Suvarnabhumi Nusantara

BALINESE HOLY BATH, THE PELUKATAN AGUNG MAHOTTAMA MANDI WEDA

noreply@blogger.com (dasanrangarajan) — Wed, 15 Sep 2010 01:13:00 +0000

Centuries ago, to protect Bali from spiritual disturbances – as predicted will come from other part of the world; the accomplished Siddhas and Sages installed the Guardian Deities of all directions on the eight highest points in Bali. Eight peaks of island’s volcanoes and hills became abodes of Lokapalas: Indra, Nairitti, Yama, Agni, Kuvera, Varuna, and Isana. By this way, the island was formed as what they call a Lotus-like Mystical Diagram of The World (Padma-bhuvana-mandala). After the Trideva cult and Nusantara Saiva becomes prominent, these devatas were considered as direct manifestations of Trideva, particularly Siva. So the various names of Siva were mostly use to address them as we found in this Nava-Devata stuti of Balinese high priests.

The Balinese Padmabhuvana-mandala

Purve tu isvaradeva agneyyam tu mahesvarah Daksine bhagavan brahma nairittyam rudra eva ca Pascime tu mahadevo vayavye sankaras tatha Uttare vishnudevata aisanyam sambhur ucyate
Isvara is the Lord of Eastern Direction, Mahesvara of South East, Brahma of South, Rudra of South West, Mahadeva of West, Sankara of North West, Vishnu of North, and Sambhu of North East.

The Supreme Deity of their sects was placed at Madhya, the center, as the source of other eight manifestations. So next we find, madhye padma sivadeva, at the center of this lotus-like mandala of the world (Padma-bhuvana-mandala) is Lord Siva. The Nava-devata-stuti then explained the characteristic of each devata as showed by Their Astram or mystical weapons. The Astrams symbolize The Nava-devatas spiritual potencies.

Isvarapurve vajram tu dhupagneya mahesvara danda brahma daksine ca nairityam rudra moksalam pascime pasa mahadeva vayavyam ankus sankaram gada visnuttare desa aisanyam sambhu trisulam padma madhya sadasiva adhah sivas ca cakras ca

Lord Isvara of Eastern direction with Vajra weapon, Mahesvara with burning dhupam, Brahma with dandam/rod, Rudra with moksalam/pestle, Mahadeva with pasa/rope, Sankaram with ankusa, Vishnu with gada/club, Sambhu with trisula, and at the center is Sadasiva with padma/lotus and cakra/fiery wheel.

Very interesting, the dhyana-sloka of Nava-devata stuti and Asta-maha-bhaya stotram (we’ll discuss it latter) describes Madhya-dese Siva, with traditional attributes of Vishnu-Narayana according to Puranic-Agamic presentation, the padma and cakra. This stuti was chanted by all Balinese Saiva, Bauddha, and Vaishnava high priests. So all the three sects of Bali install “A Certain Deity” to presides at the centre of mandala, with His special characteristic of padma and cakra. Then the Saiva called this Deity “Siva” or Sadasiva.

Table of The Abodes of Maha-bhayas, The Supreme Terror - Destroyer of All Enemies (click for larger view)

Nusantara Tantric sadhana also characterized by continuous chanting (japa) of bija-mantras, matrukas (syllables), and some sounds without meaning (we found the same in many Mahayana Dharanis). So sometimes, even a mantra was chanted to glorify the devata-without mentioning the complete name, only first syllables of it. For example in Nusantara Saiva tradition, they worship Lord Siva in His five features of Sadyojata, Bamadeva, Tatpurusha, Aghora, and Ishana. In Vedic tradition we can find these five forms mentioned in Mahanarayana Upanishad of Yajurveda. There are many dhyana-sloka and mantras for worshipping each of these five forms, but the Balinese texts sometime just says SAM namo namah instead of SAdyojataya namo namah. So, by this way we find formulation of what they called Pancha Brahma Bija: SAM-BAM-TAM-AM-IM. The Nusantara Saivas prefer to chant a unique form of SAM-BAM-TAM-AM-IM NAM-MAM-SIM-VAM-YAM than the common Pancaksara Sivamantra “Om namah sivaya”. But in Nusantara Hindu practices, these Saivite formulas almost lost their sectarian nature in Trinatha cult of Nusantara. BAM and AM become bijas to denote Brahma and Vishnu of the Trinity respectively. The SAM-BAM-TAM-AM-IM NAM-MAM-SIM-VAM-YAM was famous as Dasaksara (Ten Syllables) and hold as highly powerful by all sects of Nusantara Hindu.

In Padma-bhuvana-mandala each of these ten syllables was installed at nine directions. SAM-East, BAM-South, TAM-West, AM-North, NAM-Southeast, MAM-Southwest, SIM-Northwest, VAM-Northeast, IM-YAM-Center. Since Bali was arranged as a three dimensional Padma-bhuvana-mandala, then to absorb this island’s spiritual power we may use these Ten Syllables.

By mystical process of invoking the energies of these nine cardinal devatas one may get the spiritual power to defeat all enemies (physical enemies, sickness, mental disturbances, bad fortune, etc.). Through the medium of fire, water, and mantras one may attains many highly beneficial effects, both materially and spiritually, by absorbing and installing the energies mystically in various parts of his/her body.

Fire is ritualistically present in the form of Homatraya. This is a simplified form of Homayajna or Vedic-Agamic fire sacrifice in the form big dipam (oil lamp). The Homatraya considered as the representative and visible form of Trinatha, The Hindu Trinity of Brahma, Vishnu, and Siva. The Trinity then manifest as the nine cardinal devatas as represented by one big dipam at the center and surrounded by eight smaller dipams. One should meditate on this fire as the most powerful fiery divine energy and burns all kind of enemies; spiritual, mental, and material. This is the form of sacred OM with its Ardhacandra/ardhamathra, Nada, and Bindu shining effulgently on a fully blooming lotus, The Heart. Nine devatas were invoked in Their wrathful forms called Maha-bhayas, Highly Terrorizing, creating indescribable fear in all enemies’ heart.

The Basic Homatraya-dipam

Bigger Homatraya-agni-kundam with various offering

Homatraya-agni-kundam shining in the night

Sacred-letter OM

OM (in Balinese alphabet), shining jewel inside the lotus

After “fire meditation”, the aspirant was guided to perform the next step by accepting holy water bath. A protective and benedictory hymns called Maha-bhaya stotra was chanted along this process. This stotra was arranged in the form of what we call dig-bandha-mantra, the shield to protect the aspirant from all directions. The Maha-bhaya-devatas were glorified as Sarva-satru-vinasa, The Supreme Terror who destroys all kind of enemies. The essence of Maha-bhayas then projected into holy water for bathing the aspirant. This was considered as spiritual bath with the anointment of The Maha-bhayas as presented by mantras, their bijaksaras, and flow of holy water. The aspirant meditates on the shower of holy water as the flow of energies, entering through a small mystical door on the top of his head (brahma-randhra) and imbibes his whole body with spiritual power. This part gave the ritual its name, Mandi Weda, a type of abhiseka, ritualistic bathing. Mandi means bathing and Balinese used to call all type of mantras as Weda. So this is a ritual of sacred bathing accompanied by chanting mantra. After this ritual, energies of The Maha-bhayas and Their mystical present has been installed in various bodily parts of the aspirant.

A Balinese couple accepts Mandi Weda from Highpriest

GANGA-PRATISTHA, NUSANTARA HINDU WORSHIP OF THE HOLY GANGES

noreply@blogger.com (dasanrangarajan) — Mon, 06 Sep 2010 02:03:00 +0000

One special feature of Hindu rituals as based on Vedic and Agamic-Tantric texts were the performance of fire sacrifice called Homam or Havan. The importance of agni (fire) and its presence in every holy rite of the Hindus was describe even in the most ancient Rigvedic texts. Even now, we can easily recognize Hindu as a religion of fire by observing the beauty of Dipaaradhanam in the temples or the pompous celebration of annual Divali.

However today we hardly find any Homam perform by Nusantara Hindus. There is no daily waving of sacred lamp in family shrines. Though Homams profusely mentioned in many ancient sacred texts of palm leaf mostly found in Bali, with their details, benefit, and mantras respectively, but the practice has been already lost for more than 500 years. The most common Dipaaradhanam or Arati ceremony by waving oil lamps or flame of burning camphor as it practices in India, only do by ordained Brahmin high priests (called Sulinggih in Balinese).

The Nusantara Hindu practices, especially in Bali, have turned to profuse using of holy water instead of sacred fire. The making, worshiping, and sprinkling of holy water are inseparable part of ALL ceremonies. For them water is the consecrated form of Divinity, mediator for prayers, purifier of the whole world, the very basis of universe, EVERYTHING. Every Hindu family is routinely visiting Brahmin high priests’ seat, their houses, called in Sanskrit term Gria (Griha) as a sign of honor instead of umah –mere common people’s house in Balinese, only for obtaining holy water from them. The high priests, with their Tantric methods of chanting mantras, showing mudras, dedicating various offerings, and visualization in meditative trance, worship the scented water inside the kumbhas (sacred vessels made from 5 kinds of metal - panchalogam) as the Total Form of All Divinities, Sarvadevatasvarupi. Inside the kumbha, the essence of all holy rivers, especially Ganga, was invoked. Prayers glorifying Gangadevi, the Presiding Deity of Holy River, chant continuously by the priest while offering various upacharas such as incense, lamp, flowers, sandalwood paste, and akshatam with the ringing of Ghanta, ceremonial bell. Then the priest meditate to the Supreme God as residing in his heart and projecting Him through “a divine gate” at the top of skull (brahmarandhra) to take His seat in sanctified water. After again worshiping Him with various upacharas, this embodiment of Ganga and all other sacred rivers then mixed with the essence of Supreme Deity. This become essence of Parasiva for the Saivas, the water of indestructible adamantine essence of enlightenment – Vajrodaka for Bauddha, and the Sripada-tirtham – water emanated from Lord Vishnu’s lotus feet for the Vaishnavas. This water has mystical potency to purify the places of worship, the offerings, peoples, and environment. Through the worship of holy water and then bestow it to the people, the priestly order harmoniously maintains its relationship with laymen and keeps the social order and environmental energies in balance.

Interestingly noticed, Ganga is worshipped by all the three sects of Nusantara Hindu priestly order, namely the Saiva, Bauddha, and Vaishnava. Though actually there is no difference in their daily practices but there are some in characteristic of their usage of hereditary obtained mantras. Today they have already united as one single Hindu clergy though in the past their lineages were different. So the Bauddhas are not real Buddhists. They are only Hindu Brahmins who mixed some of their prayers with Tantric Buddhist mantras glorify The Triratna and Paramadibuddha as The Supreme Deity. All of them worship the Hindu Trinity of Brahma, Vishnu, Siva (Isvara or Mahesvara as they preferably call him). But each sect called the Supreme Deity as the source of Trinity manifestations differently. Even the Tuturs (texts of esoteric teachings) of each sect admit it. We can see in this quote from Bauddha’s Tutur Saṅ Hyaṅ Kamahayanikan, “saṅ hyaṅ yogādi paramanairātmya garan ira waneh de saṅ boddha, ananta paramanandana ṅaran ira de saṅ bhairawa, mārggayogādi paramaguhya ṅaran ira de saṅ siddhānta, niṣkalādiparama ṅaran ira de saṅ weṣṇawa (language is Kawi – archaic Javanese), for the Bauddhas the supreme achievement is the Divine Paramanairatmya, the Tantric adepts called It Anantaparamananda, the Siddhantis (refers to followers of Saiva-siddhanta) called It Paramaguhya, and for Vaishnavas It is Paramadiniskala (as refer to niskala niranjana nirvikalpa narayana of Narayana Upanishad).” They don’t post themselves as different religion and rivaling sects but as worshipper of One Single Supreme Deity in different names only, as prefer by their own lineage.

The Pedanda Saiva, Balinese Saiva high priest. His royal dress is characterized by small crystal lingas (sphatikalingam)

These mantras are from Nusantara puja manuscripts, the paddhatis of high priest. The language called Nusantara Sanskrit or Archipelago Sanskrit. Some words already change from the original Sanskrit and sometime do ignore Panini grammar. I shall provide the translation according to how they understood traditionally, not by exactly analyzing word to word.

Saiva mantras for Ganga
gangadevi-maha-punyam soma vamrita-mangalam mangalam siva karyanam siva kumbha mahottamam
This mantra illustrate the Saiva high priest by mystical meditative transformation become identical with Parasiva Himself since The Supreme Deity was meditated as reside in his heart. As the representative of Siva, he prepares the holy water inside his great (mahottama) Siva-kumbha, the vessel of Siva’s essence. This will bestow the world with auspiciousness (mangalam, also sometime synonymous with sivam). This is the holy water of fully meritorious (maha-punyam) Gangadevi , the all auspicious essence of Soma, the elixir of immortality.

ganga harayata dharma pavitram papanasanam sarva vighna vinasan ca vyomakasa prabhavatah
The constitutional nature of Ganga is destroying all sinful reactions, purifying everything, and destroying any hindrance. Her divine potency is shining effulgently in space (akasa) and firmament (vyoman). This refers to the divine source and celestial course of Ganga. The high priest as Siva then prepares holy water inside the kumbha by absorbing the essence of this Ganga-prabhavam in vyomakasa and projecting it toward his kumbha.

brahma visnus ca rudras ca toyas tu toyadehakah amritam sakalam dehi gangadevi namo namah
This mantra glorify Gangadevi as the Trinatha/Trideva, Brahma-Vishnu-Rudra, in liquid form of water. This water is “the body (deha)” enshrined Trideva inside. We ask Gangadevi to bestow immortality (amrita) through her holy water, the very embodiment of Trideva.

The Pedanda Buddha, high priest of Bauddha sect. Characterized by his using of Vajra, the adamantine sceptre of five metals, in his puja.

Bauddha mantras for Ganga
mrityunjayasya devasya yo namany anukirtayet dirghayusam avapnoti sri sangha vijayi bhavet
Here Ganga is glorified as the embodiment of Buddha-dharma. She is the Deity who overcome death (Mrityunjaya, traditionally a name of Lord Siva. It was accepted that Gangadevi also one of Siva’s wife and identical with Him. So may be that was the reason for addressing Her in such way. The Bauddhas are seem prefer to identify Dharma with Mrityunjaya than Siva as personal deity). By glorifying Her name we obtain long-life and victory for the Congregation.

buddha nirmala sivanam dharma sangha parayana sangha sangha yaso purna sri gangadi namo’stu te
Sri Gangadi refers to Ganga and other holy rivers. By saluting them which is the essence of Buddha, pure, and auspicious, the embodiment of Dharma as delivered by Sangha, may the congregation become perfectly pious.

jalanidhi mahasakti sarva siddhi dharma tirtham dharma tirthan mangalan ca sri dharmadi namo’stu te
Again we salute Ganga as embodiment of Dharma. She is the water of Dharma, the most powerful form of water, and bestowal of all perfection.

Vaishnava mantras for Ganga
gangadevi-maha-punyam ganga jalan ca medhini ganga kalasa samyuktam gangadevi namo’stu te
This Mahapunya Ganga is both Jalam and Medhini. The holy water collect in Kalasam/Kumbham, indeed is Gangadevi Herself. We salute Gangadevi!

srigangamahadevi suksma-mrta-sanjivani omkaraksara-bhuvanam padamrita manohara
This mantra illustrates the spiritual aspect of holy water as accepted by Vaishnava high priests. Ganga the great Goddess is subtle and sublime. Bringing life to the death. The very form of Omkara in this world. The mind captivating nectarine ambrosia emanated from Lord Vishnu’s lotus feet.

utpattika surasas ca utpattis tava ghoras ca utpatti sarvahitas ca utpatti va sarva sri-vahinam
This mantra glorify Ganga as the source or beginning (utpatti) of these divine natures: sweet mellows (surasa), awe and reverence (ghora), all happiness and well being (sarvahita), and continuous flow of all opulence (sri-vahinam)

om jnanatirtham mahaganga sagaramalayate narayanadyagaro’pi kumbha tirtham mahanadim
This Kumbha-tirtham is that great Ganga who flows toward the sea. This is the water of perfect knowledge (jnanatirtham) emanated from the tips of Lord Narayana’s lotus feet.

gangadevi-maha-tirtham toyastha toyanirmalam amritas ca mahadevi sarva papa vimuktanam
This is the great holy water of Gangadevi. She abides in this water, free from all defects. The great Goddess blesses us with immortality and releases us from all sinful reactions.

utpatti surya rupena soma va sthiti mangalam avighna traya rupas ca pavitra jnana praline
This is the mantra for worshipping Ganga in Her three fold forms in universal cycle of creation (utpatti), maintenance (sthiti), and dissolution (pralina). She is Surya (the sun), Soma (the moon), and Pavitrajnana, the knowledge of purification for destroying all sinful reactions. We worship Ganga in these three auspicious forms that destroy all hindrance and disturbance.

Common in three sects
om ganga-dvare prayage ca ganga-sagara-sangamam sarvangatam bhur labhate tribhih sthanair visesitam
This mantra is describing how Gangadevi bring auspiciousness to this planet. She manifests in Gangadvara, refers to the place of Ganga’s origin in Himalaya down to holy city of Haridvar, Prayag – the confluent of Ganga, Yamuna, and unvisible Sarasvati, and finally Ganga-sagara, where the river enter ocean at Bay of Bengal. All Her bodies of water bless this earth by divine potency especially in these three places.

Gangotri

Haridwar

Prayag

Gangasagara

...The holy places of Ganga glorified in Nusantara Hindu's sacred hymne...

papo’ham papa-karmaham papatma papa-sambhavah trahi mam pundarikaksah sa bahyabhyantara sucih
This mantra is chanted everyday by Nusantara Hindus in their daily prayer. This is purification mantra where the devotees express their impure condition with humility and ask Lord Vishnu, The Lotus Eyed One – Pundarikaksha, to purify their self from sin of mortal body externally and internally. “I’m full of sin, I’m act in sin, I’m the sin itself, and was born in sin. Please protect me Lotus Eyed Lord. Purify me from all sins both outward and inward.”

asucir va sucir vapi sarva kama gato’pi va cintayed deva isanam sa bahyabhyantara sucih
This is another version especially chanted by the Saiva priest. Holy or not holy, in all types of desire, just by remembering Lord Isana, we’ll be purified externally and internally. All desire or sarvakama here refers to the ritual we are going to perform.

The high priest used to bath the person by chanting this benedictory verse.
om bhur bhuvah svah svaha ye tirtha mahapavitraya namah tirtha tirtha ye nityam suddha lara suddha rogha suddha klesa suddha mala suddha pataka suddha vighna suddha papa nir upadrava om jalanidhi mahasakti hum phat

This is the great holy water purifier of the three worlds. Salute It! By accepting this tirtham may you be freed forever from all types of disturbance. Washed away all sadness, all sickness, all negative traits, all impurity, all sins, all disturbances, all inauspiciousness, no defect ever touch you.
OM the most powerful collection of water HUM PHAT

Bathing in holy water bestowed by the high priest is one of the most powerful purification rituals and highly demanded by Nusantara Hindus. This is called Pelukatan Agung in Balinese, an elaborate form of Prayascitta or atonement. They belief this act of faith will erase their spiritual discrepancy or even bring material success and good health by purify the negative energy from the gross and subtle body, thus releasing the soul from the burden of the effects of bad karmas. By first invoking Gangadevi and other holy rivers, worshiping her, and then taking bath in the sanctified water, the Nusantara Hindus belief this is as equal as directly bathing in those holy rivers of India. By this ritual, the ancient spiritual connection of Nusantara and India, built from thousands of years ago by our ancestors, was maintained nicely.

The grand Pelukatan Agung performs by more than one high priest considered as more potent and supremely beneficial. The sacred texts called it Pelukatan Agung Mahottama. The greater one, which involving invocation of Gangadevi and her worship was called GANGAPRATISTHA. This is the ritual of manifesting Ganga with all holy rivers and tirthams in water vessels to purify the mass. In this ceremony the essence of all purifying agents, headed by Gangadevi, were considered as directly present. Such a ceremony for centuries was never performed again in Nusantara. But this year on the last 29 August an Acharya of Balinese Hindu high priest, Ida Pedanda Gede Nabe Bang Buruwan Manuaba, revived this ancient grand ceremony once again. This took place at the shore of Bali eastern coast, in a vast courtyard of a temple called Bindu Sagara. By help of four other high priests, he gave ritual purification bath to more than 1000 people with gallons of holy water. The water was ceremoniously mixed with the real Ganga, Yamuna, and Prayag’s water directly brought from India, and then consecrated further by the high priests. With full regalia, the Kumbha contained Ganga, Yamuna, and Prayag’s water was decorated, worshipped, and brought to parade shaded by royal umbrella, before it was mixed with gallons of scented water. First the people were bathed in water from the confluence of local river with ocean as representative of Ganga – Samudra Sangamam. Second bath was in scented water representing Prayag. The last was directly from high priests’ own kumbhas as the embodiment of holy waters flowing through Gangotri – Haridvar.

A Balinese Hindu Acharya and High Priest
Ida Pedanda Gede Nabe Bang Buruwan Manuaba
The pioneer in reviving Gangapratistha ceremony in Indonesia

The revered Acharya also have an idea to perform even greater ceremony in the future. It will involve 108 high priests and priestesses of different sects. This also should be an international event by inviting Hindu high priests from abroad, as many as possible. The Acharya welcomes participation of all our Bhattars, Vaidikars, Smarthas, Sivacharyars and Swamis from all over the world to come to Bali on that day and join in mass prayer worshipping Gangadevi and all tirthams, and also preparing the holy water for the people. This will be the making of “the most powerful holy water” and also grandest display of Hindu’s richness of spiritual culture in Indonesia. By the success of the first Gangapratistha after almost extinct for centuries, he was determined enough to organize this grand Nusantara Hindu Mela for the next year. I hope all of us could participate in this event and the history will note the Reemerging of Hindu Dharma in Indonesia.

The Headpriest and priestess entering meditation before invoking Gangadevi and all tirthams

Ida Pedanda Gede Nabe Bang Buruwan Manuaba giving holy water bath at Gangapratistha ceremony

eagerness...

worship

Hinduism Summit (Hindu Dharmasabha), Sunnyvale Hindu Temple

noreply@blogger.com (dasanrangarajan) — Wed, 25 Aug 2010 02:20:00 +0000

Aim of the Hinduism Summit

The Hinduism Summit aims to promote an understanding about the unique science behind Hinduism concepts and practices, and provide practical guidance on living Hinduism. The Hinduism Summit aims also to unite everyone interested in Hinduism, to preserve it in the face of denigration and misconceptions about Hinduism today.

Saints' blessings
1. Jagadguru Shankaracharya Swami Jayendra Saraswati of Kanchi Kamkoti Peeth
2. His Holiness Pande Maharaj of Sanatan Sanstha
3. His Holiness Sri Sri Ravi Shankar of The Art of Living Foundation
4. Her Holiness Mata Amritanandamayi (Amma) of Mata Amritanandamayi Math
5. Sadhvi Ritambhara of Param Shakti Peeth and Vatsalya Gram, India
6. Mahamandaleshwar Sri Sarvanand Saraswati Maharaj of Uttarkashi, India

The Programme

2.30 pm Welcome with auspicious conch blowing and shlok recitation
2.40 pm Ved mantra pathan (recitation)
2.50 pm Commencement with auspicious lighting of the wick lamp
2.55 pm Awarding the Vishwa Hindu Ratna to honourable speakers and honouring Saints
3.05 pm Introduction to FHA
3.15 pm Shri. Rajan Zed, Hindu interfaith leader, on 'Maintaining a Hindu identity in America'
3.30 pm Invited speaker on ‘Know denigration, preserve Hinduism !’
3.45 pm Spiritual Science Research Foundation’s presentation: ‘Spiritual dimension underlying Hinduism concepts and Hindu issues’
4.00 pm Refreshments’ break with videos on spiritual research with Pendulum and DDFAO techniques showing the role of subtle energies in the current situation of Dharma
4.30 pm Dr. Mihir Meghani, Co-Founder, Hindu American Foundation, on 'Issues facing Hindus in America'
4.45 pm Shri. Easan Katir, on 'Relevance of Hinduism in America and Hindu human rights'
5.00 pm Forum for Hindu Awakening’s presentation: Understanding, living and preserving Hinduism in daily life
5.15 pm Video demo and science behind ‘Taking Darshan of a Deity at the temple’
5.30 pm Shlok recitation (Prayer for understanding, living and preserving Dharma)
5.35 pm Conclusion with gratitude and announcements for the direction ahead for attendees
5.40 pm ‘Ask the speakers’: Press Conference and interactive discussion with the speakers

Special attraction of Summit
* Exhibition of visual posters on sattvik living and unique science underlying Hinduism
* Treasure of books on topics of spiritual practice (sadhana), Dharma, sattvik pictures of deities and sattvik products for worship and spiritual practice

For more information, please call our toll free number +1 877 303 3342

INVITATION FOR ALL

noreply@blogger.com (dasanrangarajan) — Mon, 31 May 2010 00:16:00 +0000

AIM OF THE HINDU SUMMIT
The Hinduism Summit aims to promote an understanding about the unique science behind Hinduism concepts and practices, and provide practical guidance on living Hinduism. The Hinduism Summit aims also to unite everyone interested in Hinduism, to preserve it in the face of denigration and misconceptions about Hinduism today.

SAINTS' BLESSINGS
1. Jagadguru Shankaracharya Swami Jayendra Saraswati of Kanchi Kamkoti Peeth
2. His Holiness Pande Maharaj of Sanatan Sanstha
3. Sri Sri Ravi Shankar of the Art of Living International Center
4. Her Holiness Mata Amritanandamayi (Amma) of Mata Amritanandamayi Math

PROGRAMME
2.30 pm Welcome with auspicious conch blowing and shloak recitation
2.40 pm Ved mantra pathan (recitation)
2.50 pm Commencement with auspicious lighting of the wick lamp
2.55 pm Awarding the Vishwa Hindu Ratna to honorable speakers; and honoring Saints
3.05 pm Introduction to FHA
3.15 pm Invited speaker on 'Understanding Hinduism and awakening to misconceptions about Hinduism'
3.30 pm Invited speaker on 'Living Hinduism'
3.45 pm Spiritual Science Research Foundation's presentation: ‘Spiritual dimension underlying Hinduism concepts and Hindu issues’
4.00 pm Refreshments' break with videos on spiritual research with Pendulum and DDFAO techniques showing the role of subtle energies in the current situation of Dharma
4.30 pm Hindu JanaJagruti Samiti's presentation: ‘Know denigration, preserve Hinduism!’
4.45 pm Invited speaker on 'Preserving Hinduism'
5.00 pm Video demo and science behind 'Taking Darshan of a Deity at the temple'
5.15 pm Forum for Hindu Awakening's presentation: ‘Understanding, living and preserving Hinduism in daily life’
5.30 pm Hymn (aarati): "Jyot se Jyot Jagao (O Enlightened One, bring enlightenment to another soul)"
5.35 pm Conclusion with gratitude and announcements about the direction ahead
5.40 pm 'Ask the speakers': Press Conference and interactive discussion with the speakers

SPECIAL ATTRACTION
1. Exhibition of posters on sattvik living
2. Treasure of books on topics of spiritual practice (sadhana), Dharma, sattvik pictures of deities and sattvik products

For more information : 1-877-303-3FHA
www.ForumforHinduAwakening.org/events

SRILA SRIPADA MAHARAJA VYASA-PUJA OFFERING 2009

noreply@blogger.com (dasanrangarajan) — Sun, 22 Nov 2009 06:42:00 +0000

om ajnana-timirandhasya jnananjana salakaya
caksur unmilitam yena tasmai sri gurave namah

namah om vishnupadaya krishna-presthaya bhu-tale
srimate bhaktisvarupa damodara svamin iti namine

namah sad-bhakta-manaye manipura-udbhavaya ca
prabhupada lasad-vani pracara niratayate

babhruvahana-vamsadbhi somaya subha drstye
sunyavadi madebhendra singhaya bhagavata namah

abhayadi gunadaya sad-vijnana ghanaya ca
navya vaijnana tamas suryaya te namah

hareh katha-yata-samasta-yamo
romanca-kampasru mudabhiramah
srimad-radha-kunda-vasa-yatnah
pasyema kim tam srimad sripada-padam?

Srila Sripada Maharaja
would spend all eight yamas (divisions of the day)
glorifying topics of Sri Hari,
and thus he would become overwhelmed
by the manifestation of asta-sattvika transformations
headed by hairs standing erect, trembling, and tears of joy.
He would become extremely happy
when he resided in the most beautiful Sri Radha Kunda.
Will I ever again have darsana
of the most beautiful lotus feet of that Srila Sripada Maharaja?

We always pray to Srimati Radhika’s lotus feet by chanting Sri Radha-kripa-kataksa Stavaraja, for Her Divine Glance upon us. But now we have to fully grateful since our prayers have been fulfilled by the auspicious presence of our beloved Om Vishnupad Ashtottara-sata Tridandi-yativara Parampujyapadapadma Paramahamsa Parivrajakacaryavarya Sri Srimad Bhaktisvarupa Damodara Swami Srila Sripada Maharaja in the midst of our lives. He is the crest-jewel of The Lord’s pure devotees (sad-bhakta siromani) descend to this planet out of his causeless mercy, took birth in The Land of Jewel, Manipura, for the welfare of the whole world. Therefore I pay my most respectful obeisance unto him, the nayantara, shining stars of the lotus eyes of Srimati Radha, who is everything for Lord Sri Krishna. Let me bow to him, which is a magnificent eternal intimate associate of Sri Gauranga Mahaprabhu and Sri Sri Radha Krishna, and the only friend, shelter, and the life of the fallen souls. All glories to Srila Sripada Maharaja, our Gurudeva, adore eternally in our heart, as the only shelter of all suffering souls, the most graceful, the limitless ocean of love and compassion. All glories unto the very embodiment of wish-fulfilling gem that meet all the desires (cintamani svarupa), the intimate associate of Sri Radhika and Sri Gaura (gaura radhika nija-jana), which is decorated by all glorious spotless nature of a Vaishnava, never take into consideration any discrepancy in other (adosa -darsi), and the best friend of the fallen (dina-bandhu). May he bestow his merciful glance toward us. By greatness of his glorious nature, he was willingly gave atonement for so much sins of a degraded being such as myself, and allowed me to have some opportunity to take part in his eternal glorification. This is my only desire and prayer that I always submit unto his divine lotus feet.

I do not know, nor seek to know, whether the righteous and not righteous, auspicious and inauspicious. However, Srila Sripada Maharaja had come from Goloka to help me. His soft hearts moved by seeing the resistance of this jiva in samsaric world. He came to me, though I have abandoned his presence. Mercifully, he has lifted me up from the worst place, gave me shelter under his beloved companions, and then after that he returned to his divine eternal abode in The Kingdom of Love of Srimati Radhika. He is full of compassionate nature for making a hard-hearted person like me could humbly recognize that there is nothing that is worth more than sadhu-sanga throughout the universe. There is no way to get Sri Bhagavan’s prasada, and the loving devotional service other than through sadhu-seva and sadhu-kripa. His Divine Grace himself has also come and bestowed his most sweet association unto me, in very valuable times that physically ended so quickly.

Only that great personality who fully surrendered themselves to Sri Bhagavan (bhagavad-anugat) and serves Sri Krishna and His beloved Srimati Radhika is truly a sadhu. Association with such a sadhu is the only most desirable thing for us, because only by such a divine association we can attain our supreme wealth and goal (pum-artho mahan). This wealth of Divine Love is our very lives. So in other words, such a pure sadhu is the life for all. No well-wisher greater than sadhu-guru-vaishnava, or the beloved associate of Sri Gaurasundara. It is only out of Srila Sripada Maharaja’s krupai I could hear and understand the messages of greatest value such as this. I didn’t only get the opportunity to hear from His Divine Grace, but also get his personal sangam, rarely achieve even by the devas. Similarly, I have the opportunity to enter the close association of his companions, his nija-jana, who love and fully serve him. This untouchable considers his self very fortunate, for without any proper adhikaras, still His Divine Grace bestowed such a great success. There is no other reason for this other than the greatness of his nirhetuka-krupai, causeless mercy. If so, how could I find protection and support other than to pray to Srila Sripada Maharaja’s lotus feet? Now, let me humbled myself down before him, clasp my hands and pray, as Srila Das Gosvami prayed to Srila Rupa Gosvami, the same prayer also rendered by my heart before Srila Sripada Maharaja.

"adadanas trunam dantair idam yace punah punah srimad-rupa-padambhoja-dhulih syam janma janmani, This fallen jivatma, standing here with a sheet of grass on his teeth and praying again and again so he may be able to get a particle of dust from Srimad Rupa Gosvami Prabhupada’s lotus feet, in every birth." (Dana-keli-cintamani 175)

As Sri Bhagavata (11.26.26) states that no other way for a fallen one that allows him to get welfare, than through sadhu-sanga, "tato duhsangam utsrjya satsu sajjeta buddhiman santa evasya chindanti mano-vyasangam uktibhih, really intelligent person should reject all kind of bad association and should instead always in the association of pure devotee of the Lord, whose words are able to cut bondage of over attachment in his mind”. Someone should conduct sat-sanga, and reject all types of asat-sanga, in other words, by the sharp words emanating from the lips of pure devotee of Sri Govinda, delusive mind in the form of lusty desires for worldly enjoyment were destroyed from the heart, without any rest. Thus, it is not possible to have any way to get mangalatva and bhagavat-priti, when someone abandoned such sadhu-sanga and sadhu-seva. In spite it is true that such sadhu-sanga is so extremely rare, but it may not be for someone who prays for it without hypocrisy, with full sincerity, and with the knowledge that it's very difficult to accept the association of a pure sadhu in this world of asadhu.

By His unlimited love and compassion, Sri Bhagavan came to this world in order to give His sanga, and He also sends His beloved devotees into the world. As we see in Sri Caitanya-caritamrita. Knowing that is really difficult for a jiva could come across a sadhu, Krishna Himself appears as a sadhu and spiritual master in Nadiya. The presence of Sri Krishna Caitanya and Nityananda Prabhu has filled this world with the greatest bliss. This Two Brothers dispel the darkness in the depth of our hearts, and thus they help one to find two types of Bhagavata. One of the Bhagavata is the immaculate literature Srimad Bhagavatam, and the other is the Living Bhagavata, pure devotee absorbed entirely in loving devotional service. Through the magnificent activities of this Two Bhagavata, The Supreme Lord instill spiritual loving mood in the heart of a jiva, and so The Lord, resides in the heart of His devotees, being controlled by their love." (See Cc. Adi 1.87, Cc. Adi 1.98-100)

There are two types of Bhagavata, Holy Scripture (shastra) and the bhakta (devotee). They do kirtana, both glorify and praise the topics about Sri Bhagavan and his bhakta. Bhakta and Shastra, both of them is the only dear friend who expects welfare of jiva, so they are truly our life and soul. Those really intelligent ones always in search of truth and pure way of eternal goodness will not be able to live without the association of literature and sadhu. By taking firm vow they execute sadacara, deeds that lead to the truth, in the form of a rejection of the asat-sanga and vigorously seek sat-sanga. They are truly excited to be able to get the direct association bhakta-bhagavata. When such sadhu-sanga is not available then they associate with literature, shastriya-sanga. Only Hari-katha emanates from the lips of sadhu, his shastra-katha, was able to attach us to the divine lotus feet of Sri Hari, Guru and Vaishnava. His words, messages, and instructions, is the sacred literature itself.

The conscious jivatmas, living human beings, cannot live without association twenty-four hours a day. When someone does not get sadhu-sanga, both externally and internally, then surely he will be forced to accept asat-sanga. So whenever we couldn’t get personal or direct sadhu-sanga with the bhagavata, then we should accept the association through shastra, shastriya sadhu-sanga. Only with such thoughts we will continuously fixed in Krishna consciousness. Srila Prabhupada Bhaktisiddhanta Sarasvati Thakur had said, "You should learn spiritual magazines with full attention. Whenever you have time, you should discuss Kalyana Kalpataru, Prarthana, Caitanya-caritamrita, and so forth. You will be able to achieve all perfections by chanting the holy name of God without offences. Sri Nama Prabhu only revealed to them who listen, learn, and discuss scripture. Your present anartha will not so strong when you are diligently performing sravana and kirtana."

We are totally blind about Krishna. Therefore, at the ancient time Srila Vedavyasa compiled Srimad Bhagavatam out of His love and compassion to all beings, only for their welfare. By discussing this paramahamsa-samhita, Sri Grantharaja Bhagavata, bhakti toward Purusottama Krishna will grow and soon will drive out all types of mourning, delusion, and fear. For all jivas’ well being, the noble bhakta bhagavata was struggling with the difficulties of writing a very large body of literatures. They who really have Priti toward Sri Hari, Guru, and Vaishnava, certainly also have Priti toward the Holy Scriptures; they must be automatically have Priti to shastras.

Our beloved Guru-pada-padma, Srila Sripada Maharaja has given these two types of sat-sanga to all of us. We do not always get the association of the living Bhagavata. It is a very great fortune for us to get the sweet direct physical association of Srila Sripada Maharaja, in really very short period during his prakrutha-lila. Indeed, it is only his mercy that makes everything possible, even if we do not have the proper qualification to attain it. In so many ways His Divine Grace has brought much happiness for us living in darkness. Heard his sweet voice, saw his spiritual form, and thought about his visit to Bali and the joy when we wait him at the airport. So he also allowed us to do different types of services and listen to his kirtana during the day he is still in our midst. Once again only out of his mercy alone, we can have that beautiful and blissful time together.

Many of us, charmed by his spiritual personality and spotless vaishnavatva, finally came to him. Some officially get initiation and some still live as followers, who always enthrone him in the core of their heart as their eternal spiritual master, since he was leaving them to enter into his aprakrutha-lila. There is no time the spiritual master doesn’t present for his dear disciples. Since our physical material eyes couldn’t get his darshan anymore, we shouldn’t think our beloved Srila Sripada Maharaja has left us abandoned. He is ever present. The Omnipresent Supreme Lord is ananta-kalyanaika-gunanidhi. The same Supreme Personality of Godhead is taking His abode eternally in Srila Sripada Maharaja’s lotus heart. So, our beloved Srila Sripada Maharaja is the divine abode of The Absolute Divinity, ananta-kalyana-guna-sad-dhama. Our Srila Sripada Maharaja is also omnipresent. He renders all services in unlimited divine forms in limitless transcendental pastimes of Srimati Radhika and Sri Gopaladeva.

He bestowed his short darshan to our eyes only to enter and resides in our heart eternally. Streams of tear from our cry of separation will manifest as the river of our love. Then the boat of our praying words will sail in its water by the wind of his unlimited divine mercy and compassion. Undoubtedly, it will end its voyage at Srila Sripada Maharaja’s lotus feet and his beloved Srimati Radhika and Sri Gopaladeva. This is my sole prayer. May when these eyes closed forever and can’t see anything anymore, when these ears will become deaf, when time will pound over this worthless body and it can’t stand anymore. When the end of this wretch person approaching. There is still just one drop of grace upon him. May I could hear Srila Sripada Maharaja’s voice of sweet kirtana of the glories of Sri Gaurangadeva and Srimati Radhika. May I could feel on my skin, the soothing breeze of wind emanates from Srila Sripada Maharaja’s eternal abode on the bank of Sri Radhakunda. May I could shed tears of joy out of my remembrance to my dear most Guru-pada-padma for the last time.

ha kvasi mat-prana-prabho kva gupto
ati dina-dasas tava duhkha-taptah
prapanna-bhaktartti-haras tvam eva
draksyami kim candra-mukham sakrt te?

O master of my life, where are you?
Where have you suddenly hidden?
Your most fallen servant is afflicted
by pangs of separation from you.
Only you can remove the sufferings
of your surrendered devotees.
Will I ever be able to look upon
your moonlike face again?

he dina-bandho! karunaika-sindho!
kuru prasadam mayi manda-mudhe
laksaparadhe bahu-papa-gadhe
tat-pada-padme 'stu matis ca krsne

O friend of the lowly, O Gurudeva,
you are the vast ocean of mercy.
I am a dull fool and have committed
hundreds of thousands of offenses.
I have fallen into a dense myriad of sins;
therefore grace me with your mercy
so that my mind may be fixed
on your lotus feet and on Sri Krishna.

sri-bhakti-svarupa-damodaraya pujitam sarvam

rangaraja-dasa-kulena ati-vilapatmika-gadyam

viraha-soka-samudram sloka-candra-avirbhavam
srimad sripadad carana-kamala-dvandvarpanam

These glorifying words in combination of extremely sorrowful prose and moonlike stanzas arises from the miserable ocean of separation, was spoken by a member of Rangarajadasakulan, family lineage of servants of The Lord of Enchanting Stage, King of Palatial Aranga-mandiram, dedicated unto His Divine Grace Parampujyapadapadma Om Vishnupad Ashtottara-sata Paramahamsa Parivrajakacaryavarya Sri Srimad Bhaktisvarupa Damodara Svami Srila Sripada Maharaja, as a humble offering to His Two Lotus like Divine Feet.

Even in his non-physical presence, he continued to bestow his mercy upon all of us. He still allows us to associate with his words, with the books he has written, his recorded voice of sweet kirtana and the mission he has left in this place for us to serve. He has given us everything. We inherit all these big things from him, and we are forever indebted to him. Thus, in this most blessed day of Srila Sripada Maharaja Vyasa Puja Mahotsava, we pray together in order to obtain his mercy again. May all of us, his disciples and his devotees, initiated or not, can be strengthened and made his instructions as our very life and soul and united together to serve his mission.

Om Vishnupad Paramahamsa Parivrajakacaryavarya Ashtottar-sata
Sri Srimad Bhaktisvarupa Damodara Svami Maharaja Srila Sripada ki Jay!
Sad-bhakta Siromani Srila Sripada Maharaja ki Jay!

Denpasar, Bali 2009
Viraha-aksepa satata-vilapam
para-dina-hina-dasanudasam
sri guru-vaishnava karunya-bhiksum
Bhakta P.B. Rangarajan

MY APPEAL

noreply@blogger.com (dasanrangarajan) — Fri, 09 Oct 2009 04:03:00 +0000

With the height of my voice I call for your attentions. Please hear my appeal… for now I shall tell you what you should do to save the most beautiful place in the world. I’m begging for help from all of you O devout Hindus, my brothers and sisters in dharma, all of you who love Bali and have joyfully pleased your selves by her charm and beauty… I don’t know if you won’t listen to what I say, would Bali stay as glorious as before? … Would the Devas stay to protect our descendants of the future and continue to bestow their blessings to them… If you won’t listen and act accordingly, then everything will be too late, "even for The Supreme Lord Vishnu to help you…"

Transformation of Consciousness
When we talk about transformation in humanity we should consider what the real meaning of transformation is. We tried so hard to take transformation to our lives. Of course it is the better one. Yes, we want a better life, happier, free of anxiety, free of sufferings, sorrow, etc. The actual transformation wasn’t take place only in physical platform. We have three dimensional or three platform of existence. The physical or mundane or external platform and mental or mind or internal platform. But the most important is the transcendental platform, the consciousness, the Chit-vastu (Living and conscious spiritual substance). The Chit-vastu is our True Self, the Atma. The material energy, called Maya, is also one of the multi energies of the Lord, since The Supreme Lord is the source of all energies, source of everything, janmadhya-asya, and we, the living entities, the individual jiva-atma are also the energy – marginal energy – of the Lord. The living entities are described as superior to material energy. When the superior energy is in contact with the inferior energy, an incompatible situation arises; but when the superior marginal energy is in contact with the superior energy, the living entity is established in his happy, normal condition. This is what we should know before talk about any “transformation”.

As taught by the Vedas, we should realize our true identity as the eternal Atma. When this Atma entrapped within illusory external energy of material nature, he became embodied or conditioned soul. He forgot his real identity and misidentifies himself with physical body. There is no way for conditioned soul to escape from this situation and he “eternally” illusioned by the material external energy. This very illusion put him into the ocean of samsara, experienced false happiness and sorrowful condition, without perpetual bliss. Though he has tried his best to make himself happy, but everything end in more sorrowful condition. This is the nature of conditioned life under illusory external energy.

So if we do want a real transformation, we should take spiritual journey to our inner self, our real self and realize our true identity as Atma. The real transformation should take on transcendental platform for getting its real meaning and value. The real transformation actually a reformation, coming back to our true identity. This is what we called Transformation of Consciousness. But if we take our present position as the starting point, then we could get two kinds of Transformation, Downward and Upward.

Downward Transformation means we get more entangled, more attached to the external illusory energy. So we kept our self under perpetual influence of this energy. That’s why we called this Downward Transformation, since we take shelter under inferior energy. Now we have to go Upward, otherwise there is no way to escape from the strong affinity with this inferior material energy. We have to deal with the superior energy, take shelter under infinite transcendental energy. Only by accepting this path we can get into Real Upward Transformation of Consciousness. Surrender and put our self under Infinite Supreme Divinity. This is the real value of Dharma, the skillful means to go “Upward” called Saranagati as indicated by Lord Krishna in the Charam-sloka of Srimad Bhagavad-gita, sarva-dharman-parityaja…

The Key To Deal With The Infinite
Surrender, service, and dedication: this is the key to deal with the infinite, Vaikuntha. Without knowledge and without much energy one can attain fulfilment. It is not necessary to have the energy to be able to move a mountain. Also to read all the scriptures in the world and put them “within our belly” will not produce any good.

A typical example was shown in the Mahabharata. Lord Krishna foretold that when the rajasuya-yajna of Maharaja Yudhistira would be finished, a particular bell there would ring automatically. In that way everyone would know that the yajna was completed. The sacrifice was held and everything was finished, but the bell did not ring. Bhima asked Krishna, “You said that the bell would ring automatically. Everything has now been finished but it is not ringing. Why not?” Krishna replied, “No. One thing is still remaining.” “What is that?” “Vaishnava-seva, the service of a Vaishnava.” Bhima was surprised: “What do you say? So many munis, rishis, Narada, Vyasadeva, and even You Yourself are all satisfied with having been well fed, yet You say that Vaishnava-seva has not been done?” “Yes.” “So where is that Vaishnava?” Krishna then indicated, “Go to the outskirts of town, and there you will find a particular Vaishnava of the lowest caste. He does not go anywhere, but he is satisfied by taking the Name of the Lord and leading a full life of devotion without any care for the world.”

Hearing this, the Pandavas went with a chariot to receive that man. They found him, an ordinary poor man of the lower class, and they approached him. He was perplexed: “What is this? Oh, so many important men have come to my cottage. What is the matter?” He became very much panic-stricken. Then they petitioned him with folded palms, “We have come to bring you to take some food at the place of the yajna.” What to do? He could not avoid their order.

Draupadi had to cook, so she prepared various palatable dishes. She thought, “Vaishnava-seva has not been done. So many rishis, munis, and even Lord Krishna has been fed, but Vaishnava-seva has not been done!” So with all her skill she cooked foods of various types, and the man was fed, but the bell did not ring. Bhima asked, “What is the matter? He has finished eating but the bell has not rung.” Krishna said, “There must have been some offence against Vaishnava-seva, and therefore the bell did not ring. What do you say? Do any of you have any doubt or bad conception about this man?”

The Pandavas then asked one another if any of them had thought any evil about him. At last Draupadé admitted, “I had some thought in my mind that the man is lowborn, and although I prepared so many curries with the utmost attention and skill, he mixed all the preparations together and then ate that. He does not know how to eat because he comes from a very low class, this is what I had in my mind.” Krishna explained, “There is some contempt for the Vaishnava, and therefore the bell has not rung. There is no other course than for you to go to him again, bring him, and again feed him.” So the Pandavas went and brought him back. This time all of them waited with great respect as he took prasadam, and the bell rang with every morsel.
This example has been shown to us. Those who are niskincana do not want anything, no name, no fame, or anything of the kind. They are naturally satisfied with whatever comes, and they are wholesale dedicated to the Lord. Such devotion can be found anywhere without any show of grandeur. No worldly grandeur is necessary; just richness of the heart. No knowledge, no education, no honour of a high birth, no power, and no gorgeousness. Krishna consciousness is full, so sufficient, so absolute, that just a particle of that contains everything. All grandeur, all education, and everything is there; it is of such a nature. Service, self-dedication, saranagati, surrender: that is the necessity, not valour or learning. “You fail to understand, but he is all right. He must be thought to be a sadhu, a truly honest man, and nothing else. He may have no name or fame or good presentation, or any of the qualities that attract us; none of these are necessary.” (see Bhagavad-gita 9.30)

Self-contentment does not require anything. It can stand alone. It is self-sufficient. Krishna consciousness is self-sufficient. It does not require any form of paraphernalia to establish itself; it is a self-established thing. With it there will be no need of hankering for anything, whether it be grandeur or anything else.

So what is our practical point here? For so long, let we take our condition here, in Bali. Bali was celebrated everywhere as the most beautiful island and have this Hindu-Vedic spiritual culture as the base of her people’s lives for centuries. What is the base for these arts, amazing beauties, and other cultural wonder of Bali? They are service, devotion, and loving dedications. The pure dharma of love manifested as our tradition and way of life characterized by Satyam, Sivam, Sundaram, and Santosham (truth, auspicious, beauty, and universal well being). Upward Transformation of Consciousness lead to the ultimate realization of The Supreme Absolute Truth is shining brightly in the core of the heart and its rays manifested as the rightful conducts in accordance with Universal Dharmic Law of The Divine. So these Satyatva, Sivatva, and Sundaratva were dedicated to the Divine. They are real manifestations of our Love to The Lord. But here we even find such activities of love, though totally dedicated to Parameshwaran Lord Krishna Himself, Devatas, great sages, etc. but bereft of service and loving attitude toward Vaishnavas, the pure devotee of the Lord, and then everything would become nothing!

Necessity of Transcendental Association
Today in our society we didn’t even care about the real intentions of rituals, artistic offerings such as dances, musical performances, dramas, etc. as dedications of love for The Supreme Lord, Devatas, and sages. We just thought them as means to entertain the tourists, to get more money, more Euros, more USD… We invite tourists from everywhere but we never invite even a single Sadhu to our place. Today we just held our religious ceremonies and cultural performances just for entertaining mundane persons and for some materialistic gains. Without service to the Sadhus and Vaishnavas, even if we offer everything to the Devatas, it was considered fruitless! Sadhus and Vaishnava-bhagavatas are the abode of all spiritual perfections, all Upward Transformations of Consciousness, and as Consciousness formed by association, so there will be no spiritual advancement without their pure association or Sat-sangam. There is no other hope for any Upward Transformations of humanity.

The Great Sage Agasthiya, Mula Guru (Original Spiritual Preceptor) of Nusantara. He was the first Sadhu who gave us association by his instructions, mystical presence, and continual coming of his disciples and member of his spiritual lineage (Parampara)

We can’t deny our need for material prosperity. Yes, we do need money or wealth… But if we just think for mundane things or how to please mundane persons, then surely this will lead us to mental degradation and Downward Transformation of Consciousness. If we, the degrade-minded persons, also associate only with our other degraded fellows, we will get more degraded, more conditioned, and more attached to worldly things. So if we really want to make Upward Transformation, then we have to find a way how to bring the most auspicious Sangam of Sadhus and Vaishnava-bhagavatas to our place.

Acharya Dharmakrithi of Suvarnadvipa, Master of Bodhicitta

Acharya Dipamkara Srijnana or Guru Atisha. A Buddhist master from Vikrampur Monastery, Bengal-India and founder of Kadampa order in Tibet, sailed to Sumatera to found his Guru Dharmakrithi of Srivijaya. When will we again have such a visit from great personages like him?

We should remember how our ancestors in the past attained perfection only by serving Sadhus and act according to their pure instructions. In the past we have no tourist came just for enjoying the beauty of Bali and Nusantara. They came for pilgrimage. This very country was sacred to them. We should remember how Mulavarman of Kutai in Barhinapura (Borneo) invited the Agnihotri-brahmins from Kalinga for accepting alms. Our previous Raja won’t take money from foreign tourists, but he gave them alms of thousand cows and gold. Of course, they weren’t ordinary tourists. They were Brahmin pilgrims, Sadhus, Vaishnava-bhagavatas. How great our Kings and how noble our guests were. Then again some went to Suvarnadvipa (Sumatera). That great Buddhist Acharya of India and Tibet, Dipamkara Srijnana, went to Suvarnadvipa to learn from Acharya Dharmakrithi of Srivijaya. We should remember how Bhumisambarabuddhara (Borobudur) of Java became pilgrimage center for whole Buddhist world. How thousand of devotees came to worship Bhagavati Tara in Kalasha. Pandita Lohgawe also came later to Java from India and guided Rangarajasa to build his kingdom of Singhasari. The historical facts for religious influence of great Javanese Kingdoms of Kadiri, Singhasari and Bilvatikta (Majapahit) were well known. Many people came to Nusantara and Bali with pure and spiritual intentions. Once we were of a country with great spiritual significance and of spiritual tourism. But now, where is this?

Mandala Vajradhatu of Bhumisambarabuddhara (Borobudur)

On the past, thousands of pilgrims from all over the world pay obeisance to the lotus feet of this Bhagavan Mahavairochana Buddhadeva. But today, the tourists come to visit Him just for fun...

By neglecting the importance to invite and serve Sadhus, we became slaves to give mundane person their gross enjoyment. By abandon our duty to offer alms and hospitality to the real spiritualists, we spend our money for dry ritualistic ceremonies, then go with other sinful persons to enjoy wine, meat, and sex. Then we try to get more money and wealth by selling more sensual enjoyment. Selling every inch of our sacred land, the abode of our ancestors and devatas, to find it changed miserably as a place for pleasing mundane senses. Yes, we still perform great, pompous, beautiful religious celebrations everywhere, but bereft of real spirit of dedication and love. We treat our religious function only as common activities. Come only out of dry responsibility without real eagerness. Thought ourselves as have pleased the devatas and then go again to serve others who didn’t live according to the Dharmic values of our ancestors. What is this hypocrisy? How could we stay and inherit this land of our ancestors, but discarding the heart of their deep spiritual values…?

My countrymen of same glorious ancestors, I beg you to not let your mind go and thought about how to please and serve mundane persons only to get their money. We maintain external ritual without spiritual significance just for show it to the tourists. We may perform any kind of celebration, but only for the sake of our ancestors, devatas, and beloved Supreme Lord. We have to follow our ancestors by also inviting spiritual pilgrims, and the most important, the Sadhus, Vaishnava-bhagavatas, and serve all of them. It is alright to accept any guest. That’s also our dharma to please them. But why we have to neglect and not invite the Bhagavatas?

My dear Sadhus and Vaishnava-bhagavatas, I beg you to please be merciful to us. Please come and bless us with your divine presences and association. Due of ignorance, some of us have abandoned you. But please overlook our faults, since we have no other well wisher than you. My dear dharma-brothers and sisters please come and see the beauty of our country. She has been blessed and consecrated by many Rishis from the past. Please come here not for enjoyment, but see how she will beautifully adorn your sadhana. This is the very land, where the chants of Vedic-mantras are still resounding with music and bells, and wonderful celebrations of Dharma is an everyday life. Though we have suffer some spiritual degradation, but if all of you would willingly help us, then our descendant of the future could still see The Abode of Gods on Earth, with their own eyes.

This beautiful, colorful, and unique offerings were expression of loving dedication

The Achyuta Gotra of Nusantara

noreply@blogger.com (dasanrangarajan) — Tue, 30 Jun 2009 09:25:00 +0000

Person, who takes initiation of Vaishnava mantras (by accepting Prapatthi-marga with Pancasamskara-diksha) or ordination in Vaishnavite orders and takes Supreme Lord Vishnu as his beloved Deity, entered a brotherhood or family linage (gotra) termed Achyuta Gotra, descendant of The Infallible One.

His Revered Holiness The 45th Alakkhiya Singhar (Throne-holder and Pontiff) of Ahobhila Math bestowed Vaishnavite initiation to these devotees

The noble family and fraternity of Surenderred Souls, The Prapannas.

After accepting the divine sacrament of five-fold Vaishnavite practices as recommended in The Vedas and Vaishnava-agamas, he was not belong to any caste or varna; Brahmins, Ksatriyas, Vaisyas, Sudras, or outcastes. He came to take ekanta dasyatva – exclusive servitor-ship and honored as saranagata or prapanna – a surrendered companion of The Lord’s own family. He wouldn’t identified himself with his blood-relationship based mundane family linage any more. He takes a broader, universal fraternity of all Lord Vishnu’s servants or the Bhagavatas and Vaishnavas. In Nusantara, this gotra also called Hari-vansha or Hariwangsa.

The Hariwangsas in the true sense were identified not according to their blood-tie-relationship, but based on their ability to continue the teachings and practices of their ancestor. Some family lineages who traced their origin in East Java Kadiri’s nobilities, commonly accepted as Hariwangsa. Their descendants were still living in Bali today, with very complicated historical backgrounds. We have no other source to determine their true relations than the Babads (Family Chronicles, but full of what we think as mythological stories) and some official inscriptions, issued by previous generations. (Some were written on chopper tablets but many more on just palm-leaf manuscript, easily damaged by weather, age, etc.)

You may still remember the Markandeya Rishi of Java who came to Bali as the founder of Vaishnavite Brahmin lineage of Bali and established the civilized society. The Chronicles of Markandeya Rishi’s lineage, the Bhujanga Vaishnava Brahminical order, was begun with invocation to The Lord.
Om namah devaya, panamaskaraning hulun i bhatara hyang mami. Sadnya paduka bhatara wishnu, sira anugrahaning bhukti mwang mukti, siddha saprayojana, nitya pratistheng urddha siwadwara sembahen. Iti tattwanira ida bhujangga waishnawa haneng bali pulina, nguni kamimitanira saking jawa dwipa mandala, tumurun mareng bali dwipa mandala.
”Om namah devaya, I’m offering my most respectful obeisance unto my Glorious Lord. No other than that most worshipable Lord Vishnu, who bestows all bhukti (sensual pleasures) and mukti (the liberation), attained as our highest ultimate goal, continuously worshiped and enthroned eternally on the crown of our head. This is the truth about how the revered Bhujanga Vaishnavas exist in the Island of Bali. On the past, their origin was from Java and then descended to Bali.”

Thus, the Bhujanga Vaishnava lineage of Bali was an Achyuta Gotra who practices Vedic brahminical duties and performed the Vaishnavite Tantric or Agamic sadhanas (spiritual disciplines) and simultaneously also protects the continuation the disciplic succession. Though today it is difficult to differentiate them from other Balinese priestly orders (or sects), but by observing and listening to their prayers we will find many Vaishnavite formulas. If today they might be became like the Smarta Brahmins of India, at least their Istha-deva is Lord Sriman Narayana. Such changes were not uncommon. As an example, some Vadama Smartas of South India, by influence of Sri Ramanuja’s preaching work, have become Vaishnavite Iyengar Brahmins, so did the Vaishnava Brahmins of Bali. Some have accepted other sect’s sadhanas by their long association with them. But many exclusive Vaishnavite mantras and sadhanas still exist in their community.

The statue of Gajamada's humble monument. Unfit for such a great person

Gajamada, the greatest personage, legendary prime minister, and may be the most powerful personality ever, who unified the whole Nusantara for the first time under one flag of Bilvatikta (Majapahit). Verily, he was the person who became the first founder of our Nation, which now called Indonesia. The Gajamada inscription told us that he was part of Acyuta Gotra. That means he took pancasamskara diksha or came from the family whose ancestors already take Vaishnava-pancasamskara-diksha (tusning Waisnawakula sira Dwirada Mada wangsa). Waisnawakula or Vaishnava-kula has the same meaning with Acyuta Gotra or Hariwangsa, and Dwirada was considered as Gajamada’s actual name (Gajamada means a mad elephant, indicating his powerful prowess, as strong as a mad elephant on the battle).

The classical poems of Sundayana, described the departure of Gajamada. “After the wall of his official abode as a prime minister was broken apart (accepted as the sign of his time to leaves mundane life and the end of his official duty to the kingdom), the revered one applied his special attire. Wearing a set of white cloth, embroidered with gringsing (golden leafs) motifs and the belt of atma-raksi (used by a high priest). His brahminical thread (yajnopavita, sign of an ordained brahmin) shined on his shoulder and chest. He entered deep meditation, hold a mala (rosary) and chanted The Lord’s Holy Names. His hands were showing the mudras (mystical gestures). The great Mada then absorbed his consciousness in the most ultimate teachings. He left his physical mundane body dissolved in its natural substances. His True Self then ascended to the most glorious abode of Lord Narayana. Thus our great leader has left this mundane world and never seen anymore.”

When the kingdom of Bali been subdued by Bilvatikta’s power under Gajamada’s command, a certain nobility called Sri Krishna was appointed by the Queen of Bilvatikta* to act as her representative in Bali. He was a descendant of Kadiri nobilities and Brahmin by caste. Sri Krishna ordained as a ruler of Bali in the name of Bilvatikta, and named Sri Krishna Kepakisan. Kepakisan means a nail, he was a “nailing force”, a pivot, to prevent Bali fall into chaotic condition after Bilvatikta’s invasion. But unfortunately, rebel movements were growing everywhere. In desperate heart Sri Krishna Kepakisan came back to Java and prepared to ask Queen’s permission to let him put his office. But Gajamada approached him and said, “Aywa cili atulaka… yan cili atulak dede i ngong Hariwangsa… Please don’t come back my son. You shouldn’t give up. Otherwise you were not a part of Hariwangsa. The Lord’s family has to done his duty and took his responsibilities.” Then it was said, the Gajamada gave him a kriss (bladelike traditional weapon), a replica of Lord Vishnu’s divine conch (it could be a rare Laksmi-sankha), and some Vaishnavite secret teachings to give him boldness, self confidence, and bring peace to Bali. (sing anaka ganja dungkul sungu si pancajanya bhusana aji kajanardanan, “I shall give you supplies my son, the divine pancajanya conch and ‘attire’ (bhusana) of the secret teaching of Lord Janardana, aji kajanardanan”).

(*At that time the lord of Bilvatikta was a queen, Sri Maharani Tribhuvana Vijayottungadevi, considered as an amsha (partial manifestation) of Mahalaksmi, the divine consort of Lord Vishnu. She was the Throne-holder after the death of her step brother king Jayanagara in one rebellion against the throne. Gajamada served both the Queen and also her son Sri Maharaja Rajasanagara or Hayam Wuruk or Bhre Hyang Wekasing Suksma. Gajamada began his political carrier as the captain of Bhayangkaras, exclusive troop of the Throne-holder and Royal Heir protectors. He was promoted after his success in guarding the Royal Heir from rebellion of Kuti, one of Dharmaputras, a troop supposed to guard the inner part of the palace, organized and controlled by rebellious minister Pati. But Kuti betrayed even his own master and want to take the throne for himself. Jayanagara the present king at that time and step brother of the next queen was murdered cleverly by the royal physician, Tancha, in so called medical operation of his tumor. Gajamada finally was again promoted as Prime Minister, the first highest office directly under the king, by the retired Prime Minister before him. This is because his great merit to the Kingdom by destroyed the powerful Sadeng rebellion. In case of Sri Maharani herself, she was the oldest daughter of Rajapatni Sri Gayatridevi. Sri Gayatridevi was not a prime queen of His Majesty the late king Kritarajasa Jayavardhana, the founder of Bilvatikta. The prime queen was Sri Tribhuvanadevi, the mother of Jayanagara. But Rajapatni Gayatridevi was famous as a very wise lady. She has spiritual competence in many sastric teachings and mystic practices (sadhanas). By the Javanese Buddhist at that time she was glorified as an emanation of Buddha Prajnaparamita and the Hindus honored her as an amsha of Bharatidevi or Sarasvati, the goddess of learning. Before Gajamada and his kings tried to spread Bilvatikta’s influence by politic and power, Rajapatni Gayatridevi was believed as the first lady who promoted the distribution of Bilvatikta’s knowledge and sacred wisdom, especially to Bali. That’s why the Balinese put her Puspa-samadhi in their mother temple of Besakih. Although Besakih actually was a symbol of Bali’s independency and this temple give the Balinese confidence, that they has no less position than Javanese nobility until this very day. But they take Rajapatni Gayatri in such a high regard, as the representative of the revered Hindu goddess of learning, Sri Sarasvatidevi herself. This could explain to us, verily knowledge is the true power in the world. (I shall describe how the protocol of worship in Besakih actually didn’t accept Javanese hegemony either politically or spiritually in other post).

When Lord Jagannathdeva worshiped as Lord Adi-Buddha, His Consorts...

Neela Sarasvati become Prajnaparamita

... and Sri Devi become Bhagavati Arya Tara

Invocations in The Treatise of Leadership and Morality

noreply@blogger.com (dasanrangarajan) — Sun, 28 Jun 2009 09:13:00 +0000

In Kawi literature, we also have a book called Niti Sastra, the book of leadership. We have no historical proves about its real compiler. In India, the same Niti Sastra was authored by Chanakya, a Brahmins with extraordinary political knowledge. It was him, who took the power of Nanda Dynasty by intelligent tactic and enthroned the Mauryas. And he was the same person prophesied 5000 years ago by Lord Vedavyasa as a certain Brahmana who will put to end the reign of the Nandas. But the Javanese Niti Sastra was silent about its authorship though it was seem base on Indian-Sanskrit Niti Sastra of Chanakya. Some persons believe the book was translated by Dvijendra, the greatest Saivite high priest of Majapahit who came to Bali after the fall of the said Empire.

Niti Sastra was a book of leadership. But actually it wasn’t about political leadership. It was “personal leadership”, how to shape our own personality to become morally cultured human. The Javanese Niti Sastra manuscript begin with these prayers,

The Shining Lord. As brilliant as thousands suns

Sembahninghulun ing bhatara Hari
sarwajnatmabhuh nityasa
Sang tanseng hridayanta tikta
tulisengke supratisthe namer
Ring wahyastuti sembahinghulun
i jong sang hyang sahasrangsuman
Dadya prakrita niti sastra
hiniket lambing winakteng praja
“I am worshiping the essence of omniscience eternity The Supreme Lord Hari. Externally I offered my obeisance to The Lord Who Shining with Thousands Rays (the Sun). I will write this work by bind Him first, tightly in the core of my heart. Thus a work called Niti Sastra was manifested, for distribute the knowledge to the people.”

Suryadeva, the sun god on his chariot

Awighnam astu.
Nihan ri telasning slokakatha wahyanya,
Sang Hyang Sarasamuscaya Niti Sara Sanghita.
Sembahninghulun ring Sri Bhatara Hari,
sira kang wisesa ring sarwa loka.
Iswaraning sarwa dewa,
ndoninghulun semembahing sira.
Mangajarakena ikang Niti Sara,
kajaran ikang sarwa sastra.
Rengawakena tikeng wuwus mami
kamung sisyaka dadi
sarwa dharma juga winuwuska.
Uwus pwa kita rumenge
alapen pwekang taya.
Makaphala panutang atma mareng hayu.
Ndatan hana juga kahyunya mwah.
“May there be no obstacle! This is the conclusion of the book of Sarasamuscaya, the essence of all teachings on morality. I offered my obeisance unto the Supreme Lord Hari, the Master of all worlds. God of all gods, thus I worshipped You. Now I shall describe this Niti Sastra, as taught by all scriptures. After you heard these from me O my dear disciples, may you also practicing them. May you could take the essence of all my teachings. These you should follow personally for your welfare. Never change your minds from these ideals.”

Here we also found a certain book called Sarasamuscaya was mentioned by the author. This is a very famous book for Balinese Hindus. A certain sage called Vararuci (Katyayana?) compiled the Sanskrit version as a resume of the teachings of moralities in Lord Vedavyasa’s Mahabharata. Its Kawi version considered as an authorized work on Indonesian Hindus’ moralistic values.

The Legendary Vaishnava King Jayabhaya

noreply@blogger.com (dasanrangarajan) — Fri, 26 Jun 2009 08:08:00 +0000

Thus Sri Jayabhaya was one of the greatest patrons of Vaishnavism in Java and Nusantara. Even today we still find glorifying stories about him in Javanese oral tradition. He was such a legendary personality. One day I found an interesting story about him in a classical Javanese manuscript named Serat Dharmogandhul. This is rather controversial work in the form of prose of ordinary modern Javanese language (not in archaic Kawi). The central theme actually described the process of Javanese Islamization by very dishonest way. By its recent appearance we can’t take it seriously as a historical proves. But still we can considered this book as a representative of Javanese living oral tradition or at least as shouting sound from the core of one Javanese’s heart. Several years ago the publication of the book was banned by Indonesian Government, in fear of religious clash. But after we entering the so called reformation era, and the free distribution of all things by internet (thanks to the IT), this book was appeared again (at least in the form of softcopy files).

This is Petilasan Sri Jayabhaya, where he disappeared with his consort to ascend to the Divine Abode of Lord Vishnu. Some Javanese still offering their obeisance and burn incenses at the spot.

It was said Sri Jayabhaya, the beloved of Lord Vishnu, with his consort Taradevi disappeared with their divinized body and go back to the Supreme Abode of Lord Vishnu. He has two senapati (commanders in chief), called Kyayi Daha and Kyayi Daka. Both have mystical siddhis to change their bodies into subtle substances. By their siddhis, they also could stay alive as long as they want (kayavyuham-sargakartrtvasilpa-siddhi). Sri Jayabhaya’s daughter called by the Javanese as Nyi Ratu Pagedhongan (The Queen of Inner Chamber) also attained same Tantrika-siddhis and mystical yogic powers. After departure of their master, the two senapati entered invisible realm. And so did the princess. Although have the powerful siddhis, but they couldn’t follow their master to the highest destination. So the three persons, a princess and two warriors decided to use their mystic prowess for protecting Java and Nusantara, the land of their master.

Mount Kelud, an active volcano in East Java. Believed as the palace of Kyayi Tunggulwulung, its guardian.

Kyayi Daha became famous as Kyayi Bhuta-locaya (The Trustworthy Being). He subdued all negative powers and malign spirits in Sri Jayabhaya’s capital. He put all Bhutas, ghostly beings, under his control and became their king. He built his palace in Selabale (Platform of Stone), an invisible subtle realm in a gigantic slab of stone inside a cave, at northwest of Kili Suci Temple. Kyayi Daka became Kyayi Tunggulwulung (The Column-like Pivot). He also put all Bhutas under his control to help him protect the area of Kelud. Kelud is a still active volcano and has erupted several times. Kyayi Tunggulwulung protect the village of the people who still loyal to their ancient faith and their king, Sri Jayabhaya. He has power to redirect the lava so these people may save. Nyi Mas Ratu Pagedhongan became Nyi Mas Ratu Anginangin (The Revered Queen of The Subtle Invisible Realm; Angin means wind, air, or invisibility) and built her invisible kingdom in the depth of Southern Sea of Java. She subdued all Bhutas of the whole Java and put them under her control. It was believed that the mystic Queen should be propitiated by anyone who wants to take the throne of Java, or in other word the whole Nusantara or Indonesia. She was also famous as Kangjeng Ratu Kidul (The Revered Queen of Southern Region)

The Queen (in an artist's drawing) and the Javanese who traditionally go to Southern Sea to bring offerings for the Guardian of Nusantara's Subtle Realm

Every Javanese kings always built their relationship mystically with this master of all Bhutas. If she didn’t give her agreement to the present leader, then the whole Bhutas of Indonesia will creating continuous disasters and making so much problem in peoples’ mind (because they were subtle beings, so they influence our subtle bodies, not directly or physically). Without any hesitation they would make “unworthy peoples” vanished from their beloved land (Remember, the Bhutas have more attachment to their belongings and areas than mundane human. They were also very fierce, wrathful, jealous creatures and full of anger). Their dissatisfaction will take the various forms such as natural disasters, epidemics, accidents and even influence peoples’ mind to become insane and kill each other. Only if the people make their self, worthy enough to lives in Nusantara, thus by not abandoning their own spiritual culture and their ancestors, the Devas and Bhutas will give them peace. Otherwise they should have rightful kings or national leaders who still remember their cultural heritages, honor the glories of Sri Jayabhaya, and have been blessed by his heir, The Queen of Indonesia’s Subtle Realm. Only such a leader could prevent these happenings and protect their people from the Bhutas’ anger. (The pious country will be protected by the Devas (gods) and Pitris (ancestral spirits) from any danger caused by the ever angry Bhutas. Even we could make peace with the Bhutas by offered some favor to them. But if the peoples and the leaders considered “unworthy”, then The Devas and Pitris will abandon them and let all the Bhutas pour their anger and negative vibrations on them)

The sacred dance Bedhaya Semang of Yogyakarta and its similar form Bedhaya Kethawang of Surakarta were enacted this mystic connection between mundane Kingship and invisible realm authority. The dance itself was a ritualistic performance and there is a scene when the dancer circumambulate the Throne in pradakshinam as in Hindu-Vedic or Buddhist traditions

The tradition of continuing this mystic relationship was still living in two most influential Javanese Kingship of Yogyakarta and Surakarta. They can’t abandon this centuries old Javanese tradition, though externally they have embraced Islam. The late president Soekarno, the founding father of Republic of Indonesia, was believed to take this tradition also. We have no historical evidence about such mystical supernatural occurrences. This all based on oral tradition and traditional beliefs of the people. How much truth and accuracy these beliefs have, let we just see in reality. But for myself, personally, I have to believe it. Once again, this is not about right or wrong, real or unreal. This is about my cultural identity, the pride of our country and civilization, and our love to Hindu-Vedic heritages of our honorable ancestors. The Vedic tenets taught us to not abandon any living entities, even if they were demonic or ghostly in nature. As one who take shelter in Vaishnavite Sampradaya and surrender exclusively under our Acharya Parampara and The Supreme Personality of Godhead Sri Krishna, we have to thank these beings for let us perform our sadhana in their beloved land.

The Invocations from Harivansha-parva

noreply@blogger.com (dasanrangarajan) — Wed, 24 Jun 2009 07:52:00 +0000

mPu Panuluh also compiled Harivansha-carita in Kawi. This is the story of amazing pastimes of Lord Krishna’s marriage with Rukminidevi. mPu Panuluh wrote this work began with invocation to Lord Krishna.

Lord Krishna 'kidnapped' Rukminidevi

Ngkane sringga nikang wukir nghulun amuja mrih madewasraya Dhyayi prapta bhatara wishnu hinidep munggweng sekar pankaja Siddhaning kalangon prayojananing anggong dhyana wishnawarcana Manggalya ning awetwa bhasita maran manggeh sinenggah kawi
“On the top of this mountain I was performed worship and surrendered myself. Meditated on the Divine Form of Lord Vishnu, enthroned on a lotus flower (the heart). May I could compile this beautiful, charming poems so the meditation on Lord Vishnu will attained success. I was invoked all auspiciousness at the beginning of this work glorifying Lord Vishnu, so I could be counted among poets without shame.”

Panuluh's humble mood remembered me with Sri Surdas Ji

These simple tools were able to revealed the supreme beauty to the world...

... since Lord Hari Himself, on the lotus throne, inspired him from within...

Ndatan lena katharajakena nghing kastawan hyang hari Rumrumen gelaren wilapa kekawin munggwing lepit ning karas Ndan duran kawasamalar nghulun apan sinwi kinon de haji Sri Dharmeswara digjayan jayabhayan jati wishnwatmaka
”The story that I’m going to tell you was no other than the glorious pastimes of Lord Hari. Since it was so amazingly wonderful, then I wrote it on the pieces of bark. As I was a dumb and ignorance person, I have no qualification to accomplish this difficult task. But Sri Dharmesvara, the lord of law and justice. Victorious in the four cardinals. Sri Jayabhaya told me to take this duty; I accepted it as Lord Vishnu’s own will and order.”

Tan sangke wihikan mara nghulun apan manggeh kaciryan tiwas Puspanjalya ri jong janardana juga nghing don iki tan waneh Hetunnya harivanshaparva wangunen tuten lalangwakena Cihna ning winuruk wuruk tekap ira sri lung lango ring lango
”Don’t you ever think I compiled these poems out of my brilliant intelligent. Indeed, I was a dull headed person. This wonderful pastime of Harivanshaparva in reality was perfectly beautiful. But if my compilation didn’t show its full glory, it was a sign that I was still learning how to write. Actually there was one, whom I was considered as my preceptor. One, whose ability to make the most beautiful among all beauties was world famous. I hope my work accepted as a humble flower offering unto the Divine Lotus Feet of Lord Janardana.”

Flower offerings to His Lotus Feet

King Jayabhaya’s Role in Vaishnavism

noreply@blogger.com (dasanrangarajan) — Sun, 21 Jun 2009 07:39:00 +0000

The second important rise of Vaishnavism in Nusantara was under the patronage of the great king Jayabhaya (Maharaja Sri Varmesvara Jayabhaya Madhusudana-avatara-anindita Sri Singhaparakramottungadeva). Sri Jayabhaya unified the divided kingdom by subdued his own relatives of Jangala. This happened to shocked him greatly, similar with the Ashokavardhana after the war of Kalinga. Sri Jayabhaya devoted himself to the most advanced Vaishnavite practices, while also protecting his kingdom. Although a king involved mostly in mundane business, Sri Jayabhaya famous for his accomplishment in spiritual life and the Javanese believed he has trikalajna-shakti, the power to know the past, present, and future. The prophecies of Jayabhaya were very famous in legendary tales and oral tradition of Java. But we have no original version of the prophecies, may be because it was continued to next generation orally. Some Javanese still believed in them and called them Jangka Jayabhaya. Sri Jayabhaya was believed to say something such as, “Besuk yen wis ana kreta tanpa jaran. One day there will be a cart without a horse. Tanah Jawa kalungan wesi. The island of Java will wear a necklace of iron (railway). Prahu mlaku ing dhuwur awang-awang. There will be a boat flying in the sky.”

Historically, Sri Jayabhaya patronized sacred literary works and promoted Vaishnavism by glorified Lord Krishna. mPu Sedah (The Elder) and mPu Panuluh (The Illuminator) were two Brahmins who compiled the Javanese Bharatayuddha-carita, focused on the great war of Bharata in Kuruksetra. mPu Sedah called such, may be because he was the first translator and royal poet, but couldn’t finish his work on Bharatayuddha. The mPu Panuluh then continued his work and finally could illumine the people with the shining wisdom of Vyasadeva, contained in Javanese Bharatayuddha.

Among great armies of the two families and great world-war, battle till the end...

The Supreme Lord revealed the most confidential teachings of the Gita

This work ended with the divine departure of Lord Krishna and the beginning of Kaliyuga. mPu Panuluh further said that after The Lord returned to His Divine Abode, He send His shakti (energy) to Java and empowered Sri Jayabhaya to reformed chaotic kingdom and established peace in Java. Thus Sri Jayabhaya as a Vaishnava, as a noble king, and empowered representative of The Lord Himself, was considered as an amsha (partial descent) of Lord Vishnu. This sastra remind us with Sri Jayabhaya’s own dilemma, when he has to made war with his own relatives for unity of the country. Some scholars took this project as an effort of purification (prayascittam) to atone the king’s “sin” in the battle with his own relatives of Jangala.

But the battle has to go on till the end of the whole armies

The Glory of Vaishnavism in the Reign of Airlangga

noreply@blogger.com (dasanrangarajan) — Sat, 20 Jun 2009 06:50:00 +0000

Airlangga, as the legal heir of his father in law, persuaded by Narottama and other loyal nobilities as well as his people, then tried to occupy his throne and reclaimed the sovereign authority over all Javanese kingdoms. At the same time Srivijaya was attacked by the South Indian Chola king. Their main harbour in Malacca was fall under Chola’s power and even the centre of Srivijaya’s controlling royal order was subdued. Though after this attack Srivijaya never cease to exist, but she never got her full glory back. Srivijaya was no longer the sole sovereign power in South East Asia and her maritime forces dwindled. Thus Airlangga was attained all success to re-emerge the power of Javanese kingdoms.

The reign of Airlangga was a glorious time of Vaishnavism in Nusantara. For the first time after the great kings of Sanjayavansha, finally Java has another Maharaja or King of all kings. Airlangga unified the whole Java under his sovereign power and anointed by Barada Rishi, his own Acharya and other Brahmins of all sects as Sri Maharaja Raka i Halu Sri Lokesvara Dharmavansha Airlangga Anantavikramottungadevaraja. Airlangga himself was initiated into Vishnu-mantra and Vaishnava practices. The seal of his kingdom was Garuda, the throne and vehicle of Lord Vishnu. This Garuda-lanchana continued as the official seal of all kings after him, regardless their own personal beliefs. Until this very day, Garuda remain as the emblem of Republic of Indonesia.

Garuda, Official Emblem of The Republic of Indonesia

Airlangga didn’t have a crown-prince. The next legal Royal Heir, Sri Sangramavijayadevi, was a princess who declined to accept Queen-ship. She preferred a life of Vaishnavi ascetic. She went to one cave in the mountainous area of Kadiri (East Java, not the same named place in South India) called Selamanglen. There she lived as a Vaishnavi Vairagini, performed solitary bhajana (meditative worship) and attained the highest perfection. She was vanished with her divinized physical body at that very hermitage. Until now the Javanese called her Devi Kili Suci, “The Holy Princess who did penance”. Kili was a Javanese term for female hermit.

The cave or hermitage of the Crown-Princess. She was attaining perfection and disappeared at this place.

A temple now has been built by the local Hindus with government permission in the land nearby (considered as an archeologically important place), to honored the Holy Princess

Procession led by Javanese Hindu priests with the sound of their ghantas (ritual bells) in the consecration of the said temple

Without this crown-princess, Airlangga found himself in a dilemma. Now the next legal heirs were the two Yuvarajas, two princes. It was impossible to just give the throne to one of them. The two has the same right to be enthroned king. Once again, Barada was sent to Bali, for asked Airlangga’s younger brother Sri Marakata to come to Java and take the throne. But this proposal was refused both by Marakata himself and his revered Rajaguru, Rishi Kuturan, brother of Barada. Marakata has already considered himself as Lord Bharata, who took the throne of Bali only as his brother’s representative. As Bharata worship the sandals (padukas) of Lord Rama and put them on the throne, Marakata also did the same by worshiped a pairs of stone padukas as representation of his brother (now we can see this pairs of stone sandals in Durga’s shrine of Burwan Hill). If Marakata has to take the throne of Java, then Bali verily will be kingless. The only way for their youngest brother to occupy the Bali’s throne was only the death of his brother Marakata or if Marakata accept the ascetic life. Both solutions were impossible and if this proposal was accepted then will be a great chaos in Bali and the continuation of the Varmadevas’ rule will be put in endangered state.

After long deliberation, Airlangga then pain heartedly divided his Kingdom for the two crown-princes. Barada Rishi took the task by created a big river by his mystic power from the water sprouting from his pitcher as described by Prapancha. Thus the great kingdom became two, Jangala and Panjalu. After enthroned his two sons, Airlangga himself took the life of ascetic. He was ordained as a hermit by Barada and named Rishi Ghantayu. In the inscription he was designated as mPungku Pinaka Chatraning Bhuwana. mPungku was name for the highest priestly order in ancient Java. Chatra means parasol or umbrella, thus indicated his protection to the world (bhuwana). So he was named The Lord of Ascetics Patron Saint of The World. He also accomplished in his Vaishnava-sadhana and vanished with his divinized body.

Dhyana Vishnu Deity of Airlangga

His memorial Samadhi was located in Belahan, a holy tirtham (natural water spring). To respecting this great king, his descendant built a shrine of Lord Vishnu. Airlangga as a Dharmaraja (great king who ruled according to sacred universal law) was considered as Lord Vishnu’s own manifestation. It was said that the face of Lord Vishnu’s deity was depicted in similarity with Airlangga’s face. This Vishnu deity was indeed very rare. The Four Armed Lord depicted in dhyana-mudra, gesture of meditation, and His two upper hands hold sankha (conch) and chakra (disc) the common insignia of Lord Vishnu. He rides on “right facing” Garuda (same as the official symbol, emblem of Republic of Indonesia) with Sri and Bhu Devi in His sides. Fortunately, we still have this precious deity in not so bad condition, but the deities of Sri and Bhu were worse. Indeed, these Deities of The Lord's Consorts were very unique. The Sanctum itself was a pool or kundam and the sacred water sprouts from Bhu Devi's breast like a stream of milk. This water are also giving life to many villages and fields until this very day. The water was so pure, we could drink it directly from the Goddess' breast.

The sanctum of already damaged Vishnu Temple

Direct "breast-feeding" from the Goddess of Earth. (thanks for your pics)

Prayers to Lord Krishna in Bhaumantaka-carita of Barada

noreply@blogger.com (dasanrangarajan) — Thu, 18 Jun 2009 06:05:00 +0000

Bhaumasura in Kathakali performance

Although we did not have any historical evidence, but the Balinese elders believed Barada Rishi was compiled a Javanese Bhaumantaka-carita. This is also a rare palm leaf manuscript and not so widely read by people as The Yogisvara Ramayana and The Parvas. Bhaumantaka was about the death of Bhaumasura (or Narakasura) but described more elaborately than the same story we found in Bhagavata. Many unknown scenes were told in this work such as the defeat of Arjuna in his battle with Bhaumasura.

Bhaumantaka became interesting literary work for me when I found the prayer of Brahma and other Devas and Rishis to Lord Krishna, after The Lord killed Bhaumasura.

Hyang Brahma sira sighra dhateng
anembaha rarem i Bhatara Kesava.
Bhaktyangastuti ling niran,
Prabhu wisesa kita wasawasitwang bhupati.
Utpati sthiti linaning bhuwana
karana nika kita dadi dewata.
Bhokteng bhogya kitatma suddha
purusottama kita paramartha kewala.
”Lord Brahma came quickly to Lord Kesava’s presence and worships Him. With prayers full of devotion he said, My Lord You are the omnipotent, The Lord whose will never be unfulfilled. You are The Supreme God, the very cause of creation, maintenance, and destruction of the whole cosmic manifestation. The pure blemish-less Supreme Personality. Your very Self was bliss and pleasure personified. There is no other higher destination or goal other than You!”

Yan ring sandhi katattwaning pranawa
dewa kita maka sarirang aksara.
Litning sutra subaddha bandhana binandha
kita paramatattwa durlabha.
Yan ring jyotishatantra tan hana waneh
kita sipati katemwaning pinet.
Sangksepanya wisesa ri tiga
bhatara parama siwa nisti dewata.
“You are the most secret truth of syllable OM (pranava) among all alphabet. You are the thread, the resting place of all beings. The tightest unbreakable rope. The Supreme Absolute Truth uneasily reached. You are the only One who propitiated by all Jyotishas and Tantras to attain their perfection. Conclusively, among these Three Divine Features, certainly You are the Paramasiva.” (Jyotishas are astrological knowledge, consulted for decide good or bad time to perform any activity by mastering the path and movement of star, planet, etc. Tantras are the knowledge of skillful means to attain the goal. Both Jyotishas and Tantras help us to manifest our aspiration. But that was Lord Krishna who sanctioned everything. Without His permission nothing could be gain although we take the injunction of Jyotishas and Tantras very strictly. And with His mere will alone, all success came even without following the Jyotishas and Tantras. The term ri tiga bhatara ~ among Three Divine Manifestation as found in Saiva-agama and the theological concept of the Saiva i.e. Siva or Sivatma, Sadasiva or Isvara, and Paramasiva or Parabrahman, conclusively proclaimed that Lord Krishna is the same Paramasiva of the Saivites or Paravasudeva of Vaishnavas).

Nyang loka hyuni tattwaning hyang
ingapan wruha ri gati bhatara yang wibhuh.
Prajna yan pamasang samahita tathapi wisayanika
tan teke kita Sang Yogiswara towi tan wenang
atarka ri kita umeneng kurang idep
Puja dhyana Samadhi dharma
pitutur pinalimura ring kapanditan
“The lords of worlds (devas) eager to know the truth about You, but they can’t reach Your glorious prowess. Because You are the knowledge and wisdom Himself, so they approached You only by worship. The masters of yogis have no qualification to know You, so they remain in solitary silent. By following the Eternal Law, they took the way of priesthood or penance and performed worship (puja), meditation (dhyana), and unified their consciousness only with You (samadhi).”

After these prayers offered by Lord Brahma, all Prajapatis, Devas, headed by Indra on his elephant vehicle the Airavata, twelve sons of Aditi headed by the Sun God Surya on his chariot, Kuvera the celestial treasurer on his air plane palanquin (vimana) with all his Yakshas and Yamaraja, the lord of death came on his buffalo carrier and holding his Danda (staff of justice) to worship The Supreme Lord Krishna. Then Mahesvara or Siva, famous as Pretaraja, the lord of ghostly beings, also came with his families such as his consort Uma and his son Lord Sena and Lord Ganapati, and many followers such as the Bhutas, Ganas, and Pramathas (kinds of malign supernatural beings). They glorified Lord Hari with thunderous voices and showered the rain of flower and other fragrances.

Supreme Lord of all lords worships by Devas, Rishis, Siddhas, and Humans

The Great Lord then said to all of them,
Nahan lingira,
he Virinchi kita masiheng rat kabeh
Watek hyang iki raksanen
ta nguniweh tika sang rishi
Apan kita bapebuning sakala loka kita
Matangnya hayuning jagat
jagaya tan ya tan linggara.
”Thus The Great Lord said, O my dear Virinchi (Brahma), you are affectionately always protecting the whole creation. So let you continued to protect the gods and the sages as before. Since you are considered as the father and also mother of all universes. Because of your sacrifice the whole world wouldn’t fall to disorder and always in peace.”

Telas mara ilang si Bhauma ya kalengkaning rat kabeh Tewek nika kahawyaning bhuwana dengku tanpopama Kitekana nimittaning tehera tang jagat saswata Marapwaniki tusta sang rishi lawan watek dewata
“The disaster of universe, Bhauma, just already destroyed. By My blessing the indescribable peace has prevailed everywhere. Now it is your turn to keep this condition forever, so the sages and gods could live peacefully ever after.”

Sadrewya nikanang watek hyang
inalap nikang Bhumija
Yateka muliheka dengku
meneher tut karma
Kitatikana ngengeta kramanika
kitaningkaha apan mapiwika
swabhawa nikanghyuni drewya len
“Anything took by force from the gods by this Bhumija (Bhaumasura) has been under My protection. Now I gave them to you. Let you returned them to all devas according to the lawful means. That was not honourable act and very degraded to take what not belong to us.”

Nahan wuwusinghulun
ri sira watek hyang kabeh
Kitatika nimittaning sakala
warna tan sangkara
Teher kita matuta nitya gawayen
tikangarcana marapwanika
tusta tang bhuwana loka bhakti kita
”Thus I spoke to you, O all gods. It was known to everyone, that Lord Brahma was the very creator of this material world. Please never cease to perform your Puja, so everyone in this universe will happily worship you with devotion.”

Wuwusku depenta
aywa ta kita pramadeng ayu
Yananya kita pagwanapageha
ring kadewabratan
Tumema phalaning kasiddhyana
teher musuh tan hana
Nghulun muwahajanma
manusa rikang jagat raksana
“Please remember my message, never abandoned your duty to universal welfare. If all of you performed your duty honestly, by austerities all success will be attained, and there is no more endangering enemy. But whenever the world needs Me, I certainly will descend in My Human Form, and give you protection.”

Mystery of mPu Barada Spirituality

noreply@blogger.com (dasanrangarajan) — Mon, 15 Jun 2009 03:37:00 +0000

Undoubtedly, the great mPu Barada was once an accomplished siddha and spiritual preceptor of highest order in his time. Even today the Balinese and Javanese Hindus, some traditional Javanese spiritual practitioners (the Kejawens) still offer him such a high respect and invoke his blessings. But we also found the native Mahayana-Tantric Buddhists of Indonesia also eulogize him as their preceptor. Prapancha, one of Bivatikta's Buddhist pontiff (Dharmadhyaksa ri Kasugatan), was glorifying him in his Chronicle, The Nagarakritagama. So what kind of religious practices did Barada take? It is mysterious. His brother mPu Kuturan or Rajakritha's spiritual practices was easier to identified. It was certainly the cult of Tri Natha worship of Kalinga origin and with inclination to Vaishnavism (not Saivism such as people commonly believed. Highly Saivite influenced Balinese Hinduism was growing since Singhasari - Bilvatikta's era)

You may take my opinion or not, but this is what I felt about this great personage. He was one who realized Kalinga (ancient Orissa) origin Vajrayana siddhantas (theologic conclusions) and worshipper of Lord Jagannathdeva. In one sense, Lord Jagannathdeva is The Supreme Deity of Vaishnavas, The Paravasudeva, who emenates as Three Divine Forms and further became the source of The Tri Nathas (Brahma, Vishnu, Siva). This tenets established by mPu Kuturan in Bali, and long before him by the Kings and Sages of Central Java Sanjaya Dynasty. But in the same time Lord Jagannathdeva was also worshiped by the Tantrayanic or Mantrayanic or Vajrayanic Buddhist as Adi Buddha or The Original Buddha, as we found in Indrabhuti's Book of Jnanasiddhi. (Indrabhuti of Orissa himself was considered as the propagator of Vajrayana Buddhism and his sister Siddha Yogini Laksminkara was the preceptor of Sahajayana).

The temple of Mendut, Central Java. The temple dedicated to Adi Buddha Mahavairochana

From this complex spiritual practices and beliefs we have the cult of Mahavairochana as the Adi Buddha. The cult of Mahavairochana reached Indonesia, China, Korea, and Japan by King Subhakarasingha's effort of Orissa. The Supreme Buddha Jagannathdeva of Indrabhuti took His new shape as Lord Mahavairochana Buddha of Mahavairochana Sutra. The most important sacred and confidential teachings of Mahavairochana cult were the meditational Mandala of Vajradhatu and Mahakarunagarbhodbhava, and also the treatise of iconography called Sarvatathagatasara-samgraha. In Indonesia the Vajradhatu-mandala was the world famous Borobudur temple (Bhumisambharabuddhara) and Lord Mahavairochana offered worships at Mendut temple, the Mahavairochana-mandala. Lord Mahavairochana Buddha accompanied by Bodhisattva Padmapani Lokeshvara and Vajrapani were the source of Tri Nathas as explained in The Book of Tutur Sang Hyang Kamahayanikan Mantrayana. Now we got the same conclusion both for the Buddhism (Dharma Kasugatan) and Vaishnavism (Dharma Kabhujanggan).

(left to right) Padmapani Lokeshvara, Adi Buddha Mahavairochana, and Vajrapani of Mendut Temple

Now let we considered another fact. For years common peoples and archaeologist speculated about what is actually contained in the biggest Stupa of Borobudur. Was it empty from the beginning? Was it contained very valuable golden Buddha statue inlaid with precious stones and has been stolen? Or what...?

The Vajradhatu Mandala of Borobudur. What was contained in the central, biggest Stupa?

In a classic Javanese literary work of called Serat Centhini, quoted by Pandji Winoto, we found these passages.Pupuh (Song) 105, pages 59-60, 2nd Book, verse 8-9

Verse 8
”Umiyat kurungan sela, tinarancang alus remit, nglebete kurungansela, isi rece geng satunggil, nanging panggarapneki, kinten-kinten dereng rampung, saranduning sarira, katha kang dereng cinawi, kang samya myat langkung eram ing werdaya"
Look a cage of stone, so smooth and elaborately made. Inside it there is a single Deity, so great and gigantic in size. But it looked not already finished. So much unsculpted part on its body. Who ever saw it will feel amaze in his heart!

Verse 9
“Mas Cobolang angandiko, Para durunane iki, reca agung tur neng puncak, teka tan lengkep ing warni, yen pancen durung dadi, iku banget mokalipun, baya pancen jinarag, embuh karepe kang kardi,mara padha udakarenen ing driya.”
Mas Cebolang (narrator) said: How could it be? Such a big Deity, placed on the topmost throne, but looked imperfect and unfinished. This is impossible (they were not able to finished it yet before put it in its place). What did they (the maker) think? Did they make it purposefully? Let us contemplate it in our heart.

The Prime Statue of The Supreme Adi Buddha Mahavairochana in the center of this three dimensional Mandala Vajradhatu was in the form of unfinished and imperfect sculpture. The Primordial One and The Ultimate Perfection Himself is in the form of imperfection. The scholar and archeologist DR. Stutterheim also has already estimated this fact. So, this have the same concept with the Divine Form of Lord Jagannathdeva in Puri, Orissa. We saw Him, physically, as imperfect and unfinished Deity.

Sri Jagannathdeva is Lord Paravasudeva
Bhagavan Krishna for the Vaishnavas,
The Supreme Absolute Truth,
The Ultimate Perfection, The Source of Everything,
but seem as an imperfect, weird Deity

Mahavairochana emenating other Buddhas and Bodhisattvas

Sri Sri Radha Krishna in Milana as Rasaraja Mahabhava
The Supreme Enjoyer and The Ultimate Bliss

Buddha in Milana or Yab Yum position with His Energy, symbolized The Ultimate Bliss

Now I hope the mystery of Bhatara Hyang Rishi Barada has already solved ....

The Mahapralaya

noreply@blogger.com (dasanrangarajan) — Sun, 14 Jun 2009 05:50:00 +0000

Memorial samadhi shrines of The Royal Varmadeva kings of Bali.

Lord Udayana, Marakata, and Anak Wungsu in Gunung Kawi.

Lets we go back to the history once again. From the marriage of Mahendradatta with the Balinese Varmadeva king, three sons were born. They were Airlangga, Marakata, and the so called Anak Wungsu (literary means the youngest one). Sri Dharmavansha has no male heir and the great mystic sage Barada was asked to went to Bali, where his older brother, mPu Kuturan, became Acharya of the reigning Udayana Varmadeva. The sage took Sri Dharmavansha’s proposal to offer his princess for marriage with Airlangga and appointed him to become his next throne-heir of Javanese Kingdom. Young, 16 years old Airlangga then came to Java. Unfortunately when the great marriage celebration was conducted and the whole kingdom was in happy mood, the king Wurawari, a vassal of Srivijaya attacked Dharmavansha’s kingdom with full support from Srivijaya. Unprepared kingdom was accepted total defeat and destruction. The pious Sri Dharmavansha himself was killed in the battle. The loyal minister named Narottama, took the Royal Heir safely to forest. This sad happening was famous as “Mahapralaya”. Srivijaya who tried to become the sole controlling power of Nusantara was behind this attack.

The Royal Heir lived as ascetic in the forest and Airlangga got association with many mystic hermits and sages. The most revered among them was Barada, who was accepted by Airlangga as his own Acharya or spiritual preceptor. Barada and his older brother Kuturan (or Rajakritha) were accomplished siddha-rishis. Their genealogical myth (called Babad in Bali) told us that the two brothers were sons of a great Vaishnava Brahmin called Hyang Rishi Vishnu Sunyamurti and Brahmani Indirakiranadevi. (Other Babad said their father was Bhatara Danghyang Agnijaya) The designation Hyang indicated his greatness, the same name used only to approach the most revered Devas. Rishi Kuturan went to Bali and became the prime advisor, Acharya, and Rajaguru of Sri Dharmodayana Varmadeva and his sons. Both sages attained perfection or siddhis in many secret teachings of Vedas and Tantras. Barada Rishi was said not only become authority in Vaishnavism but also other sects as well, even the most secret practices of Mahayana-Vajrayana Buddhism.

Silayukti Temple. The monastery of mPu Kuturan in Bali

Samadhi shrine of the revered mPu Kuturan in Silayukti

Nagarakritagama, the law book and chronicle of later Bilvatikta Empire, and compiled by Buddhist royal priest (mPu Kasugatan) and counselor named Prapancha, glorified Barada Rishi elaborately.
“Once there was a great Mahayana ascetic, realized all yogas and tantras. Lived in the cemetery ground of Lemah Citra, guardian of our world. Arrived on Bali by walking on the surface of the sea water. His name was Barada, the knower of past, present, and future.
Agreed to bestow his mercy by dividing the land. Created their limiting line from the shower of his water pitcher, kamandala (said to manifest as today’s Porong River in East Java). From west, east, and finally reached the ocean. The king’s kingdom of Java was separated. The North and South become parted as far as the width of ocean.
At the tamarind tree finally he stopped and came down from the sky. At Palungan village he put his world purifying kamandala. His cloth was get stuck by the branches. Thus he cursed the tamarind tree so it wouldn’t grow anymore.”

The Javanese Vajrayana Buddhists accept him as their preceptor. They said the revered sage attained immortality (the vajrakaya, indestructible adamantine body) and so his only daughter called Vedavati. After the departure of his disciple, Airlangga, they lives in Vidyadharaloka (the realm of mystic knowledge holder), disappeared from mundane sight, but still protecting the Javanese. The traditional Javanese (non Muslim) sometime appealed to him and called him Hyang Barada. (Hyang could be means divinities, deified ancestors, or great personalities. The term changed and become Eyang, the modern Javanese term to call one’s grandfather/mother and also respected supernatural beings).

The Dharmavansha Project

noreply@blogger.com (dasanrangarajan) — Sat, 13 Jun 2009 04:26:00 +0000

The famous king of Ishanavansha, Sri Dharmavansha Anantavikramottungadeva (991 – 1007 ce) was the next king who further patronized the translation of Hindu-Vedic literatures, Puranas and Itihasas, to Kawi language. His sister was married to Udayana (Sri Dharmodayana Varmadeva), the Varmadeva king of neighbouring island of Bali. Her maiden name was Mahendradatta, but after her marriage she was designated as Sri Maharani Gunapriya Dharmapatni, whose memorial shrine was still maintained nicely in Burwan hill, Bali. She was unified with her Istadevi in the form of Mahisamardhini Durga. This historical marriage brought deep influence in the continuity of Javanese Hindu civilization and also supposed to legitimize the ruling Varmadeva dynasty’s authority and rights to rules Bali in the future.

Mahisamardhinidurga of Kutri Burwan. The Deity of Sri Mahendradatta

One inscription told us, “.... sira ta Sri Dharmavansha Anantavikramottungadeva ngaranira, umilwa manggalaning mangjawakna Byasamata... mwang parampara karengo tekeng anagatakala..., His Majesty named Sri Dharmavansha Anantavikramottungadeva, gave the order to bring auspiciousness by translating the sacred works of Vyasadeva to Javanese (mangjawaken Byasamata), ... so the valuable wealth of the divine disciplic succession (parampara) will continued to unlimited time in the future (anagatakala)”

Among 18 parvas of original Mahabharata, today we found Javanese (Kawi) translations of Adi Parva, Sabha Parva, Virata Parva, Udyoga Parva, Bhisma Parva, Ashramavasa Parva, Mausala Parva, Prasthanika Parva, Svargarohana Parva and some said the Vana Parva also available in Kawi. Other literary works also happened to be translated and compiled under patronage of Sri Dharmavansha, such as Uttara Kanda (from Valmiki Ramayana), Arjuna Vijaya, Astika-asraya (the story of how Astika Rishi saved the serpentine race from total annihilation by Maharaja Janamejaya’s sacrificial rites), Parthayana or Subhadra Vivaha (the marriage of Subhadra and Arjuna), Rama Kanda (summary of Ramayana), Hari-asraya, and Hari Vijaya (both about pastimes of Lord Krishna such as Kamsavadha, etc.).

The Indian Manuscript of Mahabharata in Sanskrit and Nagari script

We find no deviation or any significant difference between the stories of original Mahabharata with their Javanese translation of these several Parvas. This could be a little surprising if we read the older Yogisvara Ramayana. There are some differences with the original Valmiki Ramayana, though they are not so important. But when we read Javanese Ramayana, there is a strange feeling that The Lord’s pastimes were happened in Java itself rather than in India. We find the same case with Ramakien (Ramakhyan) of Siam or Thai Ramayana which said by some scholars was based on Javanese Yogisvara Ramayana. Both the Siamese and Javanese feel Ramayana was a part of their own mythological history. We don’t find such idea in the original translations of Mahabharata’s Parvas of Sri Dharmavansha’s reign. The deviations we find in today’s presentation of shadow puppet show (the Wayang) or its life drama was came from more recent interpolation and differentiated from the original translation of the Parvas by name Wayang Purwa.

Balinese shadow puppet show (wayang). The scene of Gita, when Lord Krishna taught Arjuna the Dharma

Here we present some passages from Javanese Parvas (or let we called it Dharmavansha’s project) which glorified The Lord.

In Udyoga Parva, Duryodhana asked Sanjaya to reveal the true identities of Lord Krishna and Arjuna. Lord Vedavyasa appeared and told Sanjaya to say the truth, “aywa gigu mujarakena satuhunya (don’t hesitate, tell the truth)” Sanjaya then said, “Sajna haji, kadi ling patik haji nguni, tar keneng upalaksana kamahatmyan i sang Pandava, apan hana Maharaja Krishna ri sira. Maharaja Krishna ngaranira saksat Hari-murti, wenang sakala jagat wyapaka, siddha gawe wigraha. Icca nira ngkana ktang Triloka Mandala, mwang manahanakna. Sira humyang ing Bhur Bhuwah Swah. Sira suming ing catur yuga. Paramarthanya, sira wasitwa pramana ring sarwajanma, ndya ta marga sang Pandava tan lewiha? ~ Alright my lord, as my master said previously, actually I couldn’t describe properly the greatness (kamahatmyan) of the sons of Pandu. Since The King of all kings Lord Krishna was in their side. Verily, Lord Krishna was the Form of Godhead Himself (saksat hari-murti), He is omnipresent (wyapaka), and everything happened only out of His sanction. By His mere will, He created the whole three worlds and also destroys them. The Supreme Lord, worshiped by the inhabitants of Bhur, Bhuvah, and Suvah (upper, middle, and lower planetary system). He was the only Person glorified in four Yugas. He is the highest goal (parama-artha), by Whose will (wasitwa) all beings were born. So who could be better then the Pandavas?”

We also find the crying of Draupadi, “trahi mam pundarikaksah, tatan hana sarana-asrayaning hulun waneh, tabeda sangke Parameswara ~ Protect me o My Lotus Eyed Lord, since I have no other place to surrender (sarana) and shelter (asraya), indeed You are The Supreme Godhead Himself.” In other place we have Kunti’s prayer, “Aum kaki Maharaja Krishna, kadina waneh mahanubhawaka, bheda saka ri tanayanku laki. Tvam dharma tvam tapo mahat. Kita marika dharma kita marika tapa. Tvam trata tvat parabrahma. Kita rakwasih satata. Kita nitya pinakatma mantra. Kalingannya tulusaken ta asih ta laki ri sanghulun kabeh. ~ Aum Maharaja Krishna my Son, there is no one more benevolent than You. (actually) You are different with my other sons (bheda saka ri tanayanku). You are dharma and the greatest tapa (the Cosmic Law and Penance). You are the maintainer of the whole creation and The Ultimate Truth. You always love us. Though You are the Eternal One (nitya) and the soul of all mantras. Please never cease to bestowing your love and affection toward all of us.”

The Blessed Lord as Arjuna's charioter

In Bhisma Parva we have the teachings of Dronacharya, when Yudhistira approached him at the beginning of the Great War. Drona said, “apa yan wibhrama dateng kari bapa? Tan enget karika kita? Yato dharmas tatha krishnas, yatah krishnas tatho jayah. Gengning punyantamarika an hana Maharaja Krishna iri kita. Hana ta Maharaja Krishna byakta hana ring kawijayan ri kita ~ What confusion (wibhrama) take you to approached me my son? Did you forget this? How great your virtue (punya) by having Lord Krishna in your side. Wherever the Truth (dharma) prevailed, then The Lord would be there. Wherever The Lord would be, then the supreme victory was assured.” At other place when Bhismadeva forced The Lord to take weapon and broke His vow to not involve at all in this war, except for gave advices and became Arjuna’s chariot-driver. For protection of His dear Arjuna, The Lord rushed to Bhismadeva and going to attacked him with a broken wheel of a chariot. In blissful mood Bhismadeva accepted his fatal fate by offering glorification unto The Lord, “tan wyabhicara keta sembahku ri kita, apan kita dewaning dewa, kita parameya… ~ I told You without any hesitation, please accept my obeisance Dear Lord, You O God of all gods, The Supreme…”

Bhisma blissfully accept his fate, to be killed by the angry Lord

Under patronage of Sri Dharmavansha the Srimad Ramayana part of Uttara Kanda also translated once again to Javanese Kawi and highly elaborated the path of surrender (Saranagati), the core of Vaishnavite teachings. It was said as, “umilwa manggalya sarana-asrayaning ma sangkatha Sri Ramayana carita.”

Sri Sri Sita Rama Laksmana Hanuman.
Bharata, Satrughna and Their Vanara devotees

Prayers to Lord Ramacandra in The Javanese Yogisvara Ramayana

noreply@blogger.com (dasanrangarajan) — Thu, 11 Jun 2009 03:25:00 +0000

Lord Rama killed Vali and Dasamukha or Ravana
Relief panel of Prambanan

Devas (gods of celestial realm), siddhas (accomplished mystic beings with supernatural power), and rishis (revered sages) were offered their prayer to Lord Ramacandra in Yogisvara Ramayana or Javanese Ramayana. The language used here was archaic Javanese called Kawi, the language of the poets (Kavi). Yogisvara Ramayana might be the oldest of all Itihasa ever translated to Javanese Kawi language. You can see many Sanskrit words still used in these Ramayana’s slokas. This translation of Srimad Ramayana was considered by many scholars as the most beautiful among all Javanese ancient Hindu literary works. As I said in previous posts, these Ramayana truly presenting Vaishnavite tenets by establishing the supremacy of Lord Vishnu in His Form as Lord Ramacandra.

Na ta prakara ni awakta bhineda-bheda,
kintu pwa tan hana palenan ika awakta.
Tunggal kitekana penuh rikanang triloka,
atma nikang dadi cara-acara ucca-nicca.
“Lord, You have assumed these various forms, but actually They were non-different from Your very Self. You are the sole shelter of the three worlds; You are the life and soul of everything, moving and non moving, the highest and the lowest.”

Tatan dadi ng dadi kabeh yadiyat tayatah,
apan kitekana ta jiwa kiteka sangkan.
Brahmadi ning sakalabhuta trenanta towi,
tuntuni jiwita nika cetanannya.
“There is no creation without You. Since You are the very cause and life of everything. You are the origin of the highest Brahma and all other beings, even the tip of a blade of grass. That is You, the supreme consciousness of all living beings.”

Anghing samangkana hidep mami he mahatma,
gambhira-bhara ta awakta atita-suksma.
De sang maharishi maha simpen ika awakta,
sang sipta matra pangujar mami mantra-matra.
“Our mind only could grasp You that far O Great Self. Your divine qualities are very deep and fathomless. You are subtler than the subtlest. Even for the great rishis, You are remain a deep secret. Whatever we could say were just a few words full of limitation and nothing more than a little bit mantras to glorify Your Self.”

Sangke iweh nika awakta acintyagamya,
sangksepa sang rishi n usi tang ujar masimpen.
Yawat mahardhika mahabala maprabhawa
tawat bhatara purusottama ling maharishi.
“Since Your Divine Form is inconceivable, all rishis cannot speak anything more about You. As the limit of the unlimited independence, unlimited power, and unlimited prowess, such the limitless nature of Your Self, The Supreme Person. Thus speak all rishis in one voice.”

Ndan don ikojara ni tattwa bhatara tan len,
swasta nikang bhuwana durjana ya dahanya.
Sang sadhu mangguhakena ng suka tar pakala,
anghing basantatilakadi sekar makala.
“Thus we pour our heart only to reveal Your Truth. So the whole world may gain all goodness and the wicked will vanish. Let all holy personages become ever blissful as fully blossoming flowers, as the rain of jewel in the autumn.”

Na ta ujar rishi kabeh mangastuti humung mwang
sura siddha carana mangunyaken jaya jaya.
Utkata puspawarsa sumawur lawan jenu marum
ring gaganantarala i ruhur nirang Raghusuta.
“Thus all rishis glorify and worship The Lord. All devas, siddhas, caranas, etc. in thunderous voices proclaim all victory (jaya jaya) to the Son of Raghu Dynasty (Lord Ramacandra). The rain of flowers and fragrant powder were showering from the sky and outer space.”

This Ramayana was the masterpiece of literary work of Central Java Mataram civilization and the Trinatha temple of Prambanan (Parambrahman) was the masterpiece of sacred architectural work. Both were constructed under the patronage of pious Javanese Hindu King, probably Raka i Pikatan and continued by his descendant, Raka i Kayuwangi (Sri Maharaja Sajjanotsavottungadeva or Dyah Lokapala (856 – 886 ce). The acts of Ramayana were sculpted on Prambanan temple's wall.

After the reign of Raka i Wawa – Sri Vijayalokanathottunga (924 – 929 ce), the capital of Javanese Hindu Kingdom and the centre of civilization was removed to East Java from Central Java. This was the beginning of the reign of Ishanavansa established by mPu Sindok or Sri Maharaja Ishanottungadeva, the heir of Central Java’s Sanjayavansha. The growing power of Srivijaya in Sumatra and natural disasters supposed to be the cause of this resettlement of Javanese Hindu Kingdom. Srivijaya was the greatest kingdom at that time, with powerful maritime domination in South East Asia region. Even the name Suvarnabhumi, the greater India, land of golden lustre became the sole name of Sumatra under Srivijaya.

When There’s No More Burning Incenses

noreply@blogger.com (dasanrangarajan) — Wed, 03 Jun 2009 04:27:00 +0000

Ganga-arathi, offering burning incenses to the holy Mother Ganges, spreading their fragrant smoke to atmosphere. A traditional Hindu rite (from trek-earth)

Whenever we pray, we lit incense sticks or put fragrant substance in hot burning charcoals. The sweet aroma spread everywhere when the smoke takes by wind. The whole atmosphere was purified. Then we weave the burning incense in front of Our Lord. Mentally we offered the essence of unlimited akasha, the fullness of the innermost chamber in the core of our heart for Him. “Such as unlimited ethereal space, may our heart fully sweetened by the fragrance of love and broad enough for You to take Your abode there. Take it as Your resting place full of pleasure.” We thought Our Lord will be happy as He smells this sweet aroma pleasing to mind. “As fragrant as this incense’s smoke our sweet prayer will attain Your Divine Lotus Feet and Your peerless qualities will spread and glorified everywhere”. Even the non-theistic Theravadi Buddhist offered Amisha-puja with sweet-meat, flowers, lamp (or candle), incense sticks, etc. When they lit the incense and the smoke begin to spread every where, they meditate and pray, “As the fragrance of this incense’s smoke, let the glorious fragrance of our revered Buddha, the master, and His teachings, the Dharma, will distribute to every corner of the world and bring happiness to all beings.”

A Buddhist offered incense sticks to Lord Buddha. (http://static.guim.co.uk)

Burning incense and other fragrant substance in brazier has become inseparable part of our daily Hindu rites, as well as in many traditions of Indonesian ancient folk rituals. I have seen the Javanese burn incenses, offered some flowers (usually three kinds of them), cakes, fruits and water. Remembered me with the Gita’s patram, pushpam, phalam, toyam… They made simple ritual for ask permission before dig a well, put first stone of a building, enter a new house, commemorate the departure of their relatives, etc. Some who has converted to Islam, still practicing these rites with Arabic prayers cited from Koran. Even in highly Islamized folks such as the Banjars of South Kalimantan also follow the same rites. They were famous as very devout Muslims. But when there is important celebration, even the Islamic one such as welcoming a relative who just came from Hajj pilgrimage, they pray, burns incenses and prepare rice porridge with white and yellow colour. Today in spite they were not Indonesian Hindus, they still practice these customs as part of their tradition and culture. Nothing related to their new non Hindu faith, but it is about identity, heir, and pride of a civilized society with glorious history.

Royal house keepers of Javanese (Yogyakarta) Palace (abdi dalem) were preparing brazier for burning incenses. Even after they have embraced Islam.

The beauty and highly refined manner of Indonesian folks, their tradition, culture, multitude of languages, customs were came from their true identity as a great nation. Hindu-Vedic and Vaishnavite tenets have been unified with the very life and soul of Indonesian culture. In spite of these cultures were developed from Vedic-dharma or they were actually original cultures of Indonesian with nothing to do with Vedic-dharma, but this is our true identity and culture. This is her original natural beauty. If once again we take this pure Vedic teachings, then nothing will lost, everything get enlivened, and the Indonesian will keep maintaining their original identity.

A Balinese lady are going to offer burning incense sticks and a tray full of offerings. (flickr-wayan)

Here we are not only talk about fragrance smoke of burning incenses. This is all about protecting our own culture, the original identity of Indonesia. Some people begin to abandon and discard these practices by influence of non Vedic religious preaching. They said the smoke of incenses, fragrant flowers, and traditional offerings were eatable only for demons. This is Satanic, demon worship and has to thrown away. Of course by learning religion and lead a life according to its principles, we have to become better person by discard every bad things, even if it was part of our inherited culture. But any sane person can see there’s no harm at all in these traditional religious traditions. Why we have to abandon our precious wealth? Where will we take this wonderful heir of our ancestor if we take irrational custom of foreigners who have no respect to our own culture? If there is no more burning incenses, for me it is the beginning of our cultural lost and also spiritual lost.

A Hindu priest and temple's golden flag pole amidst incenses' smoke (worldaround)

We have to take this Sanatana Dharma. For the Vaishnavas, the Vaishnavite tenets were the core of Sanatana Dharma. These sacred teachings of Vaishnavism were alive for centuries in Indonesia and certainly inspired her peoples’ spirituality. When we take shelter under our revered Sampradayam and Guru-paramparam, it is also our duty to revitalizing Veda-dharma and simultaneously also protecting the precious heritage of our Indonesian ancestors. They were the real protector of our Dharma in the past. Now it is our and our progeny’s turn to continuing their work for ever and ever. May the sweet fragrance of burning incenses, symbol of the very breath of our Dharma, is always purifying our atmosphere. May Suvarnabhumi Nusantara is forever strong to maintain her original mystical and charming real beauty.

The Various Nature of The Offerings

noreply@blogger.com (dasanrangarajan) — Wed, 03 Jun 2009 03:17:00 +0000

Even if there are meat offerings involved in sacrificial rites, but as I observed there’s no fleshy-bloody things in the offerings put regularly inside the shrine’s tiny room. The room believed to occupy by the Bhataras or served as their seats. According to the traditional custom of my ancestral house, we daily serve the Bhataras with offerings called canang, pesucian, rantasan, banten alit, and some water with drinking utensils, a silver small cup and little pitcher with sprout.

Canangs, the most common offering in Bali. Beautiful and artistically made from flower and busung. Canangs also put on more elaborate offerings as well.

Canang may be the most common offerings for all Balinese Hindus. You can find it everywhere all over the islands. In every place, every time, every occasion. A canang was made from various small amounts ingredients. Put on a small square or round tray made from young coconut leafs (called busung or janur) were a little fruit (usually slices of banana), a pinch of washed and scented rice, and the most important stuff called porosan. It is made from betel-leaf, lime, and rolled inside a small square of mango leaf. This is actually like tambulam or pan. On the top of these things were put another tray, also made artistically from busungs. It is a work of art and creativity; only a photo could describe its real beauty. Atop this tray arranged flowers of various types and colors. The fragrant ones were preferred with four colors correspond to four cardinal points. White for east, red for south, yellow for west, and blue or dark color for north. At the centre of these arranged flowers was put a pinch of shredded fragrant pandanus leafs called kembang rampe, scented with sandalwood powder and perfume.

Illustration of a pesucian (left). Drinking utensil serve as a glass (A) and water container with sprout (B)

Pandanus, its sweet fragrance has ability to freshened the mind

Next offering is pesucian. It is like some sort of make up stuffs put on a small square silver tray. We have two containers with fresh water and scented water in it. Also some soft black sand or ashes of burned rice cakes for tooth brushing. Little pinch of shredded hibiscus leaf (traditional shampoo for hair) and shredded fragrant pandanus leafs scented with perfume. Then we also have sandalwood powder or other natural herbal paste for body lotion and a little bit sugarcane to sweeten the mouth. Finally we put a small comb, fragrant flowers for decorating the hair, and a small mirror. Rantasan or tigasan is a set of cloth and some time jewelries. It is a set of “mini” traditional clothing; neatly fold on a small silver plate.

Banten alit means a small offering. It consist of small cone made from rice, some vegetarian side-dishes (fried peanuts, spiced grated coconut, basil leafs, etc.), some little cakes, and flowers. Of course we also provide water for drinking by filled the silver pitcher and the cup. In some shrines believed as occupied by Bhataras with negative power, the shelter of Yaksas, Raksasas, or Bhutas also offered some liquor from fermented rice (same sort with Japanese sake). At the place considered as occupied by ancestral spirits whose final purification ceremonies didn’t performed yet, that’s the bed-like structure in the twelve pillared hall (Bale Gede) of the house, we also offered a cup of coffee or other non alcoholic beverages. A more earthly or humanly food, not as highly symbolical and pure as offered to the higher celestial Bhataras. Then whenever we offered these stuffs, incense stick were litted or a mixture of fragrances was burned in hot charchoal. The sweet aroma from the smoke purified the atmosphere and invoked the Bhataras to take the essence of the offerings.

The offerings are of course not as pure as Vaishnavites ones, offered daily to The Supreme Lord Sriman Narayana and the Divine Entourages. But the ingredients for pure celestial Bhataras were similar with daily Pancaratrik nitya-aradhana offerings. As we know from the previous post, for the common householder, The Supreme Being was worshiped at the main shrine with three compartments (The Kemulan, Shrine of Origin). Only the pure things should offer to this shrine. Also as a custom in Vaishnava or other Hindu-Vedic societies, no one may take any food before these offerings and its procedural rites already finished.

A Bhuta shrine in Tulunadu, Karnataka

South Indian Bhuta mask (left) and the Balinese one (right)

A Bhutagudi in Karnataka and Pelinggih Tugu in Bali. Both serve the same purpose as altars for Bhutas

Appreciation to other lesser subtle beings, celestial or even demonic in nature, were common in all Hindu communities. We can found it in Orissa, Tamil Nadu, Karnataka, and I think as the most similar with Bali is in Karnataka and Kerala, where we also found altars for Bhutas, the Bhutasthana or Bhutagudi or even medium-trancelike-state rites such as Bhutakola to communicate with these Bhutas. The same practices also common in Bali. I have already explained the real purpose to propitiate such beings besides performing our pure devotional service to The Supreme Personality of Godhead.

Of course the form of offerings were variate from place to place and from community to community. In Java or other parts of Indonesia who still practicing Hinduism or Hindu influenced traditional rites the offerings were less elaborate. Only Balinese Hindus famous for their highly artistic and elaborately made offerings.

Elaborate and highly decorated Balinese offerings on ladies head (left) and more simple Javanese offerings (right)

Meat Eating Hindus ?

noreply@blogger.com (dasanrangarajan) — Tue, 02 Jun 2009 01:59:00 +0000

Balinese Hindus (or other Indonesian Hindus) mainly are not vegetarian as the majority of other Hindus should. They are similar with the Thais or Cambodians who also have a long history of Vedic civilization but mainly not vegetarian. Even the other Indonesian tribes who still lead traditional customs and life highly influenced by earlier Vedic civilization are mainly not forbidding meat in their diet. The only strict vegetarians I ever know were a certain esoteric communities, such as the Dayak Bumi Segandu of Indramayu in West Java, or some hermit-like traditional Javanese spiritualist, and certain peoples in mountainous range. These peoples of course are still following the Dharmic thoughts and some Hindu-Vedic religious practices in very special and unique way, superficially differs from common Hindus today. They tried to avoid Islamic domination by fled to remote areas with any little Vedic wisdom and practices left by their ancestors in the past. As prime targets of missionary works and dakwah activities, these communities are always struggling very hard to keep going with their inherited Vedic-influenced traditional customs.

Balinese traditional food. Some were made from meat. Previously only available at ceremonial feast.

Though meat wasn’t forbidden, but unlike Westerner’s meat eating habit, the Balinese Hindus as the only “clearly” existing Hindu community of Indonesia for example, don’t take meat as their daily food. Today, of course we can find meat of all sort everywhere because modernization of cattle-breeding, etc. But in older days the only domestic animals such as chickens, ducks and pigs, commonly take care by the Balinese Hindu families at house backyard. Cows and bulls are precious animal for agrarian peoples like Balinese. They have important role as co-worker for farmer to cultivate the land for rice fields. Beef is forbidden and strictly avoid by the upper class societies and nobilities. So practically the Balinese only eat chicken and pork, or fish for they who live near the sea. By such fertility of land there were no scarcity of rice, grains, fruits, and vegetables. In the past these natural products were daily consumed by the Balinese, without any dependency upon meat based cooking.

Food offerings to the higher celestial beings (Bhataras) mainly consist of vegetarian or already cooked foods and cakes

Meat only consumed in religious festival as remnants of sacrificial offerings. Cooked meat only offered to the Bhataras, ancestral spirits, or very specially honored guest such as the visiting aristocratic nobilities. Such kind of foods is only available on special religious occasions and feasts (weddings, tooth filling, or funeral rites). So they eat meat rarely and that also from animals ritually killed. In older days every Balinese before kill an animal will pray both mentally and by utter some words. “As we know every life is sacred and precious, now I beg you to let me kill you to attain your flesh. This is for sacrificial rites and offering to the honorable ones. I thank you for your sacrifice. May you in the next life attain a precious human form. If you’ll be male, may you become Undagi (an expert in construction work). If you’ll be female, may you become an expert offering maker.” Unoffered meat, gotten without any religious purpose or not according to traditional customs, especially the raw one, considered only fit to consume by the Bhutas and other ghostly lower beings. Meat eating habits in Bali, even among Hindus, grows because easy availability of feast fashioned, previously complicated cooked meat dishes. We can get any kind of meat, raw or already cooked in the markets and restaurants. Everywhere, with no more proper ritual or complicated cooking process.

Raw meat offered to the Bhutas only and never to the celestial beings. This is one kind of Bhutabali offering called caru. Balinese Hindus today, after more globalized contact with other Hindus all over the world, and also by influence of the Satvata and Bhagavata Sampradayas' teachings begin to looking for more non-violance caru by avoiding meat usage and substitute them. This kind of Bhutabali also authorized by the Sastras and such revolution has been initiated by Srimad Madhvacharya in India centuries ago. Even now, many Balinese cuisines, previously made from meat also have their vegetarian substitutions. This is favorable for Balinese or other Indonesian who still "loves" the taste of their original food but also trying to take the path of Bhagavatas or Vaishnavism.

A Feast for The Bhataras

noreply@blogger.com (dasanrangarajan) — Sun, 17 May 2009 06:45:00 +0000

Now I’ll describe a regular festival performs twice a year. This is similar with birthday party, when the temple got the first installation ceremony. The ceremony to commemorate this installation rite was called Pawedalan means “birth”. The word then became Piodalan or just Odalan. Actually the procedure was like our nitya-aradhana that we perform daily according to the scriptures of Agama-sastra. But the Balinese count one days of the Bhataras equal with six Balinese months of 210 days. I didn’t know if all temples and family shrines following the same procedures. It is common in Bali there are differences in ritual details, varied from place to place. I’ll simply speak about my own Balinese family shrine's protocol. (but the photos showed here weren't mine)

The ceremony actually can lead by the senior member of the family. But after past three generations we use paid Pandit (Pemangku). First he will do sankalpa on behalf of the whole family. He recalled the day, month, year, place, and finally our intention to invite the Bhataras for feasting on commemoration of their inauguration day.

The Pandit sat cross-legged on the ground for humbly inviting the Bhataras. First he purifying himself than the ritual begins. He invokes the Lord Ganapati, elephant-headed god, pray for protection. Then he invokes the Bhataras begin from our vastudevatas, sthanadevatas, gramadevatas, the navagrahas, the eight lokapalas. He performs puspanjali to the seven sages and the Mahadevas. After that he invite our ancestors to attend the function by saying in archaic Javanese, “Let our revered elders came together for the feasting, joyfully worshiping the Devas, Mahadevas, and The Lord of Your Family, Who was told to me as The Lord of Seven Hill, offering your obeisance toward The Lotus feet of The Lord known as Kesava, Hrisikesha, Govinda, Janardana, and Padmanabha.” (sinembah sira sang bhatara kabeh maring padanta sanghyang kuladevatanta, sang rajabhatara maraga iswaraning saptagiri anghaturaken puja stuti panganjali ri pada juga hyang kesava, hrsikesa, govinda, janardana, padmanabha, kadi kawruhaken ing mami )”. Lord of Seven Hills is one of many names of Lord Vishnu, Whose temple was located on the top of Thirumala Hill, a sacred pilgrimage place for Hindus. The South Indians preferred to call Him Lord Srinivasa and in the North He was famous as Lord Balaji. This most famous Hindu shrine of Lord Srinivasa was the richest religious institution in the world. More than 10.000 pilgrims were visiting this holy site everyday. When my "first" ancestor came to Nusantara, he could be a devout worshipper of this Divine Form of Our Lord. Thus He became our Family Deity (kuladevata).

Now the Pandit offers some water to wash the Bhatara’s feet, their hand, and sipping for refreshment. Then he told the Bhataras to purifying themselves before attending the feast of Our Family Deity. He told our relatives to circulate some containers of consecrated holy water and ceremoniously sprinkled them to all shrines and other holy structures all over the house. Meditatively we thought that the attending Bhataras have come to the function freshly bathed and sanctified. Next offering were articles for face make up. Scented water, perfumes, fragrant powder, herbal oil for hair, and flowers. Their essences weave toward the shrines by chanting some prayer indicating the offered articles. The last articles were one set of clothing and jewel, also offered by same procedure.

Then the Pandit left his seat on the ground and take new position on a pavilion with platform full of food offerings. Because we have two main Kemulan shrines, we also have bigger pavilion with two platforms for each shrine. Once my ancestor has no male progeny, only one girl. Because there’s no other way, the “princess must become prince” to inherit the house and its wealth. So the daughter has to change her status socially as son. When the time of marriage came, then the bridegroom spiritually converted to the status of a wife not a husband. So the husband (but wife in social status) has to take his ancestral shrine to his wife’s house (now with the status of a husband, the legal heir of the house). So we have two main shrines till now.

Various food offerings, fruits, cakes, and flowers.

Back to the feast, now the Pandit offered the whole articles first to the highest Bhatara, our Kuladevata The Lord of Saptagiri (I don’t know about other Balinese family). Then in descending order to the other Mahadevas, Devas, and Bhataras. But we have to remember that there were attending ancestors and lesser Bhataras that have no right to directly take the offerings. So now the Pandit led us to weave the essences of Prasada to these certain Bhataras.

After the Bhataras got their feast, we perform sembah, anjali namaskara, and offered puspanjali, respectfully fold our hand and rise them up, offered oblations of flowers at the feet of attending Bhataras. Then the same procedures were repeated by offering water for sipping, wash hand, and feet. After that the Bhataras were gave farewell and send back to their respective abodes. The whole ceremony was over by taking Sripada-tirtha (holy water) and consecrated rice mixed with turmeric and sandalwood paste, similar with akshata-prasada, called bija in Bali, and of course did our own feast with the leftover foods of the Bhataras.

Offering anjali namaskara and pushpam, raising your hand, and offer the flowers

All temples and all family shrines have their own “Birthday Celebration” at certain auspicious day. A bigger temple or more famous one with many followers will have more elaborate festivals even continued for days. The great temples of the Cardinals Patron Devatas and the temples at the complex of Besakih, the Mother Temple, could have full one month feast. The higher the rank of the presiding Bhatara, many more his equal colleagues and lesser Bhataras should be invited to his feast. Also many people from so many places will come to offer obeisance, then more time will be needed to accommodate all of them. So from initial avahana (invoking rites) to final visarjana (farewell rites) of the Bhataras will take longer time.

Relating With Bhutas, Demons in The Island of Gods

noreply@blogger.com (dasanrangarajan) — Sat, 16 May 2009 05:08:00 +0000

In one sense, we understood Bhutas as natural elements of this material world. They are also representing material forces, the subtle mundane energies permeates and constitutes this mayic (deluding) impermanent universe. We should consciously treat this world as manifestations of external energy emanating from The Supreme Lord Himself. By doing so, we can maintain this creations with feeling of total gratitude to Sri Bhagavan, as He gives them as His mercy for the conditioned souls. We show honor to these material creations, by which we can make offerings to please Sri Bhagavan in devotional loving service. Because of this thought, the Balinese can’t abandon the value of the Bhutas in their religious lives.

Other meaning of Bhuta is some kind of demonic or ghostly beings. They believed as malign negative spirits who can bring disharmony to the environment. They have subtle forms and can influence human’s subtle body, our minds, by their negative vibrations. They can create disturbance to the performance of sacrificial rites for the Devatas and other religious activities dedicated to God. Disagreement, quarrel, or mere tendencies for gossiping mundane topics in religious function supposed to the results of their negative influences. Some negative spirits also can do more disturbing activities such as haunting living quarters and make their inhabitants fell sick with unknown reason. All of these disturbances caused by the negative vibration of the Bhutas, when they were in improper place and circumstance.

They could be look like this...

Unlike the followers of Abrahamic religions who thoughts the Bhutas as agents and companions of Satan, thus became the enemies of The Lord and the believers, the Balinese Hindus don’t take exorcism ritual to deal with them. As Veda and the Vaishnavas don’t have conception about such a malicious being as Satan, who became a rival to The Supreme God, so do the Balinese Hindus. Sri Bhagavan is peerless Eternal Absolute Truth, The Supreme Personality of Godhead, how could be any being became His competitor or eternal enemy? So the Balinese treat these Bhutas with same attitude with other creations of The Lord.

Some food...

Everyday they make a simple Bhutabali offerings from rice, sometime coloured. Placed primarily at three places: the gateway of the house, the centre of living courtyard, and the courtyard of family shrine. At more elaborate form they also offered meat and liquor, as such beings are fond of these substances. Or even there are more complicated rituals of Bhutabali. But cooked rice on square of banana leaves, some flower petals, tamasic mixture of little pinch of ginger, onion, salt with soot, and grains were enough for them. Sometimes they also scattered coins for the Bhutas.
There is an interesting story in the Aitreya-brahmana that tells how rice became the substitute for the meat. "In the beginning the gods used human beings for sacrifice. Overtime the sap of life left the human being and entered the body of the horse. Thereafter, the horse became the object of sacrifice. In time this sap of life left the horse and entered the ox. The ox became the object of sacrifice. Then again when the sap of life left the ox and entered sheep, a sheep became the object of sacrifice. Soon this sap of life left the sheep and entered the goat, wherein the goat became the object of sacrifice. For a long time the goat remained the object of sacrifice. Eventually, the sap of life left the goat and entered the earth. Thereupon, the earth became rice and rice became the fit substitute for the sap of life." Here we get the history of the sacrificial animal and the relationship between rice and the sacrificial animal. So rice for meat is OK. Surprisingly, this also practiced in Bali.

... and some flowers, with some sweet words for friendship...

The prayer for this Bhuta offerings is very interesting for me. The language is in archaic Balinese translated as, “O You the Bhutas, Raksasas, and other ghostly beings. This is our offerings to you, please enjoy it. Please go back to your respective places, take your wife, sons, relatives, and servants with you. Don’t disturb our performance of holy rites, to please the ancestors, devatas, and The Supreme Lord. This is some grains and money; take it to buy your needs at the market (the phrase used in original prayer is a little funny. “Pasar Agung”, literally means something we know as Supermarket). Please be convenient and be happy. And let your happiness help us to bring harmonious relationship among us, so the Devatas will be please with us.” Friendship is better than enmity, and friendship may come from sweet words. Such is the humble way of a Balinese in build a relationship with even such a spiritually low beings. The same values that we always trying to develop in Vaishnava society.

We may think these offerings to the Bhutas as something superstitious. But let we see the morality behind this act. A deep appreciation towards any living entities. Veneration to The Lord’s creations and energies. A humble and loving attitude to the lesser one. Lives and let lives. Don’t you think this perfectly in accordance with Vaishnavism and true Vedic messages? And if the invisible Bhutas don’t actually need or accept the offering, at least the visible Bhutas will take it (dogs, cats, birds, or even ants).

All right, here are some visible Bhutas always in need for some food...

You see? The offerings is work....

The day when there's no Balinese put some offerings for the Bhutas...

At least I patrolled around your temples, so just give me something...

Gods in The Island of Gods (6)

noreply@blogger.com (dasanrangarajan) — Fri, 15 May 2009 05:44:00 +0000

Jagannath Trimurti in Divine Unity Form

The Trinatha of Lord Brahma, Lord Vishnu, and Lord Siva

Trinatha temple of Java

The Trinatha worship as the manifestations of One Supreme Absolute Truth, Paramasiva for the Saivites, Adi Buddha for the Buddhists and Sriman Narayana thus Lord Jagannath for Vaishnava was true Vedic tenets especially developed in Orissa. Even today, the main shrine of worship in every Balinese house was a structure with three compartments. This structure called Kemulan (The Beginning), Sanggar Kawitan (The Shrine of Origin), or just Dewa Hyang (Abode of Revered Lord). Traditionally the ordinary Balinese Hindus considered this shrine as housing deified and sanctified ancestral spirits. After the elaborate rite of Sraddha, might be inherited from its style performed by royal family of Javanese Hindus in older times, the effigy representing the departed souls was buried in the soil of this main shrine. This symbolized the communion of the Atma with the Paramatma.
Ordinary Balinese will said that after this rites their ancestor has became Devas. But once again this term Devas is better substitute by Bhataras, with a more proper meaning. The Balinese understand that after life then the soul will go to its next destinations and get a new body according to its karma. They may reincarnate as human beings, in higher form of lives, or may be lower. So why they said they worship their ancestors in Kemulan? Why did they ignore their own knowledge about destinations of souls as the verdict of the Veda and Sastras? If we take this superficially, then we can’t get any spiritual practices valuable enough to claim as Vaishnavite tenets. This is not Vaishnava practices at all.

Now I’ll try to take us to the subtle meaning of this important shrine of every Balinese family. We begin from the term ORIGIN. If we talk about origin and worship the origin then that may come to The Supreme Origin of All, Sarva-karana-karanam, The Supreme Lord Sriman Narayana, Sri Jagannath. As we know, because Lord Jagannath manifest Himself in Three Main Forms, and as we said before that the cult of Jagannath take the form of Trinatha worship in Java until it reached Bali, so we can concluded that actually the One worshipped at Kemulan was The Supreme Original Lord Jagannath Himself. This is the esoteric meaning of Kemulan worship. (I didn’t discuss another belief in Balinese Hindu that the left part of Kemulan representing the power of mother, the right of father, and the middle of The Lord Himself. It was enough to say this shrine representing The Origin). Now how could be developed such a belief, that the ancestral Bhataras also resides in Kemulan?

Actually the parampara system was exists in Bali for centuries. My short encounter with some of them assured me that the certain spiritual Vedic or Tantric sadhanas were continuously inherited by certain family lineages. Some of them are of course the Javanese Saivite and Buddhist hereditary Brahmin families, the Bhujanga (Vaishnava) lineages, the Pasek, Dukuh, Pande, Bang, and many more. The father or grandfather became spiritual master himself for their children. They give down the spiritual knowledge to their descendants. So actually, when their elder pass away that means their Guru or Acharya went to the Divine Abode of their Istadeva. As our Acharya attain Samadhi, we take him as in eternal communion with Our Lord in Paramapadam, in Sri Vaikuntha, to continue rendering devotional service eternally with other perfected and divine personalities. Thus he became our most worshipful personality, both as our parent and more importantly as our Gurupadapadma. He is our guardian and spiritual protector, thus a Bhatara in Balinese. So, we are always worshipping the Kemulan shrine as the personification of Paramapadam.

As I told you before in previous posts. There are two kind of ordained priestly orders in Bali. The Brahmin high priests and lesser officiating priests from common people. For the Brahmin high priests, of course we could see them clearly following Hindu-Vedic sadhana according to their own particular sects. Because they’re hereditary Brahmins, they learned everything about Vedic knowledge, the secret of mantra and Tantra, and procedures of complicated Vedic rites from their elders, usually from their own father. So it wasn’t uncommon if the Guru was the father of the pupil both spiritually and biologically. They worship their ancestors as their purva-acharyas and also worship the certain Divine Form of The Lord as their hereditary kuladevata and istadevata. Sometime the kuladevata is different from the Istadeva that they worship according to their special hereditary Tantric methods. This kuladevata can be a certain demigod who considered as a protector of the family and their spiritual heir. But usually the Istadeva and kuladeva was same special Divine Form of The Supreme Lord.

The Balinese Brahmin high priests

The other priestly orders were come from common people. They maintain the temple affairs; serve the daily offerings for the Bhataras, and officiating actively in every temple festivals. They are the core of religious communities attached to the temples. Many of them serve for the temple from the very young age. Others sometime ordered to become priest by mystical arrangement. The Bhataras told him to serve them through dream or words of a medium in trance state. One day I asked one of such a priest. He has been serving at the temple for more than 40 years. “When your time is coming (I mean when he die), where did you think you will go?” Then he said, “Of course I want to go to His place. I hope He will let me continue to serve Him there. Wherever He like, let Him decide for me, so I can serve Him forever. That’s only about my karma or my devotion to Him.”

Ordinary priestly order, the Pemangkus

In other case, according to Vedic beliefs, by funeral rites and after Sraddha ceremony the departed souls will get his Pitri bodies. If he destined to go to Pitriloka, then he will become Pitri under Aryama’s leadership as the lord of ancestral realm. We also believe by subtle mystical way all of us were connected to our Pitris. By remembering them, offering regular Tarpanam, and giving Vishnu-prasadam or Sripada-tirtham, this connection through family lineage will maintained nicely. The Pitris by worshipping Lord Vishnu under Aryama’s direction will send good vibrations toward their descendants in earthly plane. Thus the Pitris also became our Bhataras. From the Kemulan shrine we remember them, offer Vishnu-prasad, Tarpanam, and ask the perfected Bhataras of Paramapadam (the siddha-gurus) to be merciful toward them.

Gods in The Island of Gods (5)

noreply@blogger.com (dasanrangarajan) — Thu, 14 May 2009 05:20:00 +0000

Village temple decorated for festival

For the community of the village they have common temples. Every Balinese village has three main public temples. The Pura Dalem or Death Temple, located at village’s outskirts, near cemetery and crematorium ground. The seat of Bhataras who preside over negative energies and take charge on departed souls. This is also the abode of Lord Siva and Durgadevi, worshipped in their many wrathful forms such as Lord Kalabhairava and Mahabhairavi or Kali Ma. The second one brings the name Pura Desa or literally means The Village Temple. The Pura Desa supposed to worship Lord Brahma and representing other Deva realms as organizer of the whole cosmic manifestations, thus also organization of the village community in mundane realm. It placed at the centre of the village, with two characteristics. One is the Bale Agung, The Great Stage of Assembly, the place for all Devas to meet together and accept offerings from the villagers. Designed as a high and very wide platform, resembling the Devasabha of celestial realm. Other building in inner part of the temple is a sannidhi called Gedong Anda or The Sanctum of Egg. This is representing the Brahmanda, the whole egg-like universe, the Hiranyagarbha, the Shining Golden Womb, the Satyaloka, abode of Lord Brahma, the highest living entities and the highest sovereign ruler of all material planetary system. Then the third temple is Pura Puseh, The Navel Temple. Placed at the highest point of the village, housing the pagoda-like structured sannidhi of Lord Vishnu. The Navel Temple considered as the origin of both material and spiritual energies of the village. This is the place for deified ancestors of the village, who considered as perfect souls that has entering the Paramapadam (amor ing acintya as in archaic Javanese term) to serve The Supreme Lord. They also preside over the sattvic or positive energies permeating the whole village. The three temples keep the mystical forces of the village stay in balance and perfect harmony. Accordingly, we have presented in previous posting, that the worship of Trinatha has long became the core of Indonesian Hindu spirituality especially as we seen in Balinese today, similar with the cult of Lord Jagannath at Puri.

Gods in The Island of Gods (4)

noreply@blogger.com (dasanrangarajan) — Wed, 13 May 2009 05:05:00 +0000

Such guardian Bhataras are not limited to personal house only. From my grandmother I also know something about a village deity, a Devi. The more powerful Devis that known as grama-devatas, the patron of the village are reside in village temples. They were believed as emanations of Mother Goddess, Durgadevi, or at least empowered by Her. In Bali they have their shrines in the Death Temple since they have relationship with Mother Durga. But this certain Devi that we called Jro Luh or “Revered Lady” though also can be classified as grama-devata, has a more limited area under her control. She was famous for her magnanimous nature. Many villagers came for her help. One miracle she used to show was to lend her jewelleries to poor peoples.

One kind of gramadevata's or sthanadevata's shrine presiding over a pond (water source)

In traditional Balinese custom it is improper to attend temple festivals without dressing well. We have to use our best clothes, especially for the ladies they have to decorate themselves with the best fabrics and jewelleries. This is the time to meet the gods and Supreme Lord, The Sovereign Master of the whole universe. How could you look like a beggar and show yourself in front of such a great and important personality? Look poor in front of the Devas were a rude act for a Balinese. It was impolite to not dress properly even in front of an elder or honourable mundane person. So a poor village woman may propitiate “Our Revered Lady” and ask her to please lend her jewellery so she can dress properly in temple festival. The Devi then miraculously put a golden ring, or earring bedecked with precious stone, or a pair of golden bracelets, or sometime a golden chains necklace, on the special place, a table-like stone at the bank of the river nearby. Only the one who ask for it can see the precious things. After the festival over, the lending must be put again on the same place, never try to steal it from the Devi or sell it; otherwise you will get severe punishment. Some people also said that the Devi help them in their business. One family I know as maintainer of the Devi’s shrine was not so rich. But after they keep their heavily earned money, little by little, and use it to repair the shrine, now their business growing very fast and became wealthy and prosperous family. Some people mistakenly thought that the Devi will fulfill all their material desire. But actually, our Devi try to help people as a servant to the greater Devatas and finally Our Supreme Lord, so they who get some help to gain more wealth from her can use it to make better offerings at the temple festivals.

Peoples always offering some food or flower (look at the stuffs under the umbrellas) to the deities of this public bathing place. Considered emanates from holy spring, many people come to take a bath for purification. The supernatural personalities propitiated by these offerings considered as the protector of this water's sanctity.