Life Enlightenment in Vihara Karangdjati
Thursday, 12 March 2020by adminstube
The participants' trip to Vihara Karangdjati was full of enthusiasm and curiosity because this activity as a part of the Multicultural and Inter-religion Dialogue Training held by Stube-HEMAT Yogyakarta on March 6-8, 2020, was the first experience of inter-religion interaction by visiting directly a temple and having dialogue with leaders of Buddhists. At the Vihara, Supriyanto, one of the staffs welcomed the participants and served traditional snacks, such as boiled peanuts, cassava chips and nagasari. In the introduction, the participants shared their experiences and chatted while brewing warm jasmine-scented tea. Wanti told about her experiences in her hometown in Halmahera. Erik Poae also revealed the difference situation in Halmahera which is dominantly Christian and in Jakarta where he study is mostly Moslem. Kelik, a Hindu student from Bali, revealed that religious life in his village is fine among ordinary people rather than among religious leaders and he hoped that in the future it will be better. Additionaly, Mutiara from Bandung shared her interaction experience with Sumba people who have different religion and tradition in Exploring Sumba program. While Budi from Riau felt that he did not have experience in intolerance.
Furthermore, Totok Tejamano, S.Ag, chairman of Vihara Karangdjati who is also the Trustee of Buddhist Society in Yogyakarta municipality expressed his pleasure in meeting students who are eager to learn new things here. He narrated the history of Vihara Karangdjati as the oldest temple in Yogyakarta that had been established since 1950 and inaugurated in 1962, even though the main building itself had formerly built as a dairy since the Dutch era. At that time Karangjati was a plantation area and after the independence of Indonesian the land became the property of Romo Among. Elsewhere, in 1958 Bhante Jinaputta carried out a 'vassa' and lived in Cetiya Buddha Khirti, owned by Tjan Tjoen Gie (Gunavarman Boediharjo) in Sayidan village, the only Buddhist place of worship in Yogyakarta. Based on the the agreement between Tjan Tjoen Gie and Romo Among, Bhante Jinaputta lived in Romo Among’s dairy building and since then the religious activities began to be held there. There are eight figures in Karangdjati Temple known as Djojo 8 (Joyo Wolu) who were active in there, including Romo Among, Tjan Tjoen Gie, Soeharto Djojosoempeno, Djoeri Soekisno, Kho Tjie Hong, Tan Hok Lay, Moesihardjono, and Krismanto. The monastery began to develop by constructing wall surrounding the building and gate in 1962 and was declared the establishment of the monastery. The following years were difficult times when the pioneers died including Romo Among in 1993. The Vihara Karangdjati began to revive in 1998 and it gradually renovated supporting building, altar, canopy and the west wall. At the same time with celebration of Kathina 2550/2006, the family of Romo Among granted the monastery land to the Indonesian Teravada Sangha. The development of Buddhism so far was the involvement of the community who supported each other and reflected brotherhood that enabled to answer every struggle.
Totok also introduced the philosophy of ‘Jalan Tengah’ (Middle Way) of Vihara Karangdjati, which is saying “Kesusu Selak Ngopo, alon–alon yo ngenteni opo?” (why we are in a hurry, what is being pursued? Why we are slowly, what you are waiting for?) This philosophy reminds us that whatever a person does should begin wisely, not in a hurry, one should think clearly and balance in doing it. Regarding to Namo Buddaya's greeting, it is used to greet or express the earnest heart.
Imperceptibly, the discussion became more serious, deep and it ignited the curiosity, but it remained relax and came to the questions asked by participants, "Mr. Totok, apologize me in advance, I want to know whether the Buddha followers worshiped the statue of Siddharta Gautama?" Pak Totok and Mas Supri laughed while answering, "Yes, most people think that when we face and prostrate in front of the statue, we are praying for begging. Actually it is not, the tradition means spiritual expression and enthusiasm to attain Buddhahood. Not only to remember Shiddharta Buddha Gautama as the main teacher who showed the way of deliverance, but spiritually the statue had a strong suggestion to attain Buddhahood. Then what is meant by Buddha himself? Buddha is not something that is a form or a name or a person, but a title that can be attained by Shiddarta, which is 'achieving a goal' through 'great enlightenment'. The word 'Buddha' itself comes from the verb 'buddh' which means to wake up, be aware, understand and be enlightened from darkness or astray towards the light of truth. Buddha statues are also used by Buddhists as a tool to concentrate and meditate in worshiping the Almighty God called Sang Hyang Adhi Buddha. So, the Buddha statue is not Siddharta as a human being but Tathagata or Afatara, the Adi Buddha", he explained.
At the end of the meeting, Totok gave a message to students to hold hands together to maintain the unity of the nation in the midst of the current social conditions of society. Divisive politics have been going on for a long time in the archipelago by pitting kings to gain power, now the issue has shifted to terms of religions, ethnic and indigenous or foreigners. Young people, especially students need to notice and be aware of this by being together, compiling Indonesia. (PUT).
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