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All Journal Life and Death: Journal of Eschatology Dharmakirti : International Journal of Religion, Mind and Science
Lochan, Arhana
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Religion Humanities Social Sciences

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The eschatological traces in the cult of maharsi markandeya an interpretation of samādhi at Pura Pucak Payogan, Bali Asmariani, Anak Agung Raka; Rahayu, Ni Wayan Sri; Lochan, Arhana
Life and Death: Journal of Eschatology Vol. 3 No. 1: (July) 2025
Publisher : Institute for Advanced Science Social, and Sustainable Future

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61511/lad.v3i1.2025.2120

Abstract

Background: This study explores the eschatological dimensions embedded in the veneration of Maharsi Markandeya at Pura Pucak Payogan Bali, particularly through the interpretation of his samādhi (spiritual absorption) as a culmination of sacred life and transcendence. The aim is to analyze how the notion of moksha (liberation) is ritualized, spatialized, and narrated through cultic practices and collective memory within Balinese Hindu communities. Previous studies on Balinese religiosity have primarily focused on ritual systems, ancestral worship, and temple networks, but little attention has been paid to eschatological interpretations of samādhi shrines as sites of spiritual transcendence. Methods: This article adopts a qualitative approach using ethnographic fieldwork, textual interpretation of Hindu philosophical sources (particularly Vedānta and Yoga Sūtra), and spatial-symbolic analysis of the temple architecture and rituals associated with Pura Pucak Payogan. Findings: The findings reveal that Maharsi Markandeya’s samādhi is perceived not merely as a memorial site but as an eschatological axis where the duality between life and death dissolves. This perception is enacted through pilgrimage practices, offerings, and narratives that position the site as a symbolic gateway to liberation. The integration of eschatological doctrine into living religious practices reflects a dynamic fusion of textual philosophy and local ontology. Conclusion: The study concludes that Pura Pucak Payogan functions as a liminal sacred space encoding the ideal of divine union, and that the cult of Maharsi Markandeya offers a living model of eschatological embodiment in the Hindu-Balinese tradition. Novelty/Originality of this article: The novelty of this study lies in its interdisciplinary interpretation of samādhi as an eschatological site and in highlighting the fusion of theological vision with ritual practice in contemporary Balinese spirituality.
Art, inscriptions, and sacred space: A survey of Śaiva traditions in Southeast Asia Lochan, Arhana
Dharmakirti : International Journal of Religion, Mind and Science Vol. 3 No. 1: (October) 2025
Publisher : Institute for Advanced Science, Social, and Sustainable Future

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61511/ijroms.v3i1.2025.2028

Abstract

Background: The spread of Śaiva dharma in Southeast Asia is a vital chapter in the history of cross-cultural religious and political exchange between India and the wider region. This article traces the transmission of Śaiva ideas, rituals, and temple culture to the regions such as present-day Cambodia, Indonesia, Vietnam, and also includes examples from Laos, focusing on archaeological, inscriptional, and iconographic evidence. It investigates the royal patronage of Śaiva dharma, the regional adaptations of Indian forms, and the development of indigenous expressions of Śaiva worship. Methods: This paper is based on textual analysis, visual study of temple architecture, and secondary sources. Finding: The findings show that Śaiva practices were not simply imported from India but gradually integrated into local contexts through dynamic processes of reinterpretation, royal sponsorship, and ritual localisation. The study undertakes a regional survey of the spread and localisation of Śaiva dharma across Southeast Asia, drawing on epigraphic, architectural, and textual evidence. Conclusion: This study concludes that the spread of Śaiva dharma in Southeast Asia was not a one-way transmission from India, but a process of selective adoption, creative adaptation, and localisation. By examining evidence from Cambodia, Indonesia, Vietnam, and Laos, the research highlights how Śaiva traditions became deeply intertwined with local political authority, artistic production, and ritual life, producing uniquely regional forms of Śaiva practice that endured for centuries. Novelty/Originality of this article: The originality of this article lies in its comparative regional approach, which integrates epigraphic, iconographic, and architectural evidence to show how Śaiva dharma was reinterpreted within diverse Southeast Asian cultural settings.
Co-Authors Asmariani, Anak Agung Raka Rahayu, Ni Wayan Sri