July 4, 2011 11:00 pm
News Article
Balinese Hinduism
The majoirty of Balinese practice a form of the Hindu religion which they call Agama Hindu Dharma (“Religion of the Hindu doctrine”). Also called Agama Tirtha (“Religion of the Holy Waters”), it represents a unique amalgamation of foreign Hindu and Buddhist elements that were grafted onto a base of preexisting, indigenous religious customs. Since independence in 1945, the Balinese have become more self- conscious of their religion and have strengthened their religious organization. Ibis has resulted in the establishment of the Satya Hindu Dharma in 1956, and the Parisada Hindu Dharma Bali in 1959. The state philosophy, Pancasila, is also having an impact on Balinese Hinduism as well.
Hinduism and Buddhism arrived in Bali partly via Java and partly direct from India, between the 8th and 16th centuries. Elements of the two religions have developed further and merged here. The Indian division into four castes has also been adopted, and religious practices are closely connected with social hierarchy. Balinese society is separated into four main groups: brahmana, satriya, wesya and anak jaba or sudra, which are in turn subdivided into many more.
Basic principles
Balinese Hinduism encompasses a vast range of practices and doctrines, dominated by Siwaitic characteristics. Siwa is the main god, manifesting himself as Surya, the Sun. Buddhistic elements in the Balinese Hindu Dharma derive from a Tantric form of Mahayana Buddhism (the Buddhism of the “Great Vehicle” – practiced in China, Tibet, Korea and Japan). Only small groups of Balinese Buddhists exist today, mainly brahmans living in the village of Budakling, in Karangasem. However in Banjar, in northwest Bali, a Buddhist monastery has been founded which is strongly influenced by Theravada Buddhism (practiced today in Sri Lanka, Burma and Thailand).
The three basic principles of the Hindu religion are a knowledge of the epics (the Mahabharata, Ramayana and commentaries), a knowledge of philosophy and theology, and ritual worship (puja) connected with devotion (bakti) and offerings (banten). The central questions in Balinese Hindu philosophy are: where from and where to? Where does man come from, how can he attain release? In which offspring will he reincarnate? What is the origin of the cosmos an how should one behave to guarantee the continuation of cosmic processes? These questions and their answers can be expressed in visual symbols like a mountain with a tree of life, a lotus pond, or a heavenly nymph.
The stability of the cosmos is expressed by emphasizing the quadrants of the compass and their colors, and the gods with their mounts and attributes. Oppositions like creation-annihilation, good- bad, heaven-earth, and fire-water are visualized in the nadir and the zenith. The swastika, wheel of the sun, is the symbol for the Hindu religion in general.
The five ritual categories
The purpose of every ritual is to cleanse objects and people. Holy water, fire and ash
can all be used. This can also be done by rubbing or touching with objects symbolizing
purity – for instance eggs, geese ‘ ducks leaves of the dabdab tree. It is believed that
one’s soul may have accumulated impurities through evil deeds during one’s life or previous lives, resulting in punishment in hell followed by rebirth as a misagama erable creature. In order to avoid this, the deceased and his soul have to be purified by means of fire (the cremation) and holy water. A soul which has been released becomes a god (dewa, bhatara)
Balinese HinduismThe majoirty of Balinese practice a form of the Hindu religion which they call Agama Hindu Dharma (“Religion of the Hindu doctrine”). Also called Agama Tirtha (“Religion of the Holy Waters”), it represents a unique amalgamation of foreign Hindu and Buddhist elements that were grafted onto a base of preexisting, indigenous religious customs. Since independence in 1945, the Balinese have become more self- conscious of their religion and have strengthened their religious organization. Ibis has resulted in the establishment of the Satya Hindu Dharma in 1956, and the Parisada Hindu Dharma Bali in 1959. The state philosophy, Pancasila, is also having an impact on Balinese Hinduism as well.
Hinduism and Buddhism arrived in Bali partly via Java and partly direct from India, between the 8th and 16th centuries. Elements of the two religions have developed further and merged here. The Indian division into four castes has also been adopted, and religious practices are closely connected with social hierarchy. Balinese society is separated into four main groups: brahmana, satriya, wesya and anak jaba or sudra, which are in turn subdivided into many more.
Basic principles
Balinese Hinduism encompasses a vast range of practices and doctrines, dominated by Siwaitic characteristics. Siwa is the main god, manifesting himself as Surya, the Sun. Buddhistic elements in the Balinese Hindu Dharma derive from a Tantric form of Mahayana Buddhism (the Buddhism of the “Great Vehicle” – practiced in China, Tibet, Korea and Japan). Only small groups of Balinese Buddhists exist today, mainly brahmans living in the village of Budakling, in Karangasem. However in Banjar, in northwest Bali, a Buddhist monastery has been founded which is strongly influenced by Theravada Buddhism (practiced today in Sri Lanka, Burma and Thailand).
The three basic principles of the Hindu religion are a knowledge of the epics (the Mahabharata, Ramayana and commentaries), a knowledge of philosophy and theology, and ritual worship (puja) connected with devotion (bakti) and offerings (banten). The central questions in Balinese Hindu philosophy are: where from and where to? Where does man come from, how can he attain release? In which offspring will he reincarnate? What is the origin of the cosmos an how should one behave to guarantee the continuation of cosmic processes? These questions and their answers can be expressed in visual symbols like a mountain with a tree of life, a lotus pond, or a heavenly nymph.
The stability of the cosmos is expressed by emphasizing the quadrants of the compass and their colors, and the gods with their mounts and attributes. Oppositions like creation-annihilation, good- bad, heaven-earth, and fire-water are visualized in the nadir and the zenith. The swastika, wheel of the sun, is the symbol for the Hindu religion in general.
The five ritual categories
The purpose of every ritual is to cleanse objects and people. Holy water, fire and ash
can all be used. This can also be done by rubbing or touching with objects symbolizing
purity – for instance eggs, geese ‘ ducks leaves of the dabdab tree. It is believed that
one’s soul may have accumulated impurities through evil deeds during one’s life or previous lives, resulting in punishment in hell followed by rebirth as a misagama erable creature. In order to avoid this, the deceased and his soul have to be purified by means of fire (the cremation) and holy water. A soul which has been released becomes a god (dewa, bhatara)
