bali local guide: Pura Pucak Panulisan

Pura Pucak Panulisan

The cold churned up the body that afternoon, in the area of Kintamani. A thin mist began to fall, covering the trees. A motorcyclist heading to Tejakula, East Buleleng, stops to the right of the road to Sukawana Village-Singaraja-Kintamani. The woman who was bumped down, paused before finally headed for the shrine to the right of the road. That is Pura Puncak Panulisan. "We used to go home to Buleleng through Kintamani, pause here," said Luh Putu Agustini, mother of two daughters from the village of Pacung, Tejakula, it.

Pura Pucak Panulisan Temple in Sukawana, Kintamani, Bangli, is often visited by people. Not limited to the Balinese, also foreign guests who visit Bali.
The sanctuary is approximately 70 km from Denpasar has many designations. There is a name Pura Panarajon, there is also named Pura Tegeh Koripan. Because of its location in Bukit Panulisan, most people call Pura Pucak Panulisan.

In general, this temple complex facing south, except the main temple that leads to the west. On the main page (viscera) stored in the remains of prehistoric times to Ancient Bali.
Resting from the structure of the building, this temple adheres to a blend of two concepts. The first of the megalithic period is reflected through the concept of the Holy Mountain and realized from the pyramid's terraced building, terraced. The second concept is depicted in the Sapta Loka, visible from the temple structure, consisting of seven main terraces connected by staircases. At the third level at Swah Loka level, there are two small palinggih, Pura Dana and Taman Dana Temple. On the fourth level, in the Maya Loka section, east of the road, is placed Pura Ratu Penyarikan, and in the west there is a family worship Dadya Bujangga.
The sixth level, Tapa Loka, stands Pura Ratu Daha Tua. The seventh level (Sunya Loka) is pucak Pura Tegeh Koripan. Here there are palangih pangaruman, piyasan, and gedong as a place to store ancient objects.

Not yet clear, when true this temple began to be built. The team of Udayana University who studied this temple in 1992 did not get the early history of the temple establishment. Archaeological objects stored there do not explain the early history of the founding of the temple, including the names of Panarajon or Koripan. The researchers merely concluded the similarities of the pucak, tegeh, and panarajon words derived from the word tuju, meaning high.

Sukawana inscription A-1 berangka 804 Saka (882 AD) which has been read by archaeologist R Goris was judged not provide certainty about this Pura Pucak Panulisan. This inscription does mention that in Bukit Cintamani (Kintamani) there is a sacred building called Ulan received less attention and often used as a place of stopover, resting children atar (the pengalu). The building received special attention from the ruler of Bali at that time, then assigned Senapati Danda which was held by Kumpi Marodaya assisted by several monks, namely Siwakangcita, Siwanirmmala, and Siwaprajna rebuild this sanctuary.

In the book Pretend Situation in Bali, Goris also alludes to the presence of Pura Pucak Panulisan. Dutch scientist who died in Bali mentioned the center of the kingdom at the time of the Kuna Bali located in Bedulu, Pejeng. As Pura Panataran as well as the early worship of life in Bali, Goris appointed Pura Penataran Sasih at Intaran, Pejeng, Gianyar. The temple of worshiping the ancestral spirits is Pura Pucak Panulisan, in Kintamani, Bangli, while as a sea temple it is probably located in Pejeng Village in the form of Puser Tasik Temple.

Given the location of the temple on the hill with a systematic terrace pyramid coupled with megalithic remains, it can be assumed strongly from the first temple is a place of worship for the villagers of Bali Aga in Kintamani, in addition to the place of ancestral spirits, especially the kings of Bali Kuna . This is evidenced by the statues of embodiment, such as Arca Bhatari Mandul which is the embodiment of King Wungsu Son. "There are various stories related to the existence of Pura Pucak Panulisan. But I myself have not got the certainty which is true, "explained Jero Kubayan Kiwa, Kubayan in Pura Pucak Panulisan.

Once there is connecting the existence of this temple with Pura Batukaru in Tabanan. It is said that Ida Batara in Pucak Panulisan with Batukaru Temple brothers. Originally built sad kahyangan in Pucak Sukawana, after rajeg in Panulisan new build in Pucak Batukaru. In both these temples the highest spiritual authority is held by "officials" called Jero Kubayan. Including when the ceremony takes place, do not use pandita or sulinggih like in some temples sad heaven in Bali.

Especially in Pura Pucak Panulisan there are two Kubayan, namely Kubayan Kiwa and Kubayan Mucuk. Both are in charge of delivering devotion krama mengdaahah worship. Jero Kubayan has gun-shaped weapons used as a tool when ngendag, began cutting lis when the ceremony held. When devoting devotion to using a spell, it is called puja there.

In Sukawana community structure, called ulu apad, kubayan is the highest office. Underneath there is a krama panglanan, naka, nyingguk, and kabau. Position kubayan selected society and only replaced if the concerned already have kumpi (great-grandchildren). If there is no descent, such as Kubayan Kiwa now, I will hold the position kubayan until death. They have no special (dispensation) missions, except during pamadegan, inauguration in a niskala, fully become the responsibility of the people of Sukawana Village.

Ida Batara statue in Pucak Panulisan now stored in Pura Bale Agung Sukawana, at Meru Tumpang Lima. This step is taken can not be separated from the effort krama Sukawana prevent theft, considering the location of the temple with residency residents very far apart. "After the citizens we ask niskala to the presence of Ida Batara, allowed to be stored in the village of Sukawana," added Jero Kubayan Istri Kiwa.
This statue will be carried to Pura Pucak every ten years, when ceremony of grand ceremony of four grand buffalo and a deer. Ida Batara distanakan in pangaruman. As for every year, to coincide with Purnama Kapat, only a simple alit ceremony is held, with a sacred animal of a deer and a buffalo.
Who is responsible for all ceremonial activities is a citizen gebug domas. It is divided into 200 heads of families (KK) from Sukawana, Kintamani 200, Selulung 200, and Bantang Village 200. Each member of the gebug domas oversees several villages which, when collected, reach 30 villages. As pamucuk, the main responsibility, remain krama Sukawana Village. When there is a lack of the means of the ceremony they complete.

In the past, when the ceremony only bersaranakan deer, the person in charge is enough from the residents Sukawana. The other villages are just mabakti. When the big ceremony every ten years then people gebug domas down all.

Since the 1950s there has been a shift. Perhaps because the sense of devotion of citizens who are getting thicker plus the desire to be responsible for the implementation of piodalan increase high, then every time there is a piodalan Pura Pucak krama gebung domas involved directly. They disbursed funds and rerampe-reramon tailored to the wealth in their respective villages. The village of Selulung, for example, has many bamboo, so the community has bamboo.

Formerly, call Jero Kubayan Kiwa, piodalan held every year just menghaturkan a deer. Since the 1950's besides the deer also sacrificed a buffalo. "It may be provided with full confidence and capability. Do not let the ceremony with a large sacrifice precisely the belief in the greatness of Hyang Widhi sag. It's useless, "Jero Kubayan reminded.

At the ceremony Ngebo papat also held ceremonies of white duck pakelem and white chicken in Pura Pucak Panulisan. Duck comes with 22 kepeng Uang kepeng coins, while chicken 11 pieces. The duck neck is also covered by a letter stating that the village of Sukawana carries out Ida Batara's guardian face. Pakelem is held in front of the palinggih, at a special place in the form of mortar.

"There are times when a mortar hole is visible, sometimes not. Although small, but can accommodate all means of ceremony that will be made pakelem. This is difficult to digest common sense, indeed, "said Kubayan Kiwa. I Wayan Sucipta

Lingga Purba, Shiva, Ganesha

Pura Pucak Panulisan not only serves as a place to worship the greatness of Hyang Widhi in manifestation as Shiva Natha. From the location of altitude 1745 m above sea level, one can find traces of Balinese history past.

In this place is stored hundreds of ancient relics, archeological artifacts.yang able to give an idea of what and how Bali in some periods. Starting from prehistoric times to the Hindu era of influence. This is a legacy of the ancestors that captivated the interests of researchers, historians, archaeologists at home and abroad. They try to uncover the various 'mysteries' behind the meaning of these historic objects.

Some of the relics that have been kept tidily in Puncak Panulisan, among them the stone of megalithic relics, a stone decorated with moon and sun, an embodiment of Batara Brahma, three paired statues, two phallic embodiments embodied, a statue of Ganesha, some temple miniature as a symbolic mountain place berstana the gods or holy spirit.

There are also hundreds of unpaired lingga with different shapes. There are whole, not infrequently stay some body parts only. Altogether the phallus is a symbol of Shiva. This ancient left is kept at night by residents of Sukawana who makmit rotate in the temple.

Various conclusions sticking out from domestic and foreign scientists about the archaeological remains in Pucak Panulisan. Dr WF Sturterheim in the book Oudheden Van Bali I-II in 1929-1930 mentions, the ancient relics stored in Pucak Panulisan derived from the era of ancient Balinese kingdom. This is connected with found some inscriptions related to Balinese life of that era. Call it, for example, a 999 saka inscription (1077 AD) and 1352 Saka (1436 AD).

The truth is reinforced by the discovery of a statue of a woman who behind it is inscribed as a pratista King Udayana Warmadewa with Gunapriyadarmapatni. This king occupied the royal throne in Bali around the year 911-933 Saka. While the statue of a woman with a standing position behind him called the name Batari Mandul, estimated as pratista queen King Son Wungsu is not berputra.
The research team of the Faculty of Literature Unud in 1922 found the paired statues (male-female) bermutkota karanda makuta and wear earrings in the form of hair pilinan, bertinggi 92 cm. At the bottom there is an inscription inscribed with the number 933 Saka (1026 AD), carved by Mpu Bga on the wijaya manggala market day. Based on the number of years inscribed on the inscription and associated with the equation of elements bodily, then the relics are included in the period of Ancient Bali (11th century).
Then there is a statue of a woman standing with a height of 154 cm made of stone padas. On the back of the back there is a sculpted inscription using the letter Kadiri Kuadarat. The inscription calls Batarai Mandul and 999 Saka year number (1077 AD). Langgam and the number of years of this inscription entered the period of Ancient Bali (11th century).
There is also a statue of a man standing with the attitude of the right hand is stretched down parallel to the body and left hand bent forward. This statue by researchers Unud estimated to be made at the time of Bali Madya (13th century).
In addition to the statue of Batari Mandul, here also there is a statue of the embodiment of the God Brahma, with four face attributes, or chessmuka. The god who is often associated with chessmuka is indeed Brahma God. This statue also carries a flower bud which is an object of release. Characteristic bodily and rather rigid character-this stance is estimated to be made in the era of Bali Madya (13th century).
In Pucak Panulisan also stored the statue of God Ganesha with elephant-headed features, human-bodied with a distended belly, four-armed, and has one fang. Behind Ganesh's head was carved with leaves. From the physical characteristics possessed, it is estimated that this Ganesha statue belong to the period of Bali Madya (13th century).

I Gusti Ngurah Agung Wiratemaja, in the writings of Pura Tegeh Koripan, Sukawana Village, Kintamani District, Bangli (Kosepsi Study) mentions, there is a thick feature that shows the figure described is a family of Lord Shiva. Evidenced by the presence of a third eye between the forehead, in addition to a few single phallus and phallus paired as a symbol of Lord Shiva is stored in the Pura Panulisan.