At the third mandala (stair) of Besakih temple, lies a shrine in the form of a meru (multi-tiered shrine) and gedong (chamber) that constitute abodes of holy ancestors. These manifest the existence of equality amongst public figures that possess diverse capacities (knowledge and skill).
Starting from the shrine at the east end, namely the five-tiered meru shrine as an abode of the holy ancestor of I Gusti Ngurah Dauh, next on the west side is a seven tiered meru for Bhatara Tulus Sadewa; five-tiered meru for that of Bhatara Penataran and the next three tiered for that of Bhatara Suka Luwih. Then, there is a holy building in the form of chamber for the abode of I Gusti Ngurah Angantiga and nnext to it is a Bale Pepelik shrine for Ida ratu Ngalesung.
At the southern end of the west side, there are a number of shrines in a row and at the same level, namely from the north respectively that of Pasek Kayu Selem, Pasek Brejo, effigy of Dang Hyang Dwijendra, Manik Mas and Arya Batu Lepang.
On the third mandala, God is visualized to create various figures that can render guidance to the community in realization of jagat hita (prosperous community). Significance of the word ‘create’ in this case is not a figure born without a process. God descends many forms of capacity to men based on their karma (action).
God resolves the capacity of one’s figure hood based on his karma. It is called catur varna (four professions). Human beings are eager to acquire wordly and spiritual knowledge, political, military security and economic prosperity and manpower.
The four figures are based on karma (catur varna) and are reflected based on the third mandala of Penatan Agung at Besakih. The establishment of Besakih Temple seems to earnestly understand the Vedic teachings and its sastras (work of sacred scriptures). This is indicated through the strategic placement of the shrines as the abodes of the ancestral sould of clans’ figures. On the third mandala at Besakih Temple, all clans’ sacred ancestral souls are housed equally on several shrines. Probably, this placement of equality occurred because of meritorious services in the process of establisment and development of Besakih Temple in ancient times.
A clear piece of evidence that can be seen today is the abode of the ancestral sould of Pasek Brejo, Pasek Kayu Selem, Ida Bagus, Ida Ayu and Dang Hyang Dwijendra clan that are respectively called Sivaite Brahmana, Manik Mas and Batu Lepang clan that have been inherited through generations. This constitutes a symbol of equivalent togetherness to synergize one another inaccordance with each svadharma (one’s duty). If this sacred symbolical value is implemented into the Hindu socio-religious life in Bali, various inter-clan cases in Bali will no longer be necessary to sustain.
There is degradation of the understandings of Hindu values that have been inherited from Hindu predecessors in bali. Misunderstanding regarding caste in Bali has been deeply set into tradition and has affected various social structures.
It has irreversibly become a tradition that all customary matters are considered to be religious truths. Whereas, there are many customs that have significantly deviated and contrasted to the sacred teachings of Hinduism in Bali. Dr. M. Al Ghazali states in his book entitled “mengubah Hidup” (literally Changing Life), sometimes one gets lost from the truth because his attachment to tradition has conformed to societies norms or his associations with past ideas have no logical fundamentals at all. These matters widely appear in bali due to misunderstandings in apprehending Hindu culture as Hindu predecessors’ heritage in Bali.

News by International Bali Post

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