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Mpu Monaguṇa's early thirteenth century epic poem Sumanasāntaka is a vernacular rendering of Kālidāsa's story of Prince Aja and Princess Indumatī told in the Raghuvaṃśa. In it the poet exploits his source narrative to describe and comment on the Javanese world of his times. In Mpu Monaguṇa's Sumanasāntaka the authors offer an edited text and translation of Mpu Monaguṇa's epic kakawin and extensive commentary on the editing of the manuscripts and history of the poem and its story, the relationship between the Old Javanese poem and Kālidāsa's Raghuvaṃśa, the way in which the poem imagines the lived environment of ancient Java in the early thirteenth century and Balinese painted representations of the story of Prince Aja and Princess Indumatī.
This book is the first comprehensive study of the practice of kekawin composition in Bali. Based on field research and a diverse range of palm leaf texts, it explores Balinese perceptions of kekawin composition and demonstrates the nexus between religion and the writing of these poems. Like kekawin from ancient Java, Balinese kekawin have been conceived as a mystical means of unification with divinity, as temples of language. In the first part of the book Bali is shown to be a society of religious literacy, and alphabet magic and the religious beliefs that underpin literary activity are examined. The second part explores Balinese conceptions of the practice of kekawin composition as literary yoga. Both the priestly identity of poets and the act of composing as a religious ritual are considered. The final section investigates the craft of composition through texts that concern prosody, poetics and orthography: the Canda, the Bhasaprana and the Swarawyanjana.
This title is available online in its entirety in Open Access. This publication provides a new understanding of the religious function of the East Javanese temples. The study of the cap-figures and their symbolism yields an outstanding contribution to the uniqueness of Majapahit culture.
In this fascinating study the lives and mores of women in one of the least understood but most densely populated areas of the world are unveiled through the eyes of generations of court poets. For more than a millennium, the poets of the Indic courts of Java and Bali composed epic kakawin poems in which they recreated the court environment where they and their royal patrons lived. Major themes in this poetry form include war, love, and marriage. It is a rich source for the cultural and social history of Indonesia. Still being produced in Bali today, kakawin remain of interest and relevance to Balinese cultural and religious identities. This book draws on the epic kakawin poetry tradition to examine the institutions of courtship and marriage in the Indic courts. Its primary purpose is to explore the experiences of women belonging to the kakawin world, although the texts by nature reveal more about the discourses concerning women, sexuality, and gender than of the historical experiences of individual women. For over a thousand years these royal courts were major patrons of the arts. The court-sponsored epic works that have survived provide an ongoing literary testimony to the cultural and social concerns of court society from its ealiest recorded history until its demise at the end of the nineteenth century. This study examines the idealized images of women and sexuality that have pervaded Javanese and Balinese culture and provides insights into a number of cultural practices such as sati or bela (self-immolation of widows).
Jamu, the Indonesian herbal medicine, has been passed down through generations. It is part of the local wisdom, culture and tradition. A vast variety of plants throughout Indonesia have been used to prepare jamu for healing, health maintenance and for beauty care. Using safe ingredients taken from the nature and due to its affordability, it remains an alternative to modern medicine opted by the majority of the population. The use of jamu does not only preserve the local wisdom, it is also the means of conserving the natural resources, the bio-diversity treasure of the land. In this book Dr. Martha Tilaar, Prof. Dr. Ir. Bernard Wijaya as well as several other experts from leading universities and research institutions comprehensively discuss various aspects of jamu ranging from culture, science, ethnobotany, health, beauty, and industrialization as well as commercialization. The book is presented with the hope that it inspires scientists, academics and policy makers involved in herbal medicine to continue the development of jamu for the health of generations to come and for the benefit of the world.
Naẓar: Vision, Belief, and Perception in Islamic Cultures offers multiple perspectives on how the Islamic visual culture and aesthetic sensibility have been enabled and shaped by common conceptual tools, consistent socio-spatial practices, and unifying beliefs and moral parameters.
All Chinese "Students / Pilgrims" who come to the Archipelago are for "Studying" noted that copying books and knowledge brought back to their country, the teachings of "Original Dharmic" until now are perfectly preserved in Bali and Palembang is not the center of Buddhist teaching .... understand this VHWÃNA ÇAKĀ PHALÃ Sanghăramā Mahăvihariyā The Therrā Aryā , Vhwănā Çakā Phalā ● Sanghāramā is a place study / study "Original Dharmic" in the past long before the 5th century BC ● Măha Thupă, Măha or Mahe means Great or Great ● Thupă is the beginning of the literacy of the word "Stupa", Chinese pilgrims to the archipelago call this word "Tope" ● Aryā is the Cakya / Saka clan, the ancestor of the Indonesian archipelago earlier Mahăvihariyā is a place of practice and spiritual contemplation procession made big and majestic, Mahă and Vihariyā combined to become Mahăvihariyā, the word "Vihara" originates from this word ● Therras are people who study or are already "Masters" at "Original Dharmic" teachings, are called Therrāns ● Vhwănā Çakā Phalā is a name the building, Literacy said Vhwănā / Buana, the 3 stages of the building form Vhwănā Çhaķâ Phalā is a description of the 3 planes of existence in this universe, namely "Tri Laksana" also called "Bhawanatraya": 1.Bhawana Lasting / Eternal Realm 2. Bhawana Driyo / Outward Nature 3. Bhawana Triya / Alam Rohaniyah "Bhawanatraya" are 3 planes of existence in this universe, not kama visual arupa datu in India, when did they come here ....? "Moksartham jagadhita ya ca iti dharma" "Moksa" .. his contemplation is with the practice of "Tapa" or Topo ", restraint to reach the spiritual level of" Brata "discipline / procedures are done to improve the quality of humanity In Sundanese Wiwitan it is called Buwana Niskala, Buwana Alam Tengah and Buwana Nyungcung, Sasaka Domas The Parmalim Batak culture divides the 3 major patterns of the Natural Buana Batak term "Banua" 1. Banua Ginjang, heavenly realm 2.Banua Tonga, Our dimension Nature 3. Banua Toru, Hell "Moksartham Jagaddhitaya" the happiness of the afterlife, Moksa ... the contemplation of Tapa / Topo / Tapo or "Samadhi" self-restraint to reach the spiritual level of "Brata" The discipline / procedures in this archipelago are called: ○ Tapa-brata Parahyangan term ○ Topobroto, Java ○ Upasana, Bali calls it ○ Tapo / Can-Yago, in Svarnadvipa ○ Kammala in Sulawesi Details of this spiritual contemplation procession appearing with a statue of a cross-legged sitting position on top of the Vhwănā Çhaķâ Phalā building: 1.Toponing bodies 2.Toponing Lust 3.Toponing Budi 4.Toponing Suksmao 5. Toponing Cahyo 6.Toponing Gesang The ancestors of the Archipelago were the "Saka" recorded in the word "Maheçakya" of the "Çakya" / Çaka / Saka, the original teachings of the archipelago's ancestors "Dharma" appeared in the literacy of the word .... "Kųsãlädhãrmãbæjănā" ... it's closed "Original Dharmic" originated in Svarnadvipa Nusantara Indonesia, depicted in Vhwănā Çhaķâ Phalā was perfectly recorded in Bali, underlying the growth of 3 teachings of Hindu Buddhism and Jaina in India ... INDONËSIARYĀ By: Saint Saba (Exploration & Research) Info eBook pdf: WA +62813 2132 9787 https://wa.me/message/OO5THVF7RNNDO1
Texts about the nocturnal journey of the Prophet Muḥammad (Mi‘rāj) abound in the Muslim world and outside. International attention has never been afforded to any version of text in any language of the Indonesian archipelago. One old version of the text from the area, the Malay Hikayat Mir’āj Nabi Muḥammad is presented here in Malay and English translation. The introductory chapters place the text in a wider context in Indonesian literatures while the manuscript of the text (Cod.Or. Leiden 1713) is described in detail. The text and translation purport to enhance interest in this important text in the Muslim world as seen from the Malay/Indonesian perspective.
The Kakawin Ramayana, arguably the oldest Old Javanese epic text in Indic metres (circa 9th century AD), holds a unique position in the literary heritage of Indonesia. The poem has retained a remarkable vitality through the centuries in the Archipelago, inspiring many forms of artistic expression not only in the domain of literature but also in the visual and performing arts, from the reliefs of the majestic Central Javanese temples to modern puppet-show performances. Displaying a virtuoso array of metrical patterns, the Kakawin Ramayana is among the very few Old Javanese texts for which a specific Sanskrit prototype has been identified, namely the difficult poem Bhattikavya (circa 7th century AD), itself a version of the great Ramayana epic ascribed to Valmiki (circa 6th–1st century BC). The Old Javanese poem is an original and skillful work of re-elaboration that documents a fascinating interaction between cultural elements of the Sanskritic tradition with those indigenous to the Javanese setting. The studies included in this volume, written by experts in a wide range of disciplines, focus on disparate aspects of the Kakawin Ramayana and the constellation of cultural phenomena revolving around it, providing the reader with a key to the understanding of the rich Old Javanese textual heritage and the transcultural intellectual dynamics that contributed to shaping the cultural heritage of Indonesia up to the present. With contributions from Andrea Acri, Helen Creese, Arlo Griffiths, Thomas Hunter, Roy Jordaan, Lydia Kieven, Cecelia Levin, Wesley Michel, Stuart Robson and Adrian Vickers, this book is the result of a workshop held at the KITLV branch in Jakarta on May 26th–28th 2009 and supported by the Australia-Netherlands Research Collaboration, the École Française d’Extrême-Orient, and the Stichting J. Gonda Fonds.