Hinduism in Indonesia

Greater India, Indosphere and historic expansion of Hinduism in Southeast Asia.

Hindu influences reached the Indonesian Archipelago as early as the first century.[13] In tales like the "Kidung Harṣa Wijaya"[14] one reads that "rata bhaṭṭāra Narasingha" supposedly was a scion in the lineage of Hari, and that Hari is another word for "Vishnu". Early translators of Kavi manuscripts misunderstood the "being a son of" and assumed that Vishnu actually had human offspring and so on. Here however we must conclude a belonging to a religious school of thought, Vaisnavism.[15] Therefore, early Hinduism on Java, Bali, and Sumatra consisted of both main schools of Hinduism. Thus, historical evidence is not entirely unclear about the diffusion process of cultural and spiritual ideas from India.[16] Java legends refer to Saka-era, traced to 78 CE.[17] Stories from the Mahabharata Epic have been traced in Indonesian islands to the 1st century; whose versions mirror those found in southeast Indian peninsular region (now Tamil Nadu and southern Andhra Pradesh).[18] The Javanese prose work Tantu Pagelaran of the 14th century, which is a collection of ancient tales, arts and crafts of Indonesia, extensively uses Sanskrit words, Indian deity names and religious concepts.[19] Similarly ancient Chandis (temples) excavated in Java and western Indonesian islands, as well as ancient inscriptions such as the 8th century Canggal inscription discovered in Indonesia, confirm widespread adoption of Shiva lingam iconography, his companion goddess Parvati, Ganesha, Vishnu, Brahma, Arjuna, and other Hindu deities by about the middle to late 1st millennium AD.[20] Ancient Chinese records of Fa Hien on his return voyage from Ceylon to China in 414 AD mention two schools of Hinduism in Java,[18] while Chinese documents from 8th century refer to the Hindu kingdom of King Sanjaya as Holing, calling it "exceedingly wealthy," and that it coexisted peacefully with Buddhist people and Sailendra ruler in Kedu Plain of the Java island.[21]

Archeological evidence suggests Tarumanagara as one of the earliest known Hindu kingdoms in Indonesia. The map shows its geographic spread in West Java in the 5th century CE.

The two major theories for the arrival of Hinduism in Indonesia include that South Indian sea traders brought Hinduism with them, and second being that Indonesian royalty welcomed Indian religions and culture, and it is they who first adopted these spiritual ideas followed by the masses. Indonesian islands adopted both Hindu and Buddhist ideas, fusing them with pre-existing native folk religion and Animist beliefs.[22] In the 4th century, the kingdom of Kutai in East Kalimantan, Tarumanagara in West Java, and Holing (Kalingga) in Central Java, were among the early Hindu states established in the region. Excavations between 1950 and 2005, particularly at the Cibuaya and Batujaya sites, suggests that Tarumanagara revered deity Wisnu (Vishnu) of Hinduism.[23] Ancient Hindu kingdoms of Java built many square temples, named rivers on the island as Gomati and Ganges, and completed major irrigation and infrastructure projects.[24][25]

Several notable ancient Indonesian Hindu kingdoms were Mataram, famous for the construction of one of the world's largest Hindu temple complexes - the Prambanan temple, followed by Kediri and Singhasari. Hinduism along with Buddhism spread across the archipelago.[26] Numerous sastras and sutras of Hinduism were translated into the Javanese language, and expressed in art form.[27] Rishi Agastya, for example, is described as the principal figure in the 11th century Javanese text Agastya parva; the text includes puranas, and a mixture of ideas from the Samkhya and Vedanta schools of Hinduism.[28] The Hindu-Buddhist ideas reached the peak of their influence in the 14th century. The last and largest among the Hindu-Buddhist Javanese empires, Majapahit, influenced the Indonesian archipelago.[29]

The Balinese Om symbol

Sunni Muslim traders of the Shafi'i fiqh, as well as Sufi Muslim traders from India, Oman and Yemen brought Islam to Indonesia.[30] The earliest known mention of a small Islamic community midst the Hindus of Indonesia is credited to Marco Polo, about 1297 AD, whom he referred to as a new community of Moorish traders in Perlak.[31] Four diverse and contentious Islamic Sultanates emerged in north Sumatra (Aceh), south Sumatra, west and central Java, and in southern Borneo (Kalimantan).[32]

These Sultanates declared Islam as their state religion and fought against each other as well as the Hindus and other non-Muslims.[33] In some regions, Indonesian people continued their old beliefs and adopted a syncretic version of Islam. In other cases, Hindus and Buddhists left and concentrated as communities in islands that they could defend. Hindus of eastern Java, for example, moved to Bali and neighboring small islands.[34] While this era of religious conflict and inter-Sultanate warfare was unfolding, and new power centers were attempting to consolidate regions under their control, European colonialism arrived.[35] The Indonesian archipelago was soon dominated by the Dutch colonial empire.[36] The Dutch colonial empire helped prevent inter-religious conflict, and it slowly began the process of excavating, understanding and preserving Indonesia's ancient Hindu-Buddhist cultural foundations, particularly in Java and western islands of Indonesia.[37]

After Indonesia gained its independence from Dutch colonial rule, it officially recognized only monotheistic religions under pressure from political Islam. Further, Indonesia required an individual to have a religion to gain full Indonesian citizenship rights, and officially Indonesia did not recognize Hindus.[38] It considered Hindus as orang yang belum beragama (people without religion), and as those who must be converted.[39] In 1952, the Indonesian Ministry of Religion declared Bali and other islands with Hindus as needing a systematic campaign of proselytization to accept Islam. The local government of Bali, shocked by this official national policy, declared itself an autonomous religious area in 1953. The Balinese government also reached out to India and former Dutch colonial officials for diplomatic and human rights support.[40] A series of student and cultural exchange initiatives between Bali and India helped formulate the core principles behind Balinese Hinduism (Catur Veda, Upanishad, Puranas, Itihasa). In particular, the political self-determination movement in Bali in mid 1950s led to a non-violent passive resistance movement and the joint petition of 1958 which demanded Indonesian government recognize Hindu Dharma.[41] This joint petition quoted the following Sanskrit mantra from Hindu scriptures,[42]

Om tat sat ekam eva advitiyam

Translation: Om, thus is the essence of the all prevading, infinite, undivided one.

— Joint petition by Hindus of Bali, 14 June 1958

The petition's focus on the "undivided one" was to satisfy the constitutional requirement that Indonesian citizens have a monotheistic belief in one God. The petitioners identified Ida Sanghyang Widhi Wasa as the undivided one. In the Balinese language this term has two meanings: the Divine ruler of the Universe and the Divine Absolute Cosmic Law. This creative phrase met the monotheistic requirement of the Indonesian Ministry of Religion in the former sense, while the latter sense of its meaning preserved the central ideas of dharma in ancient scripts of Hinduism.[43] In 1959, Indonesian President Sukarno supported the petition and a Hindu-Balinese Affairs section was officially launched within the Ministry of Religion.[44]

Indonesian politics and religious affairs went through turmoil from 1959 to 1962, with Sukarno dissolving the Konstituante and weakening the impact of communist movement in Indonesia along with political Islam.[45] Nevertheless, officially identifying their religion as Hinduism was not a legal possibility for Indonesians until 1962, when it became the fifth state-recognized religion.[46] This recognition was initially sought by Balinese religious organizations and granted for the sake of Bali, where the majority were Hindu. Between 1966 and 1980, along with Balinese Hindus, large numbers of Indonesians in western Java, as well as parts of South Sulawesi, North Sumatra, Central and South Kalimantan officially declared themselves to be Hindus.[47] They politically organized themselves to press and preserve their rights.[48] The largest of these organizations, Parisada Hindu Dharma Bali, changed its name to Parisada Hindu Dharma Indonesia (PHDI) in 1986, reflecting subsequent efforts to define Hinduism as a national rather than just a Balinese concern.[49]

While Hindus in Bali, with their large majority, developed and freely practiced their religion, in other islands of Indonesia they suffered discrimination and persecution by local officials as these Hindus were considered as those who had left Islam, the majority religion. However, the central government of Indonesia supported the Hindus.[50] In the 1960s, Hinduism was an umbrella also used by Indonesians whose faith was Buddhism and Confucianism, but when neither of these two were officially recognized. Furthermore, Hindu political activists of Indonesia worked to protect people of those faiths under rights they had gained at the Indonesian Ministry of Religion.[51]

To gain official acceptance and their rights in a Muslim-dominated country, Hinduism in Indonesia was politically forced to adapt.[22] Currently Hindu Dharma is one of the five officially recognized monotheistic religions in Indonesia.[22][52]

Folk religions and animists with a deep concern for the preservation of their traditional ancestor religions declared their religion to be Hinduism, considering it a more flexible option than Islam or Christianity, in the outer islands. In the early seventies, the Toraja people of Sulawesi were the first to realize this opportunity by seeking shelter for their indigenous ancestor religion under the broad umbrella of 'Hinduism', followed by the Karo Batak of Sumatra in 1977. In central and southern Kalimantan, a large Hindu movement has grown among the local indigenous Dayak population which lead to a mass declaration of 'Hinduism' on this island in 1980.[53] However, this was different from the Javanese case, in that conversions followed a clear ethnic division. Indigenous Dayak were confronted with a mostly population of government-sponsored (and predominantly Madurese) migrants and officials, and deeply resentful at the dispossession of their land and its natural resources.[54]

Compared to their counterparts among Javanese Hindus, many Dayak leaders were also more deeply concerned about Balinese efforts to standardize Hindu ritual practice nationally; fearing a decline of their own unique 'Hindu Kaharingan' traditions and renewed external domination.[55][56] By contrast, most Javanese were slow to consider Hinduism at the time, lacking a distinct organization along ethnic lines and fearing retribution from locally powerful Islamic organizations like the Nahdatul Ulama (NU).[57]

Several native tribal peoples with beliefs such as Sundanese Sunda Wiwitan, Buginese Tolotang, Torajan Aluk Todolo, Tenggerese Budho, and Batak Malim, with their own unique syncretic faith, have declared themselves as Hindus in order to comply with Indonesian law, while preserving their distinct traditions with differences from mainstream Indonesian Hinduism dominated by the Balinese.[58] These factors and political activity has led to a certain resurgence of Hinduism outside of its Balinese stronghold.[59][60]

In February 2020, President Joko Widodo issued a presidential regulation elevating the status of Hindu Dharma State Institute in Denpasar, Bali into the country's first Hindu state university, named I Gusti Bagus Sugriwa State Hindu University. This institution of Hindu higher study started out as a state academy for teachers of Hindu religion in 1993, before being converted into the Hindu Religion State College in 1999, and then into the Hindu Dharma State Institute in 2004.[61]

Balinese Hinduism is an amalgamation of Indian religions and indigenous animist customs that existed in Indonesian archipelago before the arrival of Islam and later Dutch colonialism.[78] It integrates many of the core beliefs of Hinduism with arts and rituals of Balinese people. In contemporary times, Hinduism in Bali is officially referred by Indonesian Ministry of Religion as Agama Hindu Dharma, but traditionally the religion was called by many names such as Tirta, Trimurti, Hindu, Agama Tirta, Siwa, Buda, and Siwa-Buda.[79] The terms Tirta and Trimurti emanate from Indian Hinduism, corresponding to Tirtha (pilgrimage to spirituality near holy waters) and Trimurti (Brahma, Vishnu and Shiva) respectively. As in India, Hinduism in Bali grew with flexibility, featuring a diverse way of life. It includes many of the Indian spiritual ideas, cherishes legends and myths of Indian Puranas and Hindu Epics, as well as expresses its traditions through unique set of festivals and customs associated with a myriad of hyangs - the local and ancestral spirits, as well as forms of animal sacrifice that are not common in India.[80]

The Hindu Balinese temple offering in Bali

The Balinese temple is called Pura. These temples are designed on a square Hindu temple plan, as an open air worship place within enclosed walls, connected with series of intricately decorated gates to reach its compounds.[81] Each of these temples has a more or less fixed membership; every Balinese belongs to a temple by virtue of descent, residence, or affiliation. Some house temples are associated with the family house compound (also called banjar in Bali), others are associated with rice fields, and still others with key geographic sites. In rural highlands of Bali, banua (or wanwa, forest domain) temples in each desa (village) are common.[82] The island of Bali has over 20,000 temples, or about one temple for every 100 to 200 people.[83] Temples are dedicated to local spirits as well as to deities found in India; for example, Saraswati, Ganesha, Wisnu, Siwa, Parvati, Arjuna, and others. The temple design similarly amalgamate architectural principles in Hindu temples of India and regional ideas.[81]

Each individual has a family deity, called Kula dewa, who resides in the temple called the family temple that the individual and his family patronize. Balinese Hindu follow a 210-day calendar (based on rice crop and lunar cycles), and each temple celebrates its anniversary once every 210 days (the calendar is known as Pawukon calendar).[84][85] Unique rituals and festivals of Balinese Hindus, that are not found in India, include those related to death of a loved one followed by cremations, cockfights, tooth filings, Nyepi and Galungan. Each temple anniversary, as well as festivals and family events such as wedding include flowers, offerings, towering bamboos with decoration at the end and a procession. These are celebrated by the community with prayers and feast.[78] Most festivals have a temple as venue, and they are often occasions for prayers, celebration of arts and community. Some traditions, in contrast, involve animist rituals such as caru (animal blood sacrifice) such as Tabuh Rah (lethal cockfighting) or killing of an animal to appease buta kala (spirits of the earth) - however, the animal sacrifices are conducted outside the premises of a temple.[86][87]

Dance, music, colorful ceremonial dresses and other arts are a notable feature of religious expression among Balinese Hindus. As in India, these expressions celebrate various mudra to express ideas, grace, decorum and culture. Dance-drama is common. Various stories are expressed. For example, one involves a battle between the mythical characters Rangda the witch (representing adharma, something like disorder) and Barong the protective spirit represented with a lion mask (representing dharma), in which performers fall into a trance, the good attempts to conquer evil, the dancers express the idea that good and evil exists within each individual, and that conquering evil implies ejecting evil from oneself.[88] Balinese paintings are notable for their highly vigorous yet refined, intricate art that resembles baroque folk art with tropical themes.[89] The dance-drama regularly ends undecided, neither side winning, because the primary purpose is to restore balance and recognize that the battle between dharma and adharma (good and evil) is within each person and a never ending one.[90] Barong, or dharma, is a major symbolic and ritual paradigm found in various festivities, dances, arts and temples.[91]

Rituals of the life cycle are also important occasions for religious expression and artistic display. Ceremonies at puberty, marriage, and, most notably, cremation at death provide opportunities for Balinese to communicate their ideas about community, status, and the afterlife.[92]

Scholars dispute the degree and nature of social stratification in medieval and contemporary Balinese Hindu society.[93][94] The social structure consisted of catur wangsa (four varnas) - brahmana (priests), satriya or "Deva" (warriors), waisya (merchants), and sudra (farmers, artisans, commoners).[95] There is no historical or contemporary cultural record of untouchables in Balinese Hindu society. The wangsa - termed castes by some accounts, classes by other accounts - were functional, not hierarchical nor segregated in Hindu society of Bali or Java. Further, there was social mobility - people could change their occupation and caste if they wished to.[96][97] Among the interior highlands of Bali, the desa (villages) have had no wangsa, the social status and profession of a person has been mutable, and marriages not endogamous.[98] Historical inscriptions suggest Balinese Hindu kings and village chiefs have come from all sections of its society - priests, warriors, merchants and artisans.[99]

The 9th century Prambanan Shiva temple, the largest Hindu temple in Indonesia.

Both Java and Sumatra were subject to considerable cultural influence from the Indian subcontinent.[69] The earliest evidences of Hindu influences in Java can be found in 4th century Tarumanagara inscriptions scattered around modern Jakarta and Bogor.[100] In the sixth and seventh centuries many maritime kingdoms arose in Sumatra and Java which controlled the waters in the Straits of Malacca and flourished with the increasing sea trade between China and India and beyond. During this time, scholars from India and China visited these kingdoms to translate literary and religious texts.

Java's Hindu temple, Candi Sambisari.

From the 4th to the 15th century, Java had many Hindu kingdoms, such as Tarumanagara, Kalingga, Mataram, Kediri, Sunda, Singhasari and Majapahit. This era is popularly known as the Javanese Classical Era, during which Hindu-Buddhist literature, art and architecture flourished and were incorporated into local culture under royal patronage. During this time, many Hindu temples were built, including 9th century Prambanan near Yogyakarta, which has been designated a World Heritage Site. Among these Hindu kingdoms, Majapahit kingdom was the largest and the last significant Hindu kingdom in Indonesian history. Majapahit was based in East Java, from where it ruled a large part of what is now Indonesia. The remnants of the Majapahit kingdom shifted to Bali during the sixteenth century after a prolonged war by and territorial losses to Islamic sultanates.[101]

The heritage of Hinduism left a significant impact and imprint in Javanese and Sundanese art and culture. The wayang puppet performance as well as wayang wong dance and other Javanese and Sundanese classical dances are derived from episodes of Hindu epics Ramayana and Mahabharata. Although the vast majority of Javanese and Sundanese now identify as Muslim, these art forms still survive. Hinduism has survived in varying degrees and forms on Java. Certain ethnic groups in Java, such as the Tenggerese and Osing, are also associated with Hindu religious traditions.[102]

Cirebonese Batik Art depicting Hindu legend Arjun in his chariot in Mahabharat

Pura Luhur Poten in Mount Bromo

The Tengger community follows a Hindu tradition stretching back to the Majapahit Empire. There are strong similarities between the Hinduism in Bali and the Tengger variety; both are called Hindu Dharma.[103] However, the Tengger variety does not have a caste system and the Tengger people's traditions are based on those originating from the Majapahit era. For the Tengger, Mount Bromo (Brahma) is believed to be a holy mountain.[104] Every year the Tengger hold a ritual known as Yadnya Kasada.[105]

In spite of the Dutch attempts to propagate Islam and Christianity among the Osings, some of them still follow their old beliefs.[106] Today Hinduism still exists among the Osing population.[107] The Osings share a similar culture and spirit with the Balinese, and the Hindus celebrate ceremonies like Nyepi.[108] Just like the Balinese people, the Osing people also share the puputan tradition. The Osing people differs from the Balinese people in terms of social stratification. Unlike the Balinese, the Osing people do not practice the caste system, even though they are Hindus.[102]

Tamil Hindus walking around the Sri Mariamman Temple, in Medan

Among the non-Balinese communities considered to be Hindu by the government are, for example, the Dayak adherents of the Kaharingan religion in Kalimantan Tengah, where government statistics counted Hindus as 15.8% of the population as of 1995. Many Manusela and Nuaulu people of Seram follow Naurus, a syncretism of Hinduism with animist and Protestant elements.[109] Similarly, the Torajans of Sulawesi have identified their animistic religion Aluk To Dolo as Hindu. The Batak of Sumatra have identified their animist traditions with Hinduism. Among the minority Indian ethnic group, Tamils of Medan, Sumatra and the Sindhis in Jakarta practice their own form of Hinduism which is similar to the Indian Hinduism, the Indians celebrating Hindu holidays more commonly found in India, such as Deepavali and Thaipusam.[110] The Bodha sect of Sasak people on the island of Lombok are non-Muslim; their religion is a fusion of Hinduism and Buddhism with animism; it is considered Buddhist by the government. In parts of Samarinda and Lombok especially Cakranegara, Nyepi is celebrated.[111]

A majority of the population on the small island of Tanimbar Kei practices a variant of the Hindu religion, which involves a form of ancestral worship. The island of Tanimbar Kei is not part of Tanimbar, as the name might suggest, but is one of the Kai Islands. As of 2014, it is inhabited by ca. 600 people.[112][113]

According to the 2018 census, there were a total of 4,646,357 Hindus in Indonesia, compared to the 4,012,116 Hindus in 2010 census.[116] The percentages of Hinduism in Indonesia increased from 1.69% in 2010 to 1.74% in 2018 in 8 years respectively.

According to the 2010 Census, there were a total of 4,012,116 Hindus in Indonesia, compared to 3,527,758 Hindus in 2000 Census.[117] While the absolute number of Hindus increased, the relative percentage of Hindus in Indonesia decreased from 2000 to 2010 because of lower birth rates among the Hindu population compared to the Muslim population. The average number of births per Hindu woman varied between 1.8 and 2.0 among various islands, while for the Muslim population it varied between 2.1 and 3.2 per woman.

Child dressed up for a festive Hindu dance in Ubud, Bali

Balinese pura (Hindu temple) dance

According to the 2000 census, Hindus made up 1.79% of the total Indonesian population. Bali had the highest concentration of Hindus with 88.05% of its population professing Hinduism agama.[118] The percentage of Hindus in the total population declined from the 1990 census, and this is largely attributed to lower birth rates and immigration of Muslims from Java into provinces with high Hindu populations.[119] In Central Kalimantan there has been progressive settlement of Madurese from Madura.[120] The details are given below:

• 
  Balinese Hindu temple, Pura Taman Saraswati, dedicated to the goddess Sarasvati, Ubud, Bali.
• 
  A Candi in Ubud.
• 
  Prambanan, the largest Hindu temple compound in Indonesia.
• 
  Lingam in Indonesia, in a temple.
• 
  Pura Jagat Natha.

Garuda Pancasila is said to be inspired from Garuda.

The Hindu temple structure and architecture in Indonesia differs from the rest part of the world and has also quite diversity among them also.[146] The temples structures in Indonesia can be classified in 3 ways:

1. Candi, the Javanese ancient Hindu temple.[147] (This type of temple structure and architecture is mostly founded in Java and are place of worship for Javanese Hindus).
2. Pura, the Balinese temples.[148] (A Pura is a Balinese temple and is place of worship for Balinese Hindus).
3. Kuil or mandir, the Indian Hindu temples.[149] (It is normal temple with a Gopuram and is like temples like elsewhere).[lower-greek 2]

The Hindu culture and practices insipires many modern symbols and has crucial role in Indonesian history and also in present scenario.

• The National emblem of Indonesia is called Garuda Pancasila.[151] Garuda, the discipled carrier or vehicle (vahana) of Lord Vishnu, appears in many ancient Hindu temples of ancient Indonesia.[152] Garuda Pancasila was designed by Sultan Hamid II from Pontianak, supervised by Sukarno, and was adopted as the national emblem on 11 February 1950.[153] The Garuda Indonesia, the national airline of Indonesia is also said to be inspired from Garuda.
• There are many names of Indonesians, including Muslims and Christians have Sanskrit or Hindu deities names, such as Wisnu, Surya, etc.[154]