Devi Durga undergoes transformation down the ages<\/p>\n
The Jakarta Post, Denpsasar<\/p>\n
From classical times to the present day, Mahisasura-mardini,
\npopularly known as Devi Durga, has played a significant role in
\nBalinese culture and religion, as well as Indonesian art and
\nculture in general.<\/p>\n
To look at the history of the \"arrival\" of Devi (goddess)
\nDurga from India to Bali, a noted Indian scholar, Dr. Bachan
\nKumar, presented a paper during a recent seminar on Indian-
\nIndonesia cultural relations at the University of Udayana here in
\nDenpasar.<\/p>\n
According to Kumar, traces of Devi Durga could be found from
\nvarious archaeological remains in both Bali and Java (Central and
\nEast Java in particular). Worship of the deity was estimated to
\nhave started from early in the 10th century.<\/p>\n
The earliest sculpture, found in Bali, dates from the late
\n10th century in Bukit Dharma, Kutri, Gianyar. Experts believed it
\nis the statue of the Queen Sri Gunapriyadharmapatni, known as
\nMahendradatta, the wife of King Udayana Warmadeva of the ancient
\nBalinese kingdom.<\/p>\n
Meticulous study done by Indonesian and Indian scholars showed
\nclear transformation of images and the perceptions of the deity
\nthrough the changing models and styles of sculptures of the
\ngoddess during her journey from India to Java, and later to the
\nisland of Bali.<\/p>\n
In India, the goddess is well known for her benedictory
\ncharacter. When she \"arrived\" in Central Java (from the seventh
\nto 10th centuries), she had the same character as revealed in her
\niconographic presentation in the ancient sculptures of India.<\/p>\n
The image of the deity changed drastically from the 10th
\ncentury onward in East Java. Devi Durga was given a frightening
\nlook, and during the 15th century her iconographic presentation
\ntook shape in demonic form.<\/p>\n
In Bali, she is usually found in cemeteries and in almost
\nevery Pura Dalem temple of death across the island.<\/p>\n
\"It is very difficult to say when the worship of Devi Durga
\nbegan in Indonesia,\" the scholar told the audience. In India, he
\nsaid, the statues, panels and terracotta plaques of Mahisasura-
\nmardini have been discovered during the Kusana and Gupta period.<\/p>\n
The statue showed the deity in combat with a buffalo-demon.
\n\"Since the deity is considered to be the consort of the god of
\nSiva, we may estimate the start of her worship in Indonesia as
\ncoinciding with the advent of Hinduism, one of its Sivaism
\nsects,\" Kumar argued.<\/p>\n
From benevolent to frightening deity<\/p>\n
Initial contacts between India and the Indonesian archipelago
\nappeared to begin by way of trade. Indian trade in Indonesia
\nbegan much earlier than that with the Chinese, according to
\naccounts dating from the early fifth century.<\/p>\n
A Sanskrit inscription of Mulavarman, king of the Kutai
\nkingdom in Kalimantan, dates back to the beginning of the fifth
\ncentury.<\/p>\n
Other inscriptions found in West Java during the Purnavarman
\nperiod revealed that Indian culture must have been established in
\nthese parts of the archipelago during the fifth century.<\/p>\n
The iconic presentation of the deity that first appeared in
\nIndonesia was in Central Java in the Walaing Kingdom (known from
\nthe Chinese Ho-Ling resource) during the seventh century. Though
\nit was a Buddhist kingdom, Hinduism also prospered alongside it.
\nThis was indicated in early sculptures from the seventh century
\nin Central Java.<\/p>\n
Three different concepts of Mahisasura-mardini or Devi Durga
\ndeveloped during different periods. In the first phase (seventh
\nto 10th century), Devi Durga is depicted as a benevolent deity
\nbecause she has been shown in images as a beautiful and charming
\ngoddess.<\/p>\n
These perceptions are reflected in various Siva temples in
\nJava. The second phase is represented as the Mahasakti, a
\npowerful goddess who takes part in the creation of the universe.<\/p>\n
The third was the frightening form of the wife of Siva.<\/p>\n
In Indonesia, Devi Durga is closely related to tantrism, which
\nwas practiced from very early times. Tantrism has played a
\nsignificant role in Balinese society.<\/p>\n
The myths, legends and folklore relating to Devi Durga are
\nstill alive within Javanese and Balinese society.<\/p>\n
The legends of Lara Jongrang in Central Java and the black
\nmagic witch, Calon Arang, in East Java and Bali are vivid
\nevidence of the deity.<\/p>\n
Many Balinese worshiped the deity by presenting special
\nofferings including wine, meat, ginger, onions, rice and betel
\nleaves. The Balinese also perform a variety of rituals related to
\nthe deity, to whom they sacrifice animals such as chickens, pigs,
\ndogs, goats and buffalo.<\/p>\n
\"It is proven that Devi Durga or Mahisasura-mardini played an
\nimportant role in Indonesian culture and she is deeply rooted in
\nthe religious and cultural life of the Balinese,\" the scholar
\nsaid.<\/p>\n
Worship of the deity was promoted mostly by the ruling classes
\nof the Javanese and Balinese kingdoms, said Kumar. Worship by
\ncommon people began much later.<\/p>\n
The existence of Devi Durga was also connected with the
\nemergence of women into positions of power in the ancient
\nIndonesian archipelago.<\/p>",
"url": "https:\/\/jawawa.id\/newsitem\/devi-durga-undergoes-transformation-down-the-ages-1447893297",
"image": ""
},
"sponsor": "Okusi Associates",
"sponsor_url": "https:\/\/okusiassociates.com"
}