Unity in diversity is the motto or slogan Indonesia. The phrase is derived from the Old Javanese language and is often translated with the phrase "It varies but remains one". Translated by word, the word diversity mean "diverse" or different. Said Neka in the Old Javanese language means "kind" and to forming the word "variety" in Bahasa Indonesian. Single word means "one". The word ika means "it is". Literally translated Unity in Diversity "Wide One That", which means even vary but essentially remain the Indonesian nation is a unity. The motto is used to describe the nation and the unity and integrity of the Unitary Republic of Indonesia which consists of diverse cultural, language, region, race, ethnicity, religion and belief.
This sentence is a quote from a Javanese kakawin the kakawin Sutasoma, MPU Tantular essay about Majapahit kingdom during the 14th century. Kakawin is special because it teaches tolerance between Hindus Shiva with Buddhists. This quote comes from stanza 139, verse 5. Bait is in full as follows:
Rwāneka dhatu Buddha winuwus Wiswa,
Bhinnêki rakwa ring taxable parwanosen apan,
Watermelon ng Jinatwa Śiwatatwa kalawan single,
Unity in Diversity tan hana dharma mangrwa.
It is said that Buddha and Shiva are two different substances.
They are different, but how could be identified?
Because the truth of Jina (Buddha) and Shiva is single
Divided belahlah, but one that was also the. There is no ambiguity in the truth.
Unity in Diversity Tan Hana Dharmma Mangrwa expressed more concretely the Majapahit era actually began Wisnuwarddhana, when the flow Tantrayana highest peak of development, therefore Nararyya Wisnuwarddhana didharmmakan at two workshops in Waleri is Shiva and Jajaghu (Candi Jago) is Buddha. Also the crown prince Krtanagara (Nararyya Murddhaja) ordained as Jina = Jnyanabajreswara or Jnyaneswarabajra. This is a fact that an embryo Singhasari animate existence and continuity of the royal Majhapahit. Narayya Wijaya as the founder of the kingdom (the founder) no other relatives as well as the law Nararyya Murddhaja (Sri Krtanagara = king Singhasari last).
Formulation of Unity in Diversity Tan Hana Dharmma Mangrwa by MPU Tantular statement essentially creative power in an effort to cope with the diversity of religious beliefs and, in connection with the Majapahit empire state building efforts at the time. Has provided inspirational values of the system of government at the time of independence, was fully aware that foster a sense of unity and spirit that is Unity in Diversity - Kakawin Sutasoma (Purudasanta) was appointed as the motto enshrined Homeland Garuda Pancasila symbol. In Kakawin Sutasoma (Purudasanta), the notion of unity in diversity is emphasized on different fields is also diversity of religious belief and trust in the community Majhapahit.
In Homeland symbol, Garuda Pancasila, expanded understanding, to be unlimited and applied not only to the differences and religious beliefs, but also to differences in ethnicity, language, customs (culture) and different islands (the homeland) in the unity nusaantara highway. As per the meaning of the motto of unity in diversity that can be described bhinna-ika-single - ika means vary but essentially one. For though as a whole has a different but essentially ONE, a nation and state of Indonesia. Homeland Garuda Pancasila symbol with the motto Unity in Diversity Government Regulation number 66 year 1951, on October 17, enacted on October 28, 1951 on the State Emblem. That state building efforts both in the reign of Homeland Majhapahit and government based on the common view that the spirit of unity, oneness and togetherness as a basis for upholding the state capital.
While the slogan "Hannah Tan Darmma Mangrwa" symbol is used as the motto of National Defense (Glue Ham Nas). The meaning of this phrase is "No kenenaran two-faced" and then the sentence is given Lemhanas motto concise and practical understanding of "Surviving as it" "There is no truth duplicity" actually had an understanding that every human being should always hold and are based on truth that one. Unity in diversity tan hana dharmma mangrwa is a phrase that interpret the presence of various elements of trust in the Majhapahit. Not only Shiva and Buddha but also a number of streams (sect) that has since been known in advance most of the members of society that is pluralistic Majhapahit.
Respect to the slogan of Singhasari the embryo during the dhinarmmeng ring Wisnuwarddhana Jajaghu (Candi Jago), then either the slogan unity in diversity and Jago Temple building was later refined in the Majhapahit. Therefore, these two symbols (or wijaksara and buildings) is better known as a result Majhapahit civilization era. When in fact the result of the course of history since the beginning. In terms of religion and belief Majhapahit a pluralistic society. In addition to the impressive presence of some religious sects and beliefs that stand-alone, as well as a very prominent symptom of syncretism between Siwa-Buddha and worship ancestral spirits, but the original indigenous beliefs persist, even taking the role of the highest and largest in the majority society. When was the Majapahit divided:
• The first group, those who are Muslims who came from the west and stay in Majhapahit;
• The second category, the Chinese people mostly from Canton, Chang-chou and Ch'uan-chou (located in Fukien) that aside and settled here. Many of those who converted to Islam and even broadcast the religion;
• Group three, the natives when walking barefoot, her hair piled on top of the head. They believe entirely to the ancestral spirits
Third point is that in conformity with their ancestral spirits called spirits as well as Hindu gods and included in the inscriptions. Essentially continues the tradition, starting in the first kingdoms in Central Java, Central Java, the ancient Mataram established (the founder) by the Queen Sanjaya Rakai Mataram - no other is Rahiyang Sanjaya of the kingdom centered Galuh Ciamis Tatar Sunda. Ancestral spirits are expected and requested his help to keep and bear witness and blessing a curse for those who dare to violate the king's decree. Recorded in Nagarakertagama (16:2-4) Buddhists of the common people is limited, the bhujangga and Buddhist monks in charge to area collecting tributes and broadcast strictly prohibited religious visit to the western part Majhapahit. Because the area does not have followers of Buddhism. Buddhist monks are only allowed to spread their religion to the east Majapahit especially Bali and Desert (Lombok?). While Hindu-Saiwa priests are free to visit and preach his faith anywhere in the territory Majhapahit.
Among the people of the Kingdom Majhapahit was Hindu but Buddhist limited, and in addition is the most original religious believers worship the belief that the subject is glorified Spirit Ancestors. Majhapahit period is the period marked the revival of the belief that the spirits of ancestors have lived for the past, especially since the period of Central Java were pressed into the outer edge of the presence of foreign innovations. Resurrection is not just happening at the bottom (of the people) but a symptom of change in the global aspects in art, especially in the field of religion. Pattern page and holy empire building orientation change followed the pattern and order of the mountain are arranged backwards and upwards becoming increasingly high, which ended in a punden as the most sacred element, as the pattern of Candi Jago shrine, temple and the majority generally Panataran sacred buildings in East Java. This evidence, as well as the fact the symptoms revival Genuine belief sets and reach the formal to the top (nobility).