Physical And Spiritual Cleaning Through Melasti Ceremony

Bali is an interesting place, where there is a lot of cultural richness within the local Balinese community. Balinese culture is widely packed as a cultural attraction that is very popular by the wider community.

People from abroad come to Bali too just to enjoy and learn about the series of traditional ceremonies owned by the people of Bali.

So no wonder if so one of the goals they come to Bali is because of a unique custom ceremony, where they can witness themselves directly even there to be involved in it. One tradition that we will discuss is melasti ceremony.

Melasti (or Makiyis; Melis) is a purification performed at the seashore, lake or at source / spring before the meaningful Nyepi celebration to purify oneself by birth and inward.

The purpose of this ceremony is to purify themselves. In Melasti ceremony according to Lontar Sundarigama and Sang Hyang Aji Swamandala there are four things ordered in the Melasti ceremony.

First to remind the people to continue to increase their devotion to God (ngiring parwatek dewata).

The second increase of devotion is to build awareness to actively carry out the alleviation of the suffering of common life in society (anganyutaken laraning universe).

Third to build a life attitude that is concerned with the suffering of living together must make efforts to strengthen themselves by cleansing the spiritual impurity itself (anganyut aken papa klesa). Fourth together to preserve this nature (anganyut aken bhuwana eruption).

By doing these four things then people are entitled to get the sari-sari life on this earth (amet sarining amerta ring telenging segara).

If the existence of the weather regularly in accordance with the law of Rta then the sea will always proceed to create cloudy. It is from the clouds that it will rain. The rain that came down when greeted in the face of this earth by the motherland with adequate forest then the need for water for various purposes of life will always be regular existence. In Bhagawad Gita III.14 it is stated that the rainfall is Yadnya nature to all the inhabitants of this earth.

Melasti or melelasti ceremonies can be defined as nganyudang malaning gumi ngamet tirta amerta, which means washing away the natural waste using the water of life. In Hindu beliefs, water sources such as lakes and seas are regarded as the origin of tirta amerta or living water.

These water sources provide life for all living beings, including mankind. For this reason, melasti ceremonies are always held in special places like the beach or lakeside.

In this ceremony, people will come in groups to water sources such as lakes and the sea. Each group or entourage comes from one unity of the same region, such as from the same banjar or village.

Each group will come with the sacred instruments of worship, the statues, pratima, and pralingga of the temple in their respective areas to be purified. Each member of the community also prepares offerings according to their respective abilities. This dish is part of complement melasti ceremony.

Before the ritual, usually the committee of each group (banjar or desa) will provide a table or stage positioned back to the sea or lake. This table is a place to put various sacred worship devices from the temple along with various types of offerings.

All members of the group then sat cross-legged facing towards the ranks of the worship and the offerings, while overlooking the source of holy water. The local priest (priest) will then lead the ceremonial procession.

Stakeholders round and sprinkle holy water to all members of the community present as well as the instruments of worship and spreading incense smoke as a form of purification.

Furthermore, performed ritual prayer (panca sembah) by all members of the group. Pastors will then share holy and bija water (rice that has been dampened with holy water). The holy water to drink while bija will be affixed to the forehead of every people who come. After the procession, the instruments of worship were paraded back to the temple to undergo several other ritual stages.

In order to maintain order in the implementation of the melasti ceremony, the row of pecalang (customary police) arranges different implementation times for each region (banjar). This is done so that each region can perform the ritual with solemn and optimal.

Therefore, during the fourth day until the second day before Nyepi, all over Bali will be seen a group of people with prayer clothes that come and go to the beach or lake.

On the other hand, the maintenance of this annual ritual order will be an unforgettable moment for tourists who have the opportunity to witness it.

Ngaben, a tradition of reverence to the ancestors

Bali, which is predominantly Hindu, always has interesting traditions known. One of them is Ngaben Ceremony, which is part of the series of Pitra Yadnya ceremony.

Ngaben is generally defined as a cremation ceremony, but from the origin of etymology it can be said to be inappropriate, because there is a tradition of cremation that is not through the burning of dead bodies. Ngaben actually comes from the word beya means cost or provision, said beya in the active sentence (do the job) become meyanin. The word meyanin has become the standard language to mention the ceremony of sawa wadhana. May also be called Ngabeyain. The word is then pronounced short, becomes a cremation.

Broadly speaking Ngaben is to process the return of the Panca Mahabhuta in this great realm and accompany Atma (Spirit) to Pitra realm by breaking his attachment to the earthly body. By deciding the love of Atma (Spirit) with his world, He will be able to return to nature, namely nature Pitra. Then the purpose of the Ngaben ceremony is that the ragha sarira (body / body) can quickly return to its origin, the Panca Maha Bhuta in nature and Atma can survive to go to nature pitra.

There is a book entitled "108 Pearl Veda" The publication of 2001, it fits on page 107, is explicitly quoted from: Yajurveda: 40-15. In the hill it is mentioned that;

1. mankind, your body built by the five mahabhans eventually becomes ash and atmanya will get moksa.
2. Therefore, remember the name of God, namely AUM, remember the name of God AUM, and remember your doan.

So in the holy book of vedas samhita, in this factor the yajurveda book is written that every person (Hindu) who dies his corpse must be built to ash in order to attain moksa atmanya. But whether the Ngaben ceremony can directly reach the heaven aka moksa? If we think of it that's not necessarily. Can be seen in the Quotation of Yajurveda above on the latest sentence. "Remember your doings" certainly when we have died we will be accountable for our conduct during the fate. Is it worth the alias to reach heaven or moksa.

Peak Ngaben traditional ceremony is the procession of burning the whole structure of yaknik Lembu or this monastery along with the corpse. Ngaben procession usually takes a long time. For those who still have a high caste, this ritual can be done for 3 days. However, for low-caste families, the corpse should be buried first and then done Ngaben.

Ngaben ceremony in Bali is usually done on a large scale like a party and cost a lot. Therefore, not a few people who perform Ngaben ceremony in a long time interval after death. Currently, the Hindu community in Bali many who perform Ngaben ceremony in bulk to mengemat cost. So the bodies of the deceased are buried for a while while waiting for sufficient costs. However, for families who can afford, Ngaben traditional ceremony can be done as soon as possible.

Pura Besakih, Bali Community Religious Center

Besakih Temple is called as the mother of pretending that is in bali. Indeed, Besakih temple is a complex of temples consisting of various types of temples located on the southern slopes of Mount Agung.

Besakih name, purportedly derived from the word 'Wasuki' (sanskrit) which means salvation. From another source, it is said that the name Besakih refers to the name of the dragon in the Hindu mythology of 'Naga Basuki' which is believed to be the god of the guardian of the Great Mountain.

In the area besakih there is 1 central temple (temple Penataran Agung) and 18 other companion temple. Penataran agung temple (temple center Besakih) is the largest temple area, there are many high temple buildings, large and magnificent.

A sacred building looks like a stacked roof called Meru. Meru has a number of varied overlap. Overlapping is the name for the number of roofs in the sacred building. The number of passengers from Meru if we count will always amount to odd. Starting from meru overlap 3, 5 passengers, 9 passengers until the highest is meru 21.

This is the origin of the Besakih temple, before there was nothing but timber and wilderness in that place, as well as before there was Segara Rupek (Bali Strait). The island of Bali and the island of Java was still one and has not been separated by the sea. The island is long and named Pulau Dawa. In East Java that is in Mount Rawang (now known as Mount Raung) there is a Yogi or ascetic named Resi Markandeya.

He is from Hindustan (India), by his companions called Batara Giri Rawangkarena spiritual purity, his wisdom and wisdom (sakti say). At first the Yogi Markandeya meditated at the mountain Demulung, then moved to Mount Hyang (supposedly the mountain Hyang is DIYENG in Central Java originated and the word DI HYANG). For such a long time he had been imprisoned there, received a decree from Hyang Widhi Wasa so that he and his followers would flood the forest on Dawa island after it was completed, so that the land would be distributed to his followers.

The Yogi Markandeya carried out the decree and immediately set out for the east with his accompanists approximately 8000 men. After arriving at the destination, the Yogi Markandeya told all his entourage to work in the wilderness, to be carried out as it should be.

When ripping the forest, many of the accompanists of the Yogi Markandeya who was sick, then died and some were eaten by wild animals, because not preceded by yadnya ceremony (bebanten / offerings).

Then the forest is stopped and the Yogi Markandeya returns to his hermitage (said to Mount Raung in East Java For some time the Yogi Markandeya lives in the mountain Raung.One day which is considered good (Dewasa Ayu) he again wants to continue the forest it is for the opening of a new area, accompanied by the rishis and the ascet who will be invited together to plead for the success of this work, to this success of his successors, this time his attendants numbering 4000 people and the Age Village (the people at the foot of Mount Raung) with bringing in complete farming tools including seeds to be planted in the forested jungle.After arriving at the destination, the Yogi Markandey immediately performs a tad yoga with the other yogis and presents his yadnya upakara, the Yadnya and the Blind After the ceremony was completed, his followers were told to continue the work of the forest but, cutting down trees and others starting and south to the north. Because of the considerable amount of forest being declared, thanks to Hyang Widhi Wasa's grace, the Yogi Markandey instructed that forest destruction be halted and he began to divide the land for his followers, each made a rice field, resident and housing.

In the place where the forest began, Yogi Markandeya planted a pitcher of water, as well as Pancadatu in the form of gold metal, silver, copper, iron and bronze with gems Mirah Adi (main gem) and upakara (bebanten or sesajen) more sprinkled Tirta Pangentas (holy water). The place where the plants were planted was named BASUKI. Since then the followers of the Yogi Markandeya who came at the next time as well as the forest for the opening of new territory, no longer disastrous as ever experienced before. Thus a few excerpts from the palm of Markandeya Purana about the origin of the village and the Besakih temple mentioned earlier named Basuki and in its development later to this day is named Besakih.

The physical existence of the Pura Besakih building is not just a place of worship of God, according to Hindu beliefs dharma, the largest on the island of Bali, but in it has a linkage of the background to the meaning of Mount Agung. A tallest mountain on the island of Bali is believed to be the center of the Natural Government of the Soul, the Nature of the Gods, who became the Lord's messenger to the islands of Bali and beyond. So precisely if on the slopes of Southwest Southwest Agung made the building for the sanctity of mankind, Besakih temple is philosophical meaning.

The philosophical meaning which is enclosed in Besakih temple in its development contains elements of culture which include:

1. System knowledge,
2. Equipment life and technology,
3. Social organization,
4. Living livelihood,
5. Language systems,
6. Religions and ceremonies, and Art.

The seven elements of culture is embodied in the form of cultural ideas, the form of cultural activities, and material culture. This has emerged both in pre-Hindu and Hindu periods which have undergone development through the mythic stage, the ontology stage and the functional stage.

Structure of the temple Besakih group of temples consists of 18 temples located in the village area Besakih and one fruit is located in the village Sebudhi district Selat, Karangasem regency. The location of the temple in a row from south to north is as follows:

1. Persimpangan Temple

It is located in the village Kedungdung, in the middle of the field approximately 1.5 km. To the south is the temple of Penataran Agung which is a small temple. In this temple there are 4 pieces of buildings. Its function as a temporary crossing place Bathara or god Besakih, when held melasti ceremony (seek holy water) to Toya Sah, to Tegal Suci or to Batu Klotok conducted every year.

2. Dalem Puri Temple

Teletak north of the bend of the last road, before reaching the village Besakih approximately 1 km west of Penataran Agung Besakih temple. In this temple there are 10 buildings of roofed fibers. Its function as linggih bhatari Uma and Dewi Durga, in this temple there is also pelinggih Sang Hyang Prajapati as master of human spirit. To the north there is a field called penal tegal.

3. Manik Mas Temple

Located on the left side of the road to the temple of Penatharan Agung, the distance is approximately 750 meters south of Penataran Agung. In this temple there are 6 pieces wake and pelinggih, including pelinggih principal shaped building, four-faced to the west. Function as a place Ida Ratu Mas.

4. Bangun Sakti Temple

Located on the right of the road leading to Penataran Agung and north of Manik Mas Temple. In the temple there are four buildings. The main building there is called the Save gedong, as the place of Sang Hyang Ananthaboga.

5. Ulun Kulkul Temple

Located approximately 350 meters left of the road to the temple of Penataran Agung. In this temple there are seven buildings and pelinggih. The most important pelinggih there is Gedong Sari roofed fibers, as linggih god Mahadewa. it is one of the linggih god Catur Loka Phala, the manifestation of Sang Hyang Widhi who controls the west. The color of the jewelry or clothing in the temple, at the time of the ceremony, is used yellow cloth.

6. Merajan Selonding Temple

located on the left side of the temple of Penataran Agung, there are five buildings. In the temple is stored inscriptions and pratima-pratima, and also stored slonding gamelan. According to historical records the temple is a former part of the king's palace named Sri Wira Dalem Kesari. Now this temple functions as a storage place of heirlooms.

7. Gowa Temple

Located on the right side of the road facing the temple Merajan Slonding, in kompleks there is a large cave, but the parts have collapsed a lot. According to popular belief, the cave penetrates into the bat cave, east of kusamba, as cave for Sang Hyang Basuki. In the temple there are four buildings.

8. Banuwa Temple

Located on the right side of the road in front of Besakih temple, approximately 50 meters from the temple of Penataran Agung. In the temple there are four buildings and pelinggih worship of the principal in the temple was addressed to the goddess Sri and every sasih kepitu (around January). There are Ngusaba Ngeed and Ngusaba Buluh ceremonies that aim to prosper in the fields and in the fields.

9. Mrajan Kanginan Temple

Located east of the Banuwa temple, there are seven buildings in the temple. There is a building for the Bradah Empu.

10. Hyang Aluh Temple

Located west of the temple of Penataran Agung which is approximately two hundred meters. Inside there are seven pieces. the main building on this temple is shaped Gedong to place Ida Ratu Ayu.

11. Basukihan Temple

Located on the right side of the stairs up to the temple of Penataran Agung, there are ten buildings and pelinggih. Pelinggih principally shaped Meru with nine-story roof, as the place of Sang Hyang Naga Basuki.

12. Penataran Agung Besakih Temple

Located in the middle of a group of temples including the temple environment Besakih. Besakih Penataran temple complex including the largest temple complex at Besakih temple. Consists of seven levels of pages with a total of 53 buildings. There is a large-roofed meru seven levels 11,9,7,5,3. Pelinggih which is the main cult there, is Padma Three as the place of Sang Hyang Widhi Wasa in its manifestation as Tri Purusa namely Ciwa, Sadha Ciwa and Parama Ciwa which at the same time is the axis of the other temples.

13. Batu Madeg Temple

Located approximately 150 meters on the right (north) Penataran Agung Temple. This temple is a large temple complex, and there are 29 buildings and pelinggih, pelinggih principal shaped big meru roofed eleven-roofed. This building is as a place God Vishnu as manifestation Sang Hyang Widhi, who controls the north. Fashion colors in the temple is all in black.

14. Kiduling Kreteg Temple

Located approximately 300 meters on the left (south) Penataran Agung Temple, on a Hill. There are 21 buildings and Pelinggih. Pelinggih principal is a large meru roofed eleven level as a place god Brahma is the manifestation of Sang Hyang Widhi as the ruler of the south. The temple complex is a large temple complex almost as big as the complex of Batu Madeg Temple . Fashion colors in the temple is Red color.

15. Gelap Temple

Located less than 600 meters on a hill east of Penataran Agung Temple. Inside there are six buildings and pelinggih. Pelinggih principal is meru roofed 3 as a place Iswara God is manifestation Sang Hyang Widhi as the ruler of the east. Fashion color of the temple is all-white color.

16. Peninjau Temple

Located approximately 1 km to the right Pura Penataran Agung on a hill there are twelve pieces of buildings. Most Buildings principal there is a meru roofed eleven places where Empu Kuturan asks for blessings to Sang Hyang Widhi in order to a ceremony at Mount Agung.

17. Pengubengan Temple

Located 1.5 km north of Penataran Agung Temple, there are six buildings and pelinggih. Function as a place "Ngayat or ngubeng" is a ceremony of apologize to Sang Hyang widhi that in Penataran Agung Temple will be held Ceremony. Pelinggih principal there is meru roofed level eleven.

18. Tirtha Temple

Located approximately 300 meters northeast of Pengubengan temple. There are two buildings and pelinggih and holy water (tirtha). If there is a ceremony in the temple complex besakih, then in this temple begs tirtha (holy water).

19. Pasar Agung Temple

It's on the slopes of Mount Agung, through the strait village to the village of Sebudi, then climb about four hours up the north. all buildings destroyed the time of Mount Agung erupted in 1963, and ahead of the work of Eka Dasa Rudra in besakih has begun to be improved gradually until now. Apart from the mentioned temple around Besakih temple, there are many more Pedharman temple, which became the inspiration of the citizens but actually can not be separated with Pura Agung Besakih itself.

Tumpek Wariga, Wisdom Bali Keep the Environment

Tumpek pengatag or wariga is one of the Hindu holiday in Bali which is commemorated 25 days before Galungan day which coincides on the day saniscara kliwon wuku wariga in calendar caka (calendar in bali). Tumpek wariga is a day where hindu people in bali offer sacrifices to the plants that exist on earth as human gratitude for all abundance of food and many functions of plants that help human life. Therefore, Tumpek pengatag this should be a milestone to preserve the environment, especially the plants. Moreover, in Bali today the forests are starting to bare, even now it has been cut down for settlements. This will certainly disrupt the existing ecosystem.

Tumpek pengatag this has a very noble meaning. Where we as human beings should keep each other good relationship with God, maintain good relationships with fellow human beings, and good relationship with the environment (plants) in accordance with the teachings of Tri Hita Karana (three causes of the balance of the universe). With the implementation of this tumpek wariga, humans can at least remember the services of plants to humans, so that humans can maintain the environment, and the environment can also keep us in accordance with the law of reaction action.

Cultural heritage to preserve the environment as an example of every big wood in Bali is mostly filled with polish or black and white cloth that is sacred by Hindus to be a place of worship that is conserved spiritually by the way every day to offer offerings according to Hindu religious belief that there is believed to be something that can make us hurt if we pass like: jin, tonya, banaspatiraja and so that man is not disturbed in his life so become jagadhita in his life.

The philosophical meaning of Tumpek Wariga as a form of worship to Sanghyang Sangkara which is a manifestation of God actually means how to preserve nature through plants so that the oxygen needs of all living things can be fulfilled.

Sang Hyang Sangkara is Hyang Widhi's manifestation in creating plants, which in the symbol is green, with the northwest direction. Between the West and the Mahadeva as its deity, yellow, and north with Vishnu as its deity, Black. In Ganapatti Tattwa the Yellow color symbolizes the ground, black is water. So plants can live if there is a meeting between ground and water. Similarly soil and water will be preserved if there is a plant. Therefore, Hindus will worship God as the God of Sangkara to invoke the strength of body and soul in developing the plants.

From the Ethical Side, Hindus today are not allowed to cut trees. The people of Tumpek Wariga do not want to pick fruits, flowers, and leaves. Instead they are expected to plant trees. That is, ethically, Hindus want to harmonize themselves with nature, either through ceremony or real action.

In the teachings of Hinduism known Tri Chanda concept is the three elements that cause life and life. The three elements are vata (air), apah (water) and ausada (plants). Without these three elements, life can not take place. So it can be said that the evil of the three basic elements in life is the greatest evil of life.

From the description above, it can be concluded that Ceremony Tumpek Pengatag is a ceremony that is beneficial for the preservation of the environment, especially in the preservation of plants. Because it has a very noble meaning. Where we as human beings should keep each other good relationship with God, maintain good relationships with fellow human beings, and good relationship with the environment (plants) in accordance with the teachings of Tri Hita Karana (three causes of the balance of the universe). With the implementation of this tumpek wariga, humans can at least remember the services of plants to humans, so that humans can maintain the environment, and the environment can also keep us in accordance with the law of reaction action.

Procedures of Prayer in Hinduism in Bali

In worshiping Ida Sang Hyang Widhi especially in Hinduism in Bali, of course as a people must do praying in order that He always protects and guides us. If spelled out, prayer consists of two syllables namely Sembah and Hyang. Worship which means "sujud or sungkem" done in certain ways with the aim of conveying respect, feelings of the heart or mind, whether by speech or without speech (thought or deed). Hyang means "who is honored or glorified" as the object of worship, which is God Almighty, who is entitled to respect according to that belief.

In ordinary language the word prayer is sometimes called "muspa" or "mebhakti" or "maturan". Called "muspa" because in prayer is also commonly done with the offering of flowers (puspa). It is called "mebhakti" because the essence of the offering is a selfless, selfless submission to Hyang Widhi. Similarly, the word "maturan" which means to present anything that is the result of the work in accordance with the ability with sincere feelings of sincerity, such as flowers, fruits, snacks, drinks and others (Bajrayasa, Arisufhana & Goda 1981: 13).

According to Ketut Wiana (2005: 49) one of the benefits of prayer is to maintain health. In addition to the mind being clear, attitudes of prayer like the (padmasana, siddhasana, sukhasana, and bajrasana) make the muscles and breathing good.

In addition to health, praying and praying also educate us to have a sincere nature because what is inside and outside ourselves nothing is eternal, sooner soon we will leave or part with ourselves. Sincerity is what can ease the sense of suffering that we experience because we have understood correctly will Hyang Widhi. Praying can also reassure the soul because of the belief that God will always protect His people.

Material slavery can also be overcome by praying because people will be able to see clearly that property must be sought with the Dharma to practice the Dharma. Prayer diligently will be able to eliminate hatred, anger, resentment, jealousy and selfishness, thus increasing love for others. Hating others is tantamount to self-loathing because the Jiwatman that exists in all beings is one, sourced from God, as taught in the doctrine of Twam Asi. Then with prayers we are motivated to preserve nature because the prayers require the means derived from nature, such as flowers, leaves, fruits, springs, and so on. Here are the prayer guidelines set by Mahasabha Parisada Hindu Dharma to VI.

1. Preparation of prayer

Preparation of prayer involves the preparation of birth and inner preparation. Birth preparation includes a good sitting posture, breath settings and hand attitude.

Included in the birth preparation is also a means of supporting prayers such as clothing, flowers and incense while the inner preparation is the calm and purity of the mind. Preparatory steps and means of prayer are as follows:

2. Means of Worship

a. Flowers and kawangen

is a symbol of sanctity, because it needs to be cultivated fresh flowers, clean and fragrant. If at the time of prayer there is no kawangen, then it can be replaced with flowers (kemabang). The bad flowers offered by Agastya Parwa are:

"This is a flower not worth sacrificing to Hyang Widhi, a flower that is wormy, a fallen flower without diguncanng, a flower that contains flower ant flowers or passing by the blossoming period, a buried burial flower is a flower not worth sacrificed by the people good".

b. Incense

The flame of incense is the symbol of Sang hyang Agni, the witness and introduction of our worship to Hyang Widhi, so that in addition to other means of incense it is also necessary in prayer.

c. Tirtha

is holy water, that is water which has been purified in a certain way and called by Tirtha Wangsuh At Hyang Widhi (Ida Betara). Tirtha sprinkled on the head, drink and wash face. This is meant for our mind and heart to be clean and holy that is free from all dirt, stains and sins, impurity and the like.

d. Bija or Wija

Is the symbol Kumara ie son or bija Bhatara Shiva. This Kumara is the seed of the Soul that dwells in everyone. Thus "Mawija" (Mabija) contains the understanding to develop the seed of the Soul residing within us. The seeds will grow and grow when planted in a clean and holy place, so the installation Bija (Wija) done after getting tirtha.

3. The order of worship

The sequence of worship either at a time of self-prayer or a joint prayer led by Sulinggih or a Pemangku is as follows Before:

performing the prayer, do TriSandya first. After finished worship Trisandya continued Panca Sembah. If you do not pray Trisandya (probably already at home) and immediately worship with Panca Sembah, then after reading the incantation mantram just sanctify the flowers or kawangen that will be used muspa.

Take the flower or the kawangen is lifted in front of the chest and say this mantram:

"Om Ang Ung Mang Puspa Danta Ya Namah Swaha"

Meaning:

Dear God, may this flower is brilliant and holy.

The order of prayer is the same, whether led by pandita or pemangku, or praying alone. Only, if led pandita who have done dwijati, there is the possibility of longer mantramnya. If memorized can be followed, but if not memorized should do short short spells as follows:

a. Worship of puyung (worship with bare hands)

Mantram:

Om atma tattvatma suddha mam svah

means:

Om atma, atmanya this fact, clean my servant.

b. Worship Sanghyang Widhi as Sang Hyang Aditya

Means of interest

Mantram:

Om Aditisyaparamjyoti,

rakta teja namo'stute,

sveta pankaja madhyastha,

bhaskaraya namo'stute

Om hrang hring sah parama siwa raditya ya namo namah

Meaning:

Om, the great solar rays, You shine red, respect for you, Thou who is in the midst of the white lotus, Yours to the creator of light.

c. Worshiping God as the God of the Divine in the day and place of worship

The ingredients of Ista Dewata kawangen means that the Gods are wanted in the presence of worshipers worship Him. Ista Dewata is the embodiment of God in His various forms such as Brahma, Visnu, Isvara, Saraswati, Gana, and so on. Hence the mantram is varied according to the Deva worshiped on that day and place. For example on the day Saraswati is revered is the Goddess Saraswati with Saraswati Stawa. On another day the other gods worshiped with other stawa-stawa too.

In the public prayers such as the prayers of Purnama and Tilem days, the revered Dewata is Sang Hyang Shiva who is everywhere. Stawanya as follows:

Mantra

Om nama deva adhisthannaya,

sarva vyapi vai sivaya,

padmasana ekapratisthaya,

ardhanaresvaryai namo namah

Om hrang hring sah parama siwa aditya ya namah swaha.

Meaning:

Om, to the God who dwells in a high place, to the real Shiva is everywhere, to the God who dwells on the lotus flower seat as one place, to Adhanaresvari, servant honor

d. Worship God as Grace Giver

Means of interest

Mantram:

Om anugraha manohara,

devadattanugrahaka,

arcanam sarvapujanam

namah sarvanugrahaka.

Deva devi mahasiddhi,

yajnanga nirmalatmaka,

laksmi siddhisca dirghayuh,

nirvighna sukha vrddhisca

Meaning:

Om, You are attractive, giver of grace, grace of gods, idol worshipers, honor thy giver of all grace. The Discipleship of Gods and Goddesses, in the form of yadnya, the holy person, happiness, perfection, longevity, free from obstacles, excitement and progress

e. Worship of pride (Sembah with bare hands)

Mantram:

Om ayu werdi yasa werdi,

werdi pradnyan suka sriam,

dharma santana werdisyat santute sapta werdayah,

 Om dirgayuastu tatastu astu,

Om awignamastu tatastu astu,

Om subhamastu tatastu astu,

Om sukham bawantu,

Om sriam bawantu,

Om purnam bawantu,

Om ksama sampurna ya namah,

Om hrang hring sah sarwa nugraha ya namah swaha

Om deva suksma paramacintyaya nama svaha

means:

Om, May Hyang Widhi bestow goodness, longevity, cleverness, pleasure, happiness, the way to dharma and the acquisition of offspring, are seven additions. Honor the unimaginable God of the supreme supernatural unseen.

After the prayer is complete, please apply tirtaAmrta (ambrosia) and bija.

Beauty of Lovina Beach in North Bali

Talking about the potential of coastal tourism in the area of ​​north Bali seemed endless. It has a long coastline of more than 75 km, and each coast is bounded by mountains so it shows different panoramas of each coast.

One of them lovina beach, Lovina beach including tourism in the coast of North Bali. Precisely 10 km to the west of Singaraja Town. Its location is in Kalibukbuk village, Buleleng district, Bali. Therefore it is better known as Kalibukbuk tourism object.

Lovina Beach has black sand and its location is still very natural. In the beach area looks much lined traditional fishing boats. But the main attraction of the beach Lovina not on the beach, but on the activity of seeing dolphins in the middle of the sea. Lovina tourist area is very famous for the show of wild dolphins in the middle of the sea. On this beach there are hundreds of dolphins. To be able to see the dolphins in action, you must go to the sea before sunrise. Dolphins will appear in the middle of the sea between the hours of 6 to 8 am.

The journey to the middle of the sea in Lovina is very liked by tourists. Lovina sea waters are relatively quiet, so it can be passed comfortably by using fishing boats. You can find dolphins about 1 km from the beach. Some are jumping to the surface, and some are just swimming. Very interesting action of this black sea animals this one. Tourists who visit can hire a traditional fishing boat that is specially reserved for sightseeing dolphins in the middle of the sea. While heading out to sea to watch a dolphin show, you can also see the beautiful and natural waters of Lovina.

Duration of activity saw dolphins in Lovina about 2 hours. Fishermen will take you to the sea by a traditional boat, to where the dolphins often appear.

In addition to watching the dolphin show, at Lovina Beach is also available diving activities. Bioata sea in Lovina type diverse and not inferior to other dive sites in Bali.

Please visit Lovina beach and enjoy the natural beauty and typical north bali food.

Pulaki Temple in North Bali

The holy place, place of worship or place of worship is a place or building that is considered sacred (sacred). Every people has a holy place in the implementation of worship. The place of worship of the official religion in Indonesia is Mosque (for Muslims), Church (for Protestant and Catholic), Pura (for Hindu), Vihara (for Buddhist) and Litang / temple for Khonghucu people. The government provides protection for this place of worship as a concrete manifestation of the 1945 Constitution on religious freedom.

Pura is a holy place of Hindu people. The temple is usually erected in beautiful surroundings such as sea, mountain, cave, forest and so on. The mention of holy sites in Hinduism is not explicit. This shrine or worship is called devalaya, devasthana, deval or deul which means the house of the gods. One of the temples we will discuss is Agung Pulaki temple.

Pura Agung Pulaki is one of the temples with a religious aura accompanied by stunning natural beauty. Its location is on a rocky cliff facing directly into the sea with its charming scenery and backdrop of steep rocky hill. This holy temple is located in the village of Banyupoh, Gerokgak District, Buleleng, Bali Province, the place is quite strategic because it is on the edge of Jalan Raya Singaraja-Gilimanuk.

The history of the Temple of Pulaki is attributed to Danghyang Nirartha's journey. At that time, Danghyang Nirartha's wife, Sri Patni Kanityang, came from Blambangan holding Mpu Istri Ktut in a tired state pleading with her husband Danghyang Nirartha to be allowed to rest here until his health recovered. Danghyang Nirartha allowed his wife to stay rest in Pulaki accompanied by his daughter, Ni Ayu Swabhawa, and a son named Prince Bajra.

Due to the long-standing frustration of waiting for her husband, Sri Patni Kaniten begs the gods to be with her entire citizens to be allowed to wait for her husband's arrival until indefinite time without being inedible. The gods grant his request on the condition that his form is not visible to man. Lightning flashed and thunder blared, at that time the entourage of Sri Patni Kaniten vanished from view. Having become holy he became Bhatari Dalem Melanting, became a lord and worshiped by the village community. All his followers also vanished from the view of being the subtle (wong gamang).

Place moksa Sri Patni Kaniten or Mpu Wife Ktut was then built a Khayangan named Pulaki pura as a place to glorify and worship the god or Hyang Widhi Wasa. His daughter Dyah Ayu Melanting later in puja at the temple slam, while Prince Bajra in pretending to be a prince kertakawat prince fair yuda.

There are researchers who argue that the pulaki temple is actually in the forest, not where it is today. Location of the temple is now estimated as a place of appreciation because people dare not go into the forest because it is inhabited by wild animals, so it is impossible to go into the interior.

For tourists from the city of Buleleng is not confused anymore to come to the location of Pulaki Temple object in Gerokgak Buleleng Bali. But how for tourists outside the city and even abroad, of course they are confused and afraid to get lost. But do not worry for the out-of-town tourist Buleleng I have a solution so that you all do not stray.

Of course the means of transportation what you use to travel to the attractions of pulaki temple in Gerokgak Buleleng Bali by using private vehicles such as cars or private motorcycles. You can ask for directions to the pulaki temple attractions in Gerokgak Buleleng Bali on google maps installed on your smartphone. Because using a private vehicle will be more fun than using public transport.

However, if you use public transport such as public buses or other transportation is also not a big problem, the article you can stop in the district of Gerokgak. After that continue by using a motorcycle taxi or your private vehicle to the village until the banyupoh until the location of tourist attraction pulaki temple in Gerokgak.

Black Sand Beach

Kerobokan Beach is the most popular beach in East Buleleng precisely located in the Village of Kerobokan Sawan District Bueleleng.Di this beach tourists do not need to feel bored because there are many activities that can be done ranging from playing sand, bathing using surf boards, to watch the romantic twilight.

Tour to Buleleng feels incomplete if you do not visit Kerobokan Beach. Located in a rural coastal location laden with myths and legends is indeed a beach that is very popular among tourists. Although the landscape is not as beautiful as the beaches in southern Bali such as beach kuta , pandavas and Nusa Dua beaches with white sand and coral cliffs, Kerobokan Beach remains the most crowded beach of all time.

Kerobokan Beach has a very long coastline, fused up Penarukan Beach, Sangsit Beach and other western beaches. It is said that the black sand located in Kerobokan Beach is the sand that comes from the slopes of Merapi. This volcanic material is carried by the river. In some locations this sand turns into a beautiful sand dune and resembles a wilderness landscape.

In order to attract more visitors, now Kerobokan Beach increasingly beautify him. Now beside Pura Segare already built a new icon in the form of Kerobokan Beach Tourism Objects are large. The writing is of course a new landmark as well as a beautiful photo object.

Interesting Things to Do in Kerobokan Beach is Tourists who visit Kerobokan Beach do not need to feel bored, because on this beach there is a lot of things to do besides playing water and walking along the coastline. For tourists who come to make the task of school or coastal campus managers have prepared a wifiid means that can be used for browsing the internet, to the west of Kerobokan Beach there is a river flow decorated by mounds of stones well laid out so that has a fishing hobby can try spot this. 

Managers have built a circular road to the beach, so the user should not be afraid of traffic jams because the road is set up well, along the road to the beach visitors will be spoiled with the arrangement of the park that makes the eyes of visitors pampered with beautiful plants planted along the road.

As for visitors who will create events such as wedding receptions, birthday events and other events, the manager has provided a stage / stage and a vast land for the implementation of the event. for rental visitors can contact the manager of the beach.

Among the people of Bali, the beach is a sanctified place because the beach is believed to be the place of Tirta Amerta, for that Kerobokan Beach is also used for religious ceremonies performed by local residents. Every time before Nyepi Day, Kerobokan Beach Complex is also the location of Melasti Ceremony for thousands of Hindus in Kerobokan Village and surrounding. This event will be started by walking from village center to Kerobokan Beach then end with melarung offerings or pakelem. Besides being followed by Hindus, the Melasti procession which is loaded with artistic performances also attracts many tourists.

Aside from being a place for religious ceremonies. Kerobokan Beach is also often used for entertainment events such as sailing races performed by the government of Buleleng District as well as Fesensaw events or art festivals for villages in the district of Sawan.

for that wait let alone visit Kerobokan Beach and enjoy the beauty of nature and enjoy seafood food on this beach.

Mas Kuning Temple In Bali

 

In general every religion has a place to worship or a shrine. The temple is a holy place of Hindus to connect with Ida Sanghyang Whidi Wasa or God. Hindus have a belief in the infinite nature of God's omnipotence, while on the one hand human beings have limitations so that it is impossible to reach his infinite omnipotence. Nevertheless man seeks to draw closer to the omnipotence of God. Attempts to get closer to the omnipotence of God aims to human beings can utilize trust in God Almighty is to improve the quality of life (Wiana, 1989: 1).

The existence of temples in Bali can be grouped according to its function that is a temple that serves as a sacred place to worship Ida Sanghyang Widhi Wasa or God and temple that serves as a sacred place to worship ancestral spirits. Besides as a place of worship is also used for other activities such as places of mensandekan (rest) when people travel far, where the discussion (berdaharma tula), and as a medium of education. Furthermore, according to Ardana, in the temple of heaven three, the temple in Bali is grouped again in accordance with the characteristics and characters are: 1) Pura general is a temple that has the general characteristics as a place of worship Ida Sang hyang Widhi Wasa with all prabawa (God). This common temple is worshiped by all Hindus so often called apayanganang Bali universe. Temples belonging to the character are Besakih temple, Batur Temple, Sad Kahyangan Temple. 2) Territorial Temple is a temple that has the character of the unity of the region as a place of worship of an adat village that is Kahyangan Tiga Temple. 3) Functional temple, this temple has a functional character because people bound by the bonds propetions or swagina, such as Subak Temple and temple Melanting. 4) Kawitan Temple ie this temple has a character determined by the existence of bond wit or ancestral origin based on the birth line (geniologis). Which belongs to Kawitan temple is Marajan or Sanggah, Panti temple,  Dadia or Family Temple.

Related to this in Bali there are some temples that have uniqueness and high religious value, especially in the village of Pakraman Kerobokan namely Mas Kuning Temple. Mas Kuning Temple looks like a pretend that is in bali. But Pengempon/congregation Mas Kuning Temple is some residents of Village. purportedly according to the story pengempon or congregation of Pura Mas Kuning is the people who have a chant (agreement in the form of scale) because the first pengempon or congregationin this temple there is a sick and with a pleading in this temple then the disease and the threat of magic can be neutralized by the miracle that the community has gained that gift until now a pengempon in congregation the Mas Kuning Temple his and passed by his ofspring. In writing or in the form of an inscription is not found when exactly Mas Kuning Temple built, but this temple is estimated to have existed when Kerobokan Village named Pidan Masana Village led by Dewa Bagus Manik Macuet domiciled in the Village Pegamelan or Village Penarukan Now (Jro Wayan Suma Wijaya; 2013).

Renovation of this temple was held around 2010 by pengempon congregations Temple. The callers of the temple and pemedek together built the already damaged Mas Kuning Temple. With the trust of Mas Kuning temple it can be re-built with what it is. Perhaps most people's comments say that the Mas Kuning Temple is not the property of people Kerobokan village. Over time people start praying at Mas Kuning temple and believe that Ida Sang Hyang Widhi or god will provide health and safety to them. Pujawali or ceremony in Mas Kuning temple falls on Anggara wuku Tambir or a day before ceremony in  Dalem temple.

Awareness of duty and obligation to keep keajegan pura will grow sradha and bhakti ummah embodied in real action, so that with unity of holy will and holy acts in devoting themselves to each Ida Sang Hyang Widi Wase, surely His holy light will hit all Hindus thus manifest "Moksartham Jagathita Ya Caiti Dharma".

Balinese Traditional Clothes

Indonesia is a country rich in customs and culture. Many unique and interesting things that we meet here. Indonesia consists of 34 provinces in which each province has its own customs and cultures that characterize the area.

Likewise with the customary clothing, in fact there are many custom clothes that exist in this country, considering there are many tribes in Indonesia. One of the indigenous clothing from Indonesia is Balinese traditional clothing.

Traditional Balinese clothing is generally worn only at the time of prayer by the Hindus in Bali. Nevertheless, in everyday activities not uncommon also find the people of Bali who wear this custom clothing. There is no special name of traditional clothing Bali Province. Therefore, when many outsiders ask about this, the people of Bali will generally be confused. They will only mention the customary clothing he wore with the name "Balinese traditional dress".

Balinese traditional dress has two types, namely the type or motif of clothing used by men, and the second type is custom clothing that is made with a design for the use of women. Below is an explanation of each type of Balinese traditional clothes for men and women.

1. Balinese Men's Traditional Clothes

In using traditional Balinese fashion begins with kamen. The folds of cloth / kamen (wastra) son circular from left to right because the man is the holder of dharma or truth. Male kamen's height is approximately an inch from the sole of the foot because the son in charge of the dharma must step in length. But must still see the place that dipijak is dharma. In the son using the kancut (lance) with a pointed tip and should touch the ground (sweeping the universe), the downward end as a symbol of respect for Mother Earth. Kancut is also a symbol of masculinity.

For prayer, we should not show our manliness, which means control, but when we are afraid of masculinity we may show. To close the virility then we cover with a saputan (campuh). The height of the cap is approximately one inch from the tip of the kamen. In addition to cover masculinity, saputan also serves as an enemy from outside. The cuff is circled counterclockwise (prasawya). Then proceed with using a small scarf (eg) that means we have controlled the bad things. At this time the human body has been divided into two, namely Butha Angga and Manusa Anga.

Use of bait is tied using a live node on the right as a symbol of emotional control and sharing. At the time of the son wearing the shirt, the bastard must be seen slightly for us at the moment any condition is ready to hold fast to the dharma. Then proceed with the use of clothes (kwaca) with the terms clean, neat and polite. Clothes on custom clothing keep changing according to the development. At the time of the temple we must show our gratitude, the gratitude is realized by beautifying themselves. So, in the actual part of the shirt there is no definite benchmark.

Then proceed with the use of udeng (headband). Shrimp are generally divided into three, namely udeng jejateran (udeng for praying), udeng dara kepak (used by the king), udeng beblatukan (worn by priests). On a jejateran udeng using a live knot in front, on the sidelines of the eye. As a symbol of cundamani or third eye. Also as a symbol of concentration of mind. With the tip facing upwards as a symbol of respect to Sang Hyang Aji Akasa. The jejateran shrimp have two bebidakan ie the higher right, and the lower left which means we have to give priority to the Dharma.

The bebidakan is the symbol of the god Brahma, the right symbol of the god Shiva, and the living knot symbolizes the god Vishnu. On the top of the head jejateran or hair is not covered which means we are still brahmacari dah still ask. While in udeng dara kepak, there are still bebidakan tepai there is additional head covering which means the symbol of the leader who always protect the community and concentration of intelligence. Whereas in udeng beblatukan there is no bebidakan, there is only the head cover and the knot in the back with tied down as a symbol prefers the public interest rather than personal interests.

2. Bali Custom Clothes for Women

Just like the customs clothing of men, the first begins by using kamen. Fabric folds / kamen coiled from right to left as according to the concept of magic. Princess as the duty is to keep the man does not deviate from the teachings of dharma. Kamen princess kirakira handkerchief because the daughter's work as a magic is very much so the princess stepped shorter. After using the kamen for the princess wear a toe that serves to keep the uterus, and control the emotions. In the princess using a scarf / senteng dikiat using a live knot on the left which means as magic and mebraya. Princess wearing a scarf outside, not covered by clothes, to always be ready to fix the son at the time deviated from the teachings of dharma. Then proceed by using clothes (kebaya) with a clean, neat, and polite. Its use is the same as the clothes on the son. Then proceed with decorate hair.

In princess hair decorated with pepusungan. In general there are three vortex gonjer pusung for a daughter who is single / unmarried as a symbol of the princess is still free to choose and dipih his partner. The gonjer dragon is made by way of hair in part and part of the fold in the booth. Pusung gonjer also as a symbol of beauty as a crown and as the stana Tri Murti. The second is the tagging hook is for a married daughter. And the third is the podgala / pusung kekupu. Usually used by female pastors. There are three flowers in use are white cempaka, yellow cempaka, sandat as the symbol of the god Tri Murti.

From the above description can be concluded that each region has different ornaments that have a symbolic meaning in their respective custom clothing. Nevertheless, Balinese traditional clothing is basically the same, ie obedience to the god or Sang Hyang Widhi. This outfit is also often used to distinguish the caste level, which is man-made itself. In the presence of the Creator, all men are equal in degree. In addition to being a tribute to the creator, Balinese traditional dress is a form of homage to visitors / guests who come. This is something common, considering if you as a guest it will be honored to be welcomed by a well-dressed, well-dressed house owner.

Gitgit Waterfall

 

Indonesia has a lot of waterfalls, both located in the mountains, in the mountains, in the highlands and low, even around the beach though. This waterfall is one of the wealth of nature tourism owned by Indonesia. Waterfalls owned by Indonesia there are very large / high, large / high, medium, to small or low. Many famous waterfalls in Indonesia, but not more famous. All the waterfalls are beautiful, and almost every island in Indonesia must have a waterfall. Waterfall itself is a stream of water formed when there is a flow of water that falls from a high place. Then the flow of water that fell will crush the bottom of the river so that the formation of a basin that resembles a pond. This waterfall can be formed also because of a fracture of the river ailiran (broken above which is the flow of the river). One of the waterfalls in Bali is Gitgit waterfall.

Gitgit Waterfall is a waterfall that has the highest cliff in northern Bali. Not only there is one waterfall, but Gitgit has many waterfalls that are very beautiful and charming. In addition to being used as a tourist attraction, Gitgit Waterfall is also often used as a place of photography by photographers who want to choose the feel of a waterfall as its object.

 

 

Location Gitgit waterfall is located at Jalan Raya Bedugul - Singaraja, Gitgit Village, Sukasada District, Buleleng Regency, Bali. From Ngurah Rai airport will require a distance of about 81.7 km or with travel time about 2 hours 36 minutes google map version, from downtown Denpasar is about 69 km. While the lake beratan tourist attractions are about 20.4 km and from the city of Singaraja only about 11.1 km.

To reach the location of the waterfall Gitgit attractions from the parking lot visitors must walk several hundred meters through the path of rice fields, clove gardens, and coffee. Sightseeing Gitgit waterfall offers a cool natural nuance so unique in the highland areas of the mountains.

After arriving to the location of the waterfall Gitgit attractions, visitors can see the natural beauty that plastered the front of the eye. A gentle breeze was carried along with the dew or steam that the wind blow on the face that feels so fresh.

 

 

There is also a grove of trees and rush of shrubs on the cliff that seemed to add to the naturalness of water attractions Gitgit waterfall. Gitgit waterfall object in Bali has become one of the mainstay of Buleleng Regency. Gitgit waterfall object is very easy to find.

The reason, to get to the attractions of Gitgit waterfall has been no description board to the waterfall.

In addition to enjoying the freshness of Gitgit waterfall attractions, it turns out in Gitgit still has some waterfalls that are not less interesting to visit. Some of these waterfalls are twin waterfalls, multilevel waterfalls, and waterfall colek pamor.

Gitgit waterfall terraced. It is well known that the Gitgit waterfall is not just one fruit, but there are many and varied. Gitgit waterfall is named multilevel because it is the shape of this multilevel Gitgit waterfall following a stratified groove like a ladder.

Twin Gitgit waterfall. In addition to the multilevel Gitgit waterfall, there are also twin Gitgir waterfalls. This one waterfall is said to be twins because this waterfall boils down to one point in common and side by side.