The Legendary Vaishnava King Jayabhaya

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.

Mystery of mPu Barada Spirituality

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 Dharmavansha Project

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