Hare Krishnas shake up Balinese Hindus

Hare Krishnas shake up Balinese Hindus

By Putu Wirata

DENPASAR, BALI (JP): Balinese traditionalist Hindus with a
conservative way of thinking have been worried incessantly that
their art and culture will lose out to various non-Balinese
cultural elements entering the island. One of the sources of this
great worry is none other than Hare Krishnas, also a community of
Hindus but one that worships Krishna.

As worshipers of Krishna -- one of 11 awatara Hindus believe
in -- the Hare Krishna sect is thought to be rather exclusive and
extreme amid Bali's great wealth of rites, arts and cultures.

Hare Krishnas are easily recognizable for their tuft of hair
(on the men only), all-white Indian-styled garb and their
avoidance of meat offerings in their rites.

Their music comes from small Indian percussion instruments,
which produce a unique sound and differ from Balinese small
drums, and usually played with great zest and passion with the
players looking as if they were ready to fight.

What may be very significant to note is that in the past
decade there has been an increase in the number of spiritual
tours to India made by Balinese Hindus, including tours for the
kumba mela rite at the Ganges river.

In the strong Balinese Hindu tradition, meat, including beef,
is a must for all offerings in their rites. These rites are
remarkable in that they are highlighted by the loud sound of the
gamelan, the supple movement of dancers performing sacred dances,
the excitement of cock-fights amid the sound of drums and games
of dominoes to drive sleepiness away.

According to legend, meat offerings date back to pre-Hindu
traditions or, perhaps, to a time when Hindu sects (sampradaya)
found fertile soil before their fusion in the Samuhan Tiga
conference held by Mpu Kuturan early in the 11th century. The
story goes that King Jayapangus' subjects, fond of eating lawar,
a mix of vegetables, meats and fresh blood, were required to
conduct a teeth-incision rite to dispel sadripu (the six
adversaries inside one's body such as inclinations to tell lies,
anger, envy and so forth).

It seems that Dang Hyang Nirartha, coming to Bali in the 16th
century, simply continued this popular Hindu tradition of making
offerings.

Apparently, it is the meat offerings that the Hare Krishnas
have criticized. While the Hindu holy scripture, the Veda,
considers a cow a sacred animal -- India's Hindus pay great
respect to cows -- in Bali, beef is used as an offering in a
rite. Balinese Hindus have in their literature teachings that
give legitimacy to the use of meat in an offering.

The teaching on yadna states that man is justified in
slaughtering an animal if he uses the meat as an offering or for
his own survival. Man is committing a sin if he kills an animal
without making use of it. There is even a conviction that the
slaughtered animals will be reincarnated to a level higher than
the level of existence they had when they were killed.

It is this criticism lodged by Hare Krishnas that has caused
restlessness among traditionalist Hindus in Bali. They believe
they have inherited the kind of Hinduism that prevails across the
island. While admitting that Hinduism came from India, the
Balinese people's art and culture as they are known today have
been syncretically developed with the inclusion of pre-Hindu
elements.

Also worried, perhaps, that the rapidly developing Hare
Krishna sect would engulf Bali's traditional arts, culture and
villages, the Ministry of Religious Affairs, at the strong urging
of the Indonesian Hindu Religious Council (PHDI) issued a ban in
1984 prohibiting the Hare Krishna Foundation from carrying out
any activities.

Misunderstanding

A statement made by Bali's chief public prosecutor's office
early in February stating that the ban on Hare Krishna's
activities still stands because this organization is considered
to be disturbing to the peaceful life of Balinese Hindus, is
shocking to the adherents and worshipers of Krishna.

Hindu Youth founder, Wayan Sudirta, said, "It is a confusing
statement because I have heard that the executive board of PHDI
has lately been more open to Hare Krishna."

He said that, just like the Hare Krishnas, he was hunted by
security apparatuses and PHDI personnel in the mid-1980s because
he refused to make his organization a sole Hindu youth
organization coopted by the government.

Dr. Made Titib, a member of PHDI's central board, made a
similar comment. He said that the presence of Hare Krishna had
led to pros and cons but that he had suggested Hare Krishnas
should proceed with their belief without being bothered by any
bans. "However, our friends in Hare Krishna must carry out
introspection, and if necessary self-correction, to avoid
provoking a conflict with residents of traditional villages in
Bali, whose religious understanding is of what they have
inherited from previous generations," he said.

Agni Horta

Titib also said that some traditional village residents had
great curiosity about the Agni Horta (God of Fire) rite and
thought that it was some kind of Indianization of Balinese
Hinduism.

"This is not an Indianization at all. About four centuries
ago, King Dalem Warurenggong carried out this Agni Horta rite but
unfortunately it caused his Klungkung palace to catch fire. Since
then, only a small flame (placed in a food tray) has been used,
simply to prevent any uncalled for consequences.

A Veda expert, and member of the executive board of Warga
Pasek in Bali, Made Titib, said: "When we introduce Agni Horta,
some local people suspect us of Indianization. Hare Krishnas, on
the other hand, also suspect us of being anti-Krishna. Well, this
is really troublesome."

As for Wayan, he has lashed out at both sides, the traditional
villages and the Hare Krishnas. The villages have their pluses
and minuses, he said, adding that their traditional rites were
artistically beautiful. On the other hand, he went on, the Hare
Krishna should not pose a problem as far as the holy Veda book is
concerned.

As newcomers, he said, the Hare Krishnas must act tactfully
and win the sympathy of Balinese Hindus traditional villages. If
the approach is confrontational, then they will face
confrontations in return, he said. Wayan also advised traditional
villages not to resort to violence when dealing with Hare
Krishnas because they are also fellow Hindus.

Embracing Hare Krishnas will be much better than prompting
them to do undesirable things, he said. "What's wrong if one
makes a profound study of one's religion in search of Ida Hyang
Widhi Wasa?" he asked.

Hindu Youth, founded in 1985 but redeclared in 2000 at
Rawamangun Balinese Hindu Temple, Jakarta, has attempted to be a
mediator. "We are trying to be critical and improve the
shortcomings of traditional villages, but we have also reminded
our Hare Krishna friends that they must avoid any exclusiveness.
If they respect the prevailing Hindu traditions in Bali, people
in the villages will also respect them and try to understand the
essence of Hare Krishna," he said.

Wayan, a critical Hindu figure, also suggested that the Hare
Krishna should remain patient. "I suggest that they do not attack
the Prosecutor's Office, the Ministry of Religious Affairs or
PHDI, let alone the members of Balinese traditional villages.

"Security apparatuses no longer hunt them. They can just
practice their faith, although it is under a different name. In
fact, they do not need any legitimacy from the government. The
most important thing for them is to get recognition from the
community. This recognition must come from harmonious relations,
not because of conflicts," he said.

Ketut Gunadika of Krishna Bhalaram, said he could understand
this suggestion. "What matters is that there should not be any
generalization. If one or two Hare Krishna adherents happen to
make a mistake, don't blame the entire Hare Krishna sect for this
mistake," he said, adding that in any group or community there
would always be good and bad people.

"I prefer to continue having dialogs with our brothers who are
said to be traditionalist Hindus. It's no problem at all. Let's
sit at the same table without any suspicion that there is
Indianization or purification. We are all in search of God in our
respective ways," he added.