Balinese Hinduism (Indonesian: Agama Hindu Dharma; Agama Tirtha; Agama Air Suci; Agama Hindu Bali) is the form of Hinduism practised by the majority of the population of Bali.[1][2][3] This is particularly associated with the Balinese people residing on the island, and represents a distinct form of Hindu worship incorporating local animism, ancestor worship or Pitru Paksha, and reverence for Buddhist saints or Bodhisattava.
The population of Indonesian islands is predominantly Muslim (87.2%).[4] The island of Bali is an exception where about 87% of its people identify as Hindu (about 1.7% of the total Indonesian population).[4]
The 1945 Constitution of Indonesia guarantees freedom of religion to all citizens.[5] In 1952, states Michel Picard, an anthropologist and scholar of Balinese history and religion, the Indonesian Ministry of Religious Affairs came under the control of conservatives who severely constrained an acceptable definition of a "religion".[5] To be acceptable as an official Indonesian religion, the ministry defined "religion" as one that is monotheistic, has codified religious law and added several requirements.[5][1]
Further, Indonesia denied rights of citizenship (such as the right to vote) to anyone not belonging to an officially recognized monotheistic religion.[1] The minority Balinese Hindus adapted and declared their form of Hinduism to be monotheistic, and presented it in a form to be politically eligible for the status of agama. As such, Balinese Hinduism has been formally recognized by the Indonesian government as one of the official religions practised in Bali.[1][5]
Hindu influences reached the Indonesian Archipelago as early as the first century CE.[6][7] Historical evidence is unclear about the diffusion process of cultural and spiritual ideas from India. Java legends refer to Saka-era, traced to 78 CE. Stories from the Mahabharata have been traced in Indonesian islands to the 1st century, whose versions mirror those found in Tamil Nadu.[6]
Similarly, ancient Chandis (temples) excavated in Java and western Indonesian islands, as well as ancient inscriptions such as the 8th century Canggal inscription discovered in Indonesia, confirm the widespread adoption of Shiva lingam iconography, his companion goddess Parvati, Ganesha, Vishnu, Brahma, Arjuna, and other Hindu deities by about the middle to late 1st-millennium CE.[8] Ancient Chinese records of Fa Hien on his return voyage from Ceylon to China in 414 CE mention two schools of Hinduism in Java,[6] while Chinese documents from the 8th century refer to the Hindu kingdom of King Sanjaya as Holing, calling it "exceedingly wealthy," and say that it coexisted peacefully with the Buddhist people and Sailendra ruler in the Kedu Plain of the Java island.[9]
About 1400 CE, the kingdoms on the Indonesian islands were attacked by coast-based Muslim armies.[7] During the 15th and 16th centuries, this Muslim campaign led by Sultans targeted Hindu-Buddhist kingdoms and various communities in the Indonesian archipelago, with each Sultan trying to carve out a region or island for control.[10]
Four diverse and contentious Islamic Sultanates emerged in north Sumatra (Aceh), south Sumatra, west and central Java, and southern Borneo (Kalimantan).[11] The violence ended the Hindu-Buddhist kingdoms and communities in many of the islands of Indonesia.[7]
In other cases, Hindus and Buddhists left and concentrated as communities on islands that they could defend. Hindus of western Java moved east and then to the island of Bali and the neighbouring small islands, thus starting Balinese Hinduism.[12] While this era of religious conflict and inter-Sultanate warfare was unfolding, and new power centres were attempting to consolidate regions under their control, European colonialism arrived.[12] The Indonesian archipelago was soon dominated by the Dutch colonial empire.[13]
The Dutch colonial empire helped prevent inter-religious conflict, and it slowly began the process of excavating, understanding and preserving Indonesia's ancient Hindu-Buddhist cultural foundations, particularly in Java and the western islands of Indonesia.[14]
Upon independence from Dutch colonial rule, Article 29 of the 1945 Constitution of Indonesia guaranteed freedom of religion to all its citizens.[5] In 1952, states Michel Picard, the Indonesian Ministry of Religion came under the control of Islamists who severely constrained the acceptable definition of a "religion".[5] To be acceptable as an official Indonesian religion, the ministry defined "religion" as one that is monotheistic, has codified religious law, possesses a prophet and a Holy Book, amongst other requirements.[5][1] Balinese Hindus were declared as "people without a religion", and available to be converted. Balinese Hindus disagreed, debated, adapted, and declared their form of Hinduism to be monotheistic, and presented it in a form to be eligible for the status of "agama" under the 1952 amended articles.[1][5]
To accomplish this, the Balinese Hindus initiated a series of student and cultural exchange initiatives between Bali and India to help formulate the core principles behind Balinese Hinduism (Catur Veda, Upanishad, Puranas, Itihasa). In particular, the political self-determination movement in Bali in the mid-1950s led to the joint petition of 1958 which demanded the Indonesian government recognize Hindu Dharma.[15] This joint petition quoted the following Sanskrit mantra from the Hindu scriptures:[16]
Om tat sat ekam eva advitiyam
Translation: Om, thus is the essence of the all-pervading, infinite, undivided one.
—Joint petition by Hindus of Bali, 14 June 1958[15]
The petition's focus on the "undivided one" was to satisfy the constitutional requirement that Indonesian citizens have a monotheistic belief in one God. The petitioners identified Ida Sanghyang Widhi Wasa as the undivided one. In the Balinese language, this term has two meanings: "the Divine ruler of the Universe" and "the Divine Absolute Cosmic Law". This creative phrase met the monotheistic requirement of the Indonesian Ministry of Religion in the former sense, while the latter sense of its meaning preserved the central ideas of dharma in ancient scripts of Hinduism.[15]
Bali became the only part of Indonesia to remain predominantly Hindu.[17][18]
Balinese Hinduism is an amalgamation of Hinduism with elements from Buddhism and pre-existing indigenous animist customs that permeated in the Indonesian archipelago before the arrival of Hinduism.[19]
It integrates many of the core beliefs of Hinduism with the arts and rituals of the Balinese people. In contemporary times, Hinduism in Bali is officially referred to by the Indonesian Ministry of Religion as Agama Hindu Dharma, but traditionally the religion was called by many names such as Tirta, Trimurti, Hindu, Agama Tirta, Siwa, Buda, and Siwa-Buda.[20]
The terms Tirta and Trimurti emanate from Indian Hinduism, corresponding to Tirtha (pilgrimage to spirituality near holy waters) and Trimurti (Brahma, Vishnu, and Shiva) respectively. As in India, Hinduism in Bali grew with flexibility, featuring a diverse way of life. It includes many Indian spiritual ideas, cherishes the legends and beliefs of the Indian Puranas and Hindu Epics, and expresses its traditions through a unique set of festivals and customs associated with a myriad of hyangs - the local and ancestral spirits, as well as forms of animal sacrifice that are not common in India.[20]
Sang Hyang Widhi Wasa (left), the Divine Oneness and supreme god of Balinese Hinduism. Acintya is a part of temples, home shrines and ceremonies, remembered with a colourfully decorated stone seat, Padmasana (right).[21]
The general beliefs and practices of Agama Hindu Dharma as practised in Bali are a mixture of ancient traditions and contemporary pressures placed by Indonesian laws that permit only monotheist belief under the national ideology of panca sila.[22]
Traditionally, Hinduism in Indonesia had a pantheon of deities and that tradition of belief continues in practice; further, Hinduism in Indonesia granted freedom and flexibility to Hindus as to when, how and where to pray.[23] However, officially, the Indonesian government considers and advertises Indonesian Hinduism as a monotheistic religion with certain officially recognized beliefs that comply with its national ideology.[22][23][24]
Indonesian school textbooks describe Hinduism as having one supreme being, Hindus offering three daily mandatory prayers, and Hinduism as having certain common beliefs that in part parallel those of Islam.[23][1] Scholar's contest whether these Indonesian government recognized and assigned beliefs to reflect the traditional Balinese Hindu beliefs and practices before Indonesia gained independence from Dutch colonial rule.[23][25][26]
Some of the Hindu beliefs officially recognized by the Indonesian Ministry of Religion include:[23][1]
A belief in one supreme being called "Ida Sanghyang Widi Wasa", "Sang Hyang Tunggal", or "Sang Hyang Acintya".
A belief that all of the gods are manifestations of this supreme being. This belief is the same as the belief of Smartism, which also holds that the different forms of gods and goddesses, Vishnu, Siva, Shakti (Devi) are different aspects of the same Supreme Being. Shiva is also worshipped in other forms such as "Batara Guru" and "Maharaja Dewa" (Mahadeva).
The sacred texts found in Agama Hindu Dharma are the Vedas and Upanishads.[27] They are the bases of Indian and Balinese Hinduism. Other sources of religious information include the Universal Hindu Puranas and the Itihasa (mainly Ramayana and the Mahabharata). The epics Mahabharata and Ramayana became enduring traditions among Indonesian believers, expressed in shadow puppets (wayang) and dance performances. As in India, Indonesian Hinduism recognizes four paths of spirituality, calling it Catur Marga.[28] These are bhakti mārga (path of devotion to deities), jnana mārga (path of knowledge), karma mārga (path of works) and raja mārga (path of meditation). Bhakti Marga has the largest following in Bali.[28]
Similarly, like Hindus in India, Balinese Hindus believe that there are four proper goals of human life, calling it Catur Purusartha - dharma (the pursuit of moral and ethical living), artha (the pursuit of wealth and creative activity), kama (the pursuit of joy and love) and moksha (the pursuit of self-knowledge and liberation).[29][30]
God and deities
Some of many Hindu gods and goddesses of Balinese Hinduism: Ganesha (left), Wisnu on Garuda (right).
Balinese Hinduism includes the Indian trinity concept called Trimurti consisting of:
In Balinese Hindu texts, the alternate tripartite concept of Shiva of Indian Shaivism is also found. This is usually referred in Balinese as "Siwa-Sadasiwa-Paramasiwa", where Shiva is the creator, the maintainer and the destroyer of cyclic existence.[31]
Along with the traditional Hindu trinity, Balinese Hindus worship a range of gods and goddesses (Hyang, Dewata and Batara-Batari), as well others that are unique and not found in Indian Hinduism.[32]Sang Hyang Widhi literally means "Divine Order",[21] also known as Acintya ("Inconceivable")[21] or Sang Hyang Tunggal ("Divine Oneness"),[21] is the concept in Balinese tradition of Hinduism that parallels the metaphysical concept of Brahman among Indian Hindus. Ceremonies include an empty high-seated chair. It is also found at the top of the Padmasanashrine outside houses and temples. This is for Sang Hyang Widhi Wasa.[33]
The axiological ideas of Balinese Hinduism parallel those in Indian Hinduism. However, states Martin Ramstedt – a scholar of Hinduism in Southeast Asia, they are termed somewhat differently and passed on from one generation to the next as a community and at spiritual ceremonies. Unlike the Islamic schools in Indonesia and Hindu Ashrams in India, and in light of the official representation of Balinese Hinduism, the traditional precepts and values are acquired at home, rituals, and religious symbols.[34][35]
For example, the symbolism connected with the sprinkling of "tirtha", or holy water that bridges the material and the spiritual, this water is first sprinkled overhead and is understood as "purification of manah (mind)", then sipped to be understood as "purification of wak (speech)", and then sprinkled over the body symbolizing "purification of kaya (attitude and behaviour)". Thus, states Ngurah Nala, the younger generation becomes "acquainted with the ethical values embodied in the concept of Tri Kaya Parisudha, or the attainment of a pure or good mind (manacika), pure or good speech (wacika), and pure conduct (kayika)".[34]
There are a total of thirteen ceremonies concerned with life from conception until, but not including, death, each of which has four elements: placation of evil spirits, purification with holy water, wafting of the essence, and prayer. These ceremonies mark major events in a person's life, including birth, puberty, grain feeding, and marriage.[36]
A newborn baby is believed to represent the soul of an ancestor and is regarded as a god for the first 42 days of its life. However, the mother is regarded as impure and is not allowed to participate in any religious activities during this period. A baby must not touch the impure ground until it is 105 days old, halfway to the celebration of its first birthday according to the 210-day Balinese Pawukon calendar. Once the child reaches puberty, the six upper canine teeth are filed until they are even.[37][38]
Death and reincarnation
The most important ceremonies take place after death and result in the soul being freed to be eventually reincarnated. Unlike the death rites of other religions, the physical body is not the focus, as it is seen as nothing more than a temporary container of the soul and fit only for expedient disposal. In fact, the body must be burned before the soul can leave it completely. The cremation ceremony to bring this about can be extremely expensive because an elaborate ceremony is a way of showing respect for a soul destined to become a god with considerable powers over those left behind. Therefore, bodies are sometimes temporarily buried until the family can accumulate enough funds for cremation, although the bodies of priests or high-class families are preserved above ground.[39][40]
The most important festival is Galungan (related to Deepavali), a celebration of the triumph of dharma over adharma. It is calculated according to the 210-day Balinese Pawukon calendar and takes place on the Wednesday (Buda) of the eleventh week (Dunggulan). According to tradition, the spirits of the dead descend from Heaven, to return ten days later on Kuningan.
Nyepi, or the Day of Silence, makes the start of the Balinese Saka year and is marked on the first day of the 10th month, Kedasa. It usually falls in March.[41]
Other festivals
Watugunung, the last day of the Pawukon calendar, is devoted to Saraswati, goddess of learning. Although it is devoted to books, reading is not allowed. The fourth day of the year is called Pagerwesi, meaning "iron fence". It commemorates a battle between good and evil.[42]
Balinese caste structure has been described in early 20th-century European literature to be based on three categories – triwangsa (three classes) or the nobility, dwijati (twice-born) in contrast to ekajati (once born) the common folks. Four statuses were identified in these sociological studies, spelled a bit differently from the caste categories for India:[43]
The Brahmana caste was further subdivided by these Dutch ethnographers into two: Siwa and Buda. The Siwa caste was subdivided into five – Kemenuh, Keniten, Mas, Manuba, and Petapan. This classification was to accommodate the observed marriage between higher caste Brahmana men with lower caste women. The other castes were similarly further sub-classified by these 19th-century and early-20th-century ethnographers based on numerous criteria ranging from profession, endogamy or exogamy or polygamy, and a host of other factors in a manner similar to castas in Spanish colonies such as Mexico, and caste system studies in British colonies such as India.[43]
Procession with offerings entering a Hindu temple in Bali
Bali has a caste system similar to the Indian system in its ancient form. In ancient India, caste was called varna, meaning the colouring of the neutral or transparent soul or the propensity of the soul to behave according to certain tendencies based on its innate nature. Based on this propensity people selected their profession. Later this process through erosion became a family lineage/birth-based system. This same system has been adopted in Bali and it is called 'Wangsa' which is related to the professions of the ancestors. However, even in Bali today, irrespective of the profession of the individual, they claim to belong to their family wangsa. There are four basic wangsa or professions, known collectively as caturwangsa—all Balinese belong to this group. The top three wangsa are Brahmana, Satria (or Ksatriya) and Wesia (or Wesya), represent nobility, and are known as triwangsa. The fourth and most common wangsa is Sudra.
These wangsa groups are subdivided, and each has certain names associated with it. The teachers and priests, Brahmanans, have five subdivisions, and are said to be descended from one individual. Men and women have Ida as their first name. The Ksatriya are traditional rulers and warriors. Typical names of this wangsa are "Dewa Agung", "Anak Agung" and "I Dewa". The Wesia, most of whom are called Gusti, are considered to have been merchants of different kinds. The most common wangsa in Bali in terms of numbers is Sudra since 90% of Balinese Hindus belong to it; they make up the common people as farmers and others. The Pandes or Blacksmiths have a special 'clan' that is not mentioned in the Catur Wangsa group but is considered especially important for its skilled works and being the smiths of fire, DewaAgni or DewaBrahma.
Dietary law
Under no circumstances may Balinese Hindus consume the flesh of human, cat, monkey, dog, crocodile, mouse, snake, frog, certain poisonous fish, leech, stinging insect, crow, eagle, owl, or any other bird of prey.[44]
Chicken, fruit, vegetables and seafood are widely consumed. Hindus, especially those who belong to the varna (caste) of Brahmin and Kshatriya, are forbidden to consume or even touch beef and rarely touch pork; additionally, they must not eat on the street or marketplace, drink alcohol, or taste offerings of such items.[44]
Bali is a province of Indonesia and the westernmost of the Lesser Sunda Islands. East of Java and west of Lombok, the province includes the island of Bali and a few smaller offshore islands, notably Nusa Penida, Nusa Lembongan, and Nusa Ceningan to the southeast. The provincial capital, Denpasar, is the most populous city in the Lesser Sunda Islands and the second-largest, after Makassar, in Eastern Indonesia. The upland town of Ubud in Greater Denpasar is considered Bali's cultural centre. The province is Indonesia's main tourist destination, with a significant rise in tourism since the 1980s. Tourism-related business makes up 80% of the Bali economy.
Hinduism is an Indian religion or dharma, a religious and universal order or way of life by which followers abide. The word Hindu is an exonym, and while Hinduism has been called the oldest religion in the world, it has also been described as sanātana dharma, a modern usage, based on the belief that its origins lie beyond human history, as revealed in the Hindu texts. Another endonym for Hinduism is Vaidika dharma.
Hinduism in Southeast Asia had a profound impact on the region's cultural development and its history. As the Indic scripts were introduced from India, people of Southeast Asia entered the historical period by producing their earliest inscriptions around the 1st to 5th century CE. Today, Hindus in Southeast Asia are mainly Overseas Indians and Balinese. There are also Javanese and Balamon Cham minority in Cambodia and south central Vietnam who also practice Hinduism.
Hinduism has historically been a major religious and cultural influence in Java, Indonesia. Hinduism was the dominant religion in the region before the arrival of Islam. In recent years, it has also been enjoying something of a resurgence, particularly in the eastern part of the island.
The Balinese people are an Austronesian ethnic group native to the Indonesian island of Bali. The Balinese population of 4.2 million live mostly on the island of Bali, making up 89% of the island's population. There are also significant populations on the island of Lombok and in the easternmost regions of Java.
Hinduism is the third-largest religion in Indonesia, based on civil registration data in 2022 from Ministry of Home Affairs, is practised by about 1.69% of the total population, and almost 87% of the population in Bali. Hinduism was the dominant religion in the country before the arrival of Islam and is one of the six official religions of Indonesia today. Hinduism came to Indonesia in the 1st-century through Indian traders, sailors, scholars and priests. A syncretic fusion of pre-existing Javanese folk religion, culture and Hindu ideas, that from the 6th-century also synthesized Buddhist ideas as well, evolved as the Indonesian version of Hinduism. These ideas continued to develop during the Srivijaya and Majapahit empires. About 1400 CE, these kingdoms were introduced to Islam from coast-based Muslim traders, and thereafter Hinduism, which was previously the dominant religion in the region, mostly vanished from many of the islands of Indonesia.
Sampradaya, in Indian origin religions, namely Hinduism, Buddhism, Jainism, and Sikhism, can be translated as 'tradition', 'spiritual lineage', 'sect', or 'religious system'. To ensure continuity and transmission of dharma, various sampradayas have the Guru-shishya parampara in which parampara or lineage of successive gurus (masters) and shishyas (disciples) serves as a spiritual channel and provides a reliable network of relationships that lends stability to a religious identity. Shramana is vedic term for seeker or shishya. Identification with and followership of sampradayas is not static, as sampradayas allows flexibility where one can leave one sampradaya and enter another or practice religious syncretism by simultaneously following more than one sampradaya. Samparda is a punjabi language term, used in Sikhism, for sampradayas.
The Karo, or Karonese, are a people of the Tanah Karo and part of the Karo people from North Sumatra, Indonesia. The Karo lands consist of Karo Regency, plus neighboring areas in East Aceh Regency, Langkat Regency, Dairi Regency, Simalungun Regency, and Deli Serdang Regency. In addition, the cities of Binjai and Medan, both bordered by Deli Serdang Regency, contain significant Karo populations, particularly in the Padang Bulan area of Medan. The town of Sibolangit, Deli Serdang Regency in the foothills of the road from Medan to Berastagi is also a significant Karo town.
Several different religions are practised in Indonesia. Indonesia is officially a presidential republic and a unitary state without an established state religion. Indonesia has the world's largest Muslim population and the first principle of Indonesia's philosophical foundation, Pancasila, requires its citizens to state the belief in "the one and almighty God". Although, as explained by the Constitutional Court, this first sila of Pancasila is an explicit recognition of divine substances and meant as a principle on how to live together in a religiously diverse society. However, blasphemy is a punishable offence and the Indonesian government has a discriminatory attitude towards its numerous tribal religions, atheist and agnostic citizens. In addition, the Aceh province officially applies Sharia law and is notorious for its discriminatory practices towards religious and sexual minorities. There are also Islamic fundamentalist movements in several parts of the country with overwhelming Muslim majorities.
Parisada Hindu Dharma Indonesia is a major reform movement and organization that assisted in the revival of Hinduism in Indonesia. It was started in 1959 by Ida Bagus Mantra and led by Gedong Bagus Oka.
Balinese dance is an ancient dance tradition that is part of the religious and artistic expression among the Balinese people of Bali island, Indonesia. Balinese dance is dynamic, angular, and intensely expressive. Balinese dancers express the stories of dance-drama through bodily gestures including gestures of fingers, hands, head, and eyes.
Achintya, also known as Sang Hyang Widhi Wasa and Sang Hyang Tunggal, is the Supreme God of Indonesian Hinduism, especially on the island of Bali. Achintya is equivalent to the metaphysical concept of Brahman of Indian Hinduism and is the Supreme God in traditional wayang theatre. All gods, goddesses, and existence are believed to be the manifestation of the Achintya in Balinese Hinduism.
Hyang is a representation of the supreme being, in ancient Java and Bali mythology. The spiritual entity can be either considered divine or ancestral. The reverence for this spiritual entity can be found in the folk religions of Java and Bali, such as the Sunda Wiwitan, Kejawen, Kapitayan, and Gama Tirta. The realm where Hyang resides is called the Kahyangan, which is an Old Javanese term that means "the abode of Hyang", "part of Hyang", or "heaven".
A Pura is a Balinese Hindu temple, and the place of worship for adherents of Balinese Hinduism in Indonesia. Puras are built following rules, style, guidance, and rituals found in Balinese architecture. Most puras are found on the island of Bali, where Hinduism is the predominant religion; however many puras exist in other parts of Indonesia where significant numbers of Balinese people reside. Mother Temple of Besakih is the most important, largest, and holiest temple in Bali. Many Puras have been built in Bali, leading it to be titled "the Island of a Thousand Puras".
Hinduism is a major religion and one of the most-followed religions in Asia. In 2020, the total number of Hindus in Asia is more than 1.2 billion, more than 26.2% of Asia's total population. About 99.2% of the world's Hindus live in Asia, with India having 94% of the global Hindu population. Other Asian nations with a notable Hindu population include Nepal, Bangladesh, Pakistan, Indonesia, Sri Lanka, Malaysia, and the United Arab Emirates.
Batara Guru is the name of a supreme god in Indonesian Hinduism. His name is derived from Sanskrit Bhattaraka which means “noble lord". He has been conceptualized in Southeast Asia as a kind spiritual teacher, the first of all Gurus in Indonesian Hindu texts, mirroring the guru Dakshinamurti aspect of Hindu god Shiva in the Indian subcontinent. However, Batara Guru has more aspects than the Indian Shiva, as the Indonesian Hindus blended their spirits and heroes with him. Batara Guru's wife in Southeast Asia is Shiva's consort Durga.
Pura ParahyanganAgung Jagatkarta often referred to simply as Pura Parahyangan is a Hindu temple of Nusantara located in Ciapus village, Tamansari subdistrict, Bogor Regency, West Java, Indonesia.
Pura Pulaki is a Balinese Hindu temple or a pura located to the west of Singaraja, Bali, Indonesia. The temple is set on flat land with rocky outcrops as the backdrop. Pura Pulaki is a pura segara or Balinese sea temples, set around the island to form a chain of temples which protect the island.
Śiwarātrikalpa, also known as the Kakawin Lubdhaka is an Old Javanese Hindu kakawin text written by Mpu Tanakung. This text aimed to spread the observance of Maha Shivaratri from the Vijayanagara Empire, who had given a great impetus to the revival of Saivite Hinduism, to the Hindus of Indonesia. It is believed to have been composed about 600 years ago, between 1466 and 1478, at a point when the Saivism sect of Hinduism dominated Java. Scholars have theorized that this revivalist zeal in Java was the result of the emerging Malacca Sultanate, through which Islam had been making gains in Java, and Indonesia in general.
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