Ethnographic Arms & Armour - View Single Post

A. G. Maisey · 25th January 2016, 01:53 AM

Let's look at the formal attributes of Dewa Bayu.

Dewa Bayu is actually the manifestation of Sanghyang Widhi in his power to create the wind. People say Bayu is the "God of the Wind", this is not strictly so, Bayu is actually representative of the power of Sanghyang Widhi to create the wind. We need to think of all these minor deities as manifestations of Sanghyang Widhi's powers. To the Balinese people Sanghyang Widhi is actually three deities, the Trisakti (Holy Trinity):- Brahma, Vishnu, Shiva ( creator, preserver, destroyer)

Bayu is Vedic in origin, and in mainline Hindu belief he is known as Vayu. His charioteer is Indra. In the Vedas he is not particularly outstanding, and although he is not associated with the winds, he supposedly gave birth to them near the rivers of heaven, so he is not "The God of the Winds", he is the "Creator of the Winds". But like all the minor gods, he is actually an abstract idea that in fact is a manifestation of the One God: Sanghyang Widhi.

We know he is handsome in appearance.

In later mythology he is given the guardianship of the north-west part of of the universe. In the Mahabharata he is identified as the father of Bhima and of Hanuman.

Vayu should be represented as a youthful person of powerful build, he should be black in colour and he can have either four or two arms. His eyes are red and he is dressed in white. His brow must be waved and he wears many ornaments.

In his right hand there should be a banner and in his left hand there should be a danda (danda in this context means "stick", it is also the general Hindu word for "punishment").

Some authorities believe that the right hand should be held in the pataka-hasta position, others believe that the right hand should hold an ankusa (angkus).

Vayu's hair should be unordered and untidy, and if seated it should be on a deer or on a simhasana (in this context this word means "throne"). The deer is his vehicle, the throne is an interpretation of the word that also means the house of a high priest.

Vayu moves very quickly, and appears very quickly.

In the Vishnudharmottara it is stated that both the clothing of, and Vayu himself should be sky-blue and that he should carry a chakra and a dhvaja ( a discus and a banner --- 'chakra' has other meanings, but in this context it means 'discus').

Vayu's mouth should be open.

Siwa gave a bow to Vayu.

(Ref.:- Elements of Hindu Iconography-- T.A.G.Rao)

I had hoped i would not need to get into this sort of thing, but maybe it would have saved time if I'd begun my contributions to this thread with what I have written above.

We know that when Hindu deities come into Jawa Hindu, and then into Bali Hindu, their attributes and characters can undergo a process of modification, but generally the major elements are retained. If we consider the above, it can be seen that there is very little in common between Vayu as recognised in mainline Hindu belief and Bayu as many people believe he appears in Balinese totogan hilts.

Mr. La Rocca's arguments just don't seem to get a run anywhere. Admittedly, he does not put himself forward as expert in this field, he has drawn upon information from other people, so then we should ask:- who provided this information to Mr. La Rocca?

Incidentally, a kain poleng is the black and white chequered waist cloth that is draped around statues and worn as a garment by some people on some occasions. It is not the name of a sash or waist band. In art it is shown as the waist cloth worn by the figure in post #21.

I have not "thrown my hands in the air" and decided that everything is "lost knowledge", but I do believe that the necessary information that we need to put forward an informed opinion in respect of the identification of Balinese totogan hilt figures is sadly deficient.

I have tried for years to get some consistent clarity into this matter, but I have been unsuccessful. What we really need is comprehensive reference that gives lots of pictures and lots of explanations. I do not know of such a reference --- I've got a heap of references on Balinese and Indonesian art and culture, but nothing has the sort of information we need.

Perhaps one of us may be able to find such a reference?

25th January 2016, 01:53 AM	#43
A. G. Maisey Member Join Date: May 2006 Posts: 6,716	Let's look at the formal attributes of Dewa Bayu. Dewa Bayu is actually the manifestation of Sanghyang Widhi in his power to create the wind. People say Bayu is the "God of the Wind", this is not strictly so, Bayu is actually representative of the power of Sanghyang Widhi to create the wind. We need to think of all these minor deities as manifestations of Sanghyang Widhi's powers. To the Balinese people Sanghyang Widhi is actually three deities, the Trisakti (Holy Trinity):- Brahma, Vishnu, Shiva ( creator, preserver, destroyer) Bayu is Vedic in origin, and in mainline Hindu belief he is known as Vayu. His charioteer is Indra. In the Vedas he is not particularly outstanding, and although he is not associated with the winds, he supposedly gave birth to them near the rivers of heaven, so he is not "The God of the Winds", he is the "Creator of the Winds". But like all the minor gods, he is actually an abstract idea that in fact is a manifestation of the One God: Sanghyang Widhi. We know he is handsome in appearance. In later mythology he is given the guardianship of the north-west part of of the universe. In the Mahabharata he is identified as the father of Bhima and of Hanuman. Vayu should be represented as a youthful person of powerful build, he should be black in colour and he can have either four or two arms. His eyes are red and he is dressed in white. His brow must be waved and he wears many ornaments. In his right hand there should be a banner and in his left hand there should be a danda (danda in this context means "stick", it is also the general Hindu word for "punishment"). Some authorities believe that the right hand should be held in the pataka-hasta position, others believe that the right hand should hold an ankusa (angkus). Vayu's hair should be unordered and untidy, and if seated it should be on a deer or on a simhasana (in this context this word means "throne"). The deer is his vehicle, the throne is an interpretation of the word that also means the house of a high priest. Vayu moves very quickly, and appears very quickly. In the Vishnudharmottara it is stated that both the clothing of, and Vayu himself should be sky-blue and that he should carry a chakra and a dhvaja ( a discus and a banner --- 'chakra' has other meanings, but in this context it means 'discus'). Vayu's mouth should be open. Siwa gave a bow to Vayu. (Ref.:- Elements of Hindu Iconography-- T.A.G.Rao) I had hoped i would not need to get into this sort of thing, but maybe it would have saved time if I'd begun my contributions to this thread with what I have written above. We know that when Hindu deities come into Jawa Hindu, and then into Bali Hindu, their attributes and characters can undergo a process of modification, but generally the major elements are retained. If we consider the above, it can be seen that there is very little in common between Vayu as recognised in mainline Hindu belief and Bayu as many people believe he appears in Balinese totogan hilts. Mr. La Rocca's arguments just don't seem to get a run anywhere. Admittedly, he does not put himself forward as expert in this field, he has drawn upon information from other people, so then we should ask:- who provided this information to Mr. La Rocca? Incidentally, a kain poleng is the black and white chequered waist cloth that is draped around statues and worn as a garment by some people on some occasions. It is not the name of a sash or waist band. In art it is shown as the waist cloth worn by the figure in post #21. I have not "thrown my hands in the air" and decided that everything is "lost knowledge", but I do believe that the necessary information that we need to put forward an informed opinion in respect of the identification of Balinese totogan hilt figures is sadly deficient. I have tried for years to get some consistent clarity into this matter, but I have been unsuccessful. What we really need is comprehensive reference that gives lots of pictures and lots of explanations. I do not know of such a reference --- I've got a heap of references on Balinese and Indonesian art and culture, but nothing has the sort of information we need. Perhaps one of us may be able to find such a reference?