides the large statue, there to be sitting in a meditative position on a lotus is also a smaller statue of Śiva in the standing

Surpi et al. Space and Culture, India 2021, 8:4 Page | 69 position. The statue is still intact, believed to be In the Dieng Plateau, as the oldest holy point on the statue of Śiva because of the characteristics the island of Java, also found worship media in of the crown of braided hair (jatamakuta), the form of liṅga. Liṅga is the medium of worship kalasa (jug), trisula (Lord Shiva's spear with three of Śiva, also known as Śivaliṅga, a significant points), and camara (a fan made of peacock symbol, which is usually complemented by yoni. feathers). Information about the certainty of the Another unique thing is the discovery of a temple site where the discovery of this statue is medium-sized Śiva-Parvati statue. This statue is still unfunded. It is because, in ancient times, impressive because it is very rarely found in temples were scattered in this Plateau with Indonesia, Śiva-Parvati in one stone statue. Śiva- extraordinary natural scenery. Parvati is in a standing position, with some parts, especially the face, in a damaged condition.

Figure 5: Statue of Śiva Mahadeva, Parvati, and Liṅga Source: Researchers’ documentation, 2019

Durgā Mahiṣāsuramardhinī 1997). Indonesia, which is part of the great Vedic In the Dieng temple complex, the statue of civilisation, has traces of worship. The Durgā Mahiṣāsuramardhinī was also found worship of Durgā Devi in the form of Durgā (Figure 6). This discovery became an indication Mahiṣāsuramardhinī is one of the most famous. of the worship of feminine aspects (Śakti) at Also, the evidence of the worship for Śri Devi, the Dieng. This Durgā statue has eight hands. Each of Śakti of Śri Visṇu were found. Goddesses Śrī the statue's arms holds a weapon and stands on Lakṣmī is worshipped as the of the bull of Mahisasura, which she defeated. Just Prosperity. like most of the other statues, the condition of this statue is in a damaged condition. Part of the In the Hindu tradition, Ganesha is the first deity face is not perfect; some of her legs and hands to be worshipped first in every worship. Also, have been broken or even lost. Lord Ganesha is worshipped in the first temple. The Vedic literature, mainly in the epics and Following the concept of Hindu theology, purāṇas, notes popular myths and legends. One Ganesha is a God who destroys all hurdles and of them is about Śiva and Durgā. Where the obstacles and confer Sidhi and Budhi (power and Goddess Durgā is described as the Śakti of God intellect). Besides, Ganesha was the earliest Śiva. Mother Goddess Durgā has various forms deity worshipped before worshipping Śiva, who for different purposes. One that stands out is the was His father. Buffalo-trampler (Mahiṣā Mardhinī), highly The characters in Māhābharata and even Hindu glorified and worshipped in Devī Māhātmya, evolved and were earthed in Nusantara which is part of the Mārkaṇḍeya Purāṇa (Aiyar, in a character. In the Purwa puppet,

Surpi et al. Space and Culture, India 2021, 8:4 Page | 70 Dewa Ganesha, called Batara Gana (Figure 7), is replace the elephant head, Batara Gana also the name of an elephant-headed deity who is the changed its name to Batara Mahadewa. It is said son of Batara and Umaranti Batari. He has that because Umayi Devi turned into Batara another name that is Ganapati, Ganesha, and , Batara Guru then married Parwati Devi, Wigneswara. When getting a human head to and from that marriage, Ganesha was born.

Figure 6: Statue of Durgā Figure 7: Statue of Ganesha Mahiṣāsuramardhinī Source: Researchers’ documentation, 2019

Batara Gana, or often called Sang Hyang birth to a baby devata, but with a giant face, an Ganesha, is a God who mastered science. For elephant's head. The miraculous baby was then this reason, Ganesha became a symbol of treated with gege water, known as Tirtha institutional knowledge in Indonesia. Batara Amerta Kamandalu, by the Batara Guru. This Gana's form is unique; it has a large body, while water is causing the baby to overgrow to its head is like an elephant's head. Batara Gana become large. After that, the miraculous baby lives in the Glugutinatar Kahyangan, a boy was later appointed as the devatas' magnificent palace in the Jonggringsaloka champion to rival King Nilaudraka and finally region. The castle itself is shaped in a silver succeeded in killing the heavenly intruders' sheen that is colourful by the sun's rays. leader. After that, Batara Gana grew up to be a When heaven (Kahyangan) was attacked by a smart kid and very smart in science. giant army led by King Nilaudraka from Viṣṇu-Śakti and Hara Gluguginantar state, who wanted the seven In the Dieng temple complex, the statue Viṣṇu most beautiful angels in heaven, the army of the and Śakti are also found. This statue is unique devatas were unable to match it. Parwati Devi, because of its unusual posture. This statue who was pregnant, had to evacuate with other seems to hug each other. Viṣṇu is depicted in half angles to avoid the tantrum of King Nilaudraka, crouched position, while Śakti is in a kneeling who devastated the entire heaven, so Batara posture. Śakti leaned His head on Viṣṇu in a had to fight it with his white elephant. position to hug Viṣṇu (Figure 8). Viṣṇu's left hand Unexpectedly, Parwati Devi, who witnessed the appears to be around His waist. However, course of the battle with a face full of fear, had unfortunately, this unique statue is in a fallen. Her womb collided so that later, she gave condition that is not intact, so it seems not too

Surpi et al. Space and Culture, India 2021, 8:4 Page | 71 clear. This statue can be a message for grhasta Another statue is the statue of Hari Hara (Figure (householders), how Viṣṇu the Preserver and 8). This statue depicts Śiva and Viṣṇu in one Laksmi must work together to realise life on character. This statue is worshipped by Hindus earth that is good and prosperous. This statue is who worship Śiva (Śivaistik), as well as Viṣṇu classified as very unique, considering that it is worshippers, known as Vaisnava. Various infrequent for Viṣṇu and His Śakti to embrace literary sources and inscriptions tell several each other. The Dieng Kailasa Museum's names of these types of images, such as Hari- explanation, allegedly, is ancient, so it is already Sankara, Śiva-Kesava, Sankara-, in worn condition. The attributes used or Murariswara-Ardhasauriswara. The Śiva-Viṣṇu brought to this statue is not clear. statue found in Dieng is known as Hari-Hara.

Figure 8: Statue of Viṣṇu – Śakti and Hari Hara Source: Researchers’ documentation, 2019

Agastya Guru in Java coherently. The Maha Rṣi appears in The Agastya statue is also found in the Dieng sacred tales, and he hiddenly appeared in the Plateau. Like the Agastya statue in Indonesia, Canggal inscription. The holy person who later this statue is described as having a beard and a appeared in the statues of bearded older men, protruding belly with his hand holding a pot of with a fat belly and holding a jug and aksamala tirta kamandalu (holy water of eternity) (figure (prayer beads), was an inseparable part of the 9). When viewed from the meaning of theology, central figures who occupied the niches of Śiva Agastya brought tirta kamandalu as a temple in many places (Poerbatjaraka, 1992). representation of his task, carrying a tirta (holy The teacher's role is indeed significant in water) of eternity. This representation can have achieving enlightenment and awareness. a profound sense: to bring spiritual, sacred Teacher worship is a prevalent tradition because knowledge capable of giving humans the teacher is considered as a guide to attain immortality. Agastya has been the Adi Guru, realisation. The teacher is seen as a means of who has guided the Nusantara people since learning divinity and attaining supreme ancient times, today, and in the future, through awareness. Agastya, in various texts, is known as His Holy teachings. Bhaṭṭāra-Guru. Agastya Parwa (Sura, 2002) Poerbatjaraka (1992), in his book entitled: stated that Bhagawan Agastya was very famous Agastya di Nusantara, tells the arrival of Agastya in Sanskrit literature as a Bhagavan who spread Hinduism to South India until he reached

Surpi et al. Space and Culture, India 2021, 8:4 Page | 72 Nusantara. He was a wandering Bhagavan who guiding teacher. Thus, it can be proven by the did not return home. According to Agastya Agastya statue's position in the Prambanan Parwa, Bhagawan Agastya was not merely a temple, which is in one temple together with the legendary figure, but he was considered a great other Śiva s family.

Figure 9: Statue of Agastya Guru Source: Researchers’ documentation, 2019

The Wheel of which are in Nusantara, especially Java, later The Wheel of Dharma artefact is fascinating in known as Wayang Purwa. However, according to Dieng Plateau, which is now stored in the Sukatno, the naming of particular places, Indonesian National Museum. The Wheel of objects, and areas in Dieng related to the world Dharma looks very simple but holds a million of wayang or shadow puppets turned out to meanings (figure 10). Not yet found an have nothing to do with the buildings' function. explanation from experts about the discovery of The name is a new name (Renville estimates the Wheel of Dharma. However, as is customary since the beginning of the 19th Century AD). in temples, ashrams, or Dharmasala, the However, according to hermeneutics, the name possibility of the Wheel of Dharma is a is associated with several text premises. meaningful decoration and message on a wall or Furthermore, it also represents a symbolic map, fence. The Wheel of Dharma is a common thing which is related to the world of meaning related to the Knights' three obligations as (rational thinking) and the world of feelings taught in Māhābharata. The Māhābharata (esoteric) (Sukatno, 2004). This perception is still teachings are deeply rooted until today in the challenging and remains to be verified. Still, it is Dieng Plateau. contrary to the local communities belief, which The relics that exist on Dieng are usually labelled states that the naming has occurred since after the names that related to the world of ancient times and is inherited from generation to wayang (the epic Māhābharata, and Rāmāyaṇa) generation.

Surpi et al. Space and Culture, India 2021, 8:4 Page | 73

Figure 10: The Wheel of Dharma Statue Source: Researchers’ documentation, 2019

The Interpretation of Divine Attributes . There are things that even an Founded in Dieng Plateau omnipotent agent cannot do, but In Hinduism, God's divine symbols and attributes omnipotence can be adequately defined cannot be separated. The divine attributes in a manner consonant with this. . generally define God. In discussing theology, Omniscience is knowledge of all truths, God is portrayed with a variety of fascinating including truths involving the haecceities attributes. For instance, (Everitt, 2010) stated of persons and times and truths about that the main divine attributes include: what a person would freely do (in the omnipotence, creatorship, omniscience, eternity libertarian sense) in various and omnipresence, personhood, goodness⁄ circumstances. . perfection, non-physicality, necessary, Divine foreknowledge of human actions existence, simplicity, immutability, and is compatible with human freedom. . impassibility. In Western theism, these divine Divine eternity, timelessness, and attributes are widely discussed. Even it become immutability are compatible with divine points that must be solved both theologically omniscience and action. . and philosophically. There is no theological God is impeccable and essentially good. . doctrine that is more general than divine The divine command theory of morality attributes (Holmes, 2009). Divine attributes are is viable (Rosenkrantz & Wierenga, frequently debated in the discussion of the 1991). These points are also essential topics in Hindu divinity philosophy. In this theology of religions. context, (Surpi et al., 2020) states that Scholars like Rosenkrantz & Wierenga (1991) the divine concept is translated and provide precise, subtle, and exciting defences of understood in various ways in Hinduism. the following controversial claims: This divinity is depicted in various sacred

Surpi et al. Space and Culture, India 2021, 8:4 Page | 74 symbols to be worshipped as concrete type of object has supernatural powers. It was manifestations to generate sense common in ancient times to believe in the Omnipotence is the most talked-about divine plurality of the gods. There was no clear attribute. Nevertheless, in the context of Hindu consensus about whether the gods were theology, the translation is different. material or spiritual in nature (Holmes, 2009). Omnipotence is translated that God can However, in discussing God's attributes, it is manifest in various forms and even incarnate emphasised whether God cannot be spoken in because of unlimited abilities and power. The human language and cannot be known by the aim is to teach kindness and encourage human mind. These two things are still an humanity to realise its higher divinity and ongoing discussion. Therefore, the effort to find purpose. In this context, the ancient Javanese the right words to describe the debate about people in Dieng also translated divine attributes God's attributes is a task that still needs to be into various omnipotence forms. Śiva Triśirah is carried out. a manifestation of God the almighty that Conclusion encompasses omnipotence, creatorship, omniscience, eternity and omnipresence, The Dieng Plateau is widely identified as a personhood, goodness⁄perfection, existence. spiritual centre and gathering place for ancient Three faces also describe three past, present, saints in the Land of Java. Therefore, the worship and future times. Non-physicality in Hinduism is of various divine symbols and attributes is called . Nevertheless, even though it is founded in this place. Various sacred forms are unthinkable, indescribable, humans still make found in Dieng, namely Śiva Triśirah, their form even though it will be drawn by Nandisavahanamūrti, Śiva Mahadeva, Parvati, transcending duality—not humans, not animals, and Liṅga Durgā Mahiṣāsuramardhinī, Ganesha, not men, not women. Viṣṇu Śakti, Hari-Hara, Agastya Guru and The Dieng's local community considers God as a Dharma Wheel Artifacts. This divine attribute is supreme being who deserves to be worshipped. manifested as a means of worship and to induce Thus, the divine attributes attached to him are adoration, respect, and love in devotees’ hearts. described in various ways. These descriptions In Hinduism, God's symbols and divine attributes would lead to high admiration, love, and spiritual cannot be separated and exist simultaneously in emotions for the worshiper. The divine attribute physical and non-physical forms in the form of presents some interesting philosophical sense and understanding. problems. Attributes and symbols provide new The highest medium of worship, namely Śiva meaning in the world of theology. In the Dieng Triśirah, that is, Śiva with three faces, is Supreme Plateau, we find symbols and divine attributes Lord representing the three powers of creation, worthy of worship both in form and spirit and maintenance and dissolution or full power in one knowledge. The symbols that have been found manifestation. Moreover, Śiva represents the express various sacred attributes imposed on three-time, namely past, present and future or him so that he deserves to be worshipped, as an object of eternal worship. It is a honoured, and believed in providing a good over representation of all the supreme power and human life. Taking the arguments from the omnipotence of God. God’s divine attributes research Barrett (1998), cognitive perspectives depicted in the Dieng temple complex relate to also play an essential role in describing God's Natural Theology discussions. Namely divine attributes. Humans try to understand omnipotence, creatorship, omniscience, eternity through and omnipresence, personhood, goodness⁄ the cognitive function to reach the divine aspect. perfection, non-physicality, necessary, The concept of divine attributes found in Dieng existence, simplicity, immutability and is more appropriate with divinity from a impassibility. This attribute is reflected in various historical perspective. Many primitive religions sacred symbols found in the temple complex on are hartartism. That is, they imply that every the Dieng Plateau.

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Acknowledgements curators at the Museum. We are also grateful to We want to thank all the researchers and Prambanan and the curators and officers at the National Museum of Indonesia, Jakarta, for their archaeologists at the Yogyakarta Archeology Center for the vital information and permission assistance and willingness to provide several to read at the Archaeological Center Library and important information in this research. Thanks Central Java Cultural Heritage Preservation to Professor Dr. I Made Titib, Ph.D (Ida Pandita research results. Equally, we also thank officers Mpu Acarya Jaya Daksa Wedananda) and I Ketut at the Dieng Kailasa museum, officers and Donder, PhD, for their essential insights on theology.

Surpi et al. Space and Culture, India 2021, 8:4 Page | 77 Author Contribution Statement Category 2—Drafting the Article: Ni Kadek Category I—Conception and design: Ni Kadek Surpi; Ni Nyoman Ayu Nikki Avalokitesvari; I Surpi; Ni Nyoman Ayu Nikki Avalokitesvari Made Gami Sandi Untara Acquisition of Data: Ni Kadek Surpi; Ni Nyoman Revising it for Intellectual Content: I Ketut Ayu Nikki Avalokitesvari; I Made Gami Sandi Sudarsana; Ni Kadek Surpi; Ni Nyoman Ayu Untara Nikki Avalokitesvari Analysis and Interpretation of Data: Ni Kadek Category 3—Final approval of the completed Surpi; Ni Nyoman Ayu Nikki Avalokitesvari; I Article: I Ketut Sudarsana; Ni Kadek Surpi; Ni Ketut Sudarsana Nyoman Ayu Nikki Avalokitesvari Final approval of the version to be puclished: I Ketut Sudarsana; Ni Kadek Surpi