Study tour

Preface

I as a student renders thanks to God because of blessing and for teachers to all supports and guidance, so that we can compile activity report of study tour in Bali. This duty made arrangements for fulfills activity of study tour carried out by teachers SMA Negeri 1 Godean. With this duty about religion system and keprcayaan in bali hopefully earns is useful and adds knowledge for us.

Yogyakarta, Juni 2007

Religion of Bali

When you step your feet in Bali (Balinese people call it Gumi Bali) you feel religious atmosphereBali. It is hard to express the feeling in Bali, except by involving ourselves in it. The feeling flows strongly from the holy spring of Balinese with its estuary of Hindu Religion, as most of Balinese people adheres Hindu Religion. Since beginning, Bali Island was created as an Island of God, the throne of Gods. Many people called God as Ida Bhatara. However, the essence known and inspired as the term NYA is Ida Sang Hyang Widhi Wasa. If there is any term of Dewa or Bhatara, it is the manifestation of the greatness of God or Atman in Hindu perspective. The foundations of Bali's rich cultural tradition are firmly rooted in its unique religious heritage. The early immigrants, who arrived by sea and settled along the north coast some two-and-a-half millennia ago, brought with them beliefs that still echo through the ages to the present day. Essentially animist, they worshipped the forces of nature and the spirits resident in rocks, trees and dark, mysterious river gorges. They also brought elaborate funerary practices and a reverence for departed, deified ancestors. very much which is closely related with situation of The island itself belongs to the gods, and the Balinese see themselves simply as temporary caretakers, just as the body is regarded as a temporary home for the soul as it progresses step by step through successive reincarnations towards ultimate perfection or moksa. In death the soul must be released in preparation for its impending return in a newborn member of the family. Its ultimate fate will depend on the karma accumulated during life.
When visitors to Bali see the great outpouring of artistic creativity — carving, painting, music, dance, theatre and more — they are surprised to discover that the language possesses no word for art. For the Balinese, this creativity has no meaning in itself, for it is intended solely for pleasure of the gods, and its merit lies in the act of creation, rather than in the finished product. Nowhere is this more apparent than in cremation ceremonies. Families – even highborn families – often wait years to cremate a relative while sufficient funds are gathered. The more spectacular the send-off, the more sumptuous the decorations and offerings, the better the soul of the departed will fare, and the more kudos accrue to the living. Preparations for a cremation can last for months, as friends, family and retainers create a mountain of offerings. Within a few minutes, all is reduced to ashes, but in the very act of their creation, the offerings have served their purpose. Through dance and drama children absorb the traditional moral precepts imparted by the epic stories of the Mahabharata and Ramayana

Three Basic Concepts

In conducting the essence of life, Balinese adhere Hindu Religion are supported with three basic concepts, namely: tattwa, susila, and upacara.

Tattwa

Tattwa includes Panca Sraddha, the five belief adhered by Hindu religion, such as :

1. Widhi Tattwa, the ceremony to Sang Hyang Widhi with all His dimensions.
2. Atma Tattwa, the belief with the existence of Atma, the soul providing life all human being.
3. Karmaphala, the belief of the existence of causal law of the behaviors. It means that every behavior has causal dimension to the behavior itself.
4. Punarbawa, the belief of reincarnation.
5. Moksa, the belief of the eternal life of the end of human journey where atman unites with Sang Hyang Widhi (paramatman).

In Hindu perspective, God is known as a term of Ida Sang Hyang Widhi Wasa, which means God, Almighty. The God is only one, though He has various names. From the various names of God, there are three which are well known by the adherers of Hindu in Bali, namely, Brahma, Visnu and Siva, which are called as Tri Murti.
Brahma is the Dimension of Sang Hyang Widhi Wasa as the creator (utpatti), Visnu is the manifestation of Sang Hyang Widhi Wasa as the caretaker (sthiti) and Siwa is the manifestation of Sang Hyang Widhi Wasa as the destroyer (praline). That's why Balinese believe that all the creation of Sang Hyang Widhi Wasa will face the cycle of birth, life and death.
The essence of power of Sang Hyang Widhi Wasa is expressed by every family of Hindu in Bali in Pemrajan, Sangah or the place of worshipping in every house, dadya, village as well as Jagad Bali.

Susila

Susila is the aspect of Hindu religion implementation organizing good and right behavior. The basic of Susila learning is Tattwam Asi. By applying the good and right instruction will produce harmonious and suitable interaction among the people. Even, in Hindu it is not only known the interaction among the people but also interaction between mankind and God and between mankind and nature as understood in the concept of Tri Hita Karana.

Tattwam Asi is meant as I is You, You is I. Thus, if we hurt other people, it means we also hurt ourselves. As in the Tattwam Asi concept, every human being is the same, as it is derived from the only paramatman.

The operational concept of susila with Tattwam Asi philosophy is expressed in Tri Kaya Parisuddha, or three good and right behavior, such as :
1. Manacika Parisuddha
2. Wacika Parisuddha
3. Kayika Parisuddha

Manacika is having a holy and right thinking. Wacika is having a good and right word. Kayika is having a good and right behavior. Thus, the concept of Tri kaya Parisuddha is having the right thinking, words and behavior.

Upacara

Upacara (Ceremony) in Hindu perspective is a kind yadnya (sacrifice) expressed in Panca Yadnya which consists of:

1. Nyepi is a day to make and keep the balance of nature. It is based on the story of when King Kaniska I of India was chosen in 78 A.D. The King was famous for his wisdom and tolerance for the Hinduism and Buddhism societies. In that age, Aji Saka did Dharma Yatra (the missionary tour to promote and spread Hinduism) to Indonesia and introduce the Saka year

The lead upto Nyepi day is as follows:

• Melasti or Mekiyis or Melis (three days before Nyepi)
  Melasti is meant to clean the pratima or arca or pralingga (statue), with symbols that help to concentrate the mind in order to become closer to God. The ceremony is aimed to clean all nature and its content, and also to take the Amerta (the source for eternal life) from the ocean or other water resources (ie lake, river, etc). Three days before Nyepi, all the effigies of the Gods from all the village temples are taken to the river in long and colourful ceremonies. There, they have are bathed by the Neptune of the Balinese Lord, the God Baruna, before being taken back home to their shrines.
• Tawur Kesanga (the day before Nyepi)
  Exactly one day before Nyepi, all villages in Bali hold a large exorcism ceremony at the main village cross road, the meeting place of demons. They usually make Ogoh-ogoh (the fantastic monsters or evil spirits or the Butha Kala made of bamboo) for carnival purposes. The Ogoh-ogoh monsters symbolize the evil spirits surrounding our environment which have to be got rid of from our lives . The carnivals themselves are held all over Bali following sunset. Bleganjur, a Balinese gamelan music accompanies the procession. Some are giants taken from classical Balinese lore. All have fangs, bulging eyes and scary hair and are illuminated by torches.The procession is usually organised by the Seka Teruna, the youth organisation of Banjar. When Ogoh-ogoh is being played by the Seka Teruna, everyone enjoys the carnival. In order to make a harmonic relation between human being and God, human and human, and human and their environments, Tawur Kesanga is performed in every level of society, from the people's house. In the evening, the Hindus celebrating Ngerupuk, start making noises and light burning torches and set fire to the Ogoh-ogoh in order to get the Bhuta Kala, evil spirits, out of our lives.
• Nyepi
  On Nyepi day itself, every street is quiet - there are nobody doing their normal daily activities. There is usually Pecalangs (traditional Balinese security man) who controls and checks for street security. Pecalang wear a black uniform and a Udeng or Destar (a Balinese traditional "hat" that is usually used in ceremony). The Pecalangs main task is not only to control the security of the street but also to stop any activities that disturb Nyepi. No traffic is allowed, not only cars but also people, who have to stay in their own houses. Light is kept to a minimum or not at all, the radio or TV is turned down and, of course, no one works. Even love making, this ultimate activity of all leisure times, is not supposed to take place, nor even attempted. The whole day is simply filled with the barking of a few dogs, the shrill of insect and is a simple long quiet day in the calendar of this otherwise hectic island. On Nyepi the world expected to be clean and everything starts anew, with Man showing his symbolic control over himself and the "force" of the World, hence the mandatory religious control.
• Ngembak Geni (the day after Nyepi)
  Ngembak is the day when Catur Berata Penyepian is over and Hindus societies usually visit to forgive each other and doing the Dharma Canthi. Dharma Canthi are activities of reading Sloka, Kekidung, Kekawin, etc.(ancient scripts containing songs and lyrics).

2. Galungan The day commemorated as the victory day of "Dharma" (virtue) upon "Adharma" (evil) according to the old history of Bali (Purana). This day the Hindus thank the God and feel grateful for His blessing and for the creation of the earth and its contents. This day is the day of rituals, festivities and celebrations with "Penjor" the artistically decorated bamboo-pole stuck at every house entrance, adorning the both sides of the village-roads symbolizing of prosperity. There are several processions need to be done to celebrate Galungan Day:

PENYEKEBAN (3 days before Galungan) On this day, people begin to prepare the necessities for the Galungan ceremony. They collect fruits and store them in a special place until they get ripe.

PENYAJAHAN (2 days before Galungan) On Penyajahan day, people keep on maintaining awareness, patience and the purity of the soul in order to control the demons. Another meaning of Penyajahan is making or cooking Balinese cakes (jaja). Therefore, on this day, people have to cook various kinds of Balinese cakes for the ceremony to come.

PENAMPAHAN (1 day before Galungan) This is a sacrificial day. This is the day to slaughter sacrificial animals like chickens, ducks or pigs. People cook them into various kinds of Balinese food, such as satay, soup, lawar (a special Balinese food made of meat or vegetables, mixed with coconut sauce).

GALUNGAN DAY, 27 June 2007 On the Galungan day itself, Balinese Hindus go to temples and other holy places to pray. People are dressed in colorful Balinese costumes. Women carry the offerings on their heads and men bring palm leave offerings in their hands, while the children walk hand in hand next to their parents.

MANIS GALUNGAN (1 day after Galungan) On this day, Balinese Hindu communities usually visit their relatives, friends and neighbors. They forgive each other and remain together. It is also a day to relax and visit places of interest, after the long days of preparations for the celebration.

3. Ngaben or the Cremation Ceremony is the ritual performed to send the dead through the transition to his next life. The village Kul Kul, hanging in the tower of the village temple, will sound a certain beat to announce the departure of the deceased. The body of the deceased will be placed at Bale Delod, as if he were sleeping, and the family will continue to treat him as if he were still alive yet sleeping. No tears are shed, for he is only gone temporarily and he will reincarnate into the family.

The Priest consults the Dewasa to determine the proper day for the ceremony. On the day of the ceremony, the body of the deceased is placed inside a coffin which is then placed inside a sarcophagus in the form of a buffalo (called Lembu) or a temple structure called Wadah made of paper and light wood. The Wadah will be carried to the village cremation site in a procession. The climax of Ngaben is the burning of the Wadah, using fire originating from a holy source. The deceased is sent to his afterlife, to be reincarnated in the future.

4. Dewa Yadnya is a holy sacrifice to Sang Hyang Widhi held in the form of ceremony in jagad, sad kahyangan and village temples.
5. Rsi Yadnya is a holy sacrifice to priests or holy persons by learning the holy books of Hindu and disseminates it.
6. Manusia Yadnya is a ceremony for people since their birth to adult. Visually, the implementation of manusia yadnya ceremony is also expressed by conducting myadnya for poor people, isfortune people and so forth.
7. Pitra Ydnya is a holy sacrifice for ancestors from funeral ceremony, cremation to the ceremony of ngasti and so forth.
8. Bhuta Yadnya is a holy sacrifice for evil spirit called bhuta. This ceremony is often expressed to somya the evil spirit immaterially. Materially, Bhuta Yadnya ceremony is also for the animals and plants by taking care of them.

Temples
Bali is also known as "the island of the thousand temples". This is an understatement. There are probably over a million temples on the island. In fact, Bali has more temples than houses. Bali also has a large number of palaces of stunning beauty, a legacy of the eight ancient kingdoms that once ruled the island.Temples are the meeting points of humans and gods and are resting-place for the gods during their stay on the island. Temples come to life only on certain festival days or at temple anniversaries (odalan), when they are elaborately decorated to greet the gods with offerings. There are temples for almost all aspects of Balinese life. There are house temples, village temples, family temples, banjar temples, subak temples, cave temples, temples for ancestors, rice fields, and even for monkeys. For the entire island, Pura Besakih, also known as "the mother temple", is the most important of all temples.

Besakih : Location: Besakih

Pura Besakih, "the mother temple", is the greatest of all Balinese sanctuaries. The temple complex consists of 22 separate structures and is perched high on the slopes of Mount Agung. The temples were built between the 14th and 17th centuries, although in recent years new structures have been added. Prominently featured are the three seats in the lotus throne, in which shrines are dedicated to Brahma, Siwa and Wisnu.

Pura Luhur Batu Karu : Location: 10 km west of Bedugul

This is one of the six axial temples sacred to all Hindu Balinese and one of the most ancient sacred sites on the island. The inner courtyard is small and neat, with three merus (shrines) in honor of the deified kings of Tabanan. The lake below, to the east of the main temple, has a shrine in the center in honor of the goddess of Lake Tamblingan and the god of Mount Batu Karu.

Pura Kehen :

Pura Kehen is Bali's second largest temple. The temple has three courtyards, connected by steps, and decorated with carvings and statues. A large banyan tree shades the lowest and second courtyard.
Location: Bangli

Pura Taman Ayun :

Located in Mengwi, the temple consists of a forecourt, a central court and a spacious inner court. After a tall stone gateway, the inner court has rows of shines and carved stone pedestals. Along the basement of the pavilions are relief series an Arjuna.
Location: Mengwi

Gunungkawi :

In the center of this little town, a clearly signposted side street leads to the brink of the Pakerisan gorge at Gunung Kawi, where a daunting flight of steps leads down to the river itself. This is Bali's 'valley of the kings', fow hewn in the cliffs on both sides of the river appear massive commerorative monuments to 11th-century kings and queens. Although, strictly speaking, Gunungkawi is not a temple, it is considered a holy place. A visit to the valley is an unforgettable experience that you should not miss!
Location: Tampaksiring

Pura Ulun Danu Batur :

This is an imposing complex of nine temples, still undergoing renovation. It is dedicated to the goddess of the lake. The temple is worth visiting, if only for its beautiful surroundings.
Location: 5 km south of Kintamani

Pura Luhur Uluwatu :

The Pura Luru Uluwatu is located on the tip of the Badung peninsula, with a breathtaking view of the sea. The carvings which decorated the temple are very well preserved. It was built in the 11th century.

Location: Uluwatu

Pura Pakendungan
Sunset is the best time to visit this isolated temple on the west coast. Its distinctive silhouette is a photographer's dream and nightly they crowd the coastline awaiting the spectacle. Perhaps the answer is to arrive in the daytime to see the temple avoiding the crowds and to leave long after sunset. As in Besakih, and in Goa Lawah, commerce has spoilt much of this otherwise beautiful spot.

Location: Tanah Lot

Pura Tirta Empul :
This temple is a major pilgrimage point. The most striking feature of Tirta Empul is the bathing pools, which are considered sacred. According to legend, the army of the god Indra was revived here before defeating the evil king Maya Danawa.
Location: Tampaksiring

Pura Ulun Danu Bratan :
This highland destination is located just outside the small town of Bedugul. A beautiful temple is sited on the shores of Lake Bedugul and casts a neat reflection is its still waters. The temple takes on an ephemeral quality at dawn.
Location: Bedugul

Sangeh Monkey Sanctuary :

Said to have been built in the 17th century, there is a statue here of Garuda. The temple is surrounded by tall nutmeg trees. Many monkeys roam the surrounding forest (watch you purse and eyeglasses !).
Location: Sangeh

Flower symbol in sandwiching in ear

Symbol by using flower above ear haves an eye to please of the deitys and symbolises of beauty.

Penjor is simbol of Gunung Agung.

All nutmegs bungkahpala hang and sajen at expostulating penjor, symbolises devoting to Bhatara in Gunung Agung ( Bhatara Giri Putri).

As we know, Mount is source of fertility and finally to prosperity.

1. Only penjor using element of complete ( expostulates, paddy, lump nutmeg etcetera) can be utilized in religious ceremony according to its(the function.

2. Penjor for frieze ( non religious Ceremony) is not enabled utilizes above mentioned element, but only applies its(the decoration is only ( if(when with sampian shall without porosan)