Dewi Sri
| Dewi Sri
ꦢꦺꦮꦶꦱꦿꦶ ᬤᬾᬯᬶᬲ᭄ᬭᬶ ᮑᮄ ᮕᮧᮠᮎᮤ ᮞᮀᮠᮡᮀ ᮃᮞᮢᮤ | |
|---|---|
Goddess ofrice | |
 The depiction of Dewi Sri in 9th century Central Javanese bronze art, collection ofSonobudoyo Museum | |
| Affiliation | Phosop,Inari,Ceres |
| Abode | Paddy field |
| Symbol | Rice |
| Gender | Female |
| Region | Java,Bali,Lombok,Sulawesi |
| Part of a series on |
| Religion ofJava |
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Dewi SriorShridevi(Javanese:ꦢꦺꦮꦶꦱꦿꦶ,Balinese:ᬤᬾᬯᬶᬲ᭄ᬭᬶ,Dewi Sri,Sundanese:ᮑᮄ ᮕᮧᮠᮎᮤ ᮞᮀᮠᮡᮀ ᮃᮞᮢᮤ,Nyai Pohaci Sanghyang Asri) is theJavanese,Sundanese,andBalineseHinduGoddessofriceandfertility,still widely worshiped on the islands ofJava,BaliandLombok,Indonesia.[1]She is often associated or equated with the Hindu goddessLakshmi,theshakti(consort) ofVishnu.[2]
History and origin
[edit]Thecultof the primordialrice goddesshas its origin in the prehistoricdomestication,development and propagation ofrice cultivationin Asia, possibly brought byAustroasiaticorAustronesianpopulation that finally migrated and settled in the archipelago. Similar but slightly different rice spirits and rice deity mythologies are widespread amongIndonesian ethnicitiesand also in neighbouring countries e.g. in Thailand and Cambodia.
The name "Sri" was derived fromSanskrit(श्री) which means wealth, prosperity, health, beauty, good fortune and also the other name of the Hindu goddessLakshmi.[3]
Denys Lombardin his bookLe Carrefour Javanais. Essai d'Histoire Globaleargues that the mythological character of Dewi Sri was originated from India.[4]InHinduism,the goddess Sri is known asLakshmi,theshaktior consort ofVishnu.However, the cult of the rice goddess in Indonesian Archipelago, which associated with Dewi Sri, has widely spread even in the areas that was not exposed toIndian influences.
Titi Surti Nastiti, a researcher ofPusat Penelitian Arkeologi Nasionalhowever, suggests that the cult of the goddess of rice has older origin, the rice goddess has been worshipped from theprehistoric periodprior of Hindu-Buddhist influence in the archipelago. Several statues made from stone and bronze identified as "Dewi Sri" (goddess Sri) was found in Indonesia, more specifically from ancient Java. Examining themudra(hand positions) andlakshana(attributes) of the statue, Indonesian Dewi Sri iconography are different from themurtiof goddess Sri Lakshmi found in India. In India the depiction of Lakshmi often shows her holdingpadma(red lotus) in her hands. The depiction of Dewi Sri in Indonesia has always been related as the goddess of rice. The practice of paying homage to the goddess of rice or the goddess of fertility had already existed prior to Hindu-Buddhist influences to the archipelago.[5]
Therefore, thesiplin(sculptor or statue maker) of ancient Java often depicting goddess Sri as the goddess of rice. Thesiplinin ancient Java has a different concept of goddess Sri as the shakti of Vishnu. The depiction of goddess Sri is inseparable from the concept of her as the goddess of rice that has been worshipped from the prehistoric period. Therefore, Dewi Sri has a distinctive attribute that depicts this, which is her left hand holding a sprig ofrice.In Indonesian society, the veneration of the goddess of rice is very closely related to the fertility cult and its important role in agriculture.[5]
Regional variants
[edit]
The mythology of Dewi Sri is native to Java, amongJavaneseandSundanesepopulations, also linked toHinduism in the archipelagosince early as the first century. She was equated with theHindu goddessShri Lakshmi,and often regarded as an incarnation or one of her manifestations. The goddess is also associated with wealth and prosperity.[2]
In Java, the oldest Javanese manuscript that mentioned about the legend of Dewi Sri isTantu Pagelaran.Tantu Panggelaranis a Javanese literary work in medieval Javanese language, which is a transition language betweenancient Javaneseandmodern Javanese.It is estimated was written in theMajapahitera circa 15th century.[4]
In West Java Dewi Sri is known as Nyai Pohaci Sanghyang Asri.Sundanesemanuscripts that mentions the legends of Nyai Pohaci among others areWawacan Pohaci,Cariyos Sawargaloka,Wawacan Sanghyang Sri,Wawacan Puhaci Dandayang,Wawacan Dewi Sri,andWawacan Sulanjana.[4]
Meanwhile in Central Java, one of the legends related to Dewi Sri is Sri Sedana. InMaduraisland, the figure of Dewi Sri is identified as Ratna Dumilah. In Bali, Dewi Sri is also known as Sri Sadhana, Rambut Sadhana, Dewi Danu, or Dewa Ayu Manik Galih. InNorth Sumatra,the mythological figure of Dewi Sri appears in the Daru Dayang story.[4]
TheBugineseof Southern Sulawesi has a myth aboutSanging Serri written in the ancient manuscriptsSureq Galigo.[6]The main theme ofSangiang Serristory is actually almost the same as the story of Dewi Sri in Java. As inEnde,the story of Dewi Sri is present in the story of Bobi and Nombi. Dewi Sri is also known as Ine Pare or Ine Mbu. There is also a story that refers to Dewi Sri onKei Island,Maluku,through a story about a young man named Letwir. Javanese and Balinese influences are believed to be behind the existence of this story, because paddy and rice are not the staple food of the Kei people.[4]
Attributes and legends
[edit]
Dewi Sri is believed to havedominionover rice, thestaple foodof Indonesians; hencelifeandwealthorprosperity;[2]most especially rice surpluses for the wealth of kingdoms in Java such asSunda,MajapahitandMataram;and their inverse:poverty,famine,hunger,disease(to a certain extent). She is often associated with therice paddy snake(ular sawah).[7]
Mythology
[edit]Most of the stories regarding Dewi Sri are associated with the mythical origin of thericeplant, the staple food of the region. Examples of this can be found in the "Wawacan Sulanjana":[8] [9]
Once upon a time in heaven, Batara Guru (who in ancient Javanese Hinduism was associated withShiva), the highest god commanded all the gods and goddesses to contribute their power in order to build a new palace. Anybody who disobeyed this commandment would be considered lazy and would lose their arms and legs. Upon hearing the Batara Guru's commandment, one of the gods,Antaboga(Ananta Boga), aNāgagod, became very anxious. He didn't have arms or legs and he wasn't sure how he could possibly do the job. Anta was shaped like aserpentand he could not work. He sought advice from Batara Narada, the younger brother of Batara Guru. But unfortunately, Narada was also confused by Anta's bad luck. Anta became very upset and cried.
As he was crying, three teardrops fell to the ground. Miraculously, after touching the ground the teardrops became three beautiful shining eggs that looked likejewelsorpearls.Batara Narada advised him to offer these "jewels" to the Batara Guru, hoping that the gift would appease him and he would give a fair judgment, taking into account Anta's disability.
With the three eggs in his mouth, Anta went to the Batara Guru's palace. On the way there he was approached by aneaglewho asked him a question. Anta kept silent and could not answer, as he was holding the eggs in his mouth. Because of his perceived unwillingness to answer, the bird thought Anta was being arrogant and it became furious, and began to attack Anta. As the result, one egg fell to earth and shattered. Anta quickly tried to hide in the bushes, but the bird was waiting for him. The second attack left Anta with only one egg to offer to the Batara Guru. The two eggs that had fallen to the earth became the twinboarsKalabuat and Budug Basu.[10]
At last, he arrived at the palace and offered his teardrop in the shape of a shiny egg to the Batara Guru. The offer was graciously accepted, and the Batara Guru asked him to nest the egg until it hatched. Miraculously, the egg hatched into a very beautiful baby girl. He gave the baby girl to the Batara Guru and his wife.
Nyai Pohaci (sometimes spelled "Pwah Aci" ) Sanghyang Asri was her name, and she grew up into a beautiful princess. Every god who saw her became attracted to her, even her foster father, Batara Guru started to feel attracted to her. Seeing the Batara Guru's desire for his foster daughter, the gods grew worried. They feared that this scandal might destroy the harmony in heaven, so finally, they conspired to separate Nyi Pohaci and the Batara Guru.
To keep the peace in the heavens and to protect Nyi Pohaci's chastity, all the gods planned for her to die. She was poisoned, and her body was buried somewhere on earth in a far and hidden place. However, because of Sri Pohaci's innocence and divinity, her grave showed a miraculous sign; for at the time of her burial, some plants grew from the ground that would forever benefit mankind. From her head grewcoconut;from her nose, lips, and ears grew variousspicesandvegetables,from her hair grewgrassand variousflowering plants,from her breasts grew variousfruitplants, from her arms and hands grewteakand variouswoodtrees, from her genitals grewKawung(ArenorEnau:sugar palm), from her thighs grew various types ofbamboo,from her legs grew varioustuberplants, and finally from her belly button grew a very useful plant that is calledpadi(rice). In some versions, white rice grew from her right eye, while red rice grew from her left eye.
All of the useful plants, essential for human needs and well-being, are thought to come from the remnant of Dewi Sri's body. From that time on, the people of the Island of Java venerated and revered her as the benevolent "Goddess of Rice" and fertility. In the ancientSunda Kingdom,she was considered the highest goddess and the most important deity for agricultural society.
MostDewi Srimyths involveDewi Sri(also known as Dewi Asri, Nyi Pohaci, among others) and her brotherSedana(also known as Sedhana, Sadhana, Sadono, and others), set either in the kingdom ofMedang Kamulan(corresponding to the historicalMedang Kingdom) or inHeaven(involving gods such as Batara Guru) or both. In all versions whereSedanaappears withDewi Sri,they end up separated from one another, through either death, wandering, or a refusal to be married.
Some versions make a correlation between Sri and the largeRice Paddy Snake(ular sawah) and Sadhana with the paddyswallow(sriti).
Thenāgaorsnake,particularly theking cobrais a commonfertilitysymbol throughoutAsia,in contrast to being considered representative oftemptation,sinorwickednessas inJudeo-Christianbelief.
Depiction
[edit]
Dewi Sriis always depicted as a youthful, beautiful, slim yet curvaceous woman, with stylised facial features idiosyncratic to the respective locale, essentially a woman at the height of her femininity and fertility. In Javanese iconography, Dewi Sri is usually depicted wearing green, white or golden yellow clothes with regal jewelry attire, similar toHindugoddessLaxmi,and holding ariceplant with full rice grains in one of her hands as her attribute (lakçana). High Javanese culture reflecting thewayangaesthetic dictates she be depicted with a white face, thin-downward cast eyes and a serene expression. There is much cross-pollination between the qualities, aesthetics and so forth between the deityDewi Sriand thewayangcharacterSintain the Javanese version of theRamayanaand the same forRamawithSedhana.
Theloro blonyo(two "pedestals" or foundations) statue also have some overlap withDewi SriandSedhana.Balinese peoplehave certain rituals to rever Dewi Sri by making aneffigyas her representation fromjanur(young coconut leaf),lontarleaf, or from cakes made ofrice flour.
Ritual and custom
[edit]
Dewi Sriremains highly revered especially by theJavanese,Balinese,andSundaneseofIndonesiathough there are many regional analogues or variations of her legend throughout Indonesia. Despite most Indonesians being observantSunniMuslimsorBalineseHindus, the indigenous underlyinganimist-era beliefs, notably ofSunda WiwitanandKejawen,remain very strong, are worshiped parallel to Islam, Buddhism, Hinduism and Christianity without conflict; and are cultivated by theRoyal Courts,especially ofCirebon,Ubud,SurakartaandYogyakarta,which are also popular local and international tourist attractions. The Javanese harvest ceremony is calledSekatenorGrebeg Muludwhich also corresponds toMaulid Nabi;the birth ofMuhammad.
Traditional Javanese people, especially those who are observantKejawen,in particular have a smallshrinecalledPasrean(the place of Sri) in their house dedicated toDewi Sri,decorated with herbust,idolor other likeness of her alone; or withSedanaand possibly with a ceremonial or functionalani-aniorketam:a small palm harvesting knife, orarit:the small,sickle-shaped rice-harvestingknife.This shrine is commonly decorated with intricate carvings of snakes (occasionally snake-dragons:naga). Worshipers make token food offerings and prayers toDewi Sriso she may grant health and prosperity to the family. The traditional male-female couple sculpture ofLoro Blonyois considered as the personification of Sri and Sedana orKamaratiandKamajaya,the symbol of domestic happiness and family harmony.
Among the rural Javanese, there is the folk-tradition if a snake having entered a house it will not be chased away. Instead, the people in the house will give it offerings, as the snake is a goodomenof a successful harvest. Additionally, a ceremonial or auspiciouskeriswill be employed by a folk-healer, sooth-sayer,paranormalor shaman in a winding, circum-ambulatoryceremonyto bless and protect the villagers, the village, their shrines and the seeds of rice to be planted.
The Javanese and Sundanese has a traditional ceremony calledmapag Sriprior to rice harvest.Mapag Sriliterary means "to pick up Sri", or to be precise "to call or invite Sri." The ceremony means to invoke the spirit of Sri to come to their village and also as a thanksgiving for a coming successful harvest.
TheSundanese people,especially those who are observantSunda Wiwitan,have their own unique festival dedicated to her, such as theSeren Taunannual rice harvest festival, a tradition dated back to the ancientKingdom of Sundaera. During the blessing of rice seeds ceremony before planting the seeds or during the harvest ceremony, Sundanese and alsoBaduypeople, sing certain song such asPangematandAngin-angin.These songs were meant to call and invite the goddess to come down to earth and bless the rice seeds, bless the farmers, andngaruwatortolak bala;to ward off bad luck and to prevent all misfortune befell upon the people.
The Balinese provide special shrines in the rice fields dedicated toDewi Sri.Theeffigyof the rice goddess is often made from carefully weavedjanur(youngcoconutleaf),lontarorpandanleaf, or coloredsticky riceand is called "Cili". In currentBalinese Hindubelief, Dewi Sri corresponds to anamalgamationof theHindugoddessesLakshmi,Devi,andShri.Dewi Sri is venerated in certainBalinese water templethat connected toSubaksystem, which managing the water allocation for rice agriculture. Shrines were built and dedicated for her, such as inPura Beji Sangsitof Northern Bali. She also associated withrice,fertility, successful harvest, and family prosperity and harmony.
Similar rice goddesses also can be found in other Asian countries such asMae Po Sop;Siamese rice goddess inThailand,andKhmerPo Ino Nogar; rice goddess ofCambodia.
Gallery
[edit]-
Stone figure of the rice goddess Dewi Sri with Vitarka Mudra -
Cili,a Balinese Dewi Sri effigy fromlontar palmleaf -
An effigy of lontar leaf representing the goddess Dewi Sri -
Dewi Sri depicted in 1952 10Rupiahbanknotes
See also
[edit]
- Nyai Roro Kidul,Queen of the Southern Sea, worshipped by the Javanese, Sundanese and Balinese
- Ceres (mythology)
- Inari Ōkami
- Nang Kwak
- Phosop
- Ponmagyi
- Shennong
- Tudigong
Notes
[edit]- ^Agus Dermawan T (2021-09-25)."Menjumpai Dewi Sri pada Hari Tani".kompas.id(in Indonesian).Retrieved2023-02-14.
- ^abcMuhammad, Fikri (24 August 2021)."Dewi Sri, Sosok Perempuan Sebagai Penjaga Kemakmuran Alam Semesta".National Geographic Indonesia(in Indonesian).Retrieved2023-02-16.
- ^"Sanskrit - Dictionary".learnsanskrit.cc.Retrieved2023-02-14.
- ^abcdeAuliani, Palupi Annisa (2021-08-04)."Legenda Dewi Sri: Simbol Kesuburan, Kehidupan, sekaligus Penderitaan".KOMPAS(in Indonesian).Retrieved2023-02-13.
- ^abNastiti, Titi Surti (2020-06-26)."Dewi Sri Dalam Kepercayaan Masyarakat Indonesia".Jurnal Tumotowa, Kementerian Pendidikan Dan Kebudayaan Republik Indonesia(in Indonesian).
- ^bpnbsulsel (2018-06-19)."Sangiang Serri".Balai Pelestarian Nilai Budaya Sulawesi Selatan(in Indonesian).Retrieved2023-02-14.
- ^Jen (25 September 2021)."Cerita Rakyat Dewi Sri Dewi Kesuburan".Tribunjateng(in Indonesian).Retrieved2023-02-16.
- ^"Early Mythology - Dewi Sri".Sunda.org. Archived fromthe originalon 2012-09-05.Retrieved2012-08-26.
- ^"(Indonesian) Mitos Nyi Pohaci/Sanghyang Asri/Dewi Sri".My.opera. 2008-03-01.Retrieved2012-08-26.
- ^Edi Suhardi Ekajati; Undang A. Darsa; Oman Fathurahman (1999).Jawa Barat, koleksi lima lembaga.Yayasan Obor Indonesia, Ecole française d'Extrême-Orient.ISBN9789794613313.Retrieved29 March2012.
External links
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