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Download Article (PDF) Advances in Social Science, Education and Humanities Research, volume 134 2nd International Conference on Innovative Research Across Disciplines (ICIRAD 2017) Nawa Sanga Conspiracy: Secrets Behind Ancient Balinese Emblem of Unity An Ethnographic Study Ida Bagus Arya Lawa Manuaba Ida Ayu Made Istri Utami English Education Department English Education Department STKIP Suar Bangli Universitas Pendidikan Ganesha Bangli, Indonesia Singaraja, Indonesia [email protected] [email protected] Abstract— The aims of the study were (1) to track the origin and its gaining majesty in Bali in almost the same era marked of Nawa Sanga symbolism in ancient Balinese society, (2) to a very essential question regarding its true indigenous origin. discover the history behind the usage of Nawa Sanga symbolism, Research on the origin of Dewata Nawa Sanga concept is and (3) to analyze the actual philosophy of Nawa Sanga another challenging field of study on Balinese culture. This symbolism to the ancient Balinese. The research design used was unique theological idea has emerged for at least five centuries descriptive-qualitative with ethnographic method which mainly in Bali only and still remains almost untouched by scientific involved the analysis of cultural aspects in ancient Balinese methods, though some Balinese modern scholars have religious texts and chronicles. Data range involved prominent Balinese ancient religious texts and babad (chronicle texts). Data managed to conduct studies on it. Starting its milestone from collecting techniques used were document analysis and this point, this research had three main goals. First, it aimed to observation. The result of the study showed that (1) the Nawa track the origin of Dewata Nawa Sanga concept in Bali from Sanga symbolism in ancient Balinese society came from the the literature basis. Further, this study revealed the reason for Saivite teachings dating in the same period as Majapahit Empire the emergence of this concept and emblem in the medieval fell down, (2) the Nawa Sanga symbolism was formulated during Balinese Hindu society. At last, this study concluded its the Waturenggong period to politically unify the Balinese society, analysis on the actual philosophy derived from the Dewata and (3) the actual philosophy behind Nawa Sanga symbolism was Nawa Sanga symbolism. not religious, but political. II. CONCEPTS Keywords—Nawa Sanga, Balinese society, babad. A. Nawa Sanga I. BACKGROUND Etymologically, Nawa Sanga comes from two words. The As long as Balinese culture is concerned, it still provides former is a Sanskrit term meaning ‘nine’ and the latter is its vast field of research ranging from its antiquity from the synonym in old Javanese language. However, some scholars purwa ‘ancient, earlier’ era to its ongoing post-modern date tended to assume the later as a different word sangga, an old [1]. Since Majapahit Empire fell down in the last quarter of Javanese word synonymous to the verb ‘to sustain’ or ‘to the fifteenth century [2], Bali had become the only support’ in English [4]. The word dewata in the beginning of neighboring country for the exodus and survival of the ancient the phrase indicates that of divinity, deities, or worshipable Javanese culture from invasion of the new politics and personalities. Thus, dewata nawa sang(g)a generally means ideology. ‘nine sustaining deities’. Through closer observation, however, Balinese culture This concept of nine protecting gods were firstly found in apparently has a lot of exceptional features in comparison to Wrihaspati Tattwa and Sundarigama, two prominent medieval Javanese culture from which it derived its basic Hindu Balinese Hindu theological texts of the fifteenth century [5]. philosophy for more than 1500 years [3]. The concept and Succeeding authors later adopted this concept to subsequent symbolism of Dewata Nawa Sanga, for instance, were scriptures belonging to the same genre such as the Bhagawan practically absent in Javanese earlier literature period up to the Garga, Kanda Pat Dewa, Tutur Tapini, Bhuwana Kosa, fall of Majapahit Empire. Surprisingly, this concept had been Siwagama and so on as well as other genres such as kidung highly regarded as a theological apprehension and emblem by and macapat hymns which developed in the later century. the Balinese Hindus [3] began from the early sixteenth The Dewata Nawa Sanga has become the basic principle century, not long after Javanese domination ended. The of Balinese Hindu theology at least since the Waturenggong absence of this theological thought in Javanese Hindu culture period (1460-1550 AD) [5][6]. Prior to this period, according Copyright © 2017, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). 32 Advances in Social Science, Education and Humanities Research, volume 134 to [7] and [3], Balinese literature pre-developed from a Celestial weapon : gada ‘club’ linguistically different modes and genres. The Dewata Nawa Sanga concept had been widely accepted by the Balinese royal Direction : Nériti ‘south west’ orders and commoners starting from Waturenggong period to Presiding deity : Rudra the present era. The Kusuma Dewa scripture, compiled during Color : Orange Waturenggong period, provided strong evidence of this Sacred syllable : Ma assumption in relation to the gods’ respective temples and Celestial weapon : mośala ‘two sided club’ their locations. Later, when the kingdom of Bali disintegrated into eight smaller semi-independent territories in the Direction : paścima ‘west’ seventeenth century, minor amendments, versions and Presiding deity : Mahadewa supplementary texts to the scripture informed slightly different Color : Yellow names of temples where the nine gods were resided. Sacred syllable : Ta Since then, Balinese Hindu cultural elements rooted their Celestial weapon : nagapaśa ‘serpent arrow’ ideas from Dewata Nawa Sanga symbolism. The Kanda Pat Dewa scripture (which is not elaborately discussed in this Direction : wayabhya ‘north west’ research) mentions detailed attributes and paraphernalia of the Presiding deity : Śaṅkara nine gods. The arrangement is as follows. Color : Green Sacred syllable : Si Celestial weapon : aṅkuśa ‘fiery arrow’ (though originally means a stick to control elephant). Direction : uttara ‘north’ Presiding deity : Wiṣṇu Color : Black Sacred syllable : A Celestial weapon : cakra ‘disc’ Direction : airsanya ‘north east’ Presiding deity : Śambhu Color : Grey Sacred syllable : Wa Celestial weapon : triśula ‘trident’ Direction : madhya ‘center’ Presiding deity : Śiwa Color : combination of white, black, red and yellow. Sacred syllable : I and Ya Fig. 1. Symbol of Dewata Nawa Sanga (image courtesy: Paramita Publisher, Celestial weapon : padma ‘lotus’ Surabaya, 2002). Direction : pūrwa ‘east’ The nine gods were believed, according to the Presiding deity : Iśwara Sundarigama scripture, as manifestation of the Supreme God Color : White to protect the universe. The positions of the gods were later Sacred syllable : Sa put into a symbol known as padma bhuwana ‘the universal Celestial weapon : wajra ‘bell’ lotus’ [see Figure 1] with eight petals representing eight directions and one in the middle as the ninth, where Lord Siva resided. The position of Lord Siwa as the pivot of the lotus Direction : agneya ‘south east’ suggested that this symbolism derived its basic principles from Presiding deity : Mahésora Sivaism philosophy, the major Hindu sect in Bali since Color : Pink Waturenggong era [8]. Sacred syllable : Na Celestial weapon : dhupa ‘incense’ B. Balinese Literature Direction : dakṣiṇa ‘south’ A range of complexity follows definition of Balinese Presiding deity : Brahmā literature. Basically, it is defined as any literary works Color : Red originating from Bali, ranging from its first known history to Sacred syllable : Ba the present [9]. However, studies by prominent Dutch archeologists and historians such as [10], [3] and [9] argued 33 Advances in Social Science, Education and Humanities Research, volume 134 that Balinese indigenous and ‘pure’ literature did not Hindu priest who came to Bali in 1498, according to some significantly develop prior to and during Majapahit babad chronicles. Macapat is another metrical poetry, domination. In the other words, before 1343 A.D. when consisting of many types of meters but written and sung in late Majapahit Prime Minister Gajah Mada conquered the last Balinese and Javanese languages, understandable to modern standing Warmadewa dynasty in Bali, Balinese literature was audience without being translated as the former literature not put into prominence. During Warmadewa period (circa styles were. Macapat is categorized as sekar alit ‘light and 810-1343 A.D.), Bali imported notable resources of religious small (literary) blossom’ in Balinese literary nomenclature. In texts from the Javanese authorities. In the twelfth century, this period only, since macapat metrical poems were written and chanted in late Balinese language, some scholars regard it Bali’s religious conducts were administered from Medang as semi-indigenous to Bali. Empire in East Java, ruled by Airlangga, who had a tight family relationship to Balinese royal order. At this time, the C. Babad chronicle order still preserved its original textual language in Sanskrit, There are more than fifty major babad chronicles being although some observable infiltration of old Javanese words preserved today in Pusat Dokumentasi Provinsi Bali (Bali
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