Violence and Serenity: Late Buddhist Sculpture from Indonesia

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the eighth and tenth centuries, have been found in central Java, but the information regarding their discovery is vague.30 Besides these tantalizing traces, most of the other literary and inscriptional evidence from the early Central Javanese period indicates the practice of Mahāyāna Buddhism, not esoteric Buddhism. This clearly changed in the mid to late tenth century, when complex bronze man ˙ d ˙ alas were manufactured in both Central and East Java. Tantric rituals are detailed in an Old Javanese Buddhist text, the Sang Hyang Kamahāyānikan, which dates from the first half of the tenth century. Other inscriptional evidence attests to the presence in Java of a tantric sect of Śaivism (Bhairavapaks ˙ a) in the thirteenth and fourteenth centuries.31 The Bendosari and Sekar32 inscriptions from the mid-fourteenth century, as well as the later Javanese text the Tantu Panggelaran (ca. 1500 CE), mention this sect. Ascetics worshipping Heruka while practicing tantric yoga among corpses on the battlefield are mentioned in the fourteenth-century poem Sutasoma.33 Hariani Santiko argues that the Bhairava sect in Java was probably the same as a Kāpālika sect, known in Southern India.34 The term kāpālikabrata was used in the late-tenth-century Old Javanese text Udyogaparwa.35 Santiko’s descriptions of the Kāpālika sect rely heavily on David Lorenzen’s research in India, and she speculates that tantric practices were identical in Java.36 Literary Connections: The Joko Dolok and the Nāgarakr ˙ tāgama Both tantric Buddhism and esoteric Hinduism were practiced in Java during the thirteenth and fourteenth centuries. King Kr ˙ tanagara was the first royal figure who left a significant body of evidence of tantric beliefs and practices. Mpu Prapañca, the Buddhist author of the fourteenth-century Nāgarakr ˙ tāgama, written during the rule of Kr ˙ tanagara’s grandson, paints a glowing portrait of the king. He is described as being the most famous of the ancient rulers, who was “very virtuous, firm in his Buddhist observances and very energetic in the rites for application of magic.”37 After several cantos describing Kr ˙ tanagara’s military exploits, the poet goes on to discuss his religious piety. [t]he King was not negligent, was free of intoxication, and was more and more energetic in his policy, For he had realized how difficult it is to protect the world in the age of Kali. joko dolok and the politics of royal asceticism | 33
This is why he held fast to esoteric doctrines and observances, and was firmly committed to the sect of the Buddhists, In order to imitate the kings of old, and to guarantee the continued prosperity of the world. . . . the King was firmly devoted to the Śākhya Lion, And attentively adhering to the Five Commandments he was inaugurated and duly consecrated. The name under which he was consecrated as a Jina, Jñanabajreśwara, is widely known, And the King studied the scriptures on reasoning, analysis and so on till he was completely accomplished. But as he grew somewhat older he held to all sorts of esoteric rites; Mainly of course it was the Subhūti Tantra the essence of which he guarded and cherished in his heart. He applied himself to worship, yoga and meditation for the stability of the whole world, Not to mention the Gan ˙ acakra always accompanied by gifts, beloved of his subjects.38 There is a clear parallel between this passage, in which Krtanagara is conse- ˙ crated as a Jina under the name Jñanabajreśwara, and the Joko Dolok inscription, in which the ruler, known by the name Jñānaśiwabajra, reconsecrates an image that is in the gesture of the Jina Aksobhya. These passages have re- ˙ inforced scholars’ beliefs that the Joko Dolok statue represented Krtanagara ˙ as Aksobhya. ˙ Another section of the Nāgarakrtāgama mentions a Jina image, again in ˙ connection with Krtanagara. Some scholars have also interpreted this Jina ˙ image as a reference to the Joko Dolok image. The text is confusing because it mentions at least two and possibly three posthumous statues of the king. The canto reads: As “He who is released in the realms of Śiwa and Buddha” His Majesty was laid to rest, people say; Here is the place where he is enshrined as a Śiwa-Buddha statue of imposing fineness. And at Sagala he has been set up as a Jina statue of the utmost splendour, Furthermore as an ardhanareśwarī together with Śri Bajradewī, His companion in the increase of the world, one in rites and observances — 34 | chapter two
Page 1 and 2: Violence Late Buddhist Sculpture fr
Page 4 and 5: Violence and Serenity Late Buddhist
Page 6: contents vii Acknowledgments ix A N
Page 9 and 10: sians helped me find my way during
Page 12: ulers of the singasari and majapahi
Page 15 and 16: figure i.1. Bhairava, mid-fourteent
Page 17 and 18: most important issues faced by hist
Page 19 and 20: figure i.4. Central and East Java r
Page 21 and 22: major archaeological sites in Sumat
Page 23 and 24: in Java were probably not the objec
Page 25 and 26: with the attributes of the Aks ˙ o
Page 28 and 29: Chapter One The Development of Budd
Page 30 and 31: curement of magic powers. Several o
Page 32 and 33: king with a bodhisattva, a practice
Page 34 and 35: originated from Anurādhapura in Sr
Page 36 and 37: Chapter Two Joko Dolok and the Poli
Page 38 and 39: figure 2.2. Joko Dolok, rear of fig
Page 40 and 41: figure 2.3. Meditating monk, mid-ni
Page 42 and 43: two realms, Janggala (later known a
Page 44 and 45: initiation into that cult.24 It is
Page 48 and 49: The divinities Wairocana and Locan
Page 50 and 51: which some scholars contend contain
Page 52 and 53: Whether the mantras got their power
Page 54 and 55: Aks ˙ obhya is an embodiment of th
Page 56 and 57: in the Nāgarakr ˙ tāgama, was pr
Page 58 and 59: other than chronological were used.
Page 60 and 61: figure 2.9. Seated male (Jayavarman
Page 62: epresents Kr ˙ tanagara, it would
Page 65 and 66: figure 3.1. Prajñāpāramitā (sam
Page 67 and 68: and two thicker plain bands. At the
Page 69 and 70: Diana Paul writes that certain deit
Page 71 and 72: figure 3.2. Prajñāpāramitā, ca.
Page 73 and 74: figure 3.5. Headless Prajñāpāram
Page 75 and 76: figure 3.6. Prajñāpāramitā, hea
Page 77 and 78: oots. On either side, one stem of t
Page 79 and 80: figure 3.11. Prajñāpāramitā, ch
Page 81 and 82: figure 3.12. Prajñāpāramitā, ha
Page 83 and 84: saw her and was captivated.51 This
Page 85 and 86: We do not know what is meant by the
Page 87 and 88: elief in a transitional period afte
Page 89 and 90: figure 3.14. Vis ˙ n ˙ u on Garud
Page 91 and 92: figure 3.15. Standing female deity,
Page 93 and 94: artist to depict an individual? Or
Page 95 and 96: figure 3.16. Prajñāpāramitā, la
Page 98 and 99:
Chapter Four The Many Roles of the
Page 100 and 101:
are convincing. Other temples with
Page 102 and 103:
sculpture; images from the Majapahi
Page 104 and 105:
figure 4.4. Head of Amoghapāśa, C
Page 106 and 107:
with a short and stout body. He has
Page 108 and 109:
figure 4.8. Sudhanakumāra, ca. 126
Page 110 and 111:
figure 4.12. Hayagrīva, detail of
Page 112 and 113:
figure 4.15. Amoghapāśa, inscript
Page 114 and 115:
figure 4.17. Aks ˙ obhya, Ratnasam
Page 116 and 117:
figure 4.19. Narrative relief from
Page 118 and 119:
armed forms date no later than the
Page 120 and 121:
generally posed in a stiffer stance
Page 122 and 123:
figure 4.21. Amoghapāśa, second h
Page 124 and 125:
figure 4.22. Amoghapāśa, Pura Pus
Page 126 and 127:
scholars had posited that candi wer
Page 128 and 129:
Pigeaud, pratisthā, a word meaning
Page 130 and 131:
seems that the daughter does not se
Page 132 and 133:
figure 4.23. Amoghapāśa plaque, i
Page 134 and 135:
figure 4.24. Amoghapāśa (same as
Page 136 and 137:
the base of the stele. Amoghapāśa
Page 138 and 139:
figure 4.27. Saptaratna, proper rig
Page 140 and 141:
date through a series of complex as
Page 142 and 143:
Marie Thérèse de Mallmann also no
Page 144 and 145:
In mainland Southeast Asia, especia
Page 146 and 147:
Chapter Five A Charnel House of Ima
Page 148 and 149:
ituals of esoteric Buddhism and tha
Page 150 and 151:
the statue was made locally.13 The
Page 152 and 153:
Blood flowed down, smelling badly,
Page 154 and 155:
figure 5.5. Heruka, ca. eleventh ce
Page 156 and 157:
figure 5.6. Lokanātha and Tārā,
Page 158 and 159:
Batak language to argue that the ki
Page 160 and 161:
figure 5.8. (Above) Statuary at Pad
Page 162 and 163:
figure 5.10. Head of a dvārapāla,
Page 164 and 165:
figure 5.14. Relief of figure with
Page 166 and 167:
figure 5.18. (Above) Reliefs, Biaro
Page 168 and 169:
pose) and carrying a khat ˙ vān˙
Page 170 and 171:
While other evidence suggests that
Page 172 and 173:
conquest, but that violence was the
Page 174 and 175:
following uses: “To make the rain
Page 176 and 177:
dense (if rapidly vanishing) forest
Page 178 and 179:
Buddha (as lord teacher) and his di
Page 180 and 181:
Chapter Six The National Museum’s
Page 182 and 183:
of the statue, I will show the uniq
Page 184 and 185:
figure 6.3. Side view of figure 6.2
Page 186 and 187:
figure 6.6. (Left) Mahākāla, ca.
Page 188 and 189:
of the back slab is missing; presum
Page 190 and 191:
slightly splayed, and with one arm
Page 192 and 193:
figure 6.11. The door guardians Nan
Page 194 and 195:
figure 6.14. (Above) Gan ˙ eśa, c
Page 196 and 197:
figure 6.17. Gan ˙ eśa, fourteent
Page 198 and 199:
figure 6.18. Bhairava, ca. 1300, fr
Page 200 and 201:
figure 6.20. Pārvatī and retinue,
Page 202 and 203:
peacock, evidently representing Kā
Page 204 and 205:
dence for this supposition. A few e
Page 206 and 207:
figure 6.25. West Sumatra ing a twe
Page 208 and 209:
the base of the Amoghapāśa sculpt
Page 210 and 211:
ents and family from this world to
Page 212 and 213:
Sumatran cousin and displays a slig
Page 214 and 215:
The Sumatran bhairava has both a mu
Page 216 and 217:
The first part of the inscription g
Page 218 and 219:
spread throughout much of Sumatra,
Page 220 and 221:
figure 6.31. Minang dagger figure 6
Page 222:
Puluah Kota region. There are hundr
Page 225 and 226:
figure c.1. Ken Dedes, 1975, by Jim
Page 227 and 228:
ava from Sungai Langsat have no dou
Page 230 and 231:
Notes Abbreviations BEFEO Bulletin
Page 232 and 233:
ut also compiled the biographies of
Page 234 and 235:
of the Asiatic Society (Calcutta),
Page 236 and 237:
Mandala?” East and West 46.3-4 (1
Page 238 and 239:
26. Ibid. Chandra associates Mahāk
Page 240 and 241:
66. Ibid. 67. W. H. Rassers, “Śi
Page 242 and 243:
98. J. E. van Lohuizen-de Leeuw,
Page 244 and 245:
pointing upward, led Rouffaer to co
Page 246 and 247:
67. Robert F. Hefner, Hindu Javanes
Page 248 and 249:
Candi (Leiden: KITLV Press, 1990);
Page 250 and 251:
use of lotus plants, the fillet and
Page 252 and 253:
92. Pigeaud, Java in the 14th Centu
Page 254 and 255:
135. Marie Therese de Mallmann, Int
Page 256 and 257:
22. Canto 125 of Santoso, Sutasoma,
Page 258 and 259:
simply that Śrīvijaya was an irri
Page 260 and 261:
For more criticism of Marco Polo, s
Page 262 and 263:
fourteenth centuries. C. M. Pleyte,
Page 264 and 265:
locally. Stanley J. O’Connor, “
Page 266 and 267:
awarman is mentioned in the Kubu Ra
Page 268 and 269:
Java. Java is never mentioned, and
Page 270:
out to carry off a head, for instan
Page 273 and 274:
Benda, Harry Jindrich, and John A.
Page 275 and 276:
1500.” In The Cambridge History o
Page 277 and 278:
travels in India and Ceylon (A.D. 3
Page 279 and 280:
——— . “Het Sanskrit-inschri
Page 281 and 282:
——— . “Ganesha van de Berg
Page 283 and 284:
Oey, Eric M., ed. Sumatra: Island o
Page 285 and 286:
Lembah Sungai Batanghari.” In Sem
Page 287 and 288:
Tambiah, Stanley J. The Buddhist Co
Page 290 and 291:
Illustration Credits Any photograph
Page 292 and 293:
index Page numbers in bold indicate
Page 294 and 295:
also Heruka statue (Biaro Bahal II)
Page 296 and 297:
Dīpam˙ kara Buddha: footprints, 2
Page 298 and 299:
Klokke, Marijke, 45, 77-78 Korawasr
Page 300 and 301:
20, 105; of rulers to ancestor temp
Page 302:
Jago, 92-94, 94, 97; Mongol-Tibetan
Page 305:
Production Notes for Reichle | viol
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Violence and Serenity: Late Buddhist Sculpture from Indonesia

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