BALINESE HOLY BATH, THE PELUKATAN

AGUNG MAHOTTAMA MANDI WEDA

Centuries ago, to protect Bali from spiritual disturbances – as predicted
will come from other part of the world; the accomplished Siddhas and
Sages installed the Guardian Deities of all directions on the eight highest
points in Bali. Eight peaks of island’s volcanoes and hills became abodes
of Lokapalas: Indra, Nairitti, Yama, Agni, Kuvera, Varuna, and Isana. By
this way, the island was formed as what they call a Lotus-like Mystical
Diagram of The World (Padma-bhuvana-mandala). After the Trideva
cult and Nusantara Saiva becomes prominent, these devatas were
considered as direct manifestations of Trideva, particularly Siva. So the
various names of Siva were mostly use to address them as we found in this
Nava-Devata stuti of Balinese high priests.

The Balinese Padmabhuvana-

mandala

Purve tu isvaradeva agneyyam tu mahesvarah Daksine bhagavan

brahma nairittyam rudra eva ca Pascime tu mahadevo vayavye
sankaras tatha Uttare vishnudevata aisanyam sambhur ucyate
Isvara is the Lord of Eastern Direction, Mahesvara of South East, Brahma
of South, Rudra of South West, Mahadeva of West, Sankara of North West,
Vishnu of North, and Sambhu of North East.

The Supreme Deity of their sects was placed at Madhya, the center, as the
source of other eight manifestations. So next we find, madhye padma
sivadeva, at the center of this lotus-likemandala of the world (Padma-
bhuvana-mandala) is Lord Siva. The Nava-devata-stuti then explained the
characteristic of each devata as showed by Their Astram or mystical
weapons. The Astrams symbolize The Nava-devatas spiritual potencies.

Isvarapurve vajram tu dhupagneya mahesvara danda brahma daksine

ca nairityam rudra moksalam pascime pasa mahadeva vayavyam ankus
sankaram gada visnuttare desa aisanyam sambhu trisulam padma
madhya sadasiva adhah sivas ca cakras ca

Lord Isvara of Eastern direction with Vajra weapon, Mahesvara with

burning dhupam, Brahma with dandam/rod, Rudra
withmoksalam/pestle, Mahadeva with pasa/rope, Sankaram withankusa,
Vishnu with gada/club, Sambhu with trisula, and at the center is Sadasiva
with padma/lotus and cakra/fiery wheel.

Very interesting, the dhyana-sloka of Nava-devata stuti and Asta-maha-

bhaya stotram (we’ll discuss it latter) describes Madhya-dese Siva, with
traditional attributes of Vishnu-Narayana according to Puranic-Agamic
presentation, the padma and cakra. This stuti was chanted by all Balinese
Saiva, Bauddha, and Vaishnava high priests. So all the three sects of Bali
install “A Certain Deity” to presides at the centre of mandala, with His
special characteristic of padma and cakra. Then the Saiva called this Deity
“Siva” or Sadasiva.
 Table of The Abodes of Maha-
bhayas, The Supreme Terror - Destroyer of All Enemies (click for larger
view)

Nusantara Tantric sadhana also characterized by continuous chanting

(japa) of bija-mantras, matrukas (syllables), and some sounds without
meaning (we found the same in many Mahayana Dharanis). So sometimes,
even a mantra was chanted to glorify thedevata-without mentioning the
complete name, only first syllables of it. For example in Nusantara Saiva
tradition, they worship Lord Siva in His five features of Sadyojata,
Bamadeva, Tatpurusha, Aghora, and Ishana. In Vedic tradition we can find
these five forms mentioned in Mahanarayana Upanishad of Yajurveda.
There are many dhyana-sloka and mantras for worshipping each of these
five forms, but the Balinese texts sometime just says SAM namo
namah instead of SAdyojataya namo namah. So, by this way we find
formulation of what they called Pancha Brahma Bija: SAM-BAM-TAM-
AM-IM. The Nusantara Saivas prefer to chant a unique form of SAM-
BAM-TAM-AM-IM NAM-MAM-SIM-VAM-YAM than the common
Pancaksara Sivamantra “Om namah sivaya”. But in Nusantara Hindu
practices, these Saivite formulas almost lost their sectarian nature in
Trinatha cult of Nusantara. BAM and AM become bijas to denote Brahma
and Vishnu of the Trinity respectively. The SAM-BAM-TAM-AM-IM NAM-
MAM-SIM-VAM-YAM was famous asDasaksara (Ten Syllables) and hold
as highly powerful by all sects of Nusantara Hindu.

In Padma-bhuvana-mandala each of these ten syllables was installed at

nine directions. SAM-East, BAM-South, TAM-West, AM-North, NAM-
Southeast, MAM-Southwest, SIM-Northwest, VAM-Northeast, IM-YAM-
Center. Since Bali was arranged as a three dimensional Padma-bhuvana-
mandala, then to absorb this island’s spiritual power we may use these Ten
Syllables.

By mystical process of invoking the energies of these nine cardinaldevatas

one may get the spiritual power to defeat all enemies (physical enemies,
sickness, mental disturbances, bad fortune, etc.). Through the medium of
fire, water, and mantras one may attains many highly beneficial effects,
both materially and spiritually, by absorbing and installing the energies
mystically in various parts of his/her body.

Fire is ritualistically present in the form of Homatraya. This is a

simplified form of Homayajna or Vedic-Agamic fire sacrifice in the form
big dipam (oil lamp). The Homatraya considered as the representative and
visible form of Trinatha, The Hindu Trinity of Brahma, Vishnu, and Siva.
The Trinity then manifest as the nine cardinal devatas as represented by
one big dipam at the center and surrounded by eight smaller dipams. One
should meditate on this fire as the most powerful fiery divine energy and
burns all kind of enemies; spiritual, mental, and material. This is the form
of sacred OM with its Ardhacandra/ardhamathra, Nada,
and Bindushining effulgently on a fully blooming lotus, The Heart.
Ninedevatas were invoked in Their wrathful forms called Maha-bhayas,
Highly Terrorizing, creating indescribable fear in all enemies’ heart.
 The Basic Homatraya-dipam

Bigger Homatraya-agni-
kundam with various offering
 Homatraya-agni-kundam shining in the
night

Sacred-letter OM
 OM (in Balinese alphabet), shining jewel
inside the lotus

After “fire meditation”, the aspirant was guided to perform the next step by
accepting holy water bath. A protective and benedictory hymns
called Maha-bhaya stotra was chanted along this process. This stotra was
arranged in the form of what we calldig-bandha-mantra, the shield to
protect the aspirant from all directions. The Maha-bhaya-devatas were
glorified as Sarva-satru-vinasa, The Supreme Terror who destroys all kind
of enemies. The essence of Maha-bhayas then projected into holy water for
bathing the aspirant. This was considered as spiritual bath with the
anointment of The Maha-bhayas as presented by mantras,
their bijaksaras, and flow of holy water. The aspirant meditates on the
shower of holy water as the flow of energies, entering through a small
mystical door on the top of his head (brahma-randhra) and imbibes his
whole body with spiritual power. This part gave the ritual its
name, Mandi Weda, a type ofabhiseka, ritualistic bathing. Mandi means
bathing and Balinese used to call all type of mantras as Weda. So this is a
ritual of sacred bathing accompanied by chanting mantra. After this ritual,
energies of The Maha-bhayas and Their mystical present has been
installed in various bodily parts of the aspirant.
 A Balinese couple
accepts Mandi Weda from Highpriest
DIPOSKAN OLEH DASANRANGARAJAN DI 6:13 PM 1 KOMENTAR
LABEL: HINDUISM, MANDI WEDA, RITUAL

SUNDAY, SEPTEMBER 5, 2010

GANGA-PRATISTHA, NUSANTARA HINDU

WORSHIP OF THE HOLY GANGES

One special feature of

Hindu rituals as based on Vedic and Agamic-Tantric texts were the
performance of fire sacrifice called Homam or Havan. The importance
of agni (fire) and its presence in every holy rite of the Hindus was describe
even in the most ancient Rigvedic texts. Even now, we can easily recognize
Hindu as a religion of fire by observing the beauty of Dipaaradhanam in
the temples or the pompous celebration of annual Divali.

However today we hardly find any Homam perform by Nusantara Hindus.

There is no daily waving of sacred lamp in family shrines. Though Homams
profusely mentioned in many ancient sacred texts of palm leaf mostly
found in Bali, with their details, benefit, and mantras respectively, but the
practice has been already lost for more than 500 years. The most
common Dipaaradhanam orArati ceremony by waving oil lamps or flame
of burning camphor as it practices in India, only do by ordained Brahmin
high priests (called Sulinggih in Balinese).

The Nusantara Hindu practices, especially in Bali, have turned to profuse

using of holy water instead of sacred fire. The making, worshiping, and
sprinkling of holy water are inseparable part of ALL ceremonies. For them
water is the consecrated form of Divinity, mediator for prayers, purifier of
the whole world, the very basis of universe, EVERYTHING. Every Hindu
family is routinely visiting Brahmin high priests’ seat, their houses, called
in Sanskrit term Gria (Griha) as a sign of honor instead of umah –mere
common people’s house in Balinese, only for obtaining holy water from
them. The high priests, with their Tantric methods of chanting mantras,
showing mudras, dedicating various offerings, and visualization in
meditative trance, worship the scented water inside the kumbhas (sacred
vessels made from 5 kinds of metal -panchalogam) as the Total Form of All
Divinities,Sarvadevatasvarupi. Inside the kumbha, the essence of all holy
rivers, especially Ganga, was invoked. Prayers glorifying Gangadevi, the
Presiding Deity of Holy River, chant continuously by the priest while
offering various upacharas such as incense, lamp, flowers, sandalwood
paste, and akshatam with the ringing ofGhanta, ceremonial bell. Then the
priest meditate to the Supreme God as residing in his heart and projecting
Him through “a divine gate” at the top of skull (brahmarandhra) to take
His seat in sanctified water. After again worshiping Him with
variousupacharas, this embodiment of Ganga and all other sacred rivers
then mixed with the essence of Supreme Deity. This become essence of
Parasiva for the Saivas, the water of indestructible adamantine essence of
enlightenment – Vajrodaka for Bauddha, and the Sripada-tirtham – water
emanated from Lord Vishnu’s lotus feet for the Vaishnavas. This water has
mystical potency to purify the places of worship, the offerings, peoples, and
environment. Through the worship of holy water and then bestow it to the
people, the priestly order harmoniously maintains its relationship with
laymen and keeps the social order and environmental energies in balance.

Interestingly noticed, Ganga is worshipped by all the three sects of

Nusantara Hindu priestly order, namely the Saiva, Bauddha, and
Vaishnava. Though actually there is no difference in their daily practices
but there are some in characteristic of their usage of hereditary obtained
mantras. Today they have already united as one single Hindu clergy though
in the past their lineages were different. So the Bauddhas are not real
Buddhists. They are only Hindu Brahmins who mixed some of their
prayers with Tantric Buddhist mantras glorify The Triratna and
Paramadibuddha as The Supreme Deity. All of them worship the Hindu
Trinity of Brahma, Vishnu, Siva (Isvara or Mahesvara as they preferably
call him). But each sect called the Supreme Deity as the source of Trinity
manifestations differently. Even the Tuturs (texts of esoteric teachings) of
each sect admit it. We can see in this quote from Bauddha’s Tutur Saṅ
Hyaṅ Kamahayanikan, “saṅ hyaṅ yogādi paramanairātmya garan
ira waneh de saṅ boddha, ananta paramanandana ṅaran ira de saṅ
bhairawa, mārggayogādi paramaguhya ṅaran ira de saṅ siddhānta,
niṣkalādiparama ṅaran ira de saṅ weṣṇawa (language is Kawi – archaic
Javanese), for the Bauddhas the supreme achievement is the Divine
Paramanairatmya, the Tantric adepts called It Anantaparamananda, the
Siddhantis (refers to followers of Saiva-siddhanta) called It Paramaguhya,
and for Vaishnavas It is Paramadiniskala (as refer to niskala niranjana
nirvikalpa narayana of Narayana Upanishad).” They don’t post themselves
as different religion and rivaling sects but as worshipper of One Single
Supreme Deity in different names only, as prefer by their own lineage.

The Pedanda Saiva, Balinese Saiva high

priest. His royal dress is characterized by small crystal lingas
(sphatikalingam)

These mantras are from Nusantara puja manuscripts, the paddhatis of high
priest. The language called Nusantara Sanskrit or Archipelago Sanskrit.
Some words already change from the original Sanskrit and sometime do
ignore Panini grammar. I shall provide the translation according to how
they understood traditionally, not by exactly analyzing word to word.

Saiva mantras for Ganga

gangadevi-maha-punyam soma vamrita-mangalam mangalam siva
karyanam siva kumbha mahottamam
This mantra illustrate the Saiva high priest by mystical meditative
transformation become identical with Parasiva Himself since The Supreme
Deity was meditated as reside in his heart. As the representative of Siva, he
prepares the holy water inside his great (mahottama) Siva-kumbha, the
vessel of Siva’s essence. This will bestow the world with auspiciousness
(mangalam, also sometime synonymous with sivam). This is the holy
water of fully meritorious (maha-punyam) Gangadevi , the all auspicious
essence of Soma, the elixir of immortality.

ganga harayata dharma pavitram papanasanam sarva vighna vinasan

ca vyomakasa prabhavatah
The constitutional nature of Ganga is destroying all sinful reactions,
purifying everything, and destroying any hindrance. Her divine potency is
shining effulgently in space (akasa) and firmament (vyoman). This refers
to the divine source and celestial course of Ganga. The high priest as Siva
then prepares holy water inside the kumbha by absorbing the essence of
this Ganga-prabhavam in vyomakasa and projecting it toward
his kumbha.

brahma visnus ca rudras ca toyas tu toyadehakah amritam sakalam dehi

gangadevi namo namah
This mantra glorify Gangadevi as the Trinatha/Trideva, Brahma-Vishnu-
Rudra, in liquid form of water. This water is “the body (deha)” enshrined
Trideva inside. We ask Gangadevi to bestow immortality (amrita) through
her holy water, the very embodiment of Trideva.
 The Pedanda Buddha, high priest of
Bauddha sect. Characterized by his using of Vajra, the adamantine sceptre
of five metals, in his puja.

Bauddha mantras for Ganga

mrityunjayasya devasya yo namany anukirtayet dirghayusam avapnoti
sri sangha vijayi bhavet
Here Ganga is glorified as the embodiment of Buddha-dharma. She is the
Deity who overcome death (Mrityunjaya, traditionally a name of Lord Siva.
It was accepted that Gangadevi also one of Siva’s wife and identical with
Him. So may be that was the reason for addressing Her in such way. The
Bauddhas are seem prefer to identify Dharma with Mrityunjaya than Siva
as personal deity). By glorifying Her name we obtain long-life and victory
for the Congregation.

buddha nirmala sivanam dharma sangha parayana sangha sangha yaso

purna sri gangadi namo’stu te
Sri Gangadi refers to Ganga and other holy rivers. By saluting them which
is the essence of Buddha, pure, and auspicious, the embodiment of Dharma
as delivered by Sangha, may the congregation become perfectly pious.

jalanidhi mahasakti sarva siddhi dharma tirtham dharma tirthan

mangalan ca sri dharmadi namo’stu te
Again we salute Ganga as embodiment of Dharma. She is the water of
Dharma, the most powerful form of water, and bestowal of all perfection.

Vaishnava mantras for Ganga

gangadevi-maha-punyam ganga jalan ca medhini ganga kalasa
samyuktam gangadevi namo’stu te
This Mahapunya Ganga is both Jalam and Medhini. The holy water collect
in Kalasam/Kumbham, indeed is Gangadevi Herself. We salute
Gangadevi!

srigangamahadevi suksma-mrta-sanjivani omkaraksara-bhuvanam

padamrita manohara
This mantra illustrates the spiritual aspect of holy water as accepted by
Vaishnava high priests. Ganga the great Goddess is subtle and sublime.
Bringing life to the death. The very form of Omkara in this world. The mind
captivating nectarine ambrosia emanated from Lord Vishnu’s lotus feet.

utpattika surasas ca utpattis tava ghoras ca utpatti sarvahitas ca utpatti

va sarva sri-vahinam
This mantra glorify Ganga as the source or beginning (utpatti) of these
divine natures: sweet mellows (surasa), awe and reverence (ghora), all
happiness and well being (sarvahita), and continuous flow of all opulence
(sri-vahinam)

om jnanatirtham mahaganga sagaramalayatenarayanadyagaro’pi

kumbha tirtham mahanadim
This Kumbha-tirtham is that great Ganga who flows toward the sea. This is
the water of perfect knowledge (jnanatirtham) emanated from the tips of
Lord Narayana’s lotus feet.
gangadevi-maha-tirtham toyastha toyanirmalam amritas ca mahadevi
sarva papa vimuktanam
This is the great holy water of Gangadevi. She abides in this water, free
from all defects. The great Goddess blesses us with immortality and
releases us from all sinful reactions.

utpatti surya rupena soma va sthiti mangalam avighna traya rupas ca

pavitra jnana praline
This is the mantra for worshipping Ganga in Her three fold forms in
universal cycle of creation (utpatti), maintenance (sthiti), and dissolution
(pralina). She is Surya (the sun), Soma (the moon), and Pavitrajnana, the
knowledge of purification for destroying all sinful reactions. We worship
Ganga in these three auspicious forms that destroy all hindrance and
disturbance.

Common in three sects

om ganga-dvare prayage ca ganga-sagara-sangamamsarvangatam
bhur labhate tribhih sthanair visesitam
This mantra is describing how Gangadevi bring auspiciousness to this
planet. She manifests in Gangadvara, refers to the place of Ganga’s origin
in Himalaya down to holy city of Haridvar, Prayag – the confluent of
Ganga, Yamuna, and unvisible Sarasvati, and finally Ganga-sagara, where
the river enter ocean at Bay of Bengal. All Her bodies of water bless this
earth by divine potency especially in these three places.
Gangotri

Haridwar

Prayag
 Gangasagara

...The holy places of Ganga glorified in Nusantara Hindu's sacred hymne...

papo’ham papa-karmaham papatma papa-sambhavah trahi mam

pundarikaksah sa bahyabhyantara sucih
This mantra is chanted everyday by Nusantara Hindus in their daily
prayer. This is purification mantra where the devotees express their impure
condition with humility and ask Lord Vishnu, The Lotus Eyed One –
Pundarikaksha, to purify their self from sin of mortal body externally and
internally. “I’m full of sin, I’m act in sin, I’m the sin itself, and was born in
sin. Please protect me Lotus Eyed Lord. Purify me from all sins both
outward and inward.”

asucir va sucir vapi sarva kama gato’pi va cintayed deva isanam sa

bahyabhyantara sucih
This is another version especially chanted by the Saiva priest. Holy or not
holy, in all types of desire, just by remembering Lord Isana, we’ll be
purified externally and internally. All desire or sarvakama here refers to the
ritual we are going to perform.

The high priest used to bath the person by chanting this benedictory verse.
om bhur bhuvah svah svaha ye tirtha mahapavitraya namahtirtha tirtha
ye nityam suddha lara suddha rogha suddha klesa suddha mala suddha
pataka suddha vighna suddha papa nir upadrava om jalanidhi
mahasakti hum phat
This is the great holy water purifier of the three worlds. Salute It! By
accepting this tirtham may you be freed forever from all types of
disturbance. Washed away all sadness, all sickness, all negative traits, all
impurity, all sins, all disturbances, all inauspiciousness, no defect ever
touch you.
OM the most powerful collection of water HUM PHAT

Bathing in holy water bestowed by the high priest is one of the most
powerful purification rituals and highly demanded by Nusantara Hindus.
This is called Pelukatan Agung in Balinese, an elaborate form
of Prayascitta or atonement. They belief this act of faith will erase their
spiritual discrepancy or even bring material success and good health by
purify the negative energy from the gross and subtle body, thus releasing
the soul from the burden of the effects of bad karmas. By first invoking
Gangadevi and other holy rivers, worshiping her, and then taking bath in
the sanctified water, the Nusantara Hindus belief this is as equal as directly
bathing in those holy rivers of India. By this ritual, the ancient spiritual
connection of Nusantara and India, built from thousands of years ago by
our ancestors, was maintained nicely.

The grand Pelukatan Agung performs by more than one high priest
considered as more potent and supremely beneficial. The sacred texts
called it Pelukatan Agung Mahottama. The greater one, which involving
invocation of Gangadevi and her worship was
called GANGAPRATISTHA. This is the ritual of manifesting Ganga with all
holy rivers and tirthams in water vessels to purify the mass. In this
ceremony the essence of all purifying agents, headed by Gangadevi, were
considered as directly present. Such a ceremony for centuries was never
performed again in Nusantara. But this year on the last 29 August an
Acharya of Balinese Hindu high priest, Ida Pedanda Gede Nabe Bang
Buruwan Manuaba, revived this ancient grand ceremony once again. This
took place at the shore of Bali eastern coast, in a vast courtyard of a temple
called Bindu Sagara. By help of four other high priests, he gave ritual
purification bath to more than 1000 people with gallons of holy water. The
water was ceremoniously mixed with the real Ganga, Yamuna, and Prayag’s
water directly brought from India, and then consecrated further by the
high priests. With full regalia, the Kumbha contained Ganga, Yamuna, and
Prayag’s water was decorated, worshipped, and brought to parade shaded
by royal umbrella, before it was mixed with gallons of scented water. First
the people were bathed in water from the confluence of local river with
ocean as representative of Ganga – Samudra Sangamam. Second bath was
in scented water representing Prayag. The last was directly from high
priests’ own kumbhas as the embodiment of holy waters flowing through
Gangotri – Haridvar.

A Balinese Hindu Acharya and High

Priest
Ida Pedanda Gede Nabe Bang Buruwan Manuaba
The pioneer in reviving Gangapratistha ceremony in Indonesia
The revered Acharya also have an idea to perform even greater ceremony in
the future. It will involve 108 high priests and priestesses of different sects.
This also should be an international event by inviting Hindu high priests
from abroad, as many as possible. The Acharya welcomes participation of
all our Bhattars, Vaidikars, Smarthas, Sivacharyars and Swamis from all
over the world to come to Bali on that day and join in mass prayer
worshipping Gangadevi and all tirthams, and also preparing the holy water
for the people. This will be the making of “the most powerful holy water”
and also grandest display of Hindu’s richness of spiritual culture in
Indonesia. By the success of the first Gangapratistha after almost extinct
for centuries, he was determined enough to organize this grand Nusantara
Hindu Mela for the next year. I hope all of us could participate in this event
and the history will note the Reemerging of Hindu Dharma in Indonesia.

The Headpriest and priestess entering meditation before invoking

Gangadevi and all tirthams
 Ida Pedanda Gede
Nabe Bang Buruwan Manuaba giving holy water bath at Gangapratistha
ceremony
eagerness...
 worship

DIPOSKAN OLEH DASANRANGARAJAN DI 7:03 PM 0 KOMENTAR

LABEL: GANGA, GANGAPRATISTHA, HINDUISM, RITUAL
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VAISHNAVISM OF SUVARNABHUMI AND NUSANTARA

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Indonesia once was part of The Greater India or Suvarnabhumi. The

Hindus for centuries called her Dvipantara, “the islands between”,
perhaps extended from Jambudvipa (modern Indian subcontinent) to
Astralaya (Australia in archaic Javanese). The Indonesians, especially
Javanese and Balinese Hindus, also use the name Nusantara for this
magnificent archipelago, which has same meaning as Dvipantara in Kavi
language (a Sanskritized Ancient Javanese language, may be seven out of
ten words was Sanskrit). Indonesia has a long history of Vedic
civilization for more than 1500 years (according to archaeological
findings). She continued as the greatest Hindu/ Vedic country in
Southeast Asia until the fall of the last Hindu Empire of Bilvatikta
(Majapahit) and emergences of Islamic kingdom and Sultanates on late
13th century. Today Indonesia is one of the biggest Moslem countries,
with the Moslems majority more than 85%. But the deep rooted Vedic
practices from centuries weren’t easily ceased and remain as traditional
native’s customs scattered here and there throughout Indonesian
Archipelago.

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