Bali is an island and province of Indonesia. It is part of the coral triangle, the area with the highest diversity of marine species. This famous island of Indonesia is located at the westernmost end of Lesser Sunda Island. It blends spectacular mountain scenery and beautiful beaches with warm and friendly people, and also unique for its cultural tradition. About 92 percent of the population of Bali located amidst the world’s most populous Islamic nation practice Agama Hindu Dharma.
Hinduism which ruled Bali a millennium ago was originated from India via Java. The Balinese version was formulated when priests and rulers from the powerful Majaphit Hindu Kingdom that ruled Java and beyond fled to Bali in the 15th century as Islam encroached.
Nowadays, Balinese Hinduism embraces the elements of Buddhism which flourished in Bali during the 8th and 9th century and animist belief that predate the introduction of Hinduism.
Beliefs of Balinese Hinduism
i) Balinese Hinduism differs dramatically from Indian and Nepalese Hinduism . The theological beliefs of Hindus of Bali originated from Indian philosophy while the indigenous beliefs stem from the backbone of rituals.
ii) Balinese Hinduism divides the cosmos into three layers:Highest level is Heaven or Swarga, home of gods. Next is the world of man, Buwah. Below is the Hell or Bhur, where the demons live. This tripartite division is reflected in the human body (head, body and feet) and the shrines found outside the Balinese buildings.
iii) The key belief of Balinese Hindus is that the elements nature are influenced by the spirit.Hence, offerings(sesajen)made from agriculture are offered to this spirit. It is believed that Mount Agung (the highest mountain on Bali) is the house of gods. Their main symbol is ‘Swasthika’, an equatorial cross with its arms bent at right angles.
Deities of Balinese Hinduism
a) Along with the Hindu gods Shiva and Brahma, Hindus of Bali worship deities which are unique to their branch of religion.
b) Sang Hang Widhi is the designation for one god in Balinese Hindus .
c) The empty chair at the top of the padmasana shrine found outside houses and temples is for Sang Hyang Widhi Wasa.
d) According to Balinese Hindu precepts, there are many manifestations of Sang Hyang Wasa Widhi in the form of gods such as Dewi Sri, the goddess of rice, and many other gods associated with mountains, lakes, and the sea.
Galungan and Kuningan
This is one of the most important festivals of Bali. Galungan celebrates the death of a legendary tyrant called Mayadenawa. During this 10 day period, all the gods come down to earth for the festivities. The celebrations culminated with the Kuningan festival, Balinese say thanks and goodbye to Gods.
Nyepi Nyepi also known as the Day of silence signifies the start of Balinese Hindu New Year at the New Moon in March or April. The aim of the day before Nyepi is to cleanse Bali of demons so that the next year can start afresh. Nyepi is a day of complete silence, everyone including tourists, remain confined to their homes or hotels and special police ensures that everything is closed including the airports, ( although the hospitals and hotels stay open); that the streets are empty (except for ambulances); that no electricity or lights are being used. The day after (ngembak Nyepi) is celebrated with various rituals, including kissing and water-throwing ceremony in Denpasar, and roads become even more jam-packed than normal as people visit families, friends and temples.
Watugunug The very last day of Pawukon, Saturday of the 30th week , Watugunug , is a special day devoted to Goddess of learning , Saraswati. Her festival day is a time for making the offering for books, especially the sacred lontar, commonly known as palm leaves. Schools organize early morning ceremonies and student jam the big temple- Pura Jagat Natha in Denpasar for to pray for success and knowledge.
Akanksha is a student of journalism in New Delhi, currently interning with NewsGram. Twitter:@Akanksha4117
“Ekam Sat Vipra Bahudha Vadanti” is a Sutra from Upanishads meaning, “That which exists is ONE, sages call it by various names.” This is the reason why Hindus are tolerant and accept diversity.
Many young Hindus and Indians get confused with the diverse concepts of different Gods in Hinduism. This diversity can be confusing when confronted by other faiths who are equally confused with the diversity of Hinduism/Sanathana Dharma. This article is an attempt to explain the vast riches of Sanathana Dharma and help Hindus not get converted to other faiths out of confusion with the diversity of Hinduism/Sanathana Dharma. Unfortunately an average Hindus doesn’t have an answer because we are not taught Hinduism properly. We only know to go to temple, ask for wishes, take prasad and may be say a few mantras. There is no connection to the Gods or the Mantras because we understand and follow the rituals but are not taught the philosophy.
We hope to address the confusion young Indians have about multiple Gods, especially to counter the mockery that non-Hindus make on multiple GODS of Hinduism. Our objective is to prepare young Hindu community to give answers to these conversion machines. Some people claim that many Hindus convert to other religions because they didn’t understand Idol Worship and Concept of many Gods.
The English word God is a poor translation for Hindu concepts of Supreme Being/Ultimate Reality. In English, the word God refers to an Abrahamic God who is the creator and is separate from HIS creation.
Hinduism has many additional concepts which get lumped together into English translation as one word, God. Hinduism has
each has a distinct and different meaning and many of them can be in manifest or in un-manifest form. But unfortunately, due to poverty of the English language or a lack of appreciation by language experts, all of these spiritual concepts get translated into Godthus causing confusion. In western terminology, most often, Hindu Gods are also referred to as Deities.
33 Million Hindus Gods
There is, a popular perception stating that there are 33 million deities (Gods?) in Hinduism. No one has a list of all the goddesses and gods, but scholars state all deities are typically viewed in Hinduism as “emanations or manifestation of genderless principle called Brahman, representing the many facets of Ultimate Reality”. This concept of Brahman is not the same as the monotheistic God of Abrahamic religions. In those religions God is considered, separate from humans as “creator of the world, above and independent of human existence”. Hinduism accommodates that concept of God as duality as well as a concept of God, the universe, human beings and all else is essentially one thing and everything is connected oneness, the same god is in every human being as Atman, the eternal Self. It is quite likely that when the world’s population was estimated to be only 33 million, each atman being one with Brahman, led to the popular belief of 33 million Gods.
For many young Hindus and Indians who are confused with the diverse concepts of Hinduism, are adviced to seek through choosing one form that they connect most with. Then Surrender, be open and have faith, Seeking will come and path will be shown through perseverance. Hindus are implored to invest more time in understanding the vast rich Sanathana Dharma and not get converted to other faiths because they are confused with the diversity of Hinduism/Sanathana Dharma.
The concept of Brahman (wrongly translated as God) can be understood as Saguna or as Nirguna. The Formless Pure Consciousness is the unmanifest energy (Nirakar/Nirguna) which can manifest into form (Saakar/ Suguna) of Brahma as the Creator, Vishnu as the Protector and Shiva as the Destroyer. In unmanifest form, this is pure consciousness, Nirguna – with no Gunas or attributes , Nirvisesha – no special characteristics, Sat-chit-ananda – Eternal truth consciousness. This unmanifest form when manifested, it has form and Suguna – attributes or qualities required for sustenance of the creation. But both the Manifest (Suguna) and UnManifest (Nirguna) forms of this cosmic energy are eternal, non-destructive and non-differential from each other.
Vedas and the Upanishads have said that there is one supreme energy named “’PARABRAMHA” which is formless, infinite, all pervading, omnipresent, omnipotent, omniscient, genderless, eternal and unfathomable or indescribable in Human language. “God” is a Supreme cosmic energy, with infinite potentialities and attributes, which is formless but can manifest into a form when required to run and sustain creation.
In comparison, other religions express God either as a Nirguna (formless, unmanifest) or Saguna (with form, manifest) but it is only Hinduism that understands God in both unmanifest as well as manifest form. Other religions when the explain God as manifest usually insist of one form of God only which sometimes is depicted as an old White Male with a flowing beard.
Deities in Hinduism are referred to as Deva (masculine) and Devi (feminine). The root of these terms mean “heavenly, divine, anything of excellence”. Manifest Gods in Hinduism are symbolism for spiritual concepts. For example, god Indra (a Deva) and the antigod Virocana (an Asura) question a sage for insights into the knowledge of the self. Deva-Asura dichotomies in Hindu mythology may be seen as “narrative depictions of tendencies within our selves”. Hindu deities in Vedic era, states Mahoney, are those artists with “powerfully inward transformative, effective and creative mental powers”.
Another Hindu term that is sometimes translated as God or deity is Ishvara The term Ishvara has a wide range of meanings that depend on the era and the school of Hinduism. In ancient texts of Indian philosophy, Ishvara means supreme soul, Brahman(Highest Reality). In medieval era texts, Ishvara means God, Supreme Being, personal god, or special Self depending on the school of Hinduism.
Hindu mythology has nurtured the concept of Avatar, which represents the descent of a deity on earth. This concept is commonly translated as “incarnation“, and is an “appearance” or “manifestation”.
The concept of Avatar is most developed in Vaishnavism tradition, and associated with Vishnu, particularly with Rama and Krishna. Vishnu takes numerous avatars in Hindu mythology. He becomes female, during the Samudra manthan, in the form of Mohini, to resolve a conflict between the Devas and Asuras. His male avatars include Matsya, Kurma, Varaha, Narasimha, Vamana, Parashurama, Rama, Krishna, Buddha, and Kalki.Various texts, particularly the Bhagavad Gita, discuss the idea of Avatar of Vishnu appearing to restore the cosmic balance whenever the power of evil becomes excessive and causes persistent oppression in the world.
In Shaktism traditions, the concept appears in its legends as the various manifestations of Devi, the Divine Mother principal in Hinduism. The avatars of Devi or Parvati include Durga and Kali, who are particularly revered in eastern states of India, as well as Tantra traditions. Twenty one avatars of Shiva are also described in Shaivism texts, but unlike Vaishnava traditions, Shaiva traditions have focussed directly on Shiva rather than the Avatar concept.
Hinduism has an ancient and extensive iconography tradition, particularly in the form of Murti (Sanskrit: मूर्ति, IAST: Mūrti), or Vigraha or Pratima. A Murti is itself not the god in Hinduism, but it is an image of god and represents emotional and religious value. A literal translation of Murti as idol is incorrect, states Jeaneane Fowler, when idol is understood as superstitious end in itself. Just like the photograph of a person is not the real person, a Murti is an image in Hinduism but not the real thing, but in both cases the image reminds of something of emotional and real value to the viewer. When a person worships a Murti, it is assumed to be a manifestation of the essence or spirit of the deity, the worshipper’s spiritual ideas and needs are meditated through it, yet the idea of ultimate reality or Brahman is not confined in it.
A Murti is an embodiment of the divine, the Ultimate Reality or Brahman to some Hindus. In religious context, they are found in Hindu temples or homes, where they may be treated as a beloved guest and serve as a participant of Puja rituals in Hinduism. A murti is installed by priests, in Hindu temples, through the Prana Pratishtha ceremony,whereby state Harold Coward and David Goa, the “divine vital energy of the cosmos is infused into the sculpture” and then the divine is welcomed as one would welcome a friend. In other occasions, it serves as the center of attention in annual festive processions and these are called Utsava Murti.
erses Describing God as Formless (Nirakar)
“Na tasya pratima asti”
“There is no likeness of Him.” [Svetasvatara Upanishad 4:19, Yajurveda 32:3]
There is no Form of Nirguna Brahma or God as Supreme Consciousness.
“His formless form is not to be seen; no one sees Him with the eye.”
[Svetasvatara Upanishad 4:20]
His Formless Form can’t be seen. Though He manifests Himself as Sakar Saguna Brahman, no one can see Him with present eyes or material eyes. To see His Supreme and Original Form one needs spiritual perfection. “No one can understand the transcendental nature of the name, form, quality, and pastimes of God through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name, form, quality and pastimes of the Lord revealed to him.”(Bhakti-Rasamrta-Sindhu 1.2.234).
God says: “You cannot see me with your present eyes. Therefore I give you divine eyes so that you can behold my mystic opulence” (Bhagavad-Gita 11.8)
“He is body less (Here Body means the physical structure, including the bones, flesh, and organ. Brahman has unique transcendental formless spirit body which is infinite like space) & pure.” (Yajurveda 40:8)
“He (Brahman/Paramatma) does not possess bodily form like that of an ordinary living entity. There is no difference between His body and His soul. He has a unique transcendental spiritual/spirit body which is infinite and omnipresent like space. Brahman is omnipresent soul and Soul “itself” is his spiritual body. He is absolute. All His senses are transcendental. Any of His senses can perform the action of any other sense. Therefore, no one is greater than Him or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural sequence.” (Shvetashvatara Upanishad 6.7-8)
God as Nirakar Nirguna Brahman or Supreme Consciousness is body less and pure. That doesn’t mean His Sakar Saguna form is impure, it is pure too.
Verses Describing God with Form (Sakar Saguna)
“Ekam Sat Vipraha Bahula Vadanti”
“The Lord of the universe, Lives inside the universe, And without being born, Appears in many forms, And only the wise realize his real form” – (Rig Veda Purusha Suktam 2.3)
Although I (Supreme transcendental Brahman) am unborn, imperishable, unchangeable and God of all living entities I do incarnate (Sambhavami –cause to be born or produced) by using my Maya/Illusive energy. (Maya:- the combination of material and mental elements e.g. five elements, five internal senses, five organs of action, five external sense base also called sense objects, One vital breath, mind, intelligence ) – (Bhagavad Gita 4:6)
Meaning – Even though I am unborn I appear (unreal appearance different from original) to be born & embodied because of my Prakriti/Maya/Illusive energy of which I am the controller. I never get influenced by three modes of nature. My transcendental infinite/formless space like form never cease to exist when I incarnate. My birth & death in personal form are just empirical reality similar to the mirage in desert or reflection of an object in the water.
Whenever & wherever there is a decline in Dharma/righteousness & religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend (Sruja-send myself forth/Descend/take visible form) myself (aham-I/Me, atmanam-self). (Bhagavad Gita 4:7)
Though unborn, it appears to be born in diverse ways. (Yajurveda 31.19)
The Lord takes on the manifold form. (It) transformed Himself in accordance with each form; that form of His was for the sake of making Him known. (e.g.:- just like the presence of unmanifest electric energy can be recognized by lightened bulb) (Brihadaranyaka Upanishad 2.5.19)
“God appears in both ways as the formless Brahman and as the personal God”. They are both dimensions of his personality. (Brihadaranyaka Upanishad 2.3.1)
He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and he is the prime cause of all causes.”(Brahma Samhita 5.1)
There are two forms of Brahman, the material & the immaterial, the mortal and the immortal, the solid and the fluid, sat (being) and tya (that), (i.e. sat-tya, true). (The Brihadaranyaka Upanishad 2.3.1)