DOCSLIB.ORG

GLOSSARY on the TEXT of Siw ARA.TRIKALPA LIST of PROPER

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
GLOSSARY on the TEXT of Siw ARA.TRIKALPA LIST of PROPER GLOSSARY ON THE TEXT OF siWARA.TRIKALPA LIST OF PROPER NAMES FOUND IN SIWARA.TRIKALPA LIST OF ABBREVIATIONS BIBLIOGRAPHY INDEX GLOSSARY ON THE TEXT OF siWARATRIKALPA This Glossary contains all words and forms from the text which are treated unsatisfactorily or not at all in the dictionaries of Van der Tuuk and Juynboll. The references and translation adopted by us for these words are mentioned, and sometimes a brief explanation is appended. Full lexicographical treatment of the entries was not attempted. A reference to the Introduction or the notes on the translation is given when the word concerned is handled more fully there. The sign (Z) means that the word has been dealt with in that lexicographical material of Zoetmulder which was available to us at the time of writing. It does not, however, indicate that Zoetmulder's interpretation has in every case been followed. In the case of OJ words commencing with h + vowel, the reader is advised to check also under the form with simple vowel, and vice versa. The reader is also referred to the Index for OJ terms which are discussed in this book, but not in direct connection with the 0 J text. abar: manabaran 26,6d toflame, flare (Z). amenan 17,1c (amenanamwa) what is left abhimata 34,1c intention, desire (Z). of somebody, the remains (T 1,432, of­ adig: adeg-adegan 28,1d while standing ten hamenan). opposite each other (Z). ampeh, tan ampeh 28,10a unabating; tan adhama 15,5b; 30,1d vile, worthless (Z). mampeh 28,8a id. (Z). adhamatara 30, 1d most vile; arch-villain. anä.fraya 33,1a helpless, unprotected (Z). adhikatara 31,2c very extraordinary (Z). angul: manangul 21,13b (yan panangul) ädhyätmika 6,1d relating to the soul, to fight back, to push. spiritual, esoteric (Mal., Jav. batin) (Z). a~Jima 29,4c the first of the eight powers ädiyuga 34,3b the primeval age; Skt. (iJifagu~Ja), the superhuman power of krtayuga. becoming as small as an atom, Skt. ahas : kahasan 4,3b travelled through ( of a~Jiman (Hooykaas, 1964, p. 87; also places). SD 32,1b). ajar: t-ajaren 11,4c tell (us); (we) want anin 37,9a but, = anhin. to be told; t-ajar-ajaren 36,2b id. (In­ ankas-ankas 28,9b to be in the last con­ trod. p. 30). vulsions. akara 5,4b about, approximately (Z). antaji 9, 1a interval ( of time),= antara (Z). alan: haywa kapalan 19,5c Iet nothing anta : pinakänta 33,2a to be the consum­ stand in your way (lit. don't be block­ mation of (note; Z). ed) ; kapalan-alan 17,1a to be in trouble, antuk 28,4d ; 21,6b ( tar antuk) to suc­ to be blocked. ceed; successfully (Z, = ulih). alap: manalap sor 35,1a to express one's anusmara~Ja 37,1a concentration on the submission (T 1,290). deity (Z). alit see sanka. apa, apa tan 4,3d for not . (before tan, alus see kalus(a). yan, etc., apa = apan). amän~a 4,1d uncanny, notformen (Z). apramä~Ja 23,8a incomparable (Z). 312 SIWARÄTRIKALPA äpti: sakiooptyan 1,3b all that is longed barUii : abarun 28,2b resounding ; to sound for (Z). together (Z). arep : arep-arepan 25,8a to face each bener: amener 15,4a to go straight ahead, other (Z). unswervingly. arika 30,8b an emphatic particle, stressing bhä~a 38,2a poetry, kakawin (Z). what precedes ( cf. marika, karika; bhi~;ttjiwäla 21,3d; 23,9c; 27,2c spear, jave­ Zoetmulder, 1950, pp. 112-13). lin (in Skt. there are various forms: arip 37,5a sleep, heaviness of the eyes, bhindipäla, bhiru}i100la, etc.). see also harip (Z). bhramanta 28,7a turmoil; turbulent (Z). arja I 37,5b dancing performance (T bhramita 4,4b wandering (Z). 1,120; note). bhukti: ( m)amukti, -n pamukti 8,4c; arja II, gambir arja 37,3a; majarja 37,3d 19,5c; 37,7c,9c to eat, to enjoy, to en­ specific kind of gambir and maja? dure; amuktyaken 9,9b id. (Z). (note; Z) ; mamaharja 4,2a to put in bibab 23,6c bruised (Z). order (caus. paha + reja, Z). b4ti 8,2a peril(ous), difficult (Z; SI 308). artha 23,3c (särthanya) (all the) things bot see bwat (Introd. p. 29). (needed for it). bwat : kabwatan 1. the full weight of : asambhawa 38,2c impossible, absurd (Z). akabwatan lanö 1,1a accomplished in asir see sira. poetic arts; sakabwatan 37,2d the whole ~tagu~;ta 29,4c the eight superhuman fullness of, all that pertains to ... ; powers (T 1,221; Hooykaas, 1964, pp. kabwatan Z. weighed down by, under 86-88; Z). the heavy burden of: - wulat 32,2a astu 36,2c indeed, verily (Z). weighed down by people' s gaze ; - ati- very; Gonda, 1952, p. 295, has ob­ susu 32,2c under the heavy burden served that in RY ati already occurs of her breasts; binotan 23,8c over­ with Javanese words, even with derived whelmecl. forms such as ka-tres-an. In our text bwat-dhanten 3,2a (liilga ?-)pavilions we find atipingin 1,3b and even ati­ (Z; Introd. pp. 48-49). kineiieP 1, 1a. bwat-rawi 3,4b pool, pond (Z). atulya 19,3a unequalled. awur: inawur-awur 28,8d thrown into cacah 14,5d; 25,3c (cacahen) to cut up, disorder (Introd. p. 30). to injure. ayat: mayat 8,6a to be about to, to be carm;a 32,7c; 35,1c foot, feet (Z). on the point of : ri mayat iti rahina carm;apankaja 33,1a Iotus-feet (Z). when day was about to break (Z). carik: cumarik 8,3c (cumarik hati) to ayä)'a see panayäya. scratch, to cut, to wound (Z). carub: acarub 37,4b mixed with (Z). baddha: mabaddha 24,2d locked together cawinten 3,1c monster-head (over a temple (Z). gate, etc.), = cawiri, karan cawiri (T baddhaka 30,9c captive, prisoner (Z). 1,629; Z ; see sketch in Covarrubias, bahitra 28,2d ship (Z). 1937, p. 185). bajra 21,2c,llc,12c; 23,2d thunderbolt. cenil: macenil 6,1d to debate, to have a balasanghya 19,13b troops (sa1igha and (scholarly) discussion (Z). sanghya often occur indiscriminately in cihna: macihna 38,1c named, bearing the OJ texts ancl manuscripts). name of (Tanakuil). balayodha 21,9b,10a troops, men. cür~;tikrta 23,5d shattered. balik: tan abalik 37,9c not return to (a form er state), not agairr (footnote; Z). dadak: andadak 32,1b; andadak-dadak bandhana see mahäbandhana. 3,9c to do (something) sudclenly, hastily, baiijar: binaiijar 2,7d arranged in rows, to improvise; all at once (Z). in a row (Z). dadi: adadi 35,3d so that, consequently baitun see mar banun. (reading uncertain, see note). baribin 28,7a chaos, confusion (Z). dagan 9,1cl (in -) (at his) feet (Z). GLOSSARY 313 danta : adanta-danta 2,6d laid out in rows gaga see pangaga. (or tf,atJfa?) (Z). gahan-gahan 11,10a wild, impetuous, care­ danu 17,3a flower-stalk (of coconut less (Z). palm). galar: magalar-galar 30,11b to search tf,arak: atf,ara-tf,arak 10,1c in a line, for­ right through, to check (a galih); ga­ ming a line (Z). larana 30,10d check! dasendriya 33,1d the ten senses, i.e. the galih 30,10d,lla,llc (the) book, records ten organs of perception and action (Z ; (of Citragupta) (note). Hooykaas, 1966, p. 138). galuntan : angaluntan 28,3d to sweep for- de: tan wrin de·jlanya 4,4d he did not ward, to rush. know what to do; sadenya 14,5d in any gambir 37,3a - arja (see note to 37,3d). possible way. ganal : maganal 33,2c coarse. if,ekuh: aif,ekuh-if,ekuh( a) 16,2b to kneel garwita 25,7c; 30,5a blazing with warlike down. spirit (Z). dewagunt: kadewagurwan 2,7a monas­ gati 18,1d; 19,3a,4c; 34,2a,3d,7d way, con­ tery ( dewaguru is the superior of a duct, condition (Z). community of monks or nuns, see In­ gätra, 5,7b; 32,1d faint appearance (of trod. p. 47; Z). something just becoming visible), first doora~;~a: dhwmiira~;~a 30,5c to bear, carry, faint glow, dusting (of powder) (Z). endure (Z). gelar: angelar 37,1a; ginilar 23,3c to dhirasinha 19,8b mighty lions. perform (a ritual, a sacrifice) ; gela­ digjaya 1,1d - in lanö world-conqueror rana 37,2d id.; mangelarakena 37,1c in poetry (Introd. p. 42; Z). id. (Z; Hooykaas, 1966, Index). diwyasakti 21,8b of supernatural might. gentus : gumentus 28,3d to crash forward, doh : dinohan 32,3b avoided. to bump (against) (Z). if,öm: paif,öman 19,12c; 21,7c; 23,6b re­ gootaka 11,8d murderous; killer. fuge, place to hide (Z). gigal 3,2a; 28,9b wrecked, dislocated, dres: kadresan anin 27,2d whipped by fallen apart (Z). the wind (Z). gingan 28,7b staggering (Z). dug see ndug. gohmukha see tämbra. dunhus 3,6a steep bank, (rocky) slope (Z). gohwaktra see tämbra. dlt.$krta: 16,1d; kadu~krta(n?) sinfulness; gon 19,10c gong. sadu~krta 34,4b all evil deeds (Z). go#hi: pago~thyan 2,5d meeting-place, du#akuhaka: kadlt.$!akuhaka 5,6b evil na­ place of deliberation. ture (Z). graha: kagraha 34,1c understood. duweg 7,3c; 24,3a while, when ( con­ grin 9,1 b sickness ; agrin 39,1 a sick nected with possessive pronoun : du­ (Z). wegnya, duweg nira). gulan 1 : magulan-gulan 20,3a to lie (neg­ dwijaghna 37,8b a murderer of brahmans lected, abandoned), cf. Udy. 48,14; (Z). gulan 2 : ginulan-gulan hal1t 13,2b well dyah: adyah 3,2c; 8,5d young maiden, drilled, we11 trained, cf.
Load more

Recommended publications
  • 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.
    [Show full text]
  • Bělahan and the Division of Airlangga's Realm
    ROY E. JORDAAN Bělahan and the division of Airlangga’s realm Introduction While investigating the role of the Śailendra dynasty in early eastern Javanese history, I became interested in exploring what relationship King Airlangga had to this famous dynasty. The present excursion to the royal bathing pla- ce at Bělahan is an art-historical supplement to my inquiries, the findings of which have been published elsewhere (Jordaan 2006a). As this is a visit to a little-known archaeological site, I will first provide some background on the historical connection, and the significance of Bělahan for ongoing research on the Śailendras. The central figure in this historical reconstruction is Airlangga (991-circa 1052 CE), the ruler who managed to unite eastern Java after its disintegration into several petty kingdoms following the death of King Dharmawangśa Těguh and the nobility during the destruction of the eastern Javanese capital in 1006 (Krom 1913). From 1021 to 1037, the name of princess Śrī Sanggrāmawijaya Dharmaprasādottunggadewī (henceforth Sanggrāmawijaya) appears in sev- eral of Airlangga’s edicts as the person holding the prominent position of rakryān mahāmantri i hino (‘First Minister’), second only to the king. Based on the findings of the first part of my research, I maintain that Sanggrāmawijaya was the daughter of the similarly named Śailendra king, Śrī Sanggrāma- wijayottunggavarman, who was the ruler of the kingdom of Śrīvijaya at the time. It seems plausible that the Śailendra princess was given in marriage to Airlangga to cement a political entente between the Śailendras and the Javanese. This conclusion supports an early theory of C.C.
    [Show full text]
  • The Panji Story: from Version to Version *) by Triyono
    The Panji Story: From Version to Version *) by Triyono Bramantyo Indonesian Institute of the Arts (ISI) Yogyakarta, Indonesia Introduction A monument that was erected during the reign of King Dyah Balitung of Central Java dating from approximately 907 CE (Ministry of Education and Culture 1983-1984, 2) provides the oldest written record of a wayang performance, which was based on the Mahabharata epic tale. The Ramayana was also an important source in the development of the performing arts in the early civilization of Java. The history of the Ramayana dates back to approximately the 5th-4th century BCE. It is believed that the original version of the story is Valmiki’s Ramayana. Some cultural evidence suggests that the Ramayana predates the Mahabharata. Regardless of which tale appeared first, these two important Indian literary works have been adapted to many forms in Javanese performing arts and in those of the rest of Southeast Asia: the Javanese Ramayana, the Javanese Mahabharata (in various forms of puppetry), the Balinese Ramayana, the Phra Lak Phra Lam of Laos, the Hikayat Seri Rama of Malaysia, the Ramakien of Thailand, the Yama Zatdaw of Myanmar, etc. Alongside the Ramayana and the Mahabharata, there is a local Javanese cycle called the Story of Panji, which, according to C.C. Berg’s work Inleiding tot de Studie van het Oud-Javaansch (1928), was disseminated in the year of Pamalayu (1277 CE). Purbatjaraka, an expert on the Panji cycles, writes: “[…] the writing of the early Panji story was during the supremacy of the Majapahit Kingdom” (Purbatjaraka 1968, 404). The Story of Panji subsequently spread throughout the Southeast Asian region, including present-day Malaysia, Thailand, Cambodia, Myanmar and Laos, and has been adapted to a variety of performing arts.
    [Show full text]
  • Exploring the Values of the Local Wisdom of Kediri Through Harinjing and Ceker Inscription
    SHS Web of Conferences 42, 00123 (2018) https://doi.org/10.1051/shsconf/20184200123 GC-TALE 2017 Exploring the values of the local wisdom of kediri through harinjing and ceker inscription Ita Kurnia1 and Alfi Laila Primary School Teacher Education, Teacher Training and Education Department, Nusantara PGRI University of Kediri, East Java, Indonesia Abstract. Indonesia needs human resources in sufficient quantity and quality as a major supporter of development. To fulfill these human resources, education has a very important role is character development. One effort that can be done by the people of Kediri as an effort to build Indonesia is to use the values of local wisdom as a force. This values can be explored from Harinjing and Ceker Inscription which is located in Kediri, East Java. This research uses qualitative approach with descriptive method. The research purpose is to explore the potentials of local wisdom of Kediri people through (1) the history of Harinjing Inscription and (2) the history of Ceker Inscription. The results of this research that (1) The construction of embankments and holy buildings on the Serinjing River and the making of irrigation systems in Siman, Kepung, Kediri by Bhagawanta Bari proves that since the time of the kingdom, the people of Kediri have a caring to environmental and social, mutual cooperation, and religious character; (2) The people of Kediri also has the character of love of the homeland and faithful. This is evidenced through the inscriptions in Ceker found in the Sukoanyar, Mojo, Kediri. Key Words: local wisdom, Kediri, Harinjing Inscription, Ceker Inscription. 1. Introduction Local Wisdom consists of two words of wisdom and local (KBBI).
    [Show full text]
  • Introduction to Old Javanese Language and Literature: a Kawi Prose Anthology
    THE UNIVERSITY OF MICHIGAN CENTER FOR SOUTH AND SOUTHEAST ASIAN STUDIES THE MICHIGAN SERIES IN SOUTH AND SOUTHEAST ASIAN LANGUAGES AND LINGUISTICS Editorial Board Alton L. Becker John K. Musgrave George B. Simmons Thomas R. Trautmann, chm. Ann Arbor, Michigan INTRODUCTION TO OLD JAVANESE LANGUAGE AND LITERATURE: A KAWI PROSE ANTHOLOGY Mary S. Zurbuchen Ann Arbor Center for South and Southeast Asian Studies The University of Michigan 1976 The Michigan Series in South and Southeast Asian Languages and Linguistics, 3 Open access edition funded by the National Endowment for the Humanities/ Andrew W. Mellon Foundation Humanities Open Book Program. Library of Congress Catalog Card Number: 76-16235 International Standard Book Number: 0-89148-053-6 Copyright 1976 by Center for South and Southeast Asian Studies The University of Michigan Printed in the United States of America ISBN 978-0-89148-053-2 (paper) ISBN 978-0-472-12818-1 (ebook) ISBN 978-0-472-90218-7 (open access) The text of this book is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License: https://creativecommons.org/licenses/by-nc-nd/4.0/ I made my song a coat Covered with embroideries Out of old mythologies.... "A Coat" W. B. Yeats Languages are more to us than systems of thought transference. They are invisible garments that drape themselves about our spirit and give a predetermined form to all its symbolic expression. When the expression is of unusual significance, we call it literature. "Language and Literature" Edward Sapir Contents Preface IX Pronounciation Guide X Vowel Sandhi xi Illustration of Scripts xii Kawi--an Introduction Language ancf History 1 Language and Its Forms 3 Language and Systems of Meaning 6 The Texts 10 Short Readings 13 Sentences 14 Paragraphs..
    [Show full text]
  • ANCIENT JAVANESE RECORDING of the PAST , ,YOLUMEN Quoddam Javanicum Ex Remotissimo Orbe Cum Aliis Mercibus Huc Per Mercatores An
    ANCIENT JAVANESE RECORDING OF THE PAST By F. H. VAN NAERSSEN* , ,YOLUMEN quoddam Javanicum ex remotissimo orbe cum aliis mercibus huc per mercatores anno nonagesimo sexto (read: septimo) adlatum. Quid contineat, prorsus ignoratur. Sunt qui leges esse Sinarum volunt, nonnulli Alcoranum censent, alii alia divinant. Character nostris hominibus numquam est visus. Folia sunt Palmae Indicae oblonga, numero LXXV, utrimque quatuor lineis sculpta. Tempus certius quid docebit." This was the description by Merula, the first librarian of Leyden University's Oriental Manuscripts Collection, of the first manuscript originating from Indonesia. It came from Java in 1597 with the first fleet which left the Netherlands in 1595 to explore the Far East under the command of Cornelis de Houtman. The com­ mercial profit which was the main purpose of the expedition was disappointing. However, the fact that this "Merces litterae", the above mentioned seventy-five inscribed palm leaves, was placed at the disposal of the University by an Amsterdam "cruydenier", a merchant in spices and condiments, shows how learning could be benefited by trade and commerce.1 The co-operation between scholarship and trade did not end with this case. After that, the Dutch East India Company favoured the University several times with gifts of "rare books", acquired during the voyages to far-away countries. Later (in the nineteenth and early twentieth centuries) tpe relation between research in the Netherlands and fieldwork in the Colonies was maintained particularly by missionaries and civil servants. However, Indonesian and Malayan Studies were still in the pioneering stage of their development. The part played by the participants of the early voyages of discovery is well known, as far as descriptive accounts of the countries that these Portuguese, Spaniards, Englishmen and Dutchmen visited are concerned.
    [Show full text]
  • Thearchaeologicalidentificationo
    ­The­Archaeological­Identification­of­the­Majapahit­Royal­ Palace:­Prapañca’s­1365­Description­Projected­onto­Satellite­ Imagery Amrit­Gomperts,­Arnoud­Haag­and­Peter­Carey ­in­collaboration­with­Djoko­Umbaran1 ‘As with all archaeological site detection from space, features must be detected on the ground before any claims can be made.’ Sarah Parcak (2009: 119) Introduction Succeeding his father in the Buddhist office of the Kingdom of Majapahit in East Java, Prapañca probably served for a brief period as the minister of Buddhist religious affairs when he accompanied King Hayam Wuruk (reigned 1350-89) during his royal journey through East Java in September-October 1359. Although he had long since started composing his text Deśawarṇana (literally, ‘The Depiction of Districts’), it was not until Tuesday, 30 September 1365, when Prapañca took his iron stylus and scratched the final words in palm leaves of what we now consider to be the most important historiographical text of medieval Java. Among the Balinese who preserved the text, Prapañca’s historiography is also known under its Javano-Sanskrit title Nāgarakṛtāgama which freely translates as ‘The Precept of Past Statecraft’. In his text, Prapañca includes a detailed description of the layout of the royal palace and the court town of Majapahit. Over the past six years, we have published several articles focussing on the archaeological discoveries of a number of authorities on Majapahit-Trowulan archaeology. During this time, we have been able to make a careful evaluation of the available sources assisted by appropriate onsite observations and GIS (Geographic 1 The authors would like to thank Dr.
    [Show full text]
  • J. Van Lohuizen-De Leeuw the Beginnings of Old-Javanese Historical Literature In
    J. van Lohuizen-de Leeuw The beginnings of Old-Javanese historical literature In: Bijdragen tot de Taal-, Land- en Volkenkunde 112 (1956), no: 4, Leiden, 383-394 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/30/2021 12:30:04PM via free access THE BEGINNINGS OF OLD-JAVANESE HISTORICAL LITERATURE s far back as 1871 the late Professor Kern when discussing A the Arjunavivaha, a highly literary Old-Javanese court poem written in the first half of the 11th century during the reign of Erlangga, remarked casually that we probably have to regard Arjuna as Erlangga's example in strife and victory.1 This important comment was not taken into account until 1938 when Professor Berg took it up and worked it out in an article on the Old-Javanese Arjunavivaha.2 First he brought new evidence for the fact that this poem was indeed written during Erlangga's reign. Next he assumed that the Arjuna- vivaha was a Javanese creation and not a translation or abbreviation of an "Indian original as its contents diverge too much from the adventures of Arjuna as told in the Indian versions of the story, the Vanaparva or the Kiratarjuniya. Moreover, the Arjunavivaha was clearly written on the pattern of the so-called lakons, specifically In- donesian works of literature which are recited on important occasions because of the influence they are believed to exert. However, the most important part of Professor Berg's article was his suggestion that the poet deviated on purpose from the original Indian story about Arjuna's adventures and meant in fact to write an epic poem about his royal patron Erlangga.
    [Show full text]
  • Durgā Mahiṣāsuramardinī in Likely Tantric Buddhist Context from The
    https://pratujournal.org ISSN 2634-176X Durgā Mahiṣāsuramardinī in Likely Tantric Buddhist Context from the Northern Indian Subcontinent to 11th-Century Bali Durga Mahiṣāsuramardinī dalam konteks agama Buddha Tantrayana dari Subkontinen India Utara dan Bali pada abad ke-11 Ambra CALO Department of Archaeology and Natural History, The Australian National University [email protected] Translation by: Christa HARDJASAPUTRA, Alphawood Alumna, Postgraduate Diploma of Asian Art, SOAS University of London Edited by: Ben WREYFORD, Pratu Editorial Team Received 1 April 2019; Accepted 1 November 2019; Published 8 May 2020 Funding statement: The research for this study was funded by the Southeast Asian Art Academic Programme, Academic Support Fund (SAAAP #049), at SOAS University of London. The author declares no known conflict of interest. Abstract: This study examines the significance of the originally Hindu goddess Durgā Mahiṣāsuramardinī (Durgā slaying the buffalo demon) in Tantric Buddhist temple contexts of the 8th–11th century in Afghani- stan and northeastern India, and 11th-century Bali. Taking a cross-regional approach, it considers the genesis of Tantric Buddhism, its transmission to Indonesia, and its significance in Bali during the 10th–11th century. Drawing primarily on archaeological and iconographic evidence, it suggests that Durgā Mahiṣāsuramardinī is likely to have reached Bali as part of a late 10th–11th century phase of renewed transmission of Tantric Buddhism from the northeastern Indian subcontinent to Indonesia, following an initial late 7th–8th century phase. Keywords: Bali, Durgā, Heruka, Mahiṣāsuramardinī, maritime networks, Padang Lawas, Tantric Buddhism, Tantric Śaivism, Tapa Sardār, Uḍḍiyāna, Vajrayāna, Vikramaśīla, Warmadewa Abstrak: Penelitian ini melihat signifikansi dari dewi Hindu Durgā Mahiṣāsuramardinī (Durgā membunuh iblis kerbau) dalam konteks kuil Buddha Tantrayana pada abad ke-8 hingga ke-11 di Afghanistan dan timur laut India, serta abad ke-11 di Bali.
    [Show full text]
  • The Javanese Panji Story: Its Transformation and Dissemination Into the Performing Arts in Southeast Asia
    Harmonia: Journal of Arts Research and Education 17 (2) (2017), 113-119 p-ISSN 2541-1683|e-ISSN 2541-2426 Available online at http://journal.unnes.ac.id/nju/index.php/harmonia DOI: 10.15294/harmonia.v17i2.11539 The Javanese Panji Story: its transformation and dissemination into the performing arts in Southeast Asia Triyono Bramantyo1, Susan Hung2 1Institut Seni Indonesia Yogyakarta, Indonesia 2Graduate Department of Ethnomusicology, Tainan National University of Fine Arts, Taiwan Received: September 17, 2017. Revised: November 24, 2017. Accepted: December 4, 2017 Abstract This paper studies descriptively several versions of Javanese Panji Story with its transformation and dissemination into the performing arts found in Southeast Asia. Accordingly, there are ver- sions varied not only regarding its stories, locations, events, and the style of its narratives but also the flow of the stories. So many other versions have not been described here in this paper just to imagine how this 13th century Javanese literature has turned out to become so many versions. Moreover, the story has spread out not only in Indonesia but also throughout the Southeast Asian archipelago. The study found that authenticity is not the concern because the original version of the Panji Story was not existed and thus texts can be in so many forms. However, what was overwhelming is that the story had been transformed into so many genres of performing arts in Southeast Asia, such as in Indonesia, Thailand, Cambodia and Myanmar, the former state of Burma. The study found that the performing styles of Panji or Inou in Indonesia, Thailand, Cam- bodia, and Myanmar shared the same styles as typical classical dance of Royal Palace that per- formed high standards of performances such as glorifying model of costumes and accompanied by aesthetically qualified Royal Palace Music Ensembles.
    [Show full text]
  • Boat Symbolism and Political Systems in Insular Southeast Asia*
    9 Shipshape Societies: Boat Symbolism and Political Systems in Insular Southeast Asia* Pierre-Yves Manguin Boat motives appearing in various Southeast Asian cultural contexts were first described in detail when the subject attracted the attention of scholars in the 1930's. On the one hand, Steinmann analysed the 11 motive in terms of the "cult ship : starting from the description of the Lampung ship-cloths, he compared their motives with those appear- ing in shamanistic death rituals among the Dayaks and with the famous Bronze Age canoes of the Dong-sdn drums. ,"On the other hand, Vroklage concentrated on Eastern Indonesia; except for the occasional comparison of the "death-ship" motive with the Greeks' crossing of the river Styx, for a brief outline analysis of the relationship of boat motives with the then popular "megalithic culture", or for the repeated mention of the ancient migratory voyage as the origin of the social patterns under discussion, his various articles are basically descriptive. [ 1] Scattered references to the subject appeared occasionally after the War, but it is only during this last decade that the two previous trends have clearly been revived. Art historians, particularly specialists of textiles, have devoted a fair amount of work to the Lampung ship-cloths and to their role in this Sumatran society. [2] The Eastern Indonesian "field of studies" has similarly been the object of renewed interest from a large number of well-trained anthropologists who have used sophisticated analytical tools to study boat symbolism and its meaning within the global social systems they dealt with. [3] However, to this point, little has been done to integrate in a broader geographical and chronological framework the multiple refer- ences to boat symbolism in Insular Southeast Asia.
    [Show full text]
  • En Volkenkunde 138 (1982), No: 4, Leiden, 443-469
    A. Vickers A Balinese illustrated manuscript of the Siwaratrikalpa In: Bijdragen tot de Taal-, Land- en Volkenkunde 138 (1982), no: 4, Leiden, 443-469 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/24/2021 06:37:57AM via free access ADRIAN VICKERS A BALINESE ILLUSTRATED MANUSCRIPT OF THE SIWARATRIKALPA1 The edited, translated, annotated and historically traced version of the Old Javanese text Siwaratrikalpa (SR), presented by a team of scholars organized by Teeuw, included a lengthy identification by Galestin of a number of Balinese paintings of the Siwardtri (called Lubdaka on Bali) (Teeuw et al. 1969). Worsley later supplemented Galestin's presen- tation of one of the oldest paintings with a discussion of a missing fragment of that work (Worsley 1970). All of these paintings are now located in Europe, so a discussion of Balinese SR paintings on Bali seems opportune. In the course of recent research on Bali, I came across one of the oldest illustrated versions of the story still to be found with its original owners. Description of the MS The version of the SR referred to is an illustrated book on folio size paper, presently kept in Griya Pidada, Klungkung, the residence of the descendants of one of the former Purohita (court priests) of the raja of Klungkung. The raja was, until 1908, considered the maharaja of Bali (see Vickers unpubl.:l). The MS consists of some fifty-five pages, illustrated on both sides, having the text of the kakawin itself interspersed with illustrations in Chinese ink. Most of the pages are badly damaged.
    [Show full text]