Journal articles on the topic 'Buddhist and Hindu images'
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1
Erokhin, B. R. "BUDDHIST HERITAGE OF KALINGA (ODISHA STATE, INDIA)." Bulletin of Udmurt University. Series History and Philology 30, no. 1 (March 21, 2020): 119–25. http://dx.doi.org/10.35634/2412-9534-2020-30-1-119-125.
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The interaction between autochthonous, Buddhist and Hindu traditions here is regarded through the historical perspective basing on the material presented in publications of the state’s historical school which describe the archaeological and epigraphic monuments of Odisha. Unlike the “brahminical” approach, which generally dominates the Indian historiography and diminishes the influence of Buddhism on the Indian subcontinent, the studies of the local school provide more attention to this factor forming the regional history. The introduction describes the early period of Kalinga's relationship with Buddhism. The main part of the article is dedicated to the evidence of the overwhelming presence of Buddhist tantric tradition and subsequent gradual adaptation of Buddhist images and symbols in Hinduism. Due attention is paid to the outstanding figures of Buddhism whose lives were connected with Odisha, and to the main archaeological sites of the state. The conclusion generalizes the historical process of assimilation of Buddhist ideas and practices on the Indian subcontinent, which ended in the 13-14 centuries by extinguishing Buddhism over the most part of the subcontinent.
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Lepekhova, E. S. "Ganeša’s Cult and His Veneration in Japanese Buddhism." Journal of the Institute of Oriental Studies RAS, no. 1 (11) (2020): 33–46. http://dx.doi.org/10.31696/2618-7302-2020-1-33-46.
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This research focuses on the cult of the deity Ganeša in Japanese Buddhism. Ganeša is one of the Hindu gods, also known as Vinayaka, Ganapati and Vighnesa. Like many other Hindu deities, he was included in the pantheon of Vajrayana Buddhism. Due to this fact, various hypostases of Ganeša spread in Tibet, China and Japan, where his worship turned into an esoteric cult. In the Far East were known both single and paired images of Ganeša in the form of two hugging creatures with elephant heads. In Japan, such images were called Sosin Kangiten. In local esoteric Buddhism (mikkyō) they were interpreted as the opposites, male and female, phenomenal and absolute in the form of two sacred mandalas: the “Diamond mandala” and the “Womb Mandala”. For this reason, Ganeša is sometimes considered the epitome of the main deity of mikkyō tradition — Mahavairocana Buddha (Jp.: Dainiti Nerai) and was known as a composite element of another esoteric deity, Matarajin, or Santen, a triad of deities Saraswati, Dakini, and Ganeša. The history of Ganeša’s cult in these countries has not been sufficiently studied yet, however it shows the way in which elements of Hindu religion were preserved in the traditions of tantric Buddhism. While this religious and philosophical doctrine spread in the countries of Central Asia and the Far East, they gradually became part of local religious and cultural traditions. The author stresses that in the future they influenced not only the development of philosophical doctrines in local Buddhist schools, but also the formation of popular religious beliefs.
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Bautze-Picron, Claudine. "Some Observations on Vārāhī in Bihar and Bengal." Cracow Indological Studies 24, no. 2 (December 19, 2022): 117–48. http://dx.doi.org/10.12797/cis.24.2022.02.05.
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The sheer intensity of the encounter between the Buddhist and Hindu pantheons in ‘Eastern India’ (comprising the Indian states of Bihar, Jharkhand, West Bengal and present Bangladesh) from the 7th to the 12th century, was unmatched in any other region.1 It left, above all, a visual and textual trail in the Buddhist iconography, as attested by the presence of two Mātṛkas (Mothers) among the members of Māra’s army attacking the Buddha on the night of his Awakening, Brahmanical deities being incorporated into the Buddhist world: Vārāhī appears in the Jagdishpur sculpture, and Cāmuṇḍā in a large fragment from a sculpture which must have been as large as the Jagdishpur image and used to stand in Lakhisarai, more fragments of it being preserved in the Indian Museum (Fig. 1).2 Further, the key component of Vārāhī iconography,3 the hog head, became an integral part of the images of Buddhist deities like Mārīcī and Vajravārāhī. The cultural background within which the images of the goddess were incorporated helps to understand this twofold phenomenon, the representation of her being transferred to a Buddhist context and some of her specific features being embedded in the iconography of Buddhist deities.
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Royo‐Iyer, Alessandra Lopez Y. "Dance images of ancient Indonesian temples (Hindu/Buddhist period): The dance reliefs of Borobudur." Indonesia Circle. School of Oriental & African Studies. Newsletter 20, no. 56 (November 1991): 3–23. http://dx.doi.org/10.1080/03062849108729768.
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Tan, Noel Hidalgo, Im Sokrithy, Heng Than, and Khieu Chan. "The hidden paintings of Angkor Wat." Antiquity 88, no. 340 (June 1, 2014): 549–65. http://dx.doi.org/10.1017/s0003598x00101176.
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The temple of Angkor Wat in Cambodia is one of the most famous monuments in the world and is noted for its spectacular bas-relief friezes depicting ceremonial and religious scenes. Recent work reported here has identified an entirely new series of images consisting of paintings of boats, animals, deities and buildings. Difficult to see with the naked eye, these can be enhanced by digital photography and decorrelation stretch analysis, a technique recently used with great success in rock art studies. The paintings found at Angkor Wat seem to belong to a specific phase of the temple's history in the sixteenth century AD when it was converted from a Vishnavaite Hindu use to Theravada Buddhist.
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Ningrum, Meilia Tika Ayu, Agus Purnomo, and Idris Idris. "Pengembangan media pembelajaran IPS berbasis android materi kerajaan dan peninggalan Hindu-Buddha." JINoP (Jurnal Inovasi Pembelajaran) 7, no. 1 (May 20, 2021): 19–31. http://dx.doi.org/10.22219/jinop.v7i1.14344.
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Android-based learning media for Social Studies (SS) might reduce boredom and accelerate student learning because it conveys attractive, creative, and innovative learning materials that support independent learning. This study aims to develop android-based learning media for SS about the Kingdom and Relics of Hindu-Buddhist. It employed Research and Development (R&D) with Analysis, Design, Development, Implementation, Evaluation (ADDIE) model. Validation by material experts and linguists stated that the learning media was feasible with 61.5% and 70%. Results show that the learning media is suitable to use by 88.2%. The product trials resulted in practical products by 100% from educational practitioners, and 80.2% from students. This finding indicates that the media is effective, as can be seen, that 26 out of 32 students scored above the minimum grade. It is suggested that SS learning media are developed through further research by utilizing virtual reality technology. This may accelerate student understanding as the use of videos and pictures, and virtual reality to images and objects help depict things clearly.
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Targowski, Andrew. "From Data to Wisdom in the Global and Civilizational Context." International Journal of Knowledge-Based Organizations 4, no. 3 (July 2014): 56–70. http://dx.doi.org/10.4018/ijkbo.2014070105.
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The purpose of this study is to define what is information, mainly in terms of cognition units, and also find out its other perspectives and images. Once information is understood, then it is possible to define its role in wisdom development in general and in civilization. First information will be defined in terms of several perspectives. Secondly information will be defined in term of its images. The basic concept of information is in the cognitive perspective which recognizes cognition units. Among these units are perceived: data, information, concept, knowledge, and wisdom. Some global and civilizational impact upon the concept of wisdom is evaluated. Finally, the model of comprehensive wisdom is defined. Wisdom is defined in terms of the evolution of minds, from Basic Mind and Whole Mind, through Global Mind to Universal Mind. In conclusion, the wisdom of these minds is defined for each of eight current civilizations: Western, Eastern, Chinese, Japanese, Buddhist, Islamic, Hindu, and African.
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Rajesh, M. N. "Travel of Bonpo Gods from the Eurasian Borderlands to the Tibetan Culture Area and the Borderlands of North-east India." Kawalu: Journal of Local Culture 5, no. 1 (June 30, 2018): 71. http://dx.doi.org/10.32678/kawalu.v5i1.1874.
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Popular writing has brought about an image of Hindu deities that are seen as a part of Hinduism only and Hinduism is also seen as a religion of the Indian subcontinent. While this may be largely true in many cases, it forces us to look at Hinduism in very Semitic terms as a closed religion. On the contrary we see that there was a considerable travel of gods and goddesses from other religions into Hinduism and vice versa. And thus negates the idea of Hinduism as a closed system. This therefore brings us to the problem of defining Hinduism which is by no means an easy task as there is no agreement on any singular definition. Pre-modern India had more contacts with her neighbours and thus central Asia and south East Asia emerge as some of the main regions where Indian influence is seen in many aspects of life. Even to a casual observer of both central Asia and South East Asia we see that there striking Indian influences in culture, religion and other aspects of life. All of them are not part of the textual literature that has become very nationalistic in the recent past and this tends to also dismiss the earlier writings as western Eurocentric. It is true that there is a great element of eurocentricism in the earlier writings but one point that needs to be highlighted is that these earlier writings also faithfully portrayed many aspects like iconography etc. in a very descriptive manner that focused on the measurements, likeness, colour and other associated characteristics of the statues. Such trends are clearly visible in the writings of Jas Burgess,E.B Havell etc. who were influenced by the dominant paradigm in contemporary Europe of the 1850‟s where the duty of the historian was to just record. Such an approach was informed by the writings of the German philosopher Leopold Von Ranke. Though there are certain value judgments at the end of the chapter, the main narrative is a dry as dust and it is easy to decipher the characteristics or reconstruct the iconographic programme in any shrine and by extension the religious practices. In the modern period , where the dominant forms of anti-colonial struggles led to a writing of nationalist history succeeded by Marxist influenced social histories in many parts of Asia, the identification of the national boundaries and national cultures also extended to religions and many aspects were either muted or totally obliterated in history writing to present a homogenous picture. Thus, we have a picture of Hinduism and Buddhism that fits in with the national narratives. Such a collapse of categories is there in the borderland of India where the cultural boundaries are not clearly marked as also h religious boundaries. One single example that illustrates this assertion is the portrayal of Sri Lanka as a Sinhala Buddhist region with the Tamil regions of Sri Lanka marked off as separate entity and both being largely exclusive. In the Buddhist temples of Sri Lanka, one finds firstly the statue of Ganesha and later the images of Karthikeya and also the god Shani or Saturn. This image of a Buddhist monastery sharply contrasts with the highly buddhistic space of a Sinhala Buddhist temple where non-Buddhist elements are not found.
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Koadhi, Sudir. "DAKWAH DAN ISLAM FUNDAMENTALIS." TASAMUH 16, no. 1 (December 1, 2018): 25–48. http://dx.doi.org/10.20414/tasamuh.v16i1.541.
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The term fundamentalism was initially used only to refer to Catholics who rejected modernity and maintained the teachings of religious orthodoxy. However, at present, the term is also used for adherents of other religions which have similarities so there are also Islamic, Hindu and Buddhist fundamentalism. Over time, the use of the term fundamentalism raises certain images, such as extremism, fanaticism, or even terrorism in maintaining religious beliefs. The Islamic fundamentalist movement in Indonesia is more influenced by domestic and foreign social-political instability, from the Dutch colonial era until the end of the Suharto government. The era of reform, freedom of opinion and groups, is a moment for fundamentalists to voice their opinions, offer solutions to overcome the multidimensional crisis that occurred in Indonesia. Therefore, the propaganda of wisdom, advice, and dialogue must continue to be established with the fundamental groups of Islam to straighten out some of them have come out of the rules of Amar makruf nahimungkar. Advice and dialogue must continue to be made for them to improve the shortcomings
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Kinnard, J. N. "When Is The Buddha Not the Buddha? The Hindu/Buddhist Battle over BodhgayA and Its Buddha Image." Journal of the American Academy of Religion 66, no. 4 (January 1, 1998): 817–39. http://dx.doi.org/10.1093/jaarel/66.4.817.
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Sharma, Yam Prasad. "Contemporary Nepali Arts: Ambivalence and In-between-ness." SIRJANĀ – A Journal on Arts and Art Education 5, no. 1 (December 1, 2018): 64–73. http://dx.doi.org/10.3126/sirjana.v5i1.39745.
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Contemporary Nepali arts are connected among each other along with western arts and early Nepali artworks. These artworks share the subject matters, techniques and forms of earlier traditions. Inter-textuality is sometimes created through recycling and appropriation. Similar elements have been used for different purposes. Likewise, similar contents reappear in different forms. Contemporary Nepali arts are the mélange of various cross-currents. Ever-changing alien art influences in the present time have unsettled representational modes of arts. Some art techniques have been borrowed from the western arts, the Hindu and the Buddhist myths and rituals, and native art traditions. The artworks present different elements that have been intertwined. The artworks neither assimilate nor reject the alien art forms but strike balance between them from ambivalent and in-between space. Through the plural art forms, contemporary Nepali arts not only express the feelings of the Nepali artists but also explore the socio-cultural issues of contemporary Nepal. Due the co-presence of diverse images, symbols and forms, the artworks speak of the cultural self and the cultural other. The identities of these art forms are constructed and reconstructed in ambivalent and in-between spaces of local and global influences. Such art forms are plural and open-ended, and their significances or meanings become multiple.
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Dixit, Monika. "THE EVOLUTION OF MUSIC IN THE BUDDHIST PERIOD." ShodhKosh: Journal of Visual and Performing Arts 2, no. 2 (September 27, 2021): 45–48. http://dx.doi.org/10.29121/shodhkosh.v2.i2.2021.32.
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English - Indian art and culture, in any case are a joint creation of the dravadian and Aryan genius a welding together of symbolic and representative, abstract explicit language and thought. Already at Bharhut and Sanchi, 'The Aryan symbal is yielding to its environment and passing into decoration kushan art with the fact of imagery and its roots in bhakti is essentially Darvidian'. Already, however, the Indian shanti Figure at Bodhgaya shows Aryan affecting Dravidian models of expression, anticipating the essential of all latar 'Sativik Images'.
Hindi - बुद्ध काल में मठों में संकीर्तन की तरह संगीत का प्रचलन प्रारम्भ हुआ। भगवान बुद्ध स्वयं एक उत्तम संगीतज्ञ थे। महात्मा बुद्ध ने ईश्वर प्राप्ति और मोक्ष अथवा निर्वाण हेतु बौद्ध धर्म के सरल तथा सुगम मार्ग का प्रवर्तन किया। उन्होंने प्राचीन मंत्रो, आध्यात्मिक गीतों तथा नृत्य आदि को नीरांजन (आरती) के लिए उपयुक्त मानते हुए संस्कृतनिष्ठ प्रार्थनाओं के स्थान पर देशी भाषाओं में रचित प्रार्थनाओं के प्रयोग पर बल दिया। उन्होने कृष्ण की प्रतिमाओं के प्रति विशेष श्रद्धा प्रकट की।
बौद्ध युग की कला एवं संस्कृति तथा कलाकृतियों में आर्य तथा द्रविड़ जातियों से ग्रहण की गई आध्यात्मिक परम्पराओं तथा इष्ट देवों की पूजा-विधियों के ही पुनर्दर्शन होते हैं। इस संदर्भ में डाॅ. स्वरूप कुमार स्वामी का यह कथन दृष्टव्य है।
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Bühnemann, Gudrun. "The Goddess Mahā;cīnakrama-Tārā (Ugra-Tārā) In Buddhist And Hindu Tantrism." Bulletin of the School of Oriental and African Studies 59, no. 3 (October 1996): 472–93. http://dx.doi.org/10.1017/s0041977x00030603.
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It is well known that some goddesses are worshipped in both the Buddhist and Hindu Tantric traditions. A form of the Buddhist Vajrayoginī, accompanied by Vajravarṇanī and Vajravairocanī, is the prototype of the Hindu Chinnamastā accompanied by Ḍākinī and Varṅinī. Forms of Ekajaṭā and Mañjughoṣa were adopted from the Buddhist pantheon into the Hindu and worshipped by the same name. Usually it is not easy to trace how and when these adaptations took place. In the case of Mahācīnakrama-Tārā, a special form of Tārā, it has long been suspected that the goddess was imported from the Buddhist Tantric pantheon into the Hindu pantheon. In this paper I demonstrate, on the basis of clear textual evidence, how the goddess's description in a Buddhist sādhana was incorporated into the Hindu Phetkāriṅītantra, which was then quoted as an authoritative source regarding the goddess by later Hindu Tantras. I further examine representations of the goddess in art, and provide a new edition and translation of two sādhanas of Mahācīnakrama-Tārā.
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Soedewo, Ery. "Tinjauan Semiotik Terhadap Gambaran Dunia Menurut Kosmologi Hindu-Buddha, dan Batak." Berkala Arkeologi Sangkhakala 10, no. 19 (January 11, 2018): 17–31. http://dx.doi.org/10.24832/bas.v10i19.266.
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AbstractSimilarities in cosmology concept between Bataks tradition and Hindu-Buddhist tradition on three world existence is universal. But there’s a concept in Hindu-Buddhist that influenced on Batak’s cosmology concept.
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V, Gunapalasingam. "Small Deity Worship in Sri Lanka: A Comparative Study Based on Hindu and Buddhist Religious Traditions." International Research Journal of Tamil 3, no. 4 (September 15, 2021): 99–107. http://dx.doi.org/10.34256/irjt21413.
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The People who have not only multi ethnic, multi -religious and multi -languages in Sri Lanka but also, they follow different beliefs and cultural traditions as well. Hindu and Buddhist religious and cultural traditions are very prominent in Sri Lanka. Even though India is the root cause for the prevailing Hindu and Buddhist traditions in Sri Lanka, both the traditions and its worships and beliefs have unique and independent characteristics different from India. Small deity worship comprises of unique and independent characteristics in Sri Lanka. Small Deity worship in Hindu tradition: Kazhippu ritual, temple ritual, Kumara Deiva worship, Vairava worship, Pathini Amman worship, tree worship, Naga thampiran worship and small deity worship in Buddhist tradition: Thovil, Magapirith, katharagama deio, Bahirava, Pathini Deio, Bothi tree, Maga Naga are compared and identified unique and innovative characteristics among them. In this research, historical method, comparative method and descriptive method have been used. Data gathered from field work are considered as primary sources and data gathered from literature, research articles, manuscripts, etc. considered as secondary sources. Knowing origin and background of Hindu and Buddhist religion, identifying characteristics of small deity worship in Hindu and Buddhist tradition in Sri Lanka, discovering unique and innovative characteristics of small deity worship of Hindu and Buddhist traditions and evaluating values revealed by the two traditions are objectives of the research. Research area for this study is Magoya Divisional Secretary and Eravur Pattu Divisional Secretary. The conclusion of the research is that the small deity worships of the above two traditions fulfills psychological needs of the concerned people and small deity worship beliefs and traditions of Hindu and Buddhist religions will continue for long time.
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Black, Nancy. "Hindu and Buddhist children, adolescents, and families." Child and Adolescent Psychiatric Clinics of North America 13, no. 1 (January 2004): 201–20. http://dx.doi.org/10.1016/s1056-4993(03)00095-6.
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Alnoza, Muhamad. "Konsep Raja Ideal pada Masa Sriwijaya Berdasarkan Bukti-Bukti Tertulis." Jumantara: Jurnal Manuskrip Nusantara 11, no. 2 (December 1, 2020): 97. http://dx.doi.org/10.37014/jumantara.v11i2.1041.
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The king in the Hindu-Buddhist era had such a big role for his people. The ideal king is needed by the people so that the country becomes prosperous. The concept of an ideal king has been known for a long time in the archipelago, even since before Hindu-Buddhist culture developed. In Java and Bali the ideal king is described in the Astabrata Concept. The concept of an ideal king in Srivijaya has never been discussed by researchers, even though Srivijaya was one of the ruling kingdoms in Indonesia during the early Hindu-Buddhist era. This study discusses about concept of the ideal king that developed in Srivijaya based on written data in the form of inscriptions scattered in several conquered Srivijaya areas. The concept of the ideal king of Srivijaya needs to be known to reconstruct how much acceptance of Hindu-Buddhist culture in Indonesia, especially during the Srivijaya era. In answering these problems, research was conducted with archeological methods, which consisted of data collection, analysis and interpretation. Based on this research, it can be seen that the concept of the ideal king of Srivijaya was much influenced by Buddhism, especially the Vajrayana school. The king in Srivijaya depicted as an excellent person, born as a man, diplomat and wealthy.
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Larasati, Rae, Jamil Jamil, and Marwiah Johansyah. "Museum Mulawarman sebagai Pusat Konservasi Warisan Budaya." Yupa: Historical Studies Journal 1, no. 1 (August 11, 2017): 93. http://dx.doi.org/10.26523/yupa.v1i1.14.
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The purpose of this study was to determine the values of Hindu-Buddhist cultural heritage in Mulawarman Museum. This research conducted at the Museum Mulawarman, Tenggarong, Kutai Regency. The results showed that the values of cultural heritage in the Museum Mulawarman are the religious value, historical value, cultural value and social value. Government efforts to preserve the cultural heritage values of Hindu-Buddhist divided into three: guard, care for, and following the rules.
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Rosyana, Bunga. "Sri Baduga Museum as a Source For Social Learning in The Material of People Existence in Hindu – Buddhism Period." International Journal Pedagogy of Social Studies 4, no. 1 (June 30, 2019): 92–97. http://dx.doi.org/10.17509/ijposs.v4i1.21349.
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This research is based on the social studies learning process that has been happening so far, limited by formal classrooms, educators only use textbooks as the only source of social studies learning, in order to achieve social studies learning objectives, it is necessary to choose learning resources that are in accordance with the material. Sri Baduga Museum is conceptually relevant to be used as a source of social studies learning in the subject of community life during the Hindu-Buddhist period. The purpose of this study is to find out the collections in the Sri Baduga museum that can support the material of community life during the Hindu-Buddha, to find out the activities which are conducted by students in utilizing Sri Baduga Museum collection that supports the subject of community life during the Hindu-Buddha period, to find out the optimization Sri Baduga Museum as a source of social studies learning in the subject of community life during the Hindu-Buddhist period, and to find out the obstacles of the use of Sri Baduga Museum as a source of social studies learning in the subject of community life during the Hindu-Buddhist period. Data collection will be conducted by observation, interviews and documentation. This study reveals that; First, there are collections that support the subject of community life in the Hindu-Buddhist period such as, replicas of Inscriptions, replicas of Arca, replicas of Candi. Second, the activities which are conducted by students are tour activities which is going around from the first floor to the third floor, watching movies, recording important things and taking photos as documentation. Third, optimization which are conducted by the staff are providing good facilities, as well as adding collections, revitalizing the Classic Period Room. Fourth, obstacles which are experienced in terms of funding.
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Norton, Ann W., Susan L. Huntington, and John C. Huntington. "The Art of Ancient India: Buddhist, Hindu, Jain." Art Bulletin 71, no. 3 (September 1989): 529. http://dx.doi.org/10.2307/3051146.
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McDaniel, Justin. "This Hindu Holy Man is a Thai Buddhist." South East Asia Research 21, no. 2 (June 2013): 191–209. http://dx.doi.org/10.5367/sear.2013.0151.
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Riyanto, Sugeng. "DINAMIKA KEBUDAYAAN DAN PERADABAN BATANG KUNA GAMBARAN AWAL BERDASARKAN HASIL EKSPLORASI ARKEOLOGIS." Berkala Arkeologi 34, no. 2 (December 1, 2014): 145–60. http://dx.doi.org/10.30883/jba.v34i2.22.
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Results of exploratory survey in Batang, Central Java, showing a variety of archaeological data with Hindu-Buddhist influence. There are among others, buildings and building components, inscriptions, statues, phallus-yoni, as well as artifacts that show characteristics of Indian influence. In addition, those various archaeological data obtained from the survey hypothetically reflect the dynamics of ancient Batang culture and civilization which chronologically includes pre-Hindu, the transition from pre-Hindu toHindu, early development of Hindu influence, and the heyday of Ancient Mataram.
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Wira Darma, I. Kadek Sudana. "PENGARCAAN DEWA WISNU PADA MASA HINDU-BUDDHA DI BALI (ABAD VII-XIV MASEHI)." Forum Arkeologi 32, no. 1 (May 22, 2019): 51. http://dx.doi.org/10.24832/fa.v32i1.548.
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Figurine of goddess Vishnu is an archaeological remain of Hindu-Buddhist period that rarely found in Bali. This research examines the variation of iconography, as well as the role and the position of Vishnu in the Hindu-Buddhist period in Bali in VII-XIV Century AD. The purpose of this research is to reconstruct the history of Balinese culture in the past, especially in the religion aspect. The methods of data collection are literature study, observation and interviews as well as data processing through the analysis of comparative iconography, and iconoplastic. The theory that used to assist analysis is a theory of religious iconology and iconography of Erwin Panofsky. Based on the results of the study found that there is a variation of the iconography on the statues of Vishnu in Hindu-Buddhist period in Bali. The variation can be seen in the variety of depictions of jewelry, clothing, “laksana” and posture. There are also variations for the iconography that caused by the factors of the ability and creativity of the artists, social restriction, cultural influence and raw material of the statue. The role and position of Vishnu in the Hindu-Buddhist period in Bali as a protector and preserver. His position is important although it is not as high as the god of Shiva. Arca Dewa Wisnu merupakan tinggalan arkeologi dari periode Hindu- Buddha yang sangat sedikit ditemukan di Bali. Penelitian ini meneliti variasi ikonografi, serta peranan dan kedudukan Dewa Wisnu pada masa Hindu-Buddha di Bali abad VII-XIV Masehi. Tujuan penelitian ini adalah untuk merekonstruksi sejarah kebudayaan masyarakat Bali pada masa lalu terutama aspek religinya. Penulis menggunakan metode pengumpulan data seperti studi pustaka, observasi dan wawancara serta pengolahan data melalui analisis ikonografi, ikonoplastik dan komparatif. Teori yang digunakan untuk membantu analisis adalah teori ikonografi dan ikonologi Erwin Panofsky. Berdasarkan hasil penelitian ditemukan bahwa terdapat variasi ikonografi pada arcaarca dewa Wisnu pada masa Hindu-Buddha di Bali abad VII-XIV Masehi. Variasi terlihat pada ragam penggambaran perhiasan, busana, laksana, dan sikap tubuh. Adapun variasi ikonografi disebabkan oleh faktor kemampuan dan kreativitas seniman, batasan sosial, pengaruh budaya dan bahan baku arca. Peranan dan kedudukan dewa Wisnu pada masa Hindu-Buddha di Bali yaitu sebagai dewa pelindung dan pemelihara, kedudukannya sangat penting walaupun tidak setinggi Dewa Siwa.
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Sivaraman, Mathana Amaris Fiona, and Siti Nurani Mohd Noor. "Ethics of embryonic stem cell research according to Buddhist, Hindu, Catholic, and Islamic religions: perspective from Malaysia." Asian Biomedicine 8, no. 1 (February 1, 2014): 43–52. http://dx.doi.org/10.5372/1905-7415.0801.260.
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Abstract Background: The use of embryos in embryonic stem cell research (ESCR) has elicited ethical controversies as it entails the destruction of 5-day old human embryos to harvest stem cells. Objective: To explore the ethical positions of Islam, Buddhism, Hinduism, and Catholicism concerning the use of (1) left-over embryos from in vitro fertilization (IVF) also known as ‘surplus’ embryos and (2) ‘research embryos’ which are created by scientists to conduct research using embryonic stem cells. Methods: The opinions of religious leaders of Buddhist, Hindu, and Catholic faiths in Malaysia pertaining to ESCR were examined via in-depth, semi-structured interviews while Islamic responses are collected from local writings related to the derivation of fatwa on this issue. Participants’ responses on the ethics of human stem cell research are presented as a reflection of various scriptural texts of these four religions. These are presented and supported with the help of international bioethics literature and focus on the use of ‘surplus’ embryos and ‘research’ embryos. Results: Islamic ethics deviate from Hindu and Buddhist teachings regarding saving of research embryos that have been created specifically for research and are considered as human lives only after 120 days fertilization. Hindu and Buddhists also underscore the sanctity of human life, but give priority to the alleviation of suffering in living adult humans. They generally encourage ESCR. Research is a knowledge-seeking endeavor considered noble by Islam. This is also a concept within Hindu and Buddhist philosophy; in particular, when potentially beneficial research goals are the basis. Catholicism also emphasizes sanctity of human life, but stresses also the inviolability of embryos from the moment of conception. Conclusion: Embryonic stem cell research is permissible and encouraged according to Hindu and Buddhist perspectives in view of the potential benefits of such research to society, with some reservations. This is similar to Islamic views on the ethics of ESCR. However, Catholicism differs from all the other three religions; it appears to discourage research in this field because of the likely violation of a sacred principle in Catholic teachings.
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Rana, Poonam R. L. "The sacred Mahakala in the Hindu and Buddhist texts." Nepalese Culture 13 (December 2, 2019): 77–94. http://dx.doi.org/10.3126/nc.v13i0.27503.
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Mahakala is the God of Time, Maya, Creation, Destruction and Power. He is affiliated with Lord Shiva. His abode is the cremation grounds and has four arms and three eyes, sitting on five corpse. He holds trident, drum, sword and hammer. He rubs ashes from the cremation ground. He is surrounded by vultures and jackals. His consort is Kali. Both together personify time and destructive powers. The paper deals with Sacred Mahakala and it mentions legends, tales, myths in Hindus and Buddhist texts. It includes various types, forms and iconographic features of Mahakalas. This research concludes that sacred Mahakala is of great significance to both the Buddhist and the Hindus alike.
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Rana, Poonam R. L. "The sacred Mahakala in the Hindu and Buddhist texts." Nepalese Culture 8 (December 2, 2019): 77–94. http://dx.doi.org/10.3126/nc.v8i0.27503.
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Mahakala is the God of Time, Maya, Creation, Destruction and Power. He is affiliated with Lord Shiva. His abode is the cremation grounds and has four arms and three eyes, sitting on five corpse. He holds trident, drum, sword and hammer. He rubs ashes from the cremation ground. He is surrounded by vultures and jackals. His consort is Kali. Both together personify time and destructive powers. The paper deals with Sacred Mahakala and it mentions legends, tales, myths in Hindus and Buddhist texts. It includes various types, forms and iconographic features of Mahakalas. This research concludes that sacred Mahakala is of great significance to both the Buddhist and the Hindus alike.
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Handriyotopo, Handriyotopo. "Plaosan Temple Ornaments As Iconography Metaphorical Hindu-Buddhist Ideology." Harmonia: Journal of Arts Research and Education 22, no. 1 (July 1, 2022): 129–43. http://dx.doi.org/10.15294/harmonia.v22i1.33358.
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Plaosan Temple is a building structure filled with beautiful ornaments and decorations, reliefs, and statues. Therefore, this research aims to analyze the metaphorical aspect of symbolism in the Plaosan temple reliefs, which represent Hindu and Buddhist ideologies. It also aims to understand the iconographic meaning of this structure as a temple building that unites differences for a peaceful purpose. This is a qualitative descriptive and interpretative research with the “minus one” technique used to determine the effect of removing an element of the temple. The hermeneutic-metaphorical interpretive description was used to visualize the ornaments’ symbols and determine the philosophical meaning between the ideological domain of Hindu symbolism and Buddhism. The results showed that the manifestation of love from the Plaosan temple is indicated in its temple’s relief elements and decorated ornaments.
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McDermott, Rachel Fell, and Elisabeth Anne Benard. "Chinnamastā: The Aweful [sic] Buddhist and Hindu Tantric Goddess." Journal of the American Oriental Society 116, no. 2 (April 1996): 357. http://dx.doi.org/10.2307/605771.
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Kukharenko, Sergei. "Hindu and Buddhist Views Proliferation Influence on Gurdjieff’s Teaching." International Journal of Religion and Spirituality in Society 11, no. 1 (2020): 49–62. http://dx.doi.org/10.18848/2154-8633/cgp/v11i01/49-62.
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Gosling, David L. "EMBODIMENT AND REBIRTH IN THE BUDDHIST AND HINDU TRADITIONS." Zygon® 48, no. 4 (November 20, 2013): 908–15. http://dx.doi.org/10.1111/zygo.12049.
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Barbato, Melanie. "Interreligious Art in Light of Hindu and Buddhist Thought." CrossCurrents 68, no. 3 (September 2018): 336–51. http://dx.doi.org/10.1111/cros.12316.
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Samuel, Geoffrey. "The body in Buddhist and Hindu Tantra: Some notes." Religion 19, no. 3 (July 1989): 197–210. http://dx.doi.org/10.1016/0048-721x(89)90019-5.
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Primizakaria, J., N. I. Setiawan, and C. Ansori. "Distribution, petrographic analysis, and preliminary source identification of Hindu-Buddhist artifacts in Karangsambung-Karangbolong National Geopark and surrounding areas, Kebumen, Central Java, Indonesia." IOP Conference Series: Earth and Environmental Science 1071, no. 1 (August 1, 2022): 012011. http://dx.doi.org/10.1088/1755-1315/1071/1/012011.
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Abstract Hindu-Buddhist artifacts (e.g., linga, yoni, statues, and craft objects such as pottery) were discovered in Karangsambung-Karangbolong National Geopark (KKNG) and surrounding areas, Kebumen, Central Java, Indonesia. The information related to the distribution, composition, and source of the Hindu-Buddhist artifacts is essential to support the development and management of the KKNG, particularly on the relation of lithology units with cultural diversity. A geological field survey was conducted to produce a distribution map of the artifacts, then overlaid with the geological map of Banyumas and Kebumen sheets scale of 1:100,000. Totally of 10 Hindu-Buddhist artifacts were distributed in the research area, grouped into 3 areas, namely Karangbolong Hills, Kebumen, and southern Kebumen areas. Furthermore, 10 samples of artifacts were collected and petrographically analyzed to acquire their compositions and to determine their source identification. Based on their distribution and petrographical analyses, the artifacts were made of andesite (linga of Tugu, linga, and yoni of Sumberadi, tomb of Trasidi, Celeng Stone, yoni of Rowo), tuffaceous sandstone (tomb of Kuwu Panjer), and sandy micrite (Ganesha statue of Kejawang) sourced from Halang Formation. Meanwhile, andesite rocks used to construct the Kalbut Stone and linga of Pejarakan were sourced from Gabon Formation.
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Yadav, S. P., and A. Sachdeva. "Linking diet, religion and cancer." Journal of Clinical Oncology 25, no. 18_suppl (June 20, 2007): 21172. http://dx.doi.org/10.1200/jco.2007.25.18_suppl.21172.
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21172 Background: Consumption of onion and garlic has been shown to give protection against various cancers. Motivated by this observation we intended to look at the cancer incidence in a population belonging to Jain religion that does not consume garlic and onion due to religious belief. This study was done to see cancer incidence in children of Jain religion as compared to other religions at a single centre. Methods: It was a retrospective analysis of consecutive children less than 16 years of age diagnosed with cancer at Sir Ganga Ram Hospital from January 2005 to January 2007. We excluded adult patients with cancer as tobacco and alcohol consumption in this age group would have been confounding factors.Age, sex and religion were noted. Data from Census of India for year 2001 was used to know distribution of various religions in general population alongwith literacy rates and proportion in 0–6 years age. Results: As per 2001 Census of India , distribution of population in India as per various religions is Hindu 80.5%, Muslim 13.4%, Christian 2.3%, Sikh 1.9%, Buddhist 0.8% , Jain 0.4% and others 0.6%. Proportion of population in 0–6 year of age in India is 15.9% and as per religions Hindu 15.6%, Muslim 18.7% ,Christian 13.5%, Sikh 12.8%, Buddhist 14.4% and Jain 10.6%. Literacy rates of India is 64.5% and by religion is Hindu 65%, Muslim 59.1% Christian 80.3%, Sikh 69.4%, Buddhist 72.7% and Jain 94%. Distribution of population in Delhi as per various religions is Hindu 82%, Muslim 11.7%, Christian 0.9%, Sikh 4%, Buddhist 0.2% and Jain 1%. Total of 201 patients were diagnosed with cancer and distribution as per religions was Hindu 162 (81%), Muslim 15 (7.5%), Christian 3 (1.5%), Sikh 8 (4%), Buddhist 1 (0.05%) and Jain 12 (6%). Conclusions: Incidence of cancer in children of different religions is similar to that of proportions of population of different religions in Delhi except for Jain religion where incidence of cancer is 6 times higher despite lesser number children in 0–6 year in this population as compared to other religions . Major difference is the diet lacking in onion and garlic . Other reason could be increased literacy levels in Jain community . This link between diet ,religion and cancer in Jain population needs to be studied in a larger muticenteric setting as it has implications for the whole world. No significant financial relationships to disclose.
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Jaya, Ricki Natali, Citra Kemala Putri, and Sophia Purbasari. "Perancangan Buku Ilustrasi Pop Up Candi Hindu-Budha Di Jawa Tengah Sebagai Media Edukasi Alternatif (Studi Kasus pada Anak Kelas V Sekolah Dasar Negeri 159 Sekejati Bandung)." ArtComm : Jurnal Komunikasi dan Desain 2, no. 02 (December 3, 2019): 100–111. http://dx.doi.org/10.37278/artcomm.v2i02.229.
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The knowledge of history is the study of incidents in the past. Therefore, the knowledge of history has many benefits, including: history can create a better future by taking lessons and experiences from the past. History can be studied if there are forms of heritage, such as a temples. The center of the temple in Indonesia is located in Central Java, the center of the Hindu-Buddhist temple. This region has the Borobudur Temple, which is best known by the people of Indonesia and foreign tourists, because Borobudur Temple is the largest Buddhist temple in the world. But many other temples are interesting to be known by the community, especially by elementary school children who start studying history in fifth grade elementary school. Learning history in schools requires a variety of learning methods, so that students are enthusiastic and do not get bored while learning in class. In overcoming the history of learning methods that are less diverse in fifth grade elementary school children in Bandung, pop-up books were chosen as a solution to this problem because, the use of pop-up book media is a new experience for many students at school. Data collection techniques carried out by interview and observation using mixed methods. The main media is a pop up book entitled "Myths and Legends of Temples in Indonesia - Hindu-Buddhist Temple Edition in Central Java". Accompanied by supporting media, namely: stickers, carrying bags, tumblers, fans, and clothes. The design was made to increase insight and introduction of Hindu-Buddhist temples in Central Java to fifth grade students in Bandung.
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Harriyadi, Nfn. "Environmental Influence in Selecting Wonosari Basin as Settlement in Early History Period." Berkala Arkeologi 40, no. 2 (November 13, 2020): 219–42. http://dx.doi.org/10.30883/jba.v40i2.479.
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Wonosari Basin is a plateau area and has been inhabited by humans continuously. This research goal is to determine the environmental factors that considered by humans to settle in Wonosari Basin in proto-history until Hindu-Buddhist period. Data used in this study are proto-history and Hindu-Buddhist sites distribution in Wonosari Basin. Analysis is conducted by spatial approach through map overlaying between sites distribution and environmental variable such as water source, slope, soil, and rock formation. This study shows that Wonosari Basin has been selected by human to settle because it has greater water source compared to other landform area in Gunung Sewu. In addition, Wonosari Basin has large flat area which simplify accessibility to utilize natural resource.
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Ardhana, I. Ketut, and I. Nyoman Wijaya. "Indian Influences on Balinese Culture : The Role of Hinduism and Buddhism in Present Day Bali." International Research Journal of Management, IT & Social Sciences 4, no. 1 (January 21, 2017): 76. http://dx.doi.org/10.21744/irjmis.v4i1.360.
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Indian culture has dominantly influenced the Indonesian people, particularly in the western part of the archipelago. This, which started centuries ago, can still be seen in the peoples’ daily lives in social, cultural, economic and political matters. Both the Hindu and Buddhist lessons have been practiced in Bali, although it is argued that the Buddhist lessons had been developed earlier than the Hindu ones. These developments have strongly characterized Balinese daily life, so, it is very important to understand how the people anticipate and solve some crucial issues regarding the processes of modernization and globalization. There are some important questions that need to be addressed on the Indian influences in strengthening the Balinese culture from the earlier periods until the modern and even postmodern times. In this case, the specific questions are: Firstly, how did the Balinese accept these two lessons in their daily lives in the context of Balinization processes? Secondly, what kinds of tangible and intangible cultures of the Hindu and Buddhist lessons can be seen in the present day Bali? Thirdly, how do they strengthen the Bali identity or Balinization, known as “Ajeg Bali”? Through this analysis, it is expected to have a better understanding of the issues of social, cultural, economic and political changes in Indonesia in general and Bali in particular in modern and postmodern times.
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Afif, Muhammad. "Pendidikan Tasawuf Multikultural dalam Perspektif Sunan Kudus dan Implikasinya pada Pendidikan Islam Nusantara." Esoterik 3, no. 2 (December 23, 2017): 273. http://dx.doi.org/10.21043/esoterik.v3i2.4169.
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<p class="06IsiAbstrak">Multicultural Sufism Education developed by Sunan Kudus is based on the basic values of Islamic teachings that developed in the world of Sufism which then developed through the syncretic integration between the teachings of Islamic Sufism and the spiritual teachings developed in Hinduism and Buddhism that first developed in Kudus. The Walisongo scholars, including Sunan Kudus, in practicing Islamic da'wah mostly use the Sufism approach, making it readily accepted by Hindu and Buddhist communities. Multicultural Sufism Education is done by Sunan Kudus, remembering that in carrying out Islamic mission Sunan Kudus is also renowned as a harmonious and pluralist Walisongo cleric, and adopted many traditions of Hindu and Buddhist society which have long developed in Kudus. For Sunan Kudus, as long as the Hindu and Buddhist traditions are not contrary to the basic teachings of Islam, they can be adopted as part of the next Islamic tradition. In its development, Sunan Kudus's multicultural education of Sufism became the basis for the development of Islamic Nusantara education. Islamic Nusantara Education is built and is based on the teachings of Walisongo scholars. Islamic Education Archipelago is an Islamic education that put forward pluralist values, harmonious and inclusive. For this reason, Islamic Nusantara education is believed to be able to build a civilization of Indonesia and a harmonious and pluralist world.</p>
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Dragotă, Ingrid-Mihaela, Victor Dragotă, Andreea Curmei-Semenescu, and Daniel Traian Pele. "Capital structure and religion. Some international evidence." Acta Oeconomica 68, no. 3 (September 2018): 415–42. http://dx.doi.org/10.1556/032.2018.68.3.5.
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In the recent years, an increasing number of papers deepened cross-disciplinary studies, examining how different cultural values influence financial variables. The main objective of our paper is to test if the dominant world religions (Buddhist, Christian, Hindu, Islamic, and Judaic), and, moreover, some Christian denominations (Catholicism, Protestantism and Eastern Orthodox Christianity) are related to some patterns in capital structure. Our paper considers distinctly the category of countries in which Agnostics, Atheists and non-religious people are predominant. The results are promising. Companies located in the states with predominance of Islamic religion have a lower leverage, while the ones from predominantly Catholic, Eastern Orthodox, Hindu and Judaic countries, as well as those in mainly Agnostic, Atheist and non-religious ones, are indebted more than those from mainly Protestant countries. The debt maturity seems to be correlated to the dominant religions or denominations, with companies in the predominantly Eastern Orthodox, Buddhist and Agnostic, Atheist and non-religious countries relying more on short term debt, and those in the majority Catholic, Judaic and Hindu countries on long term debt.
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Hefner, Robert W. "Islamizing Java? Religion and Politics in Rural East Java." Journal of Asian Studies 46, no. 3 (August 1987): 533–54. http://dx.doi.org/10.2307/2056898.
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Scholarly discussion of Javanese society has consistently linked variation in Islamic orthodoxy to differences of socioeconomic class, political behavior, and social conflict. In the most widely known sociological formula, Clifford Geertz distinguished three varieties of Javanese Islam and correlated each with a particular social class. Abangan, or Javanist Muslim, tradition was described as a syncretic blend of animist, Hindu-Buddhist, and Islamic elements that was predominant among the mass of rural Javanese. Santri tradition was identified as a more orthodox variant of Islam, especially widespread among merchants and wealthier peasants. Finally, priyayi tradition was identified as an elite heritage strongly influenced by the Hindu-Buddhist values of earlier Javanese courts and linked to Java's traditional gentry and the administrative bureaucracy that replaced it in the modern era (Geertz 1956; Geertz 1960:5–6).
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Ashari, Ade Nur, Erwin Putera Permana, and Muhamad Basori. "Model Pembelajaran Scramble Didukung Permainan Teka-Teki Silang Terhadap Kemampuan Mengidentifikasi Tokoh-Tokoh Sejarah Hindu-Budha di Indonesia." Jurnal Pendidikan dan Kewirausahaan 10, no. 1 (December 14, 2021): 151–61. http://dx.doi.org/10.47668/pkwu.v10i1.327.
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The influence of the scramble learning model supported by crossword puzzle games on the ability to identify Hindu-Budhist historical figures in Indonesia. The purpose of this study was to determine the ability to identify Hindu-Budhist historical figures in Indonesia using a scramble learning model supported by a crossword game. This type of reseach using an experimental design, namely pre-test and post-test groups. Data collection instruments used tests and data analysis techniques using normality test, homogeneity test, and hypothesis testing (using t test). based on the results of the analysis, there is an effect of using scramble learning models supported by crossword puzzle on the ability to identify Hindu-Buddhist historical figures in Indonesia. It is evident from t-count 9.090 > t-table 2.052 with a significance level of 0.00 < 0.05. Therefore, H0 and Ha are accepted, which means that there is a significant influence using the scramble learning model supported by crossword puzzle games on the ability to identify Hindu-Buddhist historical figures in Indonesia. Thus the use of scramble llearning models supported by crossword puzzle games can create fun and challenging learning for students. In learning, students are enthusiastic and active because each student tries to compete with other friends. In addition, the use of scramble learning models supported by crossword puzzle games also makes it easier for students to understand the material of Hindu-Budhhist historical figure in Indonesia.
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Deshpande, Madhav M. "Who Inspired Pāṇini? Reconstructing the Hindu and Buddhist Counter-Claims." Journal of the American Oriental Society 117, no. 3 (July 1997): 444. http://dx.doi.org/10.2307/605245.
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Killingley, Dermot. "Hindu and Buddhist Ideas in Dialogue: Self and No-Self." Journal of Contemporary Religion 28, no. 2 (May 2013): 328–29. http://dx.doi.org/10.1080/13537903.2013.783323.
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Marzanski, Marek, and Mark Bratton. "Mystical States or Mystical Life? Buddhist, Christian, and Hindu Perspectives." Philosophy, Psychiatry, & Psychology 9, no. 4 (2002): 349–51. http://dx.doi.org/10.1353/ppp.2003.0061.
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Taylor, K. W. "What Lies Behind the Earliest Story of Buddhism in Ancient Vietnam?" Journal of Asian Studies 77, no. 1 (November 17, 2017): 107–22. http://dx.doi.org/10.1017/s0021911817000985.
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The Vietnamese story about the arrival of Buddhism and the building of the first Buddhist temples in what is now northern Vietnam contains no distinctively Buddhist content, but rather is a tale of thaumaturgy, the worship of trees and of rocks, and rainmaking. This essay analyzes the textual history of the story, which is dated in the early third century CE. It examines the names of the two major protagonists of the story and, although the names were later absorbed into the Sinitic literary tradition, this study proposes a Tamil Hindu origin for them. One is reminded of the trade route that connected India and China along the coasts of Southeast Asia at that time; the evidence of Brahmans from India in early Southeast Asia, including northern Vietnam; and evidence of Hindu elements in Vietnamese texts.
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Singh, Vijay Prakash. "Bill Aitken’s : Footloose in the Himalaya : A Saga of “Peak” Experiences." Literary Studies 33 (March 31, 2020): 144–51. http://dx.doi.org/10.3126/litstud.v33i0.38070.
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From Buddhist Ladakh to Hindu states of Himachal Pradesh and Uttarakhand is a huge geographical stretch to traverse but being the other two Himalayan regions of North India they are significant on the traveller’s map and itinerary.
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Afandi, Ahmad. "KEPERCAYAAN ANIMISME-DINAMISME SERTA ADAPTASI KEBUDAYAAN HINDU-BUDHA DENGAN KEBUDAYAAN ASLI DI PULAU LOMBOK-NTB." Historis | FKIP UMMat 1, no. 1 (February 15, 2018): 1. http://dx.doi.org/10.31764/historis.v1i1.202.
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Abstrak: Tulisan ini bertujuan untuk menjawab permasalah (1) bagaimana kepercayaan primitif masyarakat (kepercayaan asli), dan (2) akulturasi kebudayaan Hindu-Budha dengan kebudayaan asli di Pulau Lombok-NTB. Penelitian ini menggunakan metode historis dengan tujuan untuk mendeskripsikan dan mnganalisis peristiwa-peristiwa dimasa lampau. Teknik pengumpulan data menggunakan teknik heuristik dan analisis data bersifat analisis data kualitatif. Hasil kajian ini dapat disimpulkan bahwa kepercayaan awal masyarakat Sasak di Pulau Lombok dipengaruhi oleh kepercayaan religius magis. Pada masyarakat Sasak dikenal juga kepercayaan animism, dinamisme dan totemisme. Kebudayaan masyarakat sebelumnya, setelah kedatangan pengaruh Hindu-Budha terutama setelah pengaruh kerajaan Hindu Bali menganeksasi secara defakto kerajaan Lombok di Mataram Cakra Negara, beberapa kebudayaan yang di bawa oleh orang-orang Bali mampu beradaptasi dengan budaya local, bahkan sampai saat ini budaya yang dikembangkannya tersebut menjadi salah satu budaya dari masyarakat Sasak, seperti dalam hal kesenian, bangunan, aksara dan lain sebagainya. This paper aims to answer the problems (1) how the primitive belief of the community (original belief), and (2) acculturation of Hindu-Buddhist culture with indigenous culture in Lombok Island-NTB. This study uses historical method with the aim to describe and analyze the events of the past. Data collection techniques using heuristic techniques and data analysis are qualitative data analysis. The results of this study can be concluded that the initial belief of the Sasak community on Lombok Island is influenced by magical religious beliefs. In Sasak society also known animist beliefs, dynamism and totemism. Previously, after the arrival of Hindu-Buddhist influences, especially after the influence of the Hindu Balinese empire defacto the Lombok kingdom in Mataram Cakra Negara, several cultures brought by the Balinese are able to adapt to the local culture, even today the culture it develops become one of the cultures of the Sasak community, as in terms of art, buildings, script and so forth.
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Harriyadi, Harriyadi. "MAKNA RAGAM HIAS ŚAṄKHA BERSAYAP PADA CANDI HINDU DAN BUDDHA." PURBAWIDYA: Jurnal Penelitian dan Pengembangan Arkeologi 9, no. 2 (December 10, 2020): 113–30. http://dx.doi.org/10.24164/pw.v9i2.377.
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A temple is a religious building that used by Hindu and Buddhist devotees to do religious practices. The architectural form of temple is made to resemble a mountain as symbol of the gods’ house. Each decorative ornament carved in a temple represents the natural environment of heaven and it has meaning which was related with religious aspect. One of the most interesting decorative ornament carved in temple is the winged śaṅkha which usually was used as an attribute of deity. The goal of this research is to explain the meaning of winged śaṅkha ornament in temple. This research was conducted by collecting winged śaṅkha ornaments in Hindu and Buddhist temples. Data will be described and analysis will be conducted by comparing the winged śaṅkha ornaments with its mythology in Indian culture. The results showed that the winged śaṅkha have correlation with water element which could bring fertility. Therefore, the winged śaṅkha, as a symbol of water, can bring fertility and welfare to communities of surrounding temple.
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Hudaidah and Elsabela. "Tempat Peribadatan Hindu Masa Sriwijaya." Jurnal Penelitian Agama Hindu 6, no. 3 (July 6, 2022): 151–62. http://dx.doi.org/10.37329/jpah.v6i3.1487.
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Classical ruins in South Sumatra are often engrossed in the existence of the Srivijaya kingdom in the past. This is because the reign of Srivijaya lasted a long time from the VII century to the XIV century AD. One of the classical or Hindu influences is the Bumiayu temple in the village of Bumiayu in the Tanah Abang sub-district. The Bumiayu temple complex is a joint temple complex between Buddhists and Hindus. Based on these findings, it is interesting to study how temples for Hindu worship can coexist with Buddhist temples. The purpose is to describe the Hindu place of worship during the Srivijayan era at Bumiayu Temple. This research method uses a historical methodology. The conclusion that can be drawn is that the Bumiayu temple is a place of relics and worship of gods as well as a place of worship for the ancestors of Hindus during the Sriwijaya era.
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Makin, Al. "Unearthing Nusantara’s Concept of Religious Pluralism: Harmonization and Syncretism in Hindu-Buddhist and Islamic Classical Texts." Al-Jami'ah: Journal of Islamic Studies 54, no. 1 (June 25, 2016): 1. http://dx.doi.org/10.14421/ajis.2016.541.1-30.
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This article sheds light on the formulation of pluralism based on the reading of classical Javanese texts by choosing some excerpts of Hindu-Buddhist literature called kakawin and later Islamic works called serat and babad. Dynamic practices of syncretism and harmonization of local and foreign religious traditions are found in the excerpts of Sutasoma, Kertagama, Dewa Ruci, Babad Tanah Jawa, and Centini. From reading of these messages, this writing finds that since the old time of Singasari and Majapahit, harmonization and syncretism of many religious traditions has been practiced as an essential part of the concept of pluralism. Hindu-Buddhist came first in the older literature and later Islamic elements added the complexity of syncretism. This study also finds that Hindu-Buddhist figures are reenacted in the Islamic literature with modifications. The accounts of the famous Javanese saint Sunan Kalijaga reflects the older source of Sutasoma, Ken Arok, Bhima, and other figures. Their stories tell us about the relativism of evil and good, in which evil is not annihilated but converted into goods. This article is an example of our endeavor that pluralism can be formulated based on local wisdom such as reading classical texts with the spirit of reinterpretation of indigenous virtues with a fresh perspective.[Artikel ini mencoba menemukan rumusan pluralisme dengan membaca ulang teks klasik Jawa dengan memilih bagian tertentu dari sastra Hindu-Buddha yang disebut kakawin dan karya Islami yang disebut serat dan babad. Praktik dinamis sinkretisme dan penyelarasan antara tradisi keagamaan lokal dan asing ditemui dalam Sutasoma, Kertagama, Dewa Ruci, Babad Tanah Jawa, dan Centini. Dari hasil bacaan teks-teks di atas, tulisan ini menemukan bahwa sejak masa kuno Singasari dan Majapahit, penyelarasan dan sinkretisme antara banyak tradisi keagamaan telah dipraktikkan sebagai bagian penting dari konsep pluralisme. Hindu-Buddha datang pertama lalu disusul oleh karya Islam yang menambah nuansa sinkretis. Studi ini juga menemukan bahwa tokoh Hindu-Buddha diceritakan ulang dalam karya Islam dengan berbagai modifikasi. Cerita tentang Sunan Kalijaga mencerminkan sumber yang lebih tua seperti Sutasoma, Ken Arok, Bhima, dan tokoh-tokoh lain. Kisah mereka mengajarkan kepada kita tentang relativitas antara kejahatan dan kebaikan; kejahatan tidak dimusnahkan tetapi diubah menjadi kebaikan. Artikel ini merupakan contoh usaha untuk merumuskan konsep pluralisme berdasarkan kebijakan lokal dengan membaca kembali teks-teks klasik dengan semangat penafsiran ulang ajaran lokal dengan perspektif baru.]