What is the meaning behind this gandik type?

Bjorn · 4th March 2013, 05:30 PM

I went through some Dutch sources on Schuurman and the gifting of the rhinoceros to Dewa Agung, at the dewa's request.

But why did Dewa Agung want a rhinoceros? Why not some other animal? None of the sources mentioned anything about what a rhino might have meant to the Balinese of that era. Some did suggest that Dewa Agung specifically requested the rhino for the purpose of it being used in an important religious ceremony - but again, why did he want a rhino specifically?

The only link I've been able to find between Hinduism and a rhinoceros is that it is one of the mounts of Agni (God of fire). There is a relief in Angkor Wat showing Agni in a chariot that is pulled by a rhinoceros (http://www.art-and-archaeology.com/s...iefs/br20.html). Of course, Bali has its own flavour of Hinduism and the above may thus be completely irrelevant; and the use of a rhino as a god's mount may be unique to Cambodia. But perhaps it is possible - that as the rhinoceros was used in a cremation ceremony - that there is a link between fire (cremation), Agni and the rhinoceros?

And even if this is the case, I still don't see how the symbolism behind the rhino and lion on the gandik of a keris.

A. G. Maisey · 5th March 2013, 02:33 AM

Yuuzan, I'm a bit handicapped with net access at the moment because I've exceeded my monthly allowance, so I don't want to use this link you've provided, however, Agni + rhino is from memory a Khymer association that does not occur in Bali-Hindu, nor in mainline Hindu belief. Again from memory, I think Agni normally uses a ram as a mount. My apologies if I'm wrong.

Bjorn · 6th March 2013, 10:28 AM

Alan, you're correct that Agni's regular mount is a ram. It could very well be that the Agni + Rhino combo is unique to the Khmer only - which would completely negate my theory of why Dewa Agung asked for a rhinoceros.

Are there any Balinese forum members who might have a better insight into the symbolism of Bali?

Bjorn · 4th November 2014, 08:08 PM

Regarding Hanuman and nagas, I came across information in two sources that may shed some more light on the relationship between the two.

Aziatische Kunst, Jaargang 34, Nr. 2, juni 2004. (Asian Art, volume 34, no.2, June 2004)
From the article: De Kris van Knaud (author: David van Duuren)
Note that the primary source that David van Duuren cites for this information is: P.J. Zoetmulder, Kalangwan; A Survey of Old Javanese Literature (Koninklijk Instituut voor Taal-, Land- en Volkenkunde, Translation Series 16), Den Haag.

Original text (Dutch)
"Hanuman wordt uiteindelijk gevangen genomen en voor Rahwana geleid. De afgebeelde slang is hoogstwaarschijnlijk de magische pijl van Rahwana's zoon Meghanada (Indrajit) die op Hanuman wordt afgeschoten . Op het moment dat de pijl doel treft, verandert hij in een slang die de apengeneraal in zijn kronkelingen vastklemt."

Translation
"Eventually, Hanuman is captured and led to Ravana. It is highly probable that the pictured snake, which is being shot at Hanuman, is the magical arrow of Ravana's son, Meghanada (Indrajit). Upon contact, the arrow transforms into a snake that traps the monkey general in its coils."

De Gouden Kiem: Inleiding in de Indische Symboliek (author: F.D.K. Bosch / Publisher: Elsevier / Year: 1948)
Below is translated and paraphrased from the original Dutch.

One of the things the author talks about is the symbolism of substitutions: A=C, B=C, ergo A=B.

As an example, it is mentioned that the snake can symbolize the stem of the lotus as both are long and thin. For the same reasons, arrows can also symbolize lotus stems. From A=B, it follows that arrow=snake.

The author further posits that this explains why the snake and arrow are so frequently compared and equated in mythology, and why they so often transform from one into the other.

Examples that are mentioned are the snake-arrows found in wayang, Indrajit's snake-arrow that entwines Hanuman, the Naga-king Acvavena who - in the guise of an arrow - enters Karna's quiver, and both great naga - inhabitants of a mountain lake - who suddenly transform into Civa's [Siva's?] bow and arrow so as to provide Arjuna with the Pacupata weapons that were promised by [the/a?] god.

4th March 2013, 05:30 PM	#1
Bjorn Member Join Date: Jan 2013 Location: Netherlands Posts: 188	I went through some Dutch sources on Schuurman and the gifting of the rhinoceros to Dewa Agung, at the dewa's request. But why did Dewa Agung want a rhinoceros? Why not some other animal? None of the sources mentioned anything about what a rhino might have meant to the Balinese of that era. Some did suggest that Dewa Agung specifically requested the rhino for the purpose of it being used in an important religious ceremony - but again, why did he want a rhino specifically? The only link I've been able to find between Hinduism and a rhinoceros is that it is one of the mounts of Agni (God of fire). There is a relief in Angkor Wat showing Agni in a chariot that is pulled by a rhinoceros (http://www.art-and-archaeology.com/s...iefs/br20.html). Of course, Bali has its own flavour of Hinduism and the above may thus be completely irrelevant; and the use of a rhino as a god's mount may be unique to Cambodia. But perhaps it is possible - that as the rhinoceros was used in a cremation ceremony - that there is a link between fire (cremation), Agni and the rhinoceros? And even if this is the case, I still don't see how the symbolism behind the rhino and lion on the gandik of a keris.

5th March 2013, 02:33 AM	#2
A. G. Maisey Member Join Date: May 2006 Posts: 7,015	Yuuzan, I'm a bit handicapped with net access at the moment because I've exceeded my monthly allowance, so I don't want to use this link you've provided, however, Agni + rhino is from memory a Khymer association that does not occur in Bali-Hindu, nor in mainline Hindu belief. Again from memory, I think Agni normally uses a ram as a mount. My apologies if I'm wrong.

6th March 2013, 10:28 AM	#3
Bjorn Member Join Date: Jan 2013 Location: Netherlands Posts: 188	Alan, you're correct that Agni's regular mount is a ram. It could very well be that the Agni + Rhino combo is unique to the Khmer only - which would completely negate my theory of why Dewa Agung asked for a rhinoceros. Are there any Balinese forum members who might have a better insight into the symbolism of Bali?

4th November 2014, 08:08 PM	#4
Bjorn Member Join Date: Jan 2013 Location: Netherlands Posts: 188	Regarding Hanuman and nagas, I came across information in two sources that may shed some more light on the relationship between the two. Aziatische Kunst, Jaargang 34, Nr. 2, juni 2004. (Asian Art, volume 34, no.2, June 2004) *From the article: De Kris van Knaud (author: David van Duuren)* Note that the primary source that David van Duuren cites for this information is: P.J. Zoetmulder, Kalangwan; A Survey of Old Javanese Literature (Koninklijk Instituut voor Taal-, Land- en Volkenkunde, Translation Series 16), Den Haag. Original text (Dutch) "Hanuman wordt uiteindelijk gevangen genomen en voor Rahwana geleid. De afgebeelde slang is hoogstwaarschijnlijk de magische pijl van Rahwana's zoon Meghanada (Indrajit) die op Hanuman wordt afgeschoten . Op het moment dat de pijl doel treft, verandert hij in een slang die de apengeneraal in zijn kronkelingen vastklemt." Translation "Eventually, Hanuman is captured and led to Ravana. It is highly probable that the pictured snake, which is being shot at Hanuman, is the magical arrow of Ravana's son, Meghanada (Indrajit). Upon contact, the arrow transforms into a snake that traps the monkey general in its coils." De Gouden Kiem: Inleiding in de Indische Symboliek (author: F.D.K. Bosch / Publisher: Elsevier / Year: 1948) Below is translated and paraphrased from the original Dutch. One of the things the author talks about is the symbolism of substitutions: A=C, B=C, ergo A=B. As an example, it is mentioned that the snake can symbolize the stem of the lotus as both are long and thin. For the same reasons, arrows can also symbolize lotus stems. From A=B, it follows that arrow=snake. The author further posits that this explains why the snake and arrow are so frequently compared and equated in mythology, and why they so often transform from one into the other. Examples that are mentioned are the snake-arrows found in wayang, Indrajit's snake-arrow that entwines Hanuman, the Naga-king Acvavena who - in the guise of an arrow - enters Karna's quiver, and both great naga - inhabitants of a mountain lake - who suddenly transform into Civa's [Siva's?] bow and arrow so as to provide Arjuna with the Pacupata weapons that were promised by [the/a?] god.