The Republic Of Indonesia

Ganesha

Hindu practices generally involve seeking awareness of God and sometimes also seeking blessings from Devas. Therefore, Hinduism has developed numerous practices meant to help one think of divinity in the midst of everyday life. Hindus can engage in pūjā (worship or veneration),[42] either at home or at a temple. At home, Hindus often create a shrine with icons dedicated to their chosen form(s) of God. Temples are usually dedicated to a primary deity along with associated subordinate deities though some commemorate multiple deities. Visiting temples is not obligatory,[64] and many visit temples only during religious festivals. Hindus perform their worship through icons (murtis). The icon serves as a tangible link between the worshiper and God.[65] The image is often considered a manifestation of God, since God is immanent. The Padma Purana states that the mūrti is not to be thought of as mere stone or wood but as a manifest form of the Divinity.[66] A few Hindu sects, such as the Ārya Samāj, do not believe in worshiping God through icons.

Hinduism has a developed system of symbolism and iconography to represent the sacred in art, architecture, literature and worship. These symbols gain their meaning from the scriptures, mythology, or cultural traditions. The syllable Om (which represents the Parabrahman) and the Swastika sign (which symbolizes auspiciousness) have grown to represent Hinduism itself, while other markings such as tilaka identify a follower of the faith. Hinduism associates many symbols, which include the lotus, chakra and veena, with particular deities.

Mantras are invocations, praise and prayers that through their meaning, sound, and chanting style help a devotee focus the mind on holy thoughts or express devotion to God/the deities. Many devotees perform morning ablutions at the bank of a sacred river while chanting the Gayatri Mantra or Mahamrityunjaya mantras.[citation needed] The epic Mahabharata extols Japa (ritualistic chanting) as the greatest duty in the Kali Yuga (what Hindus believe to be the current age).[citation needed] Many adopt Japa as their primary spiritual practice.[citation needed]

Prambanan temple

Devas and avatars
Krishna (left), the eighth incarnation (avatar) of Vishnu or svayam bhagavan, with his consort Radha, worshiped as Radha Krishna across a number of traditions - traditional painting from the 1700s.

The Hindu scriptures refer to celestial entities called Devas (or devī in feminine form; devatā used synonymously for Deva in Hindi), "the shining ones", which may be translated into English as "gods" or "heavenly beings".[44] The devas are an integral part of Hindu culture and are depicted in art, architecture and through icons, and mythological stories about them are related in the scriptures, particularly in Indian epic poetry and the Puranas. They are, however, often distinguished from Ishvara, a supreme personal god, with many Hindus worshiping Ishvara in a particular form as their iṣṭa devatā, or chosen ideal.[45][46] The choice is a matter of individual preference[47] and regional and family traditions.[47]

Hindu epics and the Puranas relate several episodes of the descent of God to Earth in corporeal form to restore dharma in society and guide humans to moksha. Such an incarnation is called an avatar. The most prominent avatars are of Vishnu and include Rama (protagonist in Ramayana) and Krishna (a central figure in the epic Mahabharata).

Karma and samsara
Main article: Karma in Hinduism

Karma translates literally as action, work, or deed[48] and can be described as the "moral law of cause and effect".[49] According to the Upanishads an individual, known as the jiva-atma, develops sanskaras (impressions) from actions, whether physical or mental. The linga sharira, a body more subtle than the physical one but less subtle than the soul, retains impressions, carrying them over into the next life, establishing a unique trajectory for the individual.[50] Thus, the concept of a universal, neutral, and never-failing karma intrinsically relates to reincarnation as well as one's personality, characteristics, and family. Karma binds together the notions of free will and destiny.

This cycle of action, reaction, birth, death and rebirth is a continuum called samsara. The notion of reincarnation and karma is a strong premise in Hindu thought. The Bhagavad Gita states that:
“ As a person puts on new clothes and discards old and torn clothes,

similarly an embodied soul enters new material bodies, leaving the old bodies.(B.G. 2:22)[51]
”

Samsara provides ephemeral pleasures, which lead people to desire rebirth so as to enjoy the pleasures of a perishable body. However, escaping the world of samsara through moksha is believed to ensure lasting happiness and peace.[52][53] It is thought that after several reincarnations, an atman eventually seeks unity with the cosmic spirit (Brahman/Paramatman).

The ultimate goal of life, referred to as moksha, nirvana or samadhi, is understood in several different ways: as the realization of one's union with God; as the realization of one's eternal relationship with God; realization of the unity of all existence; perfect unselfishness and knowledge of the Self; as the attainment of perfect mental peace; and as detachment from worldly desires. Such a realization liberates one from samsara and ends the cycle of rebirth.[54][55]

The exact conceptualization of moksha differs among the various Hindu schools of thought. For example, Advaita Vedanta holds that after attaining moksha an atman no longer identifies itself with an individual but as identical with Brahman in all respects. The followers of Dvaita (dualistic) schools identify themselves as part of Brahman, and after attaining moksha expect to spend eternity in a loka (heaven),[56] in the company of their chosen form of Ishvara. Thus, it is said the followers of dvaita wish to "taste sugar", while the followers of Advaita wish to "become sugar".[57]

prambanan temple

Hindu temple compound in Central Java in Indonesia, located approximately 18 km east of Yogyakarta.[1]

The temple is a UNESCO World Heritage Site and is one of the largest Hindu temples in south-east Asia. It is characterised by its tall and pointed architecture, typical of Hindu temple architecture, and by the 47m high central building inside a large complex of individual temples.

KOTA GEDE

Kota Gede also known as Pasar Gede - is the site of the remains of a palace Kraton of the late 1500s and early 1600s for the rulers of Mataram.

Legend and myth surround much of the information available for the time the palace was intact, and only the Kota Gede Royal Graveyard (precursor to Imogiri) and a few small sections of wall of the palace remain.

In the expansion of the city of Yogyakarta in the late twentieth century, Kota Gede is merely a suburb within the city. At the time of Indonesian independence in the 1940s and after considerable publicity was given to the silver workers within this locality.

The name of the location in higher more respectful level (Kromo) Javanese is Pasar Gede.

The Royal Graveyard holds important graves that trace connections of Mataram with earlier kingdoms, and the placement of the graves within the covered area of the graveyard can be considered as a physical representation of 'silsilah' or geneaology of the rulers and their progenitors. It is guarded and maintained by Juru Kunci who are employed by the two palaces of Yogyakarta and Surakarta.

In the twentieth century the location became synonomous with silver workers and traders.

ugm, yogyakarta

The site of several major universities, Yogyakarta is widely recognized as an educational city. The northern part of the city is home to Gadjah Mada University, the oldest and most prestigious public university in Indonesia.

Some other famous universities in Yogyakarta are Indonesian Institute of the Arts - Yogyakarta, Universitas Negeri Yogyakarta, Universitas Islam Indonesia, Universitas Sanata Dharma, Universitas Atma Jaya Yogyakarta, Duta Wacana Christian University, Institut Sains dan Teknologi AKPRIND - Yogyakarta, Universitas Pembangunan Nasional "Veteran" Yogyakarta, Universitas Muhammadiyah Yogyakarta, Sekolah Tinggi Teknologi Nasional Yogyakarta, Universitas Teknologi Yogyakarta.