The ever youthful Rishi and a devotee of Lord Shiva is believed o have established Hinduism in Bali,Java and Indonesia.
Shrines called Candis were established by the followers.
““In the veins of every one of my people flows the blood of Indian ancestors and the culture that we possess is steeped through and through with Indian influences. Two thousand years ago people from your country came to Jawadvipa and Suvarnadvipa in the spirit of brotherly love. They gave the initiative to found powerful kingdoms such as those of Sri Vijaya, Mataram and Majapahit. We then learnt to worship the very Gods that you now worship still and we fashioned a culture that even today is largely identical with your own. Later, we turned to Islam: but that religion too was brought by people coming from both sides of India’
–SuhartoSukarno(1901- 1970) The first President of Indonesia.
Candi refers to a structure based on the Indian type of single-celled shrine, with a pyramidal tower above it, and a portico.
Candi refers to a structure based on the Indian type of single-celled shrine, with a pyramidal tower above it, and a portico.The term Candi is given as a prefix to the many temple-mountains in Indonesia, built as a representation of the Cosmic Mount Meru, an epitome of the universe. However, the term also applied to many non-religious structures dated from the same period, such as gopura (gates), petirtaan (pools) and some of habitation complexes. Examples of non-temple candis are the Bajang Ratu and Wringin Lawang gates of Majapahit. The Candi Tikus bathing pool in Trowulan and Jalatunda in Penanggungan slopes, as well as the remnants of non-religious habitation and urban structures such as Ratu Boko and some of Trowulan city ruins, are also considered candi.
“Between the 7th and 15th centuries, hundred of religious structures were constructed of brick and stone in Java, Sumatra and Bali. These are called candi. The term refers to other pre-Islamic structures including gateways and even bathing places, but its principal manifestation is the religious shrine.”
— Soekmono, R. “Candi:Symbol of the Universe”.
The term “candi” itself derived from Candika one of the manifestations of the goddess Durga as the goddess of death.[3] This suggested in ancient Indonesia the “candi” has mortuary function as well as attributed with the afterlife. The association of the name “candi”, candika or durga with Hindu-Buddhist temples is unknown in India and other Indonesia’s Southeast Asian neighbours such asCambodia, Thailand, or Burma. The historians suggested that temples of ancient Java also used to store the ashes of cremated deceased kings or royalties. This is also in-line with Buddhist concept ofstupa as the structure to store Buddhist relics including the ashes and remnants of holy Buddhist priest or the Buddhist king, the patron of Buddhism. The statue of god stored inside the garbhagriha (main chamber) of the temple often modelled after the deceased king and considered as deified self of the king portrayed as Vishnu or Shiva according to the concept of devaraja. The example is the statue of king Airlangga from Belahan temple portrayed as Vishnu riding Garuda.
That Hinduism spread far is one fact, another fact is that Hinduism considers Sex as neither a Sin nor something to be abhorred.
It advises Moderation, more specifically controlled enjoyment of pleasures.
An ancient Temple , intended for ancestor worship primarily has Sex education as it theme in the Reliefs in the Temple,.
This Temple is in Sukuh,Java,Indonesia.
As is normal it was vandalised by Islam in the fourteenth century.
English: The scene in bas relief of Sukuh Temple in Central Java dated from 15th century Majapahit era shows the workshop of a Javanese keris blacksmith. The scene depicted Bhima as the blacksmith in the left forging the metal, Ganesha in the center, and Arjuna in the right operating the tube blower to pump air into the furnace. The wall behind the blacksmith displays various items manufactured in the forge, including keris. These representations of the keris in Candi Sukuh established the fact that by the year 1437 the keris had already gained an important place within Javanese culture.http://upload.wikimedia.org/wikipedia/commons/8/8f/Keris_Relief_at_Sukuh_Temple.jpg.By Gunawan Kartapranata (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0) or GFDL (http://www.gnu.org/copyleft/fdl.html)], via Wikimedia Commons
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Sukuh (Indonesian: Candi Sukuh Indonesian pronunciation: [ˈtʃandi ˈsukʊh]) is a 15th-century Javanese-Hindu temple (candi) that is located on the western slope of Mount Lawu (elevation 910 metres (2,990 ft)) on the border between Central and East Java provinces.
Sukuh temple has a distinctive thematic reliefs from other candi where life before birth and sexual education are its main theme. Its main monument is a simple pyramid structure with reliefs and statues in front of it, including three tortoises with flattened shells and a male figure grasping his penis. A giant 1.82 m (6 ft) high of lingga (phallus) with four balls, representingpenile incisions, was one of the statues that has been relocated to the National Museum of Indonesia.
Sukuh is one of several temples built on the northwest slopes of Mount Lawu in the 15th century. By this time, Javanese religion and art had diverged from Indian precepts that had been so influential on temples styles during the 8th–10th centuries. This was the last significant area of temple building in Java before the island’s courts were converted to Islam in the 16th century. It is difficult for historians to interpret the significance of these antiquities due to the temple’s distinctiveness and the lack of records of Javanese ceremonies and beliefs of the era.
The founder of Candi Sukuh thought that the slope of Mount Lawu was a sacred place for worshiping the ancestors and nature spirits and for observance of the fertility cults.[3]The monument was built around 1437, as written as a chronogram date on the western gate, meaning that the area was under the rule of the Majapahit Kingdom during its end (1293–1500). Some archaeologists believe the founder had cast the fall of Majapahit, based on the reliefs that displaying the feud between two aristocratic houses, symbolizing two internal conflicts in the kingdom.
In 1815, Sir Thomas Raffles, the ruler of Java during 1811–1816, visited the temple and found it in bad condition.In his account, many statues had been thrown down on the ground and most of the figures had been decapitated. Raffles also found the giant lingga statue broken into two pieces, which was then glued together. This vandalism of traditional culture (especially where sexuality is not suppressed, as in the statues) is likely to be an effect of the Islamic invasion of Java during the 16th century, based upon the identical patterns found in all other Islamic and monotheistic invasions generally.
The central pyramid of the complex sits at the rear of the highest of three terraces. Originally, worshippers would have accessed the complex through a gateway at the western or lowest terrace. To the left of the gate is a carving of a monster eating a man, birds in a tree, and a dog, which is thought to be a chronogram representing 1437 CE, the likely date of the temple’s consecration. There is an obvious depiction of sexual intercourse in a relief on the floor at the entrance where it shows a paired lingam which is represented physiologically by the (phallus) and yoni, which is represented bodily by the (vagina). Genitalia are portrayed on several statues from the site, which is unique among Javanese classical monuments.
The wall of the main monument has a relief portraying two men forging a weapon in a smithy with a dancing figure of Ganesha, the most important Tantric deity, having a human body and the head of an elephant. In Hindu-Java mythology, the smith is thought to possess not only the skill to alter metals, but also the key to spiritual transcendence.Smiths drew their powers to forge a kris from the god of fire; and a smithy is considered as a shrine. Hindu-Javanese kingship was sometimes legitimated and empowered by the possession of a kris…
The elephant head figure with a crown in the smithy relief depicts Ganesha, the god who removes obstacles in Hinduism. The Ganesha figure, however, differs in some small respects with other usual depictions. Instead of sitting, the Ganesha figure in Candi Sukuh’s relief is shown dancing and it has distinctive features including the exposed genitalia, the demonic physiognomy, the strangely awkward dancing posture, the rosary bones on its neck and holding a small animal, probably a dog. The Ganesha relief in Candi Sukuh has a similarity with the Tantric ritual found in the history of Buddhism in Tibet written by Taranatha.[5] The Tantric ritual is associated with several figures, one of whom is described as the “King of Dogs” (Sanskrit: Kukuraja), who taught his disciples by day, and by night performed Ganacakra in a burial ground or charnel ground.
Other statues in Candi Sukuh include a life-sized male figure with his hand grasping his own penis and three flattened shells of tortoises. Two large tortoise statues guard the pyramid entrance and the third one lies at some distance in front of the monument. All of their heads point to the west and their flattened shells may provide altars for purification rituals and ancestor worship.In Hindu mythology, the tortoise symbolizes the base or support of the World and is an avatar of Vishnu, i.e. Kurma refer: Ocean of Milk.
Efforts to wipe out Hinduism and the Hindu Scriptures have been made.
And it has been successful in a limited way, thanks to the oral traditions of the Vedas and the unstinting followers of the Vedas, The Brahmins.
I have posted how the Great African Religion was literally wiped out to the extent that even the natives of Africa still believe that they have been tribal
and mostly uncivilized.
Similar attempts have been made and ae being made about Indonesia and especially Bali Islands
You can get the information from the web that Hinduism entered Bali some time around First Century BC, this too is given out in a condescending
manner.
“Hinduism came to Indonesia from India in the fifth century CE. It was gradually replaced by Buddhism, which was the main religion of Sumatra and Javauntil it in turn was displaced by the coming of Islam from the 14th century CE. However, due to “cultural barriers”, Bali became the only part of Indonesia to remain Hindu.[1][2]“
“Hindu influences reached the Indonesian Archipelago as early as first century. There are several theories as to how Hinduism reached Indonesia. The Vaishya idea is that intermarriage occurred between Indian traders/merchants and Indonesian natives. Another theory (Kshatriya) believes that defeated soldiers from India found solace in Indonesia. Third, the Brahmana take a more traditional point of view that missionaries spread Hinduism to the islands. Lastly, the nationalist (Bhumiputra) theory is that Indonesians chose the culture themselves after having traveled to India.’
The Ramayana and the Mahabharata are still being told there with vaiations.
Tamils History state that these areas were conquered by the Tamil Kings of the Sangam Era, about 200o years ago.
Vedas were being chanted and a version of the Vedas , called ‘Catur Veda Sirah, The Head of Four Vedas’
Gatothgaja In Bali
The emphasis seems to be more on Vishnu Worship.
“The Indonesian, particularly Balinese Hindus today didn’t have the complete Samhita of Catur Veda.
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But some palm-leaf manuscripts we called Catur Veda Sirah, The Head of Four Vedas, were available under some hereditary Brahmin’s custody and government library.
The Rik, Yajus, and Sama’s “heads” full of clearly Vaishnavite meaning and established Lord Sriman Narayana’s supremacy above other deities.
The Atharva Sirah invokes other divine names such as Siva, Brahma, or even Skanda, Kumara, and Ganapati.
But from careful analysis, we also can conclude them finally as glorifying hymns for Lord Sriman Narayana.
The different names actually do not refer to various deities but The Supreme Lord Narayana. These are the texts of Balinese Caturveda Sirah. …..
Then The Supreme Person Narayana fastened the wish: May I create! From Narayana the life force is created. Narayana created mind, all senses, and also the sky, air, light (or fire), water, earth, and Narayana is the sustainer of everything (or the whole universe). From Narayana Brahma is born. Narayana created Rudra, Indra, and Prajapati. From Narayana the twelve Adityas, eleven Rudras, eight Vasus, and all Vedic metres are born. They originate from Narayana, they act by Narayana’s energy, and they finally dissolve in Narayana. Thus the head meaning of Rigveda has been studied.
In this Sirah, we try to comprehend Sriman Narayana by His unlimited opulence. At beginning the Sirah considered many material forces, then their great presiding deities (the abhimani-Devatas). Finally, the supremacy of Lord Narayana was established, by identifying Him as the original cause of everything. Remind us with the aphorismjanmadhyasya yatah of Brahmasutra.
Sang Hyang Yajurveda Sirah
atha nityo narayanah| brahma narayanah| sivas ca narayanah| sakras ca narayanah| kalas ca narayanah| disas ca narayanah| vidisas ca narayanah| urdhvam ca narayanah| adhas ca narayanah| antar bahis ca narayanah| narayana evedam sarvam| yad bhutam yas ca bhavyam| niskalanko niranjano nirvikalpah nirakhyatah| suddho deva eko narayanah| na dvitiyo’sti kascit| ya evam veda visnureva bhavati| ya etad yajurveda sirodhite||
The eternal Sriman Narayana is Brahma (The Primary), Narayana is Siva (The Auspicious), Narayana is Sakra (The Master), Narayana is the immortal time, Narayana is the four points of compass and the points between. Narayana is zenith and nadir, the interior and exterior. Narayana is this all; what has come into existence and all that will come into existence. The inconceivable One, the unstainable One, the unimpaired One, pure One Supreme Godhead, One without second, The Supreme Lord Narayana. He, who has come to realized this, will come to Vishnu. Thus the head meaning of Yajurveda has been studied.
Here we find mentioned many Devatas’ name. But we have to remember, this Sirah acts as a Vedic conclusion. By conclusive word of deva ekah or na dvitiyah, we know these different names only referred to One Personality. In other word the Sirah was saying, “That Brahma, you called as the supreme, is Narayana. That Siva actually Narayana. That Sakra actually Narayana. etc.” The Rigveda Sirah considered different personalities, but one of them, that Sriman Narayana, was the Supreme Origin of all. The Yajurveda Sirah only talked about One Single Personality, by addressing Him with various name. Here we also can use the methods of Sri Madhvacharya to solve something seem like ambiguity or contradictive statements of the Vedas. We can understand the words as Niravakasha (have only one meaning) and Savakasha (may interpreted by some meanings base on context). Brahma, Siva, Sakra, etc. could be interpreted in several meanings. viz. the name of demigods; the descriptions of Narayana’s quality; or as various names of Narayana. The second and third meaning was fit in this context by considering the phrase deva ekah narayana na dvitiyah. We called Narayana Brahma, because He is The First Person. We called Him Siva because He is all auspicious, etc. But it doesn’t mean asvatantra (dependent) gods, named Brahma or Siva, etc. was equal or same as Narayana, the Paramasvatantra (The Supremely Independent). In conclusive word, this Sirah meditates on Lord Narayana’s kalyana-guna.
Sang Hyang Samaveda Sirah
Om ityagre vyavaharet| nama iti pascat| narayanayetyuparistat| om ityekaksaram| nama iti dvi aksare| narayanayeti pancaksarani| etad vai narayanasya-astaksaram padam| yo ha vai narayanasya-astaksaram padam abhyeti| anapabhruvah sarvamayureti| vindate prajapatyam rayasposam gopatyam tato’mrta tvam asnute| etat samaveda sirodhite.
First pronounce Om, then Namo, and finally Narayanaya. Om is the one syllable form, Namo is the two syllables form, and Narayanaya is the five syllables form. This is indeed the eight syllables mantra of Lord Narayana. Whoever goes to this eight syllables mantra of Lord Narayana, will be free from any curse during the whole course of his life. He will reach the status of Prajapati (Lord over beings), accumulating abundant of wealth, ownership over cattle and finally reaches immortality. Thus the head meaning of Samaveda has been studied.
This Sirah presenting Astaksara-mantra or Thirumantram as the conclusion of Samaveda. The mantra was actually the sound representation of the deity. There is no different between Astaksara-mantra and The Supreme Personality of Godhead Narayana Himself. One who attained realization on Astaksara-mantra, directly experience the Divine Being of Sriman Narayana Himself. He totally immersed in The Lord’s nama-rupa-guna-lila, His Holy Name, Divine Form, Qualities, and Pastimes. Indeed, this Sirah is the part of Vedic Narayana-suktam.
Sang Hyang Atharvaveda Sirah
Om suryatidam nirmalam satatam| candramrtvat sakalam| sa sadasiva sa suryam idapyam jagatvam| brahma surya surya prabhavam| mahesvaram mahadevam sambhu sankaras ca sivam sadasivam paramasivam| tava suksmam paramgataya tava sa surya| padmanabha narayana indram suryaprakasam| catur-bhumim asamam asisam krstam sukham sajanam| sthavarajangamam lata vrksa sapraroham mrga prajadhipati| om sivam sarva sakala maranam| nada vindvam bhaskaram omkaram ekaksaram| kalagnika-suryam tryaksara angam panca brahmanam dvyaksaram| narayanaskanda ganapati kumarastri siva surya sa etad atharvaveda sirodhite.
Om this is the eternal illuminating pure sun, the soothing ray emanating moon. The Sun of Sadasiva, the cosmic Brahma sun, the all shining sun, The Great Master (Mahesvara), The Great Lord (Mahadeva), The Self born One (Sambhu), The Attractive One (Sankara), The Auspicious (Siva), The Ever Auspicious (Sadasiva), The Most Auspicious (Paramasiva), The Subtlest One (Suksma), The Sun of highest ultimate goal (Paramgata). The Sun of the Lord with lotus-like navel (Padmanabha), sustainer of the whole universe (Narayana), and the King of all kings (Indra). Without parallel in the fourteen worlds, the blissful Lord of saintly persons, humans, animals, trees, vines, and other creatures. The highest Lord of all beings (Prajadhipati). The most auspicious Om, the end of everything, the lustrousnada and bindu of the Single Sacred Syllable Om. The fire of the Sun of the time. Embodiment of three syllables, five Brahmas, and two syllables. The Supreme Narayana, Skanda, Ganapati, Kumara, Devi, Siva, and Surya. Thus the head meaning of Atharvaveda has been studied.”
The Mahabharata narratives as found in present Wayang consist of folk-narratives developed by Wayang puppet-masters and bards over the ages, as also the narratives of Old Javanese Literature, which perhaps itself owes much to Folk-narratives. Kakawin Bhāratayuddha is an Old Javanese poetical rendering of some Parvas of the Mahabharata by Mpu Sedah and his brother Mpu Panuluh in Indian meters (kāvya or Kakawin). The commencement of this work was exactly November 6, 1157. It is by far the oldest extant Javanese work. Some important Kakawins relevant to our present discussion are – Kakawin Arjunawiwaha, by Mpu Kanwa, – 1030, Kakawin Krsnayana, Kakawin Bharatayuddha, by Mpu Sedah and Mpu Panuluh, 1157, Kakawin Hariwangsa Kakawin Gatotkacaśraya, Kakawin Arjunawijaya, by Mpu Tantular, and Kakawin Parthayajña.
With reference to Old Javanese literature and particularly Wayang puppet show, let us now see what major variations we find in the Indonesian narrative from its Indian origin. Let us also see the similarities of some Indian variations with the Indonesian narrative.
Shantanu-Satyavati-Prashara-Vyasa
In the wayang kulit/leather-puppet performance Prabu Matsyapati or Durgandana, is the King of Wiroto(Virata). He is the son of Basukiswara, a just and powerful king of Cedhiwiyasa. Virataraja Matsya is Satyabati’s brother. Satyabati or Durgandini makes love to Bambang Palasara (Rishi Parashara) in a boat and produces five children.
History.
The earliest recorded history was about the famous Mulavarman of Kutai in Kalimantan. He donated thousands of cows to agnihotri Brahmins and performed the biggest Yagna throughout the history of Nusantara. The Ramayana and also some Sanskrit works, called the present day Kalimantan as Barhina-dvipa, which later became Borneo. At the time of Mulavarman, the Indian supposed to include Nusantara as a part of Greater Kalinga. So by Mulavarman’s virtuous performance of grand sacrificial ceremony, his kingdom could be designated as Kalingottamam, the word perhaps changed to present day Kalimantan. According to some historian, the word Vaprakeshwara found in Mulavarman inscriptions has some connection with Lord Siva, and then they concluded that Mulavarman and his subjects were Saivas. But the form of his Yagna performance was Vedic. It didn’t seem involve the Agamic or Tantric elements of any sort. The lack of archaeological remains of temple worship from the time of Mulavarman supposed to prove this probability.
Their worship differs from Hindu worship in minor details, essence remains the same.
Festivals in Bali.
Nyepi – 31 March 2014
This holiday is the Balinese New Year, called Icaka New Year – a day of total silence throughout the island. No activity, no traffic is allowed on the roads; no fire may be lit for 24 hours. Great purification and sacrificial rites are held on the day before, so as to banish evil spirits from every place on the Island – Ogoh Ogoh figures are built, then burned.
Saraswati – 8 March and 4 October 2014
This day is devoted to Dewi Saraswati, the Goddess of Science & Knowledge. Books of knowledge, manuscripts and the Wedas are blessed and special offerings are made for them.
As with other religious days in Bali, there are also ritual activities before and after the day of Saraswati itself. The day before the Saraswati is called Pengeradanaan, a day to prepare for Saraswati both spiritually and physically. Books are cleaned and properly arranged.
On Saraswati Day, the Balinese make offerings to their books. Students celebrate at school, usually in the morning. The Saraswati Day is not a day off work, so all offices are open.
The day after Saraswati is called Banyu Pinaruh. “Banyu” means water and “Pinaruh” means wisdom. Taken together, the words mean that man must have wisdom which always flows like water, and is useful for mankind. Early in the morning of Banyu Pinaruh Day, people will go the beaches, rivers and springs to purify themselves and pray for wisdom.
Pagerwesi – 12 March and 8 October 2014
Pagerwesi commemorates the day upon which an ancient battle between good and evil was fought. The word “Pagerwesi” means “iron fence”, and reflects the purpose of this important event: it is the day to strengthen one’s fortifications against evil. The correlation between Pagerwesi and the Saraswati is that knowledge is so powerful that it must be protected from bad influences. Pagerwesi Day reminds people to be wise and more aware of the function and power of knowledge.
The Balinese celebrate the Pagerwesi ceremony every six months according to the Balinese calendar. The celebration is usually three days after the Saraswati day.
During Pagerwesi, people make special offerings for the dead who have not yet been cremated. Observances are usually held at every house compound, and at temples.
The Galungan Ceremony – 21 May and 17 December 2014
One of Bali’s major festivals celebrates the return of Balinese gods and ancestors to Bali. For ten days, Balinese families will entertain and welcome with prayers and offerings, along with ceremonies to cleanse and balance the inner and outer energy of the island. Galungan features, among other things, barong dancing from temple to temple in the village. The festival symbolizes the victory of good over evil. The origin of Galungan is a mystery, but essentially it is believed to be the beginning of the week in which the gods and ancestors descend to earth, and good triumphs over evil.
The holiday is celebrated by the fitting of ‘penjor’, tall bamboo poles beautifully decorated with woven coconut palm leaves, fruit, cakes and flowers, on the right side of every house entrance. People are attired in their finest clothes and jewels on this day.
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