Śiwarātrikalpa of MPU Tanakuṅ

Substantial transmissions; A presuppositional analysis of ‘the old Javanese text’ as an object of knowledge, and its implications for the study of religion in Bali

“…as a document of the blending of Saivism and Buddhism in Java'. 13 As such the text emerged, in a manner consonant with my opening quotations from Friederich (1959) and Teeuw and Robson (1981), as evidence of a religious state of affairs at a particular point in history. In a more recent address to the University of Indonesia's Faculty of Literature, Teeuw (1975:60), speaking along similar lines -albeit more generally -cited as the first of seven reasons for studying Old Javanese language and literature, its importance for understanding 'pre-modern Indonesian culture'.…”

The Balinese kakawin tradition; A preliminary description and inventory

“…If kakawin literature underwent a parallel and independent development in Bali at the time of its heyday in Java, no tracé of this now remains. Although there is a handful of earlier works possibly dating from the sixteenth and seventeenth centuries, the earliest reliably dated Balinese works, in fact, are only from the eighteenth century, which leaves a hiatus of almost three centuries from the time of writing of the last extant Javanese kakawin, the fifteenth-century êiwaratrikalpa (Teeuw et al 1969). Although both Balinese historical traditions and the extant textual record seem to suggest that kakawin writing in Bali dates only from the period after political and social links with Java ceased to be of central importance, on balance this seems unlikely to reflect reality, particularly in view of the centuries of close contact.…”

“…Prior to the Second World War a considerable number of the extant Javanese kakawin were edited and translated into Dutch. Post-war kakawin studies then saw a number of later Javanese Majapahit works published in English, including the Nagarakrtagama (Pigeaud 1960-3;Robson 1995), èiwaratrikalpa (Teeuw et al 1969), Sutasoma (Soewito Santoso 1975), Arjunawijaya (Supomo 1977) and Kunjarakarna (Teeuw and Robson 1981). 13 It should also be borne in mind that from the mid nineteenth century, Western interest in Balinese texts has shaped Balinese perceptions of their own works.…”

VII. Indian Teachers and their Indonesian Pupils: On Intellectual Relations between India and Indonesia, 1600–1800

“…As late as the second half of the fifteenth century (at a time when the Northcoast of Java already became islamised and when most coastal areas of West Indonesia were centres of the new religion) a Javanese Hindu scholar wrote a poem in order to propagate a new devotion to Lord Shiwa on the basis of a recently acquired manuscript from India! 3 The Indian influence on Indonesian culture was also considered as dominant by Winstedt. In a rather rhetorical and exaggerated way he even stated: 'We may accept, that until the nineteenth century the Malay people received everything from India: their religion, their political system, astrology, medicine, literature, art and technical skills.'…”