The Goddess Durga in the East-Javanese Period
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Concise Ancient History of Indonesia.Pdf
CONCISE ANCIENT HISTORY OF INDONESIA CONCISE ANCIENT HISTORY O F INDONESIA BY SATYAWATI SULEIMAN THE ARCHAEOLOGICAL FOUNDATION JAKARTA Copyright by The Archaeological Foundation ]or The National Archaeological Institute 1974 Sponsored by The Ford Foundation Printed by Djambatan — Jakarta Percetakan Endang CONTENTS Preface • • VI I. The Prehistory of Indonesia 1 Early man ; The Foodgathering Stage or Palaeolithic ; The Developed Stage of Foodgathering or Epi-Palaeo- lithic ; The Foodproducing Stage or Neolithic ; The Stage of Craftsmanship or The Early Metal Stage. II. The first contacts with Hinduism and Buddhism 10 III. The first inscriptions 14 IV. Sumatra — The rise of Srivijaya 16 V. Sanjayas and Shailendras 19 VI. Shailendras in Sumatra • •.. 23 VII. Java from 860 A.D. to the 12th century • • 27 VIII. Singhasari • • 30 IX. Majapahit 33 X. The Nusantara : The other islands 38 West Java ; Bali ; Sumatra ; Kalimantan. Bibliography 52 V PREFACE This book is intended to serve as a framework for the ancient history of Indonesia in a concise form. Published for the first time more than a decade ago as a booklet in a modest cyclostyled shape by the Cultural Department of the Indonesian Embassy in India, it has been revised several times in Jakarta in the same form to keep up to date with new discoveries and current theories. Since it seemed to have filled a need felt by foreigners as well as Indonesians to obtain an elementary knowledge of Indonesia's past, it has been thought wise to publish it now in a printed form with the aim to reach a larger public than before. -
Kakawin Ramayana
KAKAWIN RAMAYANA Oleh I Ketut Nuarca PROGRAM STUDI SASTRA JAWA KUNO FAKULTAS ILMU BUDAYA UNIVERSITAS UDAYANA APRIL 2017 Pengantar Peninggalan naskah-naskah lontar (manuscript) baik yang berbahasa Jawa Kuna maupun Bali yang ada di masyarakat Bali telah lama menjadi perhatian para peneliti baik peneliti nusantara maupun asing. Mereka utamanya peneliti asing bukan secara kebetulan tertarik pada naskah-naskah ini tetapi mereka sudah lama menjadikan naskah-naskah tersebut sebagai fokus garapan di beberapa pusat studi kawasan Asia Tenggara utamanya di eropa. Publikasi-publikasi yang ada selama ini telah membuktikan tingginya kepedulian mereka pada bidang yang satu ini. Hal ini berbeda keadaannya dibandingkan dengan di Indonesia. Luasnya garapan tentang bidang ini menuntut adanya komitmen pentingnya digagas upaya-upaya antisipasi untuk menghindari punahnya naskah-naskah dimaksud. Hal ini penting mengingat masyarakat khususnya di Bali sampai sekarang masih mempercayai bahwa naskah- naskah tersebut adalah sebagai bagian dari khasanah budaya bangsa yang di dalamnya mengandung nilai-nilai budaya yang adi luhung. Di Bali keberadaan naskah-naskah klasik ini sudah dianggap sebagai miliknya sendiri yang pelajari, ditekuni serta dihayati isinya baik secara perorangan maupun secara berkelompok seperti sering dilakukan melalui suatu tradisi sastra yang sangat luhur yang selama ini dikenal sebagai tradisi mabebasan. Dalam tradisi ini teks-teks klasik yang tergolong sastra Jawa Kuna dan Bali dibaca, ditafsirkan serta diberikan ulasan isinya sehingga terjadi diskusi budaya yang cukup menarik banyak kalangan. Tradisi seperti ini dapat dianggap sebagai salah satu upaya bagaimana masyarakat Bali melestarikan warisan kebudayaan nenek moyangnya, serta sedapat mungkin berusaha menghayati nilai-nilai yang terkandung di dalam naskah-naskah tersebut. Dalam tradisi ini teks-teks sastra Jawa Kuna menempati posisi paling unggul yang paling banyak dijadikan bahan diskusi. -
Tapas in the Rg Veda
TAPAS IN THE ---RG VEDA TAPAS IN THE RG VEDA By ANTHONY L. MURUOCK, B.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree Master of Arts McMaster University April 1983 MASTER OF ARTS (1983) McMaster University (Religious Studies) Hamilton, Ontario TITLE: Tapas in the fuL Veda AUTHOR: Anthony L. Murdock, B.A. (York University) SUPERVISORS: Professor D. Kinsley Professor P. Younger Professor P. Granoff NUMBER OF PAGES: v, 95 ii ABSTRACT It is my contention in this thesis that the term tapas means heat, and heat only, in the Bi[ Veda. Many reputable scholars have suggested that tapas refers to asceticism in several instances in the RV. I propose that these suggestions are in fact unnecessary. To determine the exact meaning of tapas in its many occurrences in the RV, I have given primary attention to those contexts (i.e. hymns) in which the meaning of tapas is absolutely unambiguous. I then proceed with this meaning in mind to more ambiguous instances. In those instances where the meaning of tapas is unambiguous it always refers to some kind of heat, and never to asceticism. Since there are unambiguous cases where ~apas means heat in the RV, and there are no unambiguous instances in the RV where tapas means asceticism, it only seems natural to assume that tapas means heat in all instances. The various occurrences of tapas as heat are organized in a new system of contextual classifications to demonstrate that tapas as heat still has a variety of functions and usages in the RV. -
Release from Batara Kala's Grip: a Biblical Approach to Ruwatan From
ERT (2019) 43:2, 126-137 Release from Batara Kala’s Grip: A Biblical Approach to Ruwatan from the Perspective of Paul’s Letter to the Ephesians Pancha W. Yahya Ruwatan is a ritual that has been Ruwatan is derived from a Hindu practiced by the Javanese people (the - largest ethnic group in Indonesia) for cation or liberation of gods who had centuries.1 The word ruwatan comes traditionbeen cursed and for is makingrelated mistakesto the purifi and from ruwat, which means ‘to free’ or changed into other beings (either hu- ‘to liberate’. Ruwatan is ‘a ritual to lib- mans or animals). erate certain people because it is be- Because of the widespread practice lieved that they will experience bad of ruwatan, a biblical perspective on luck.’2 These people are considered - donesian Christians, especially those Batara Kala, an evil god of gigantic thisfrom ritual a Javanese would cultural be beneficial background. to In uncleanproportions and firmlyin Javanese under mythology.the grip of Paul’s epistle to the Ephesians pro- The ritual is practised by every stra- vides such a perspective, as it directly tum of the Javanese society—wealthy addresses the evil powers and their and poor, educated and illiterate.3 ability to bind people.4 Ephesus was known as the centre of magic in the Graeco-Roman world.5 1 - I will begin by describing the prac- tral Java and East Java and also the Yogyakar- tice and implicit worldview of ruwa- ta special The Javanese region, live all onin thethe provincesisland of Java, of Cen In- tan. -
S G Rip R Itual U Ses of Shadow P Lays in Java and Bali Ward Keeler
R e l e a s e f r o m K a l a ' s G r ip R it u a l U ses o f S h a d o w P l a y s in J a v a a n d B a l i Ward Keeler Comparative work in anthropology sometimes appears to be as perilous as it is unfash ionable. That it is unfashionable is evident in the relative dearth of explicitly comparative studies published in anthropology over the past forty or so years. A few exceptions aside, the closest one usually comes is an edited volume in which each essay deals with a single society but an introductory essay by the editors hazards some broader comparative re marks. The reasons for such reticence seem clear: not only is it difficult for a single anthro pologist to acquire enough expertise in more than one society to make comparative remarks with any authority, it also goes against the grain of much contemporary anthropology to try to make data from diverse societies fit the analytic categories—any analytic categories— upon which comparison might be based. This fear of reductionism, which defines the peril in comparative work, is well-founded: the disrepute into which so much earlier anthropology has fallen stems in large part from the brazenly reductive manner in which cross-cultural comparisons were made. Even com- parativists as scrupulous and sophisticated as Boas and Levi-Strauss still seem to lose too much of what matters about the societies they study when they embark on comparisons of ritual, myth, or social organization. -
The Influence of Hindu, Buddhist, and Chinese Culture on the Shapes of Gebyog of the Javenese Traditional Houses
Arts and Design Studies www.iiste.org ISSN 2224-6061 (Paper) ISSN 2225-059X (Online) Vol.79, 2019 The Influence of Hindu, Buddhist, and Chinese Culture on the Shapes of Gebyog of the Javenese Traditional Houses Joko Budiwiyanto 1 Dharsono 2 Sri Hastanto 2 Titis S. Pitana 3 Abstract Gebyog is a traditional Javanese house wall made of wood with a particular pattern. The shape of Javanese houses and gebyog develop over periods of culture and government until today. The shapes of gebyog are greatly influenced by various culture, such as Hindu, Buddhist, Islamic, and Chinese. The Hindu and Buddhist influences of are evident in the shapes of the ornaments and their meanings. The Chinese influence through Islamic culture developing in the archipelago is strong, mainly in terms of the gebyog patterns, wood construction techniques, ornaments, and coloring techniques. The nuance has been felt in the era of Majapahit, Demak, Mataram and at present. The use of ganja mayangkara in Javanese houses of the Majapahit era, the use of Chinese-style gunungan ornaments at the entrance to the Sunan Giri tomb, the saka guru construction technique of Demak mosque, the Kudusnese and Jeparanese gebyog motifs, and the shape of the gebyog patangaring of the house. Keywords: Hindu-Buddhist influence, Chinese influence, the shape of gebyog , Javanese house. DOI : 10.7176/ADS/79-09 Publication date: December 31st 2019 I. INTRODUCTION Gebyog , according to the Javanese-Indonesian Dictionary, is generally construed as a wooden wall. In the context of this study, gebyog is a wooden wall in a Javanese house with a particular pattern. -
Sapta Matrikas Bharati Pal
Orissa Review September - 2009 Sapta Matrikas Bharati Pal The Sapta Matrikas or the seven divine mothers, weild the trisula in one of her hands and carry a representing the saktis, or the energies of the kapala in another. All the Matrikas are to be important familiar deities are Brahmani (Saraswati) seated images and should have two of their hands Mahesvari (Raudani) Kaumari (Karttikeyani) held in the Varada and Abhaya poses, while the Vaishnavi (Lakshmi) Varahi, Indrani and other two hands carry weapons appropriate to Chamunda (Chamundi). According to a legend the male counterparts of the female powers. described in the Isanasivagurudevapaddhati, The Varaha Purana states that these the Matrikas were created to help Lord Siva in mother-goddesses are eight in number and his fight against Andhakasura. When the Lord includes among them the goddess Yogesvari. It inflicted wounds on Andhaka, blood began to flow further says that these Matrikas represent eight profusely from his body. Each drop which touched mental qualities which are morally bad. the ground assumed the shape of another Accordingly, Yogesvari represents kama or Andhaka. Thus there were innumerable Asuras desire; Mahesvari, krodh or anger; Vaishnavi, fighting Siva. To stop the flow of the blood, Siva lobha or covetousness; Brahmani; mada or created a goddess called Yogesvari from the pride; Kaumari moha or illusion; Indrani, flames issuing out of his mouth. Brahma, Vishnu, matsarya or fault finding; Yami or Chumunda Maheswara, Kumara, Varaha, Indra and Yama paisunya, that is tale bearing; and Varahi asuya also sent their saktis to follow Yogesvari in or envy. stopping the flow of blood. -
Provisional Reel List
Manuscripts of the National Library of Indonesia Reel no. Title MS call no. 1.01 Lokapala CS 1 1.02 Sajarah Pari Sawuli CS 2 1.03 Babad Tanah Jawi CS 3 2.01 Pratelan Warni-warni Bab Sajarah Tanah Jawa CS 4 2.02 Damarwulan CS 5 2.03 Menak Cina CS 6 3.01 Kakawin Bharatayuddha (Bratayuda Kawi) CS 7 3.02 Kakawin Bharatayuddha (Bratayuda Kawi) CS 9 3.03 Ambiya CS 10 4.01 Kakawin Bharatayuddha CS 11a 4.02 Menak Lare CS 13 4.03 Babad Tanah Jawi CS 14a 5.01 Babad Tanah Jawi CS 14b 5.02 Babad Tanah Jawi CS 14c 6.01 Babad Tanah Jawi CS 14d 6.02 Babad Tanah Jawi CS 14e 7.01 Kraton Surakarta, Deskripsi CS 17 7.02 Tedhak Dalem PB IX Dhateng Tegalganda CS 18 7.03 Serat Warni-warni CS 19 7.04 Babad Dipanagara lan Babad Nagari Purwareja KBG 5 8.01 Platuk Bawang, Serat CS 20 8.02 Wulang Reh CS 21 8.03 Cabolek, Serat CS 22 8.04 Kancil CS25 8.05 Carakabasa CS 27 8.06 Manuhara, Serat CS 29 8.07 Pawulang Ing Budi, Serat CS 30 8.08 Babad Dipanegara CS 31a 8.09 Dalil, Serat CS 28 9.01 Kraton Surakarta, Deskripsi CS 32 9.02 Primbon Matan Sitin CS 33 9.03 Harun ar-Rasyid, Cerita CS 34 9.04 Suluk Sukarsa CS 35 9.05 Murtasiyah CS 36 9.06 Salokantara CS 37 9.07 Panitipraja lsp CS 38 9.08 Babasan Saloka Paribasan CS 39 9.09 Babad Siliwangi CS 40 9.10 Dasanama Kawi Jarwa (Cirebonan) CS 42 9.11 Primbon Br 139 9.12 Pantitipraja lap KBG 343 10.01 Babad Dipanegara CS 31b 10.02 Babad Tanah Jawi (Adam - Jaka Tingkir) KBG 7a 11.01 Babad Tanah Jawi KBG 7c 11.02 Babad Tanah Jawi KBG 7d 11.03 Babad Tanah Jawi KBG 7e 11.04 Purwakanda Br 103a 12.01 Purwakanda Br 103b 12.02 Purwakandha Br 103c 12.03 Purwakandha Br 103d Reel no. -
An Analysis of Tantric Practices at Kamakhya and Tarapith
International Journal of Applied Research 2018; 4(4): 39-41 ISSN Print: 2394-7500 ISSN Online: 2394-5869 Impact Factor: 5.2 Re-examining the cult of the feminine: An analysis of IJAR 2018; 4(4): 39-41 www.allresearchjournal.com tantric practices at Kamakhya and Tarapith Received: 15-02-2018 Accepted: 17-03-2018 Dr. Chandni Sengupta Dr Chandni Sengupta Assistant Professor, Department of History, Amity Abstract School of Liberal Arts, Amity Tantricism is inextricably inter-linked with the cult of the feminine. Tantric rituals exalt the female University Haryana, Haryana, deity and celebrate the power (Shakti) of the female form of divinity. In India, alongside the Vedic India system of worship, Tantricism has co-existed for centuries. There are references to the Tantric tradition in the epics; similar references have also been found in the Indus Valley civilization. There are many shakti peeths in India but only a few are associated with Tantricism. This article aims to explore the Tantric rituals at the temples of Kamakhya in Assam and Tarapith in West Bengal, in order to establish the significance of the Tantric tradition even in the 21st century. Keywords: tantricism, tantra, ritual, goddess, Shakti, Devi, cult, practices Introduction In India, since the ancient time, two distinct and parallel forms of worship have existed- Vedic and Non-Vedic. Kallukabhatta, the first scholar who presented an exhaustive interpretation of the Manusmriti, made a clear distinction between two branches of Indian thought. He divided Indian wisdom into Vedic and Tantric [1]. The former was based on a male-centric social order, while the latter was based on the principles of matriarchy and consequently the notions of fertility. -
DHYANA VAHINI Stream of Meditation
DHYANA VAHINI Stream of Meditation SATHYA SAI BABA Contents Dhyana Vahini 5 Publisher’s Note 6 PREFACE 7 Chapter I. The Power of Meditation 10 Binding actions and liberating actions 10 Taming the mind and the intelligence 11 One-pointedness and concentration 11 The value of chanting the divine name and meditation 12 The method of meditation 12 Chapter II. Chanting God’s Name and Meditation 14 Gauge meditation by its inner impact 14 The three paths of meditation 15 The need for bodily and mental training 15 Everyone has the right to spiritual success 16 Chapter III. The Goal of Meditation 18 Control the temper of the mind 18 Concentration and one-pointedness are the keys 18 Yearn for the right thing! 18 Reaching the goal through meditation 19 Gain inward vision 20 Chapter IV. Promote the Welfare of All Beings 21 Eschew the tenfold “sins” 21 Be unaffected by illusion 21 First, good qualities; later, the absence of qualities 21 The placid, calm, unruffled character wins out 22 Meditation is the basis of spiritual experience 23 Chapter V. Cultivate the Blissful Atmic Experience 24 The primary qualifications 24 Lead a dharmic life 24 The eight gates 25 Wish versus will 25 Take it step by step 25 No past or future 26 Clean and feed the mind 26 Chapter VI. Meditation Reveals the Eternal and the Non-Eternal 27 The Lord’s grace is needed to cross the sea 27 Why worry over short-lived attachments? 27 We are actors in the Lord’s play 29 Chapter VII. -
J. Hooykaas the Rainbow in Ancient Indonesian Religion In
J. Hooykaas The rainbow in ancient Indonesian religion In: Bijdragen tot de Taal-, Land- en Volkenkunde 112 (1956), no: 3, Leiden, 291-322 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/28/2021 02:58:39PM via free access THE RAINBOW IN ANCIENT INDONESIAN RELIGION Still seems, as to my childhood's sight A midway station given For happy spirits to alight Betwixt the earth and heaven. THOMASCAMPBELL, TO the Rainbow st. 2 Introductwn. earth is not without a bond with heaven. The Bible tells US that in a fine passage, where the rainbow appeared as a token of Ethis bond, Gen. IX.13: I do set My bow in the cloud and it shall be for a token of a covenant between Me and the earth. The Greeks also knew, that, however easy-going their gods might be, there was a link between them and mortal men. That link was represented by Homer as the fleet-footed Iris, who with later poets became the personification of the rainbow. A beautiful picture of the Lord in a 12th century English psalter 1 shows that the rainbow also in Christian conception keeps its place as 'a token of a covenant', for Christ, in that picture, is seated on a rain- bow, with His feet nesting on a smaller bow. Thus we Europeans are acquainted with the rainbow as the bond between heaven and earth through both sources of culture which still nourish our civilisation. It hardly needs emphasizing, that each religion has its own view ofthe rainbow. -
Bhoga-Bhaagya-Yogyata Lakshmi
BHOGA-BHAAGYA-YOGYATA LAKSHMI ( FULFILLMENT AS ONE DESERVES) Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi* Note: All the above Scriptures already released on www.