Devi Durga undergoes transformation down the ages

The Jakarta Post, Denpsasar

From classical times to the present day, Mahisasura-mardini, popularly known as Devi Durga, has played a significant role in Balinese culture and religion, as well as Indonesian art and culture in general.

To look at the history of the "arrival" of Devi (goddess) Durga from India to Bali, a noted Indian scholar, Dr. Bachan Kumar, presented a paper during a recent seminar on Indian- Indonesia cultural relations at the University of Udayana here in Denpasar.

According to Kumar, traces of Devi Durga could be found from various archaeological remains in both Bali and Java (Central and East Java in particular). Worship of the deity was estimated to have started from early in the 10th century.

The earliest sculpture, found in Bali, dates from the late 10th century in Bukit Dharma, Kutri, Gianyar. Experts believed it is the statue of the Queen Sri Gunapriyadharmapatni, known as Mahendradatta, the wife of King Udayana Warmadeva of the ancient Balinese kingdom.

Meticulous study done by Indonesian and Indian scholars showed clear transformation of images and the perceptions of the deity through the changing models and styles of sculptures of the goddess during her journey from India to Java, and later to the island of Bali.

In India, the goddess is well known for her benedictory character. When she "arrived" in Central Java (from the seventh to 10th centuries), she had the same character as revealed in her iconographic presentation in the ancient sculptures of India.

The image of the deity changed drastically from the 10th century onward in East Java. Devi Durga was given a frightening look, and during the 15th century her iconographic presentation took shape in demonic form.

In Bali, she is usually found in cemeteries and in almost every Pura Dalem temple of death across the island.

"It is very difficult to say when the worship of Devi Durga began in Indonesia," the scholar told the audience. In India, he said, the statues, panels and terracotta plaques of Mahisasura- mardini have been discovered during the Kusana and Gupta period.

The statue showed the deity in combat with a buffalo-demon. "Since the deity is considered to be the consort of the god of Siva, we may estimate the start of her worship in Indonesia as coinciding with the advent of Hinduism, one of its Sivaism sects," Kumar argued.

From benevolent to frightening deity

Initial contacts between India and the Indonesian archipelago appeared to begin by way of trade. Indian trade in Indonesia began much earlier than that with the Chinese, according to accounts dating from the early fifth century.

A Sanskrit inscription of Mulavarman, king of the Kutai kingdom in Kalimantan, dates back to the beginning of the fifth century.

Other inscriptions found in West Java during the Purnavarman period revealed that Indian culture must have been established in these parts of the archipelago during the fifth century.

The iconic presentation of the deity that first appeared in Indonesia was in Central Java in the Walaing Kingdom (known from the Chinese Ho-Ling resource) during the seventh century. Though it was a Buddhist kingdom, Hinduism also prospered alongside it. This was indicated in early sculptures from the seventh century in Central Java.

Three different concepts of Mahisasura-mardini or Devi Durga developed during different periods. In the first phase (seventh to 10th century), Devi Durga is depicted as a benevolent deity because she has been shown in images as a beautiful and charming goddess.

These perceptions are reflected in various Siva temples in Java. The second phase is represented as the Mahasakti, a powerful goddess who takes part in the creation of the universe.

The third was the frightening form of the wife of Siva.

In Indonesia, Devi Durga is closely related to tantrism, which was practiced from very early times. Tantrism has played a significant role in Balinese society.

The myths, legends and folklore relating to Devi Durga are still alive within Javanese and Balinese society.

The legends of Lara Jongrang in Central Java and the black magic witch, Calon Arang, in East Java and Bali are vivid evidence of the deity.

Many Balinese worshiped the deity by presenting special offerings including wine, meat, ginger, onions, rice and betel leaves. The Balinese also perform a variety of rituals related to the deity, to whom they sacrifice animals such as chickens, pigs, dogs, goats and buffalo.

"It is proven that Devi Durga or Mahisasura-mardini played an important role in Indonesian culture and she is deeply rooted in the religious and cultural life of the Balinese," the scholar said.

Worship of the deity was promoted mostly by the ruling classes of the Javanese and Balinese kingdoms, said Kumar. Worship by common people began much later.

The existence of Devi Durga was also connected with the emergence of women into positions of power in the ancient Indonesian archipelago.