 Balinese Temple
Balinese Temple represents one of the major attractions for visitors to Bali. The temples are usually built according to a standard format. They are called pura, a word derived from Sanskrit that means "city"; it's the pur from which we get such city names as Singapore and Bhaktapur. They reflect an amalgamation of Hindu architectural styles with indigenous and even Polynesian architecture predating Hinduism.
Candi Bentar (19 June, 2004)
© Timothy Tye using this photo
There are many types of Balinese temple such as the family temple, clan temple, village temple, market temple, irrigation temple, sea temples, temples to nature deities and "state temples" of former Balinese kingdoms. In total, there is as many as 20,000 temples in Bali. Of these, nine stand out as the Sad Kahyangan Temples, or principal temples of Bali.
The idea for the nine principal temples goes back to the 16th century, with the arrival of a priest named Nirartha from Majapahit. He introduced the concept of Sad Kahyangan, where the Hindu universe is justaposed against the island of Bali.
The Hindu universe is represented by a eight-petal lotus, thus each direction of the petal is represented by a principal temple, and at the heart of the lotus, is the main temple of Bali, Pura Besakih. The other eight principle temples (though geographically not following any cardinal directions) are Pura Goa Lawah, Pura Kehen, Pura Luhur Uluwatu, Pura Meduwe Karang, Pura Taman Ayun, Pura Tanah Lot, Pura Tirta Empul and Pura Ulun Danu Batur.
A number of temples are also known as sea temples. They were established by the 16th century Javanese priest Nirartha to honor the gods of the sea. The sea temples are Pura Gede Perancak, Pura Rambut Siwi, Pura Tanah Lot, Pura Luhur Uluwatu, Pura Mas Suka, Pura Sakenan and Pura Pulaki. As can be seen Pura Tanah Lot and Pura Luhur Uluwatu are both principal temples and sea temples.
Balinese temple wall (19 June, 2004)
© Timothy Tye using this photo
Although every Balinese temple will be different one from the other, they all share certain features that are common among them. You will notice that the majority (practically all) is enclosed by a wall, and all are partitioned into three courtyards. They are orientated according to the kaja-kelod axis.
In most cases, that means you will be entering from the south. Between compounds is a split gate known as candi bentar. It is usually very ornate on the front and back façade, but entirely plain on the gateway side. The candi bentar is a stylized representation of Mount Meru that has been sliced into two by the deity Siwa, forming the two main mountains of Bali, Gunung Agung and Gunung Batur.
The outer courtyard is called jaba pisan. Often it might not be walled off, so it gives the appearance of only two courtyard.
The middle courtyard is called jaba tengah. You can find a few pavilions here, among them the bale agung, where the village headmen hold council and the bale piasan, where religious offerings are placed. On the southwest part of the middle courtyard is a kulkul, or drum tower. The drum is struck whenever deities are thought to come down from the sky.
Kulkul, the drum-tower (19 June, 2004)
© Timothy Tye using this photo
Here and there within this and the innermost courtyard are pelinggih, or "deity seats", small elevated shrines. The shrine is roofed with ijuk, a black thatch resembling human hair that comes from the sugar palm.
The innermost courtyard is called jeroan or utama mandala. It has an elaborate, raised gate called kori agung - this is not for you to enter, but rather for the priest and the gods. Unlike the candi bentar, it is not split into half. At the lintel is Boma, son of Siwa and Ibu Pertiwa or Mother Earth. He has long, fang-like teeth, and he looks a lot like Makara, the beast on the lintels of Angkor temples (see example in Prasat Trapeang Phong, last photo).
The stairway of kori agung is flanked by guardians called raksasa (literally, "giants," though not necessarily gigantic). Some temples may have a wall blocking the way immediately beyond the kori agung. This is not to prevent you from looking in, but rather to prevent evil spirits from entering - on the concept that spirits cannot make left or right turns when faced with a wall.
Pelinggih merus within the inner courtyard (19 June, 2004)
© Timothy Tye using this photo
The jeroan, being the most sacred part of the temple, is on the kaja direction, usually facing the direction of the mountains, or to north. The most distinctive structures within the jeroan are the multi-tier shrines (a Balinese take on pagodas) called pelinggih meru, with each tier roofed with ijuk thatch. The pelinggih merus symbolize Mount Meru. Their tiers are usually in uneven numbers, usually between three to eleven - the eleven-tier merus are reserved for Siwa, one of their most important gods.
On the northeast part of the jeroan is the padmasana, the lotus throne of the highest god, Ida Sang Hyang Widhi Wasa. Other structures within the jeroan include the bale pawedan, bale piyasan, bale pepelik, bale panggungan, bale murda, and gedong penyimpenan
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