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Batak

Further information: Traditional Batak religion

The Batak creation myth has many versions. Large collections of Batak tales were recorded by European

scholars in their own languages (mostly Dutch) beginning in the mid-19th century. [4]

At the beginning of time there was only the sky with a great sea beneath it. In the sky lived the gods and the se

was the home of a mighty underworld dragon Naga Padoha. The earth did not yet exist and human beings, too,were as yet unknown. At the beginning of creation stands the god Mula Jadi Na Bolon. His origin remainsuncertain. A rough translation of the name is the "beginning of becoming". Everything that exists can be traced

to him. Mula Jadi lives in the upper world, which is usually divided into seven levels. His three sons, Batara

Guru, Mangalabulan and Soripada were born from eggs laid by a hen fertilized by Mula Jadi. Two swallows ac

as messengers and helpers to Mula Jadi in his act of creation. Their functions vary in the different versions.Mula Jadi begets three daughters whom he gives as wives for his three sons. Mankind is the result of the union

of the three couples. Besides the three sons of Mula Jadi another god, Asiasi, has only unclear place and

function. There is some evidence that Asiasi can be seen as the balance and unity of the trinity of gods.[4]

The ruler of the underworld, i. e. the primeval sea, is the serpent-dragon Naga Padoha. He too existed before th

 beginning and seems to be the opponent of Mula Jadi. As ruler of the underworld Naga Padoha also has animportant function in the creation of the earth.[4]

All these six gods play a minor role in ritual. They do not receive sacrificial offerings from the faithful and no places of sacrifice are built for them. They are merely called on in prayers for help and assistance.[5]

The origin of the earth and of mankind is connected mainly with the daughter of Batara Guru, Sideak Parujar,

who is the actual creator of the earth. She flees from her intended husband, the lizard-shaped son of 

Mangalabulan, and lets herself down on a spun thread from the sky to the middle world, which at that time wasa watery waste. She refuses to go back, but feels very unhappy. Out of compassion Mula Jadi sends his

granddaughter a handful of earth so that she can find somewhere to live. Sideak Parudjar was ordered to spread

out this earth and thus the earth became broad and long. But the goddess was not able to enjoy her rest for longThe earth had been spread out on the head of Naga Padoha, the dragon of the underworld who lived in thewater. He groaned under the weight and attempted to get rid of it by rolling around. The earth was softened by

water and was almost destroyed. With the help of Mula Jadi and by her own cunning Sideak Parudjar was able

to overcome the dragon. She thrust a sword into the body of Naga Padoha up to the hilt and laid him in an iron block. Whenever Naga Padoha twists in its fetters an earthquake occurs.

After the lizard-shaped son of Mangalabulan, the husband the gods intended for her, had taken another name

and another form, Sideak Parujar marries him. She becomes the mother of twins of opposite sexes. When the

two have grown up their divine parents return to the upper world, leaving the couple behind on the earth.Mankind is the result of their incestuous union.

The couple settle on Pusuk Buhit, a volcano on the western shore of Lake Toba, and found the village of Si

Anjur Mulamula. The mythological ancestor of the Batak, Si Raja Batak is one of their grandchildren.[6]

General beliefs and practices

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Acintya is the Supreme God in Balinese Hinduism.

Practitioners of Agama Hindu Dharma share many common beliefs, which include:

• A belief in one supreme being called 'Ida Sanghyang Widi Wasa', 'Sang Hyang Tunggal', or 'Sang Hyan

Acintya'. God Almighty in the Torajanese culture of Central Sulawesi is known as "Puang Matua" inAluk to dolo belief.

• A belief that all of the gods are manifestations of this supreme being. This belief is the same as the beli

of Smartism, which also holds that the different forms of God, Vishnu, Siva are different aspects of the

same Supreme Being. Lord Shiva is also worshipped in other forms such as "Batara Guru" and"Maharaja Dewa" (Mahadeva) are closely identified with the Sun in local forms of Hinduism or 

Kebatinan, and even in the genie lore of Muslims.[1]

• A belief in the Trimurti, consisting of:

o Brahma, the creator 

o Wisnu or Vishnu, the preserver o Çiwa or Shiva, the destroyer 

• A belief in all of the other Hindu gods and goddesses (Hyang, Dewata and Batara-Batari)

The sacred texts found in Agama Hindu Dharma are the Vedas. They are the basis of Balinese Hinduism. Othe

sources of religious information include the Puranas and the Itihasa (mainly Ramayana and the Mahabharata).

One of Hinduism's primary ethical concerns is the concept of ritual purity. Another important distinguishing

feature, which traditionally helps maintain ritual purity, is the division of society into the traditionaloccupational groups, or varna of Hinduism: Brahmins (priests, brahmana in Indonesian), Kshatriya (ruler-

warriors, satriya or "Deva"[2] in Indonesian), Vaishya (merchants-farmers, waisya in Indonesian), and Shudra 

(commoners-servants, sudra in Indonesian). Like Islam and Buddhism, Hinduism was greatly modified whenadapted to Indonesian society.

The caste system, although present in form, was never rigidly applied. The epics Mahabharata (Great Battle of

the Descendants of Bharata) and Ramayana (The Travels of Rama), became enduring traditions among

Indonesian believers, expressed in shadow puppet (wayang) and dance performances.

The Indonesian government has recognized Hinduism as one of the country's six officially sanctionedmonotheistic religions, along with Islam, Protestantism, Catholicism, Buddhism and Confucianism.[3] However

the government do not recognize indigenous tribal belief systems as official religion. As a result, followers of 

various native animistic religions such as Dayak Kaharingan have identified themselves as Hindu in order to

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avoid pressure to convert to Islam or Christianity. Several native tribal beliefs such as Sundanese Sunda

Wiwitan, Torajan Aluk To Dolo, and Batak  Malim — although different than Indian influenced BalineseHinduism — might sought affiliations with Hinduism in order to survive, while in the same time also tried

 preserving their distinction to mainstream Indonesian Hinduism dominated by Balinese. Furthermore,

Indonesian nationalists have laid great stress on the achievements of the Majapahit Empire – a Hindu state – which has helped attract certain Indonesians to Hinduism. These factors have led to a certain resurgence of 

Hinduism outside of its Balinese stronghold.

Batara GuruFrom Wikipedia, the free encyclopedia

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Bathara Guru

Batara Guru (also called Bathara Guru and Debata Batara Guru) is the name of a supreme god in several

Indonesian mythologies. His name appears to be derived from Sanskrit Bhattara, which means "noble lord" and

Guru, epithet of B haspatiṛ , a Hindu god who is a regent and identified with the planet Jupiter .[1]

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Contents

• 1 Batara Guru in Batak mythology

• 2 Batara Guru in Buginese mythology

• 3 In Javanese mythology

• 4 References

• 5 See also

• 6 External links

Batara Guru in Batak mythology

Batara Guru is one of the Debata na Tolu (trinity gods), that rule Banua Ginjang (upper world, the realm of the

gods). He and his brothers - Debata Sori Pada and Debata Mangala Bulan - were born from three eggs hatched

 by a divine giant hen, Manuk Patia Raja, an avatar of Debata Asi Asi. He married a goddess named Siboru PorBulan and has two sons (Mula Songta and Mula Songti) and two daughters (Siboru Sorba Jati and Siboru Deak

Parujar). Later, Siboru Deak Parujar married Siraja Odap Odap and bore children who became the ancestors of

the human beings that inhabit Banua Tonga (middle world, i.e. the Earth).[2]

The omnipotent god Mula Jadi na Bolon gave Batara Guru wisdom, juridical law, royal law, knowledge and thability to control destiny and the fate of mortals. His realm stretched from Bukit Siunggas to Bukit Parsambilan

and included the seven floored heaven where the sacred tree Hari Ara grows. Batara Guru is depicted wearing

 black robe and, on his head, a three colored big boat shaped turban called "Talungkup". He rides a black horsewhile in his hand he bears a scale called "Gantang Tarajuan". He has a black crow and Nanggar Jati bird. He

also has the ability to give human beings life, and to open their ears so that they can distinguish good from bad

words (source: Mythology of Batak (Indonesian pages)).

According to the source above, the children of Batara Guru are listed as follows (beyond Dalihan na Tolu law):

1. Mula Songta married Nan Bauraja, daughter of Debata Sori Pada and Siboru Malimbim2. Mula Songti married Narudang Ulubegu, daughter of Debata Sori Pada and Siboru Malimbim

3. Siboru Sorba Jati married Naga Padoha, son of Debata Mangala Bulan and Siboru Anggarana

4. Siboru Deak Parujar married Siraja Odap Odap, son of Debata Mangala Bulan and Siboru Anggarana

Batara Guru in Buginese mythology

This section does not cite any references or sources. Please help improve this section by adding citatio

to reliable sources. Unsourced material may be challenged and removed. (February 2013) 

According to Sureq Galigo, Batara Guru was a god, the son of Sang Patotoqe and Datu Palingeq, who was sent

to earth to cultivate it as human being. His divine name was La Togeq Langiq. He had at least ten children fromhis five concubines, but only one son from his beloved consort, We Nyiliq Timoq. He is the father of Batara

Lattuq and grand father of Sawerigading, the main characters in the Buginese mythology story, Sureq Galigo.

He is also the father of Sangiang Serri, the goddess of rice and fertility in Buginese mythology.

The children of Batara Guru (according to Sureq Galigo) are:

1. We Oddang Nriuq (a.k.a Sangiang Serri) by We Saung Nriuq, his concubine

2. La Pangoriseng by We Leleq Ellung, his concubine

3. La Temmalureng by We Saung Nriuq

4. La Temmalolo (twin brother of La Temmalureng) by We Saung Nriuq

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5. La Lumpongeng by Apung Talaga, his concubine

6. La Pattaungeng by Tenritalunruq, his concubine7. We Temmaraja by Apung Ritoja, his concubine

8. La Tenriepeng by We Saung Nriuq

9. La Temmaukkeq by We Leleq Ellung10. La Sappe Ilek by Apung Talaga

11. La Tenrioddang by Tenritalunruq

12. Batara Lattuq by We Nyiliq Timoq, his beloved consort

In Javanese mythology

According to Javanese mythology, Batara Guru is a dewa that rules kahyangan, the realm of the gods. He is an

avatar of Shiva that gives revelations, gifts and abilities. Batara Guru has a shakti (consort) named Dewi Uma 

and begat some children. In wayang kulit, Batara Guru is the only character whose feet face forward, with fourhands, pointed canine teeth, a blue neck and paralyzed legs. He always rides his vahana, Nandini the cow, and

also known by several names including Sang Hyang Manikmaya, Sang Hyang Caturbuja, Sang Hyang Otipati,

Sang Hyang Jagadnata, Nilakanta, Trinetra, Girinata. [citation needed]

Batara Guru has two brothers, Sang Hyang Maha Punggung and Sang Hyang Ismaya.[3][4][5] Their parents are

Sang Hyang Tunggal and Dewi Rekatawati. One day, Dewi Rekatawati laid a shining egg. Sang Hyang Tunggtransformed the egg using his abilities. Its shell turned into Sang Hyang Maha Punggung, the firstborn. The egg

white turned into Sang Hyang Ismaya (Semar ), and its yolk turned into Sang Hyang Manikmaya. Later, SangHyang Tunggal appointed two elders to look after humans, especially Pandava, while Batara Guru (also known

as Sang Hyang Manikmaya) led the gods in kahyangan.[citation needed]

The children of Batara Guru are listed as follows, from the firstborn downwards (according to Javanese wayan

tradition):[citation needed]

1. Batara Sambu2. Batara Brahma

3. Batara Indra4. Batara Bayu5. Batara Wisnu

6. Batara Kala

7. Hanoman