Odisha Review November - 2012
Review of
Odishan Cultural Interaction with Bali
Dr. Mohammed Yamin
The Indian Sub-continent is featured by expansion The Sambalpuri style of textile weaving
of trade contact with the countries of Southeast has influenced the tie and dye weaving known as
Asia especially with Malaysia, Thailand and the patola in Bali, where themes of Indian mythology
island of Java, Sumatra and Bali of Indonesia since are found. In the monkey or kecak dance and
the early historical time. Overseas trade played tiger or barong dance of villages marked the burial
an important role in the spread of glorious Indian site which have been found with iron, bronze, glass
culture abroad. The people of India most and beads. Discovery of Indian roulette ware have
specifically Odishan people had a great expertise established the fact that Sembiran and Gilimanuk
in sea-voyages. In the ancient period Orissa was had maintained brisk trade with Roman empire,
known as Kalinga, had a long history of maritime India and Southeast Asia.1 With the growth in
tradition owing to its close proximity with the sea, trade Indian influence spread to large area. The
it stretched to a length of more than five hundred Chinese text referred Bali as Po-li, when Balinese
King Kaundinya maintained diplomatic relation
miles in the eastern part beginning with river Ganga
with China.
in the north to river Godavari in the south. It is
known from folklores, tradition and literature that After the end of the Javanese rule in the
Orissa had a viable commercial and cultural beginning of 9th century C.E., a new rule was
interaction across the sea. The peoples of Orissa started by Sri Kesari Varmadeva.2 Varmadeva
were the pioneer in establishing colonies in was later on maintained as their title. The Mataram
Southeast Asian countries especially in Bali island ruler Airlangga in the 11th century exerted influence
of Indonesia. in Java by appointing his own viceroys, then
Majapahit rulers in 14th century exerted authority
Bali, the island situated between Java and in Java, after its downfall Bali declared its
Lombok present a synchronized picture of independence and maintained its own unique
Hinduism and Buddhism. The commercial ties cultural identity. 3 With the growth of trade Indian
between Bali and India slowly developed into influence began to spread. Brahmins were
socio-cultural contact from India. Balinese were employed in the Balinese ruler’s court. Hindu
biologically belonging to southern Mongoloid Gods like Siva and Vishnu worship became
group. Since early century C.E. Bali had been widespread, later on Buddhism and Saivism
flourishing industries with Odishan sculpture. welded into a unified system. Javanese culture was
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November - 2012 Odisha Review
also prevalent in Bali. Thereafter Islam entered Saivite priest is mixed with that of a Buddhist.
into Southeast Asia including Bali. Bali never lost The practice of a Saivite is known as Bhakti
its own cultural moorings and developed its own whereas Buddhist is called Yoga. The worship of
unique culture by absorbing alien influence.4 a Dhyani Buddha and Prajnaparamita in Bali
was the influence of Javanese religion. Regarding
Synchronized Religion:
Buddhism there was cordiality between Odisha
As we know that Hindu-Buddhist religion and Bali. A section of Brahmans in Karangasam
was professed in Bali. Brahaminical religion was district called themselves as Brahmins-Bouddha-
well-known in Bali; here Siva is recognized as Kalinga. The votive tablets with inscription and
the elder brother of Buddha and on the occasion Buddha figure and Boddhisattva have been found
of religious ceremony four Saivite and one from Bali, Ratnagiri and Avana in Orissa. 7
Buddhist priests performed the rituals, so the Interestingly in the daily rituals of a Buddhist priest,
common mass saying is; He who is Siva is Buddha God is addressed as Jagannath, Suresvara and
(ya Siva ya Buddha).5 Siva was treated as most Rudra.The daily rituals begin with the following
powerful in spite of prevalence of Gods like Veda Buddha slokas ;
Vishnu, Brahma, Indra, Baruna, Krishna and
Ksamasava mam Jagannatha Sarvapapa
Ganesha. Siva was most powerful and has the Vinasam Sarva Karyapranadevam
attributes of both Vishnu and Brahma. According Pranamami Suresvaram .8
to Balinese belief and tradition Bali was the centre
of universe and abode of Gods with Siva as the The recitation of Lord Jagannath name in
presiding deity. They also believed that the spirits prayer suggests itself the contact of Odisha with
or butas lived in water, tree and hills.6 Evil butas Bali. In Odishan tradition Adi Buddha is referred
to be appeased and benevolent spirits were to as Jagannath. Most probably king Indrabhuti of
be solicited with friendship. Pitara or ancestor Odisha introduced Vajrajana Buddhism in Bali.
worship was prevalent in Bali. Each houses for In his tantric work Jnanasiddhi the first Sloka
the purpose of religious rituals like pegursi, refers to close relation between Jagannath and
galungan and kuningan constructed a small Buddha, the Sloka is as follow;
temple and special puja or prayer held for the Namaskrtya Jagannatham
departed soul. In each worship ghrta (clarified Sarvajinavarareitam Sarvabuddhamayam
butter), kusa (grass effigy), madhu (honey) and Siddhivyapinam Gaganopam.9
tila (sesamum) are offered to Gods and Tantric cult of Buddhism was also
Goddesses. So both indigenous and Hindu prevalent in Bali. San-Hyan –Kamahayankan a
religious beliefs were widely practised in Bali. 9th century work taught tantric variety of Mahayan
In the early quarter of 5th century C.E. sect. It was developed due to the influence of
Buddhism entered into Bali. The Purvaka Veda India and Java. Siva was also worshipped in Bali
Buddha contains the Buddhist priest daily rituals. as Jagannath and the priest recited hymn like; Om
As stated above Siva was regarded as elder Ksamam Siavadeva Jagannath Hitamkara.10
brother with age-old privileges and Buddha was Thus, there was rapproachment between Siva,
a younger brother with ascetic qualities. The Buddha and Jagannath in Bali and this influence
ceremonial consecrated water brought by a basically came from Odisha.
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Odisha Review November - 2012
Harmonized Society: merchants or sadhavas going to far-off islands
Major religion of the Bali was Hinduism, like Java and Bali for maritime trade. To mark
it represented the characteristic of four fold caste tradition the Odishan people take a dip in the river
system in the society; Brahmans (priestly caste), water and float small boats made of thermocole
Sastria (warrior), Wesia (noble) and rest of the or Banana Patuka on pond or river water. This
population comes under Sudra caste.11 The first festival celebrated in the month of October/
three categories known as trivangsa occupy November on the auspicious day of Kartika
advantage position. Despite rigid caste practices Purnima.14 In Cuttack, on the banks of of the
inter-caste marriage was prevalent. The upper Mahanadi river a large number of people
caste or trivangsa accorded special title; ida for congregate for celebration of festival called Bali
Brahmans, deva to Sastras and gusti for Yatra in Odia language or Journey to Bali.15 In
Wesias. 12 Further the Brahmans were the same way the Balinese observe the
categorized into two division; Padanede and Masakapam Kapesih festival by floating a small
Pamangku. The pandade were worshipping boat having burning candles with the belief that
priest of Siva and enjoyed more privileges. They the child is being sent to his original homeland
maintained high moral order and procured holy Kalinga. The rites of the funeral ceremony are
water, and the pamangku were also the known as Pitrayajna. The rituals like shaving of
worshippers of Siva but relegated to common heads, offering food items i.e., clarified butter,
status. They performed rites and rituals in village, sesamum, honey and feeding the Brahmans on
temple and for the lower castes or Sudras.The twelfth day are found in Odisha. The
word Idayus was used for female Brahmans. The Mahendratanaya river of Odisha along with the
warrior or sastria also enjoyed royal power and Mahendra mountain is recited in Balinese stutis.
privileges. The wesias were influential categories, The river Mahanadi is considered sacred which
and the last division sudras known as kaulas is known from the following Sloka;
were regarded impure community, but there was
no sign of untouchability in Balinese society. Om Ganga, Sindhu, Sarasvati, Vipasa,
KausikaNadi Yamuna, Mahanadi Srestha
In view of festivals and day to day life, Sarya Mahati.16
the Balinese society has maintained their
indigenous garb. They followed their calendar with Similarities are also recorded in food
five days a week and Saturday was treated as habits, manner and dress design of both Odisha
most auspicious day as it was marked for and Bali. In Odisha Peja a fluid is made out of
Goddess Sarasvati worship. They did not cooked rice while in Bali arua is made out of
consider Amavasya as auspicious night.13 The uncooked rice of parboiled paddy. The Sajana
Saka-Samvat or New Year celebration is a Saga or leaves of drum-stick tree
week-long observation marked by several (maningaoleifera) is a food of delicacy in both
entertainments and merry-making. The society of the regions, other food items like cakes prepared
Balinese also celebrated festivals like Sivaratri, from rice-flour known as manda enduripitha in
Sarawvati Puja or Odalon Saraswati and Odisha are also popular in Bali. Chewing betel
Durga Puja or Page Wesi. In the observation of and keeping the ingredients in a wooden box are
festivals impact of Odisha was marked found in both the regions. The practice of bending
prominently. The legends of Odisha speak of down and stretching right hand towards ground
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November - 2012 Odisha Review
while passing along elders sitting on the way is a influenced by Odishan style. In the innermost
common manner in both the regions. The bridal courtyard images of Hindu Trinity are enshrined.
wardrobe and crown are similar in Bali and This square like chamber constituting Cella is
Odisha. Rounding of hairs by women in typical similar to the Bhubaneswar’s temples of Odisha.18
bun is alike in villages of both the regions. The male and female standing figures of Pura
Ornaments and dresses also bear the similarities Sukhavana are equal to the early Odishan art.
as it has been observed in the impression of The use of lion with strands of pearls dripping
Odishan Paika and tribal dance. from its mouth or Kirttimukha motifs is an
Language and Architecture: important aspect of Indo-Balinese art and the
influence of Vaitala and Mukteswara temples is
. Sanskrit was used as a court language most eye-catching. The Hariti image surrounded
and in religious rites and ceremonies in Bali. There by seven children near the gateway derives
was widespread prevalence of kawi language in inspiration from Ratnagiri style of figures.19
Bali after the 10th century C.E. One inscription of
Sri Kesari Varmadeva known as Blanjong Thus, to conclude it can be said that the
inscription is traced in Kawi language. Odia and course of Odishan maritime contact with Bali was
Tamil words have also entered into the Balinese in reality, a cultural interaction between the two
vocabulary as initial trade ties were established regions which needs further intensive and
from these regions. Odia and Balinese similar extensive research work to enlarge our perception
words with English meaning are mentioned as in this context.
follows :17 References :
Odia Balinese English meaning
1. Bellwood, P. “Southeast Asia before History,”
Bou Bu Mother Tarling, N., (ed.), The Cambridge History of
Southeast Asia, Vol. I, Singapore, 1992, p.133.
Borokuli Bokul A kind of fruit
ChhuinTui A kind of 2. Phalgunadi, I.G.P., “A fundamental dictionary of
vegetables Balinese Language and Culture,” The Southeast
Asian Review, VoI.XIX, 1994, p. 2.
China (badam) Kaccan (cina) Peanut
3. Mishra, P.P., “Rapprochement between Balinese
Genda Gondan Snail and Orissan tradition: A study in cultural
Gua Buah Betel nut interaction,” the New Aspects of History of
Orissa,VoI.IX., 2000.pp.43-44
Muha Muha Face
Para Dara Pigeon 4. Mishra, P.P.,”Orissa’s Cultural contact with
Southeast Asia,” Mishra, P.K., (ed),
Ruti Roti Bread Comprehensive History and Culture of Orissa,
Sanja Sanja Evening Kaveri Books, New Delhi, 1997, Vol.I, p.726.
5. Daweewarn, D., Brahmanism in Southeast Asia,
Architecture did not reach the same New Delhi, 1982, p.112.
height as in the other segments in Bali. Existing
6. Mishra, P.P., “Orissa and Bali: A study in cultural
indigenous idea, Indian and Javanese impact made Transit and Rapprochement,” Patnaik, N.R.,
it a unique pattern of architecture in Bali. In Exploring Orissan History, Kitab Mahal, Cuttack,
temples placing of offering pillars has been 2005, p. 91.
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Odisha Review November - 2012
7. Behera, K.S., “Ancient Orissa/Kalinga and Comprehensive history and culture of Orissa,
Indonesia: The maritime contact,” U t k a l Kaveri Books, New Delhi, 1997, Vol.I, pp.707-706.
Historical Research Journal, VoI. IV, 1993, p.129.
15. (a) The Samaj, Oriya daily Newspaper, dtd.
8. Goudrian, T., “Sanskrit text and Indian religion in 25.11.2007, p.3. (b) The Odisha Bhaskar, Oriya
Bali,” Chandra, L. and others (ed.), India’s daily Newspaper, dtd.25.11.2007 and dated
contribution to world thought and culture, 01.11.2009.
Madras, 1960, p. 560.
16. Phalgunadi, I.G.P., op.cit.,p.41.
9. Tripathi, G.C., “Concept of Purosottam in
17. Mishra, P.P., “Orissa and Bali : A study of cultural
Agamas,” Eachmann, A., Kulke, H., & Tripathy,
Transit Rapprochement,”op.cit., p.93.
G.C., The cult of Jagannath and the regional
tradition of Orissa, Manohar, New Delhi, 1976, 18. Sankar, H.B., Some contribution of India to the
p.53. Ancient civilization of Indonesia and Malaysia,
Calcutta, 1970, p.83.
10. Goudrian, T., op.cit., pp. 556-559.
19. Yamin,M.,”Study on Orissan Cultural
11. (a) Yamin, M.,”Orissa and Bali: A study in cultural
Rapprochement with Bali: Reflection and
interaction”, The journal of Orissan History,
Reconsideration.” Indo-Koko-Kenkyu, (Studies
Vol.XXIII,2010, pp.64-66. (b) Mishra, P.P., op.cit.,
in South Asian Art and Archaeology), Japan,
p.48.
Vol.32, 2010-11, pp.85-86.
12. Meinhard, H., “Ancient culture in Bali,” The
Journal of Greater Indian Society, VoI. I, 1934,
p. 119.
13. Mishra, P.P., “Rapprochement between Balinese
and Orissa Tradition : A study in cultural
Dr. Mohammed Yamin, Head, Department of History,
interaction, op.cit” p.48.
C.J.D. Mahavidyalaya, At/Po-Borda,
14. Pattanayak, A.K.,”Overseas trade and maritime Dist.- Kalahandi, Odisha, Pin-766036, E-mail-
activities in ancient time”. Mishra, P.K. (ed), mail2mdyamin@yahoo.co.in
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