This is a list of Hindu temples and their remains in Indonesia. Indonesia has been part of Indosphere of Greater India where sanskritization and Hinduism spread across Indonesia.[1][2] Hindus in Indonesia are a multi-ethnic society consisting of different Indonesian ethnicities, such as Balinese, Javanese, Indian and other ethnic groups. Majority of Indonesian Hindus are Balinese that inhabit the volcanic island of Bali and out of them some have migrated to other parts of Indonesia. There is also a significant Indonesian Indian
Hindu minority settled in large cities. Numbers of Indonesian natives
that adhere to a form of native Austronesian ancestral and natural
worship might also be categorized as Hindus, such as Dayaks, Kaharingan, Karo, Parmalim and Sundanese, Sunda Wiwitan. Hindu Dayak and Kaharingan groups are concentrated in Central Kalimantan.
The gate of Balinese Hindu temple, Pura Taman Saraswati, dedicated to the goddess Sarasvati, Ubud,
Bali
The design, style, layout, architecture and decoration of Hindu temples differ among various ethnic groups. Balinese Hindu temples do not have the Gopuram above temples unlike Indian Tamil Hindu temples which feature a prominent Gopuram at the entrance. Indian temples are designed as indoor house of worship, while Balinese temples are designed as open-air temple within walled compound connected by series of intricately decorated roofed gates and split gates. In Indonesia, there are roughly three types of Hindu templesː
Candi is an Indonesian term to refer to ancient temples. Prior to the rise of Islam,
between the 5th to 15th century Dharmic faiths (Hinduism and Buddhism)
were the majority in Indonesian archipelago, especially in Java and
Sumatra. As the result numerous Hindu temples, locally known as candi,
constructed and dominated the landscape of Java. According to local
beliefs, Java valley had thousands of Hindu temples which co-existed
with Buddhist temples, most of which were buried in massive eruption of Mount Merapi in 1006 AD.[3][4]
Between 1100 and 1500 additional Hindu temples were built, but abandoned by Hindus and Buddhists as Islam spread in Java circa 15th to 16th century.
In last 200 years, some of these have been rediscovered mostly by farmers while preparing their lands for crops. Most of these ancient temples were rediscovered and reconstructed between 19th to 20th century, and treated as the important archaeological findings and also as tourist attraction, but not as the house of worship. The local population mostly has converted to Islam or Christianity and practically has no connection nor recollection of Hindu rituals and traditions of their ancestors. Today, these ancient Hindu temples in Java are under the authority of Dinas Purbakala (Archaeological Authority) under the Ministry of Culture. Nevertheless, initiated by Balinese and local Hindu community, the Hindu rituals and festivals have been revived and performed in these ancient temples on certain Hindu holy days, such as those performed annually in Prambanan temple compound.
Majority of Hindu temples in Java were dedicated to Shiva, who Javanese Hindus considered as the God who commands the energy to destroy, recombine and recreate the cycle of life. Small temples were often dedicated to Shiva and his family (wife Durga, son Ganesha). Larger temple complexes include temples for Vishnu and Brahma, but the most majestic, sophisticated and central temple was dedicated to Shiva. The 732 AD Canggal inscription found in Southern Central Java, written in Indonesian Sanskrit script, eulogizes Shiva, calling him God par-excellence.[5] Historical scripts suggest Javanese recognized amongst themselves three sects of Shiva - Mahesvara, Buddhist (Saugata) and Mahabrahmana (Rsi). The Hindu and Buddhist temples co-existed, people intermarried, with occasional couple featuring a Hindu king and Buddhist wife as evidenced by Candi Plaosan, the husband and wife maintaining their different religious beliefs after marriage. Most of the temples are laid out in perfect squares, with secondary temples or lingas arranged geometrically or circularly. However, midst of the perfect symmetries, is present a shift of the temple complex axis and primary statue enclosure axis; this asymmetry is believed to be deliberate because the shift is always to the north and the ratio of asymmetry is exactly the same in a dozen temples where this has been measured.[6] Some of sculptures and reliefs in the temples represent Hindu dance forms, currently seen in India but not in Java. Some in temples Java have a mix of Hindu and Buddhist features which has made attribution and original purpose against later usage difficult to ascertain.
POSTED BY : VIPUL KOUL
EDITED BY : ASHOK KOUL
SOURCES : WIKIPEDIA AND RELIGIOUS PLACES OF HINDUS BY DR. SAVI MEHTA
The gate of Balinese Hindu temple, Pura Taman Saraswati, dedicated to the goddess Sarasvati, Ubud,
Bali
The design, style, layout, architecture and decoration of Hindu temples differ among various ethnic groups. Balinese Hindu temples do not have the Gopuram above temples unlike Indian Tamil Hindu temples which feature a prominent Gopuram at the entrance. Indian temples are designed as indoor house of worship, while Balinese temples are designed as open-air temple within walled compound connected by series of intricately decorated roofed gates and split gates. In Indonesia, there are roughly three types of Hindu templesː
- Candi, the Javanese ancient Hindu temples
- Pura, the Balinese temples
- Kuil or Mandir, the Indian Hindu temples
Candi
Prambanan, the largest Hindu temple compound in Indonesia
Between 1100 and 1500 additional Hindu temples were built, but abandoned by Hindus and Buddhists as Islam spread in Java circa 15th to 16th century.
In last 200 years, some of these have been rediscovered mostly by farmers while preparing their lands for crops. Most of these ancient temples were rediscovered and reconstructed between 19th to 20th century, and treated as the important archaeological findings and also as tourist attraction, but not as the house of worship. The local population mostly has converted to Islam or Christianity and practically has no connection nor recollection of Hindu rituals and traditions of their ancestors. Today, these ancient Hindu temples in Java are under the authority of Dinas Purbakala (Archaeological Authority) under the Ministry of Culture. Nevertheless, initiated by Balinese and local Hindu community, the Hindu rituals and festivals have been revived and performed in these ancient temples on certain Hindu holy days, such as those performed annually in Prambanan temple compound.
Majority of Hindu temples in Java were dedicated to Shiva, who Javanese Hindus considered as the God who commands the energy to destroy, recombine and recreate the cycle of life. Small temples were often dedicated to Shiva and his family (wife Durga, son Ganesha). Larger temple complexes include temples for Vishnu and Brahma, but the most majestic, sophisticated and central temple was dedicated to Shiva. The 732 AD Canggal inscription found in Southern Central Java, written in Indonesian Sanskrit script, eulogizes Shiva, calling him God par-excellence.[5] Historical scripts suggest Javanese recognized amongst themselves three sects of Shiva - Mahesvara, Buddhist (Saugata) and Mahabrahmana (Rsi). The Hindu and Buddhist temples co-existed, people intermarried, with occasional couple featuring a Hindu king and Buddhist wife as evidenced by Candi Plaosan, the husband and wife maintaining their different religious beliefs after marriage. Most of the temples are laid out in perfect squares, with secondary temples or lingas arranged geometrically or circularly. However, midst of the perfect symmetries, is present a shift of the temple complex axis and primary statue enclosure axis; this asymmetry is believed to be deliberate because the shift is always to the north and the ratio of asymmetry is exactly the same in a dozen temples where this has been measured.[6] Some of sculptures and reliefs in the temples represent Hindu dance forms, currently seen in India but not in Java. Some in temples Java have a mix of Hindu and Buddhist features which has made attribution and original purpose against later usage difficult to ascertain.
EDITED BY : ASHOK KOUL
SOURCES : WIKIPEDIA AND RELIGIOUS PLACES OF HINDUS BY DR. SAVI MEHTA
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