Invocations in The Treatise of Leadership and Morality

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 Invocations from Harivansha-parva

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

Prayers to Lord Krishna in Bhaumantaka-carita of Barada

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.”

Prayers to Lord Ramacandra in The Javanese Yogisvara Ramayana

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.

The Various Nature of The Offerings

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)

Balinese Vedic Heritage (4)

This is The Atharvaveda Sirah

Om suryatidam nirmalam satatam| candramrtvat sakalam| sa sadasiva sa suryam idapyam jagatvam| brahma surya surya prabhavam| mahesvaram mahadevam sambhu sankaras ca sivam sadasivam paramasivam| tava suksmam paramgataya tava sa surya| padmanabha narayana indram suryaprakasam| catur-bhumim asamam asisam krstam sukham sajanam| sthavarajangamam lata vrksa sapraroham mrga prajadhipati| om sivam sarva sakala maranam| nada vindvam bhaskaram omkaram ekaksaram| kalagnika-suryam tryaksara angam panca brahmanam dvyaksaram| narayanaskanda ganapati kumarastri siva surya sa etad atharvaveda sirodhite.

Om this is the eternal illuminating pure sun, the soothing ray emanating moon. The Sun of Sadasiva, the cosmic Brahma sun, the all shining sun, The Great Master (Mahesvara), The Great Lord (Mahadeva), The Self born One (Sambhu), The Attractive One (Sankara), The Auspicious (Siva), The Ever Auspicious (Sadasiva), The Most Auspicious (Paramasiva), The Subtlest One (Suksma), The Sun of highest ultimate goal (paramgata). The Sun of the Lord with lotus-like navel (Padmanabha), sustainer of the whole universe (Narayana), and the King of all kings (Indra). Without parallel in the fourteen worlds, the blissful Lord of saintly persons, humans, animals, trees, vines, and other creatures. The highest Lord of all beings (Prajadhipati). The most auspicious Om, the end of everything, the lustrous nada and bindu of the Single Syllable Om. The fire of the Sun of the time. Embodiment of three syllables, five Brahmas, and two syllables. The Supreme Narayana, Skanda, Ganapati, Kumara, Devi, Siva, and Surya. Thus the head meaning of Atharvaveda has been studied.

Note: This Sirah describing the truths of mystical meditation with Sun as the object, representing Sriman Narayana, The Spiritual Supreme Sun. In one sense, I saw this Sirah as expansion of Brahma-gayatri. I am recommending you to read Srimad Pejavar Swamiji’s (H.H. Sri Vishwesa Tirtha Sripadangalavaru) commentary on Gayatri-mantra and Gayatri-mahima-madhuri of Srimad Mahanidhi Swamiji, for better understanding about this Narayana-Sun concept. This Sirah also has Tantric colour. Mantra meditation takes elaborately by Tantra-sastra. The Balinese Vaishnavism and Saivism focused on older form of Tantric worship. They don’t stress primarily on Deity worships such in common Vaishnava-agama-sastra (Pancaratra or Vaikhanasa), or Saiva-agama-sastra. They have combine form of Tantra path and Vedic path of elaborate sacrificial ritual. For daily worship, they don’t use installed Deities or even salagramam as an object of devotion and meditation, but it was the Sun. They saw their beloved Deity in the sun. Then they invoked the same Deity into Kumbha or Kalasha. The Balinese today have no Deity worship, but they still maintain this Kumbha-puja. Some centuries ago, all the sects of Panchopasana-devata (Surya, Devi, Ganapati, Siva, Vishnu, and also Skanda) was exist in Bali, but after the disappearance of other not so popular sects, these forms of worship only perform by both minor Vaishnavites and Saivites Brahmins who built the majority and was believed has absorbed all kind of other devata’s worships into its fold. This kind of Tantric worship, made Balinese have their own agama, centred on Sun. So for the spiritual need of laymen, a fifteenth century famous Saiva High Priest from Java, called Dvijendra, came to Bali after the fall of Bilvatikta by Islamic forces, and organized the installation of Padmasana Collumn, The Lotus Throne of The Sun, in Balinese temples. This kind of worship also has resemblance with Khamba- worships in Orissa or Pillar-like form of Lord Sudarshana in Puri Jagannath. May be all these practises in Bali were based on the authority of our Atharvaveda Sirah.

Another things that take my concern is the case of aksaras that interpreted differently by me and some other friends. Unfortunately in Bali we have no more authoritative Tika or Bhasya for this Atharvaveda Sirah. My view is a Vaishnavite one. So Ekakshara means Omkara, no doubt. Tryaksara referred to Am-kara, Um-kara, and Ma-kara. Panca-brahma-aksara, in accordance with the previous Sirah means Na-Ra-Ya-Na-Ya. Dvyaksara were Na-Ma. Sri Parasara Bhattar’s Astasloki is recommended reading in this regard. So I understand this Sirah as representing Lord Narayana in His Astaksara-mantra and as Antaryami of the Sun. My Saiva friend agree with my Ekaksara and Tryaksara, silent about Dvyaksara, but different on Panca-brahma. He said they were Na-Ma-Si-Va-Ya, representing the five form of Lord Sadasiva (Tat Purusa, Vamadeva, Sadyojata, Aghorasiva, and Ishana) and then wholly referred to Paramasiva-mantra. Then my Vajrayana Buddhist friend also agrees with my ekaksara and tryaksara. But the Panca-brahma means the mantra of five-dhyani (Vairochana, Amogasiddhi, Aksobhya, Ratnasambhava, and Amitabha). Dvyaksara were Am-Ah, the syllables of Advaya-tattva, The Buddha Divarupa or Mahavairochana, and Advaya-jnana, The Buddha Womb Prajnaparamita. It is interesting to know that from these Sirah came some Tantric thoughts. Then from this Tantric view, we have different forms of Supreme Deity. But the most interesting is, the three lineages of hereditary Brahmins, Vaishnavite, Saivite, and Tantric Buddhist, still exist in Bali today.

Balinese Vedic Heritage (3)

Om ityagre vyavaharet| nama iti pascat| narayanayetyuparistat| om ityekaksaram| nama iti dvi aksare| narayanayeti pancaksarani| etad vai narayanasya-astaksaram padam| yo ha vai narayanasya-astaksaram padam abhyeti| anapabhruvah sarvamayureti| vindate prajapatyam rayasposam gopatyam tato’mrta tvam asnute| etat samaveda sirodhite.

First pronounce Om, then Namo, and finally Narayanaya. Om is the one syllable form, Namo is the two syllables form, and Narayanaya is the five syllables form. This is indeed the eight syllables mantra of Lord Narayana. Whoever goes to this eight syllables mantra of Lord Narayana, will be free from any curse during the whole course of his life. He will reach the status of Prajapati (Lord over beings), accumulating abundant of wealth, ownership over cattle and finally reaches immortality. Thus the head meaning of Samaveda has been studied.

Note: This Sirah presenting Astaksara-mantra or Thirumantram as the conclusion of Samaveda. The mantra was actually the sound representation of the deity. There is no different between Astaksara-mantra and The Supreme Personality of Godhead Narayana Himself. One who attained realization on Astaksara-mantra, directly experience the Divine Being of Sriman Narayana Himself. He totally immersed in The Lord’s nama-rupa-guna-lila, His Holy Name, Divine Form, Qualities, and Pastimes. This reminds us with Peyazhvar’s Mundram Thiruvanthadi and also Nammazhvar’s Thiruvaymozhi.

Balinese Vedic Heritages (2)

This is The Yajurveda Sirah

Atha nityo narayanah| brahma narayanah| sivas ca narayanah| sakras ca narayanah| kalas ca narayanah| disas ca narayanah| vidisas ca narayanah| urdhvam ca narayanah| adhas ca narayanah| antar bahis ca narayanah| narayana evedam sarvam| yad bhutam yas ca bhavyam| niskalanko niranjano nirvikalpah nirakhyatah| suddho deva eko narayanah| na dvitiyo’sti kascit| ya evam veda visnureva bhavati| ya etad yajurveda sirodhite||

The eternal Sriman Narayana is Brahma (The Primary), Narayana is Siva (The Auspicious), Narayana is Sakra (The Master), Narayana is the immortal time, Narayana is the four points of compass and the points between. Narayana is zenith and nadir, the interior and exterior. Narayana is this all; what has come into existence and all that will come into existence. The inconceivable One, the unstainable One, the unimpaired One, pure One Supreme Godhead, One without second, The Supreme Lord Narayana. He, who has come to realized this, will come to Vishnu. Thus the head meaning of Yajurveda has been studied.

Note: Here we find mentioned some other devatas’ name. But we have to remember, this Sirah acts as a Vedic conclusion. By conclusive word of deva ekah or na dvitiyah, we know these different names only referred to One Personality. In other word the Sirah was saying, “That Brahma, you called as the supreme, is Narayana. That Siva actually Narayana. That Sakra actually Narayana. Etc.” The Rigveda Sirah considered different personalities, but one of them, that Sriman Narayana, was the Supreme Origin of all. The Yajurveda Sirah only talked about One Single Personality, by addressing Him with various name. Here we also can use the methods of Sri Madhvacharya to solve something seem like ambiguity or contradictive statements of the Vedas. We can understand the words as Niravakasha (have only one meaning) and Savakasha (may interpreted by some meanings base on context). Brahma, Siva, Sakra, etc. could be interpreted in several meanings. viz. the name of demigods; the descriptions of Narayana’s quality; or as various names of Narayana. The second and third meaning was fit in this context by considering the phrase deva ekah narayana na dvitiyah. We called Narayana Brahma, because He is The First Person. We called Him Siva because He is all auspicious, etc. But it doesn’t mean asvatantra (dependent) gods, named Brahma or Siva, etc. was equal or same as Narayana, the Paramasvatantra (The Supremely Independent). In conclusive word, this Sirah meditates on Lord Narayana’s kalyana-guna. Same as what we can find in Bhutattazhvar’s Irandam Thiruvanthadi.

Continuing Vedic Heritages of Indonesia

Indonesia once was part of The Greater India or Suvarnabhumi. The Hindus for centuries called her Dvipantara, “the islands between”, perhaps extended from Jambudvipa (modern Indian subcontinent) to Astralaya (Australia in archaic Javanese). The Indonesians, especially Javanese and Balinese Hindus, also use the name Nusantara for this magnificent archipelago, which has same meaning as Dvipantara in Kavi language (a Sanskritized Ancient Javanese language, may be seven out of ten words was Sanskrit).

Indonesia has a long history of Vedic civilization for more than 1500 years (according to archaeological findings). She continued as the greatest Hindu/ Vedic country in Southeast Asia until the fall of the last Hindu Empire of Bilvatikta (Majapahit) and emergences of Islamic kingdom and Sultanates on late 13th century. Today Indonesia is one of the biggest Moslem countries, with the Moslems majority more than 85%. But the deep rooted Vedic practices from centuries weren’t easily ceased and remain as traditional native’s customs scattered here and there throughout Indonesian Archipelago. One of such a condition we can find in Bali, a small island in the centre of Indonesia, where the Hindu-born peoples built the majority. After the fall of Bilvatikta, the Hindu nobilities and brahmanic priests of the said empire were fled and settled in Bali, to protects their Vedic traditions, spiritual practices, and the vast body of ancient Hindu scriptures. In spite of Balinese strong faith for Hinduism and Vedic traditions, there are also many Hindus, both the born and the converted ones, in all over Indonesia, including the major cities of Jakarta, Yogyakarta, Surabaya, Medan, etc. They are always trying very hard to keep their faith on Vedic traditions of their forefathers for centuries, and maintaining their religious practices among Moslems majority, often under mental and sometimes physical pressures from their neighbour and government.

I myself was come from such a family. Like the rest of other Balinese we are Hindus by birth, always protecting our ancestral religion for centuries. Our family lineage trace back to ancient East Javanese kingdom of Ishanavansha, when our ancestor first migrated from South Indian state of Tamilnadu. According to our preserved inscription on bronze plates and palm leaf manuscripts, our first ancestor came to Indonesia as a Brahmin who serves the Kadiri Kingdom for compiling the book of law and propagating Vedic knowledge in the reign of the famous king, Sri Jayabhaya (Sri Maharaja Jayabhaya Varmeshwara Madhusudanavataraanindita Sri Singhaparakramottungadeva). The legend said this Brahmin was an accomplished sadhaka, both in Vaishnavite and Vajrayana practices (that was common in India at that time because of rising influence of Buddhism), even He was called Rishi Vajrasattva. One of his descendants in his lineage was a celibate brahmachari and of course has no wife. The peoples used to call him “Our Venerable Childless Sage”. So how could we become his descendant? He was a mantra-siddha, an accomplished mystic yogi. We believe he was such a powerful sage and still living in subtle realm to this very day. He wasn’t died but simply vanished from mundane vision with his physical form centuries ago to protect his descendants of future time. So he made a certain homa, fire sacrifice, and obtained one cintamani, a wish-fulfilling gem, then by the power of that gem, he got a baby son. This celebrated son came to Bali and initiated into Vedic spiritual practices by the great serpent god Nagaraja Vasuki and married one girl from Balinese noble family. This is the beginning of our Balinese and Javanese family lineages. Do you belief this story? I know its look like too fanciful imagination. But here in Bali everyone, every family has such a legendary origin. So please hold your laugh…

For centuries we heard these words from our father, and his father, and his father…
This is our land my child… the land of our great ancestors. Protected by the loving gaze of our most venerable guardian. The greatest of all sages, Dapunta Hyang Kalashaja, our supreme Guru Agasthiya… and the Vipras…
This is our land my child… our loving mother. Same as our original mother in the land of Aryans. You are born in my family, by my own blood, the same blood as your noble ancestors from centuries ago. Here is our heart, tightly bound to the lotus feet of ancient Vedic Rishis.
Here we saw every river as sacred as Ganges, every mountain as great as Himalaya, every lake as holy as Pushkara, and every forest as glorious as Naimisharanya. This is Dvipantara, with thousand of her islands, the very land of great Kings and Brahmins, illuminated by the sun of Veda-dharma, fertilized by graceful rain of Lord Vishnu’s divine love. Every baby grow up with the story of our victorious Lord Rama and His beloved Hanuman… with protection of our most worshipable Lord Krishna and His dearmost Pandavas of Mahabharata… and with the taste of sweet milk of Puranas
Could you ever think to disgrace her? Could you ever think to leave our dharma? Could you ever think to worship any foreign god or following any foreign prophet? Whenever you could, please remember the greatness of our ancient sages and kings. Please remember how they make you become one of the best of human races. Should you abandon the very hand that gives you life? Should you deny the sources of your circulating blood? Should you pierce their heart?....

So if we do a descendant of Vedic Brahmin, we have to lead a life of real Brahmin. But this brahminical status wasn’t only about jati, mere birth right. We always think brahminical status or any noble position as a facility, a special right. But actually it wasn’t. It was an undeniable responsibility, great responsibility. Here we are, born in noble family lineage. We suppose not to lead an ordinary life, a normal life, or nothing special life without any meaning. We had born to perform our dharma, to protect our dharma, to be highly qualified spiritual being. That’s why I said there is nothing special with me. But we have to try to become special, every of us. This is the life of real nobility, and this is what I learn from Sriman Mahaprabhu Caitanyadeva’s teachings. Without my Mahaprabhu, I’m just unimportant creature. My wealth doesn’t make me special, nor my birth (jati). Without Mahaprabhu I’m just one Indonesian boy bringing only shame to my great ancestors. But now, by Sriman Mahaprabhu’s grace I shall learn to become precious…