Of Temples and Dragons
and The Propagating of A Religion

Travellers' tales from the East have always been wreathed in shades of mystery and the adventures of some of the earliest recorded visitors, especially those early scholars and preachers who came to Bali between the 12th and 16th century, have become part of the mythology and history of the island. The border between myth and historical fact is undefineable, but in these ancient tales we find the roots of many of the religious practices, places of worship, and beliefs of the people.

Bali's glamorous aura, and essential durability of the culture and religion are the result of a multitude of such influences, some directly traceable back to venerable holy men whose main purpose in life was to spread enlightenment and share knowledge.

The priest Danghyang Markandeya was one of these spiritual pioneers. He came from the foothills of Mt. Mahameru in East Java with a group of followers and set about establishing a place of meditation on the slopes of Mt. Agung in Bali.  The site of this monastery was to become the most important place in Bali, Pura Besakih, the "mother temple" of the island's Hindu religion.

Danghyang Markandeya taught a belief in one Almighty God known as Sanghyang Widhi, to be worshipped in his many manifestations through offerings of three elements : fire, water and fragrant flowers. In time prayer and offerings    became inseparable from daily life, necessary in order to ensure the blessing of every venture. This preoccupation with offerings or bebali so dominated the everyday life that the island became known as Bali.

Under the auspices of this spiritual leadership the first Sad Kahyangan temples were built : Pura Besakih, Pura Batur, Pura Sukawana, Pura Batukau, Pura Andakasa and Pura Lempuyang, centres of worship for all Hindu Balinese.

The son of Danghyang Markandeya went on to further his spiritual work, becoming famous in his own right. As high priest of Pura Besakih, Empu Sang Kulputih further developed the art of offerings. Flowers, leaves, fruit and cakes were

incorporated into these symbols of thanksgiving, each of which had specific shape, colour and ingredients according to its purpose. In time local people were brought into the priesthood, and the purification rites and ceremonies associated with this became incorporated into the customary law. Hindu mantra and prayer were translated into the Balinese language and transcribed onto lontar palm-leaf.

Empu Sang Kulputih was responsible for the introduction of ikons as focal points for prayer. He taught the local people to carve beautiful images to this purpose in wood, as well as casting them in metal and making them from the Chinese coins, tying them together in the shape of mannikins. Special rites were developed for these temple pieces, necessitating purification ceremonies every 210 days. Bali's most important festivals evolved during his time: Galungan, the great feast commemorating the victory of good over evil, Kuningan, the closing day of this festival, Pagerwesi, a day for protecting oneself and one's surroundings from evil influences.

Empu Kuturan who arrived at Padang Bai in the 11th century and built a retreat on the hillside overlooking the bay, Pura Silayukti, also left a legacy of temple architecture and ritual that endures to this day. He devised the philosophy of Bali's microcosmos and macrocosmos symbolized by the bedawang turtle embraced by two intertwining dragons, above which the various levels exist from manliness to godliness: a universe within and without.

This pilgrim priest conceived the complex building law of Bali, designed to ensure harmony between building and user, based upon a system of body measurements, ratio and ceremony. His teaching, the hasta kosala kosali, ensured that the priest-architect or undagi was aware of the powers of directions and so able to base the layout of buildings and compounds in optimum positions. His manuscript on Hindu-Bali ritual, the Widhi Tat Twa, formed the basis of the religion out of which later developed literally thousands of specific rituals.   

The itinerant preacher, Danghyang Nirartha, alias Pedanda Sakti Wawu Rauh, (literally translated as the "powerful priest who just arrived"), was to follow in his footsteps several centuries later. His journey around the island, teaching and spreading a combination of Sivaism and Buddhism that was to strongly influence Bali's Hindu Dharma religion, inspiring the erection of more monumental temples and using his spiritual powers to avert natural disasters, was a 'tour de force' that will forever be recorded in the annals of Balinese legend. He was the founder of the Balinese Brahmana caste, defining their spiritual role as priests and makers of tirtha holy water.

In 1489 or thereabouts this illustrious personage arrived from Blambangan, Java, with his family. His departure from the Royal Courts of Blambangan was precipitated by a pressing need to escape the embarrassing attentions of one of the wives of his royal sponsor, who had fallen unremittingly in love with him. It is said that he crossed the ocean between Bali and Java on a mere pumpkin shell, paddling with his hands, whilst his family sailed in a leaking dugout, the holes of which had been stopped up with the leaves of the same plant. To this day the Brahmana caste in Bali are forbidden to eat the fruit of this plant, although very few are aware of the reason why.

The arrival of this strange contingent upon the beach of Jembrana no doubt caused some astonishment, and had lasting effect. They took shelter from the hot sun and rested in the shade of an ancak tree. A temple was later built here and give the name Pura Ancak, and the place is still known as Purancak,

The journey records a dramatic episode, bordering on the light fantastic, as they followed the coastline eastwards, when the party was confronted by a huge naga, or dragon-snake. Our hero, a veritable Jonah, is said to have entered right into the jaws of the monster, and within its murky realms he found and picked a beautiful lotus flower. His trials, however, were not yet over .....

When his family saw him reappear from the jaws of the naga, a psychedelic mass of flames, they fled in panic far into the forest, and by the time the adventurer returned to his normal level of consciousness, were nowhere to be found.

After searching f ar and wide he managed to find all except Dewi Swabawa, his stunningly beautiful daughter. It was some time before he was able to trace her, as she had been taken by a man to the village of Pegametan. Beside himself with fury that his daughter should "empu laki", or fall  prey to the attentions of a man, be cursed the entire village. Pegametan was reduced to ashes, and its dwellers fated to roam the earth as lost  souls, forever invisible to man except in their ghostly form as "wong gamang", strange monkeys and tigers with human features.

As for beautiful Dewi Swabawa, he redeemed her loss of virtue by releasing her from her material body, renaming her Dalem Melanting, in which form she was deified. A temple was built for her at the northern beach of Buleleng, and named Pura Empulaki or Pulaki, and so that all people should worship her spirit she was given the power of blessing people with prosperity. In time every centre of commerce in Bali erected a Pura Melanting. Now every vendor has a tiny altar    on which daily offerings of flower and incense are placed to ensure a profitable day.

Danghyang Nirartha finally resumed his journey, heading back along the southern shore. At a village named Gadingwangi he came across a plague of illness. Taking pity on the stricken villagers he meditated and prepared holy water or tirta penawar and cured them of the scourge. Overwhelmed with gratitude, they beseeched him to stay and teach them his religion. However, his mission in Bali was to visit the presiding Raja of Gelgel, Dalem Batu Renggong, so he presented them with a hair from his head assuring them that through this medium he would protect them from further disaster.

This hair was placed in a temple named Pura Rambut Siwi, "the temple of Siwa's hair", which is still today a stopping place for all those who journey to and from Java, who pause to ask for holy water and the blessing of a safe journey.

The priest then continued his journey on foot to a place where a huge rocky outcrop jutted into the sea. Here he rested for a while, to meditate. The local people, bearing of the presence of a great holy man, came to beg his wise words, philosophy and healing. In respect to him they built a beautiful temple high on this promontory overlooking the ocean, which became known as Pura Tanah Lot, a name derived from the words "tengah laut" or "in the middle of the sea". To this day Tanah Lot attracts a continual flow of visitors, both those who come to pray and those  who come to witness the beauty of the location.

The coastal path to the southeast was barred by immense jagged cliffs, so Danghyang Nirartha continued his journey overland, making many a legend en route with his visits in Mengwi, Kapal Tuban and at the Royal Puri of Kiyayi Arya Tegeh Kuri, the Raja of Badung.

En route from Tuban to Badung, he came across a terrible flood at Buagan, where the entire village was swamped in water. Taking pity on the suffering of the villagers he gave them a stave with magic writing upon it, telling them to stab it into the ground in front of the flooding water. Suddenly the waters; rose up, forming a great wave, and with a great roar rolled back from whence they came. Amazed by this miracle, the local people showered gifts of fruit and food on the traveller.

After resting a while at the Puri in Badung, he received a deputation from the village of Mas, asking for the honour of a visit. The chief of the village there was so impressed that he begged Danghyang Nirartha to stay, and built him a fine griya, a dwelling suited to his elevated position. After some time in Mas Nirartha took another wife, the daughter of the Chief of the village, Sang Ayu Mas Genitir.

In time the news of the coming of Danghyang Nirartha reached the court of Gelgel. Raja Dalem Baturenggong sent a delegation to ask the priest to come to Gelgel as soon as possible.

Upon arrival in Gelgel they found that the Raja had gone on a hunting trip, so they followed him to his bunting lodge at Teluk Padang (Padang Bai). The royal hunting expedition had met with little success, so Danghyang Nirartha suggested that the Raja once more send out his hunters and fishermen. As they went about their task he silently called the fish of the sea and the animals of the forest, to sacrifice themselves. The nets were full and the huntsmen laden with trophies, and the Raja duly impressed. He then sat down for an audience with the great ruler, and they spent time in serious; discussion of philosophy and religion.

On their return to the Royal Palace at Gelgel the next day, the priest once more exhibited his amazing spiritual powers. A flooded river blocked the path of the royal carriage, but with special mantra the priest was able to induce the horses to gallop across the surface of the water.

A special courtyard in the Palace was alloted to the eminent visitor, and he proceeded with his duties as a spiritual teacher. Every purnama (full moon) and tilem (dead moon) he came to the Raja to minister prayer and holy water, and under his, guidance Dalem Baturenggong greatly improved his power and standing as a ruler. However, the Raja still refused to take the last step, a purification ceremony known as "madiksa". It was not until a vision of the almighty Mahadewa warned him of pestilence and plague and enemies threatening the kingdom that be conceded to take this spiritual step, and a great ceremony was held.

Between his dwelling in Gelgel and Mas, and his journeys around the island, Danghyang Nirartha continued to carry out his self - ordained task of teaching religion and philosophy. Many of the customs and rituals of religious ceremony in Bali today have evolved from his teachings. Embracing both Shivaism and Buddhism be taught these two great philosophies as parallels of the same ultimate truth. Prior to his arrival in Bali there was much conflict between these two followings and his influence did much to restore the balance, bringing a new emphasis to the importance of yoga and meditation within the religion.

In his lifetime Danghyang Nirartha was to bequeath much to the island of Bali. To his descendants from his several marriages, the forefathers of Bali's Brahmana caste, he bequest the duty of the priesthood and spiritual leadership. His pilgrimages throughout the island are recorded in Bali's early lontar (palm-leaf) literature : Nirartha prakerti, Darma Sunia, Haji Saraswati, Sebun Bangkung and Surakusuma, to name just a few.

Amongst the temples built in his time are Pura Goa Lawah and Pura Tengkulak in east Bali, Pura Ponjok Batu in east Buleleng, Pura Karang Bolong and Pura Suranadhi in Lombok, Pura Masceti and Pura Peti Tenget to the southwest of Denpasar.

In his wanderings he discovered a place perfect for meditation and the worship of God on the southernmost cliffs of Bali. Here he decided was the ideal place for attaining Moksa (spiritual enlightenment), and ngeluhur, the release from the physical being required to enter heaven. The temple built here became known as Pura Luwur Uluwatu, and is today revered by all Balinese as one of Bali's major kahyangan temples.

The path of life or Danghyang Nirartha is said to have reached its end at Pura Luhur Uluwatu. Those who witnessed his departure told of a bright light that soared high into the sky and disappeared.

To this day every ancestral family temple in Bali, in order to be complete, must have one shrine with a black palm-fibre roof, a pelinggih uluwatu, where offerings and worship are made to the soul of this great ancestor and teacher of the Balinese Hindu religion.