The rich tapestry of Hindu-Buddhist civilization on the
island of Kalimantan is deeply intertwined with the historical narrative of the
Kingdom of Kutai. This kingdom, often highlighted as the oldest in Indonesia,
features prominently in school history books, shaping the early historical
understanding of many. Most people assume the Kingdom of Kutai is the oldest
Hindu kingdom in the archipelago. However, recent studies and historical
sources indicate a more complex and nuanced story.
Agus Aris Munandar, in his book Kaladesa: Awal Sejarah
Nusantara (2017), points out that the seven yupa inscriptions, which are
thought to represent the Kingdom of Kutai, actually suggest the presence of
Vedic religion rather than Trimurti Hinduism, which is more commonly associated
with modern Hindu teachings. According to Munandar, the Vedic religion predates
both Trimurti Hinduism and Buddhism. Unlike Trimurti Hinduism, which venerates
the three principal deities of the life cycle—Brahma, Vishnu, and Shiva—the
Vedic religion emphasizes the worship of natural element gods such as Indra
(God of Rain), Agni (God of Fire), and Vayu (God of Wind).
Hariani Santiko, in her work The Vedic Religion in
Nusantara (2013), traces the emergence of the Vedic religion in the Kingdom
of Kutai to King Mulawarman’s sacrificial rituals at Vaprakeśvara. This area
was home to a sacred fire representing Agni, the connector between the human
world and the divine.
The popular narrative of Kutai as the oldest Hindu kingdom
not only misinforms but also overshadows the Buddhist archaeological remains
found across Borneo. While contemporary Buddhist communities in Kalimantan are
concentrated in areas with dense Chinese populations, such as West Kalimantan,
ancient Buddhist remains are scattered throughout the island. These relics
uniquely blend Sumatran and Javanese Buddhist styles with local Kalimantan
traditions, some dating back to the earliest periods of Buddhism’s arrival in
the archipelago.
One of the most monumental and potentially earliest Buddhist
sites in Kalimantan is Batu Pait, located in Nanga Mahap District, Sekadau
Regency, West Kalimantan. Discovered near the Tekarik and Mahap rivers and
first reported in 1914, Batu Pait features a large granite inscription flanked
by stupa reliefs. Unlike Java or Sumatra, where stupas were constructed, the
monks at Batu Pait opted for creating reliefs.
The inscriptions, read by M.M. Soekarto K. Atmodjo, indicate
that Batu Pait was a residence for sramanas (ascetics) and had developed by 578
Saka or 656 CE. Researchers believe Batu Pait is closely related to another
distant site, Gunung Totek, on Maya Island, southwest of mainland Kalimantan.
Eko Herwanto’s Pulau Maya dan Hubungannya dengan Segitiga
Emas Sumatera-Jawa-Kalimantan pada Masa Klasik (2010) notes that Gunung
Totek also features stupa reliefs similar to Batu Pait, suggesting a historical
Buddhist community. However, the site also contains a Nandi statue, indicative
of Shaivism, and several other statues showing Khmer/Champa influences.
The discoveries at Gunung Totek and Batu Pait suggest a
Hindu-Buddhist religious route spanning from Sumatra’s east coast to Java’s
north coast. The iconography found resembles those from Kota Kapur on Bangka
Island and Batujaya in Karawang, likely linked to the rise of Srivijaya around
the 7th century, known for its invasions into Java as recorded in the Kota
Kapur inscription (688 CE).
Despite Srivijaya’s influence, Buddhism in Kalimantan
underwent significant local adaptation. For instance, in East Kalimantan’s Gua
Gunung Kombeng, 8th-9th century statues depict Shiva’s family deities alongside
Vajrapani, a Bodhisattva in Mahayana and Vajrayana Buddhism. This integration
of Hindu and Buddhist elements in worship sites reflects the local wisdom and
religious harmony of ancient Kalimantan society.
The history of Kalimantan’s ancient civilizations is complex
and multifaceted, with significant influences from both Hindu and Buddhist
traditions. The archaeological sites of Batu Pait and Gunung Totek, among
others, offer a glimpse into this rich heritage. As new findings continue to
emerge, they challenge and enrich our understanding of Indonesia’s early
historical landscape, highlighting the need for a broader and more inclusive
historical narrative.
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