Richly adornedkori agung gate and pavilions within Pura Dalem Agung Padantegal compounds inBali.
ABalinese temple, known as apura (from Balinese ᬧᬸᬭ'pura',Balinese pronunciation:[puɾə]), is a place of worship for adherents ofBalinese Hinduism inIndonesia. Puras are designed according to principles ofBalinese sacred architecture, incorporating prescribed spatial orientation, ritual functions, and ceremonial regulations. They serve as focal points for communal worship rather than congregational prayer, with participation organised through families, villages, and ritual associations.
Most puras are located on the island ofBali, where Balinese Hinduism is the predominant religion, though many also exist elsewhere in Indonesia in regions with significant Balinese communities. Among them,Besakih Temple, known as the Mother Temple, is regarded as the largest, most important, and holiest temple complex in Bali. The exceptionally high number of temples across the island—ranging from family shrines to major regional sanctuaries—has led Bali to be widely referred to as“the Island of a ThousandTemples.”
The termpura originates from theSanskrit word (-pur, -puri, -pura, -puram, -pore), meaning "city," "walled city," "towered city," or "palace," which was adopted with theIndianization of Southeast Asia and thespread of Hinduism, especially in theIndosphere. During the development of theBalinese language, the termpura came to refer to a religious temple complex, while the termpuri came to refer toa palace, the residence of kings and nobles, similar toJavanesekratons.
Balinese temple layout, arranged in three zones (mandalas)
Unlike the common towering indoor Hindu temples of theIndian subcontinent, puras are designed as open-air places of worship within enclosed walls, connected with a series of intricately decorated gates between their compounds. These walled compounds contain several shrines,meru (towers), andbale (pavilions). The design, plan, and layout of the pura follow thetrimandala concept of Balinese space allocation.[1]
Threemandala zones are arranged according to a sacred hierarchy:
Utama mandala (jero): the holiest and the most sacred zone within the pura. This enclosed compound is the closest facingkaja (towards the mountain) and usually contains apadmasana shrine, the toweringlotus throne dedicated to the supreme god,Sang Hyang Widhi Wasa; thepelinggih meru (a multi-tiered tower-shrine); and several pavilions such asbale pawedan (vedic chanting pavilion),bale piyasan,bale pepelik (offering pavilion),bale panggungan,bale murda, andgedong penyimpenan (storehouse of the temple's relics).
Madya mandala (jaba tengah): the middle zone of the temple, where the activity of adherents takes place, and also the location for supporting facilities of the temple. In this zone usually, several pavilions are built, such as thebale kulkul (woodenSlit drum tower),bale gong (gamelan pavilion),wantilan (meeting pavilion),bale pesandekan, andbale perantenan, the temple's kitchen.
Nista mandala (jaba pisan): the outer zone, which directly connects the pura compound with the outer realm and the entrance to the temple. It is positionedkelod (towards the sea). This zone usually takes the form of an open field or a garden that can be used for secula activities, religious dance performances, or as an additional space for preparations during religious festivals.
However, the layout rules for arrangements of the facilities of the two outer zones, nista mandala and madya mandala, are somewhat flexible. Several structures, such as thebale kulkul, could be built as outer corner tower; also, theperantenan (temple kitchen) could be located in theNista mandala.
There are two types of gates withinBalinese architecture: the split gate, known ascandi bentar,[2] and the roofed tower gate known aspaduraksa orkori agung. Both types of gates have specific roles in Balinese architectural design. Candi bentar is the gate used in the nista mandala, while the kori agung is employed as the gate between the madya mandala and Utama mandala inner compounds.
The rules for gate types are also valid for nonreligious compounds such as puri, nobles' and kings' residences.
There are several types of pura, each serving certain functions of Balinese rituals throughout theBalinese calendar. The Balinese temples are arranged according to the physical and spiritual realm of Balinese people, which corresponds tokaja-kelod sacred axis, from mountain tops to the realms of gods,hyang spirits, the middle fertile plain the realm of humans, and other beings, all the way to the beach and ocean, and the many realms inIndonesia.
Kahyangan Tiga - The customary village temples, the Pura Puseh (dedicated to Vishnu), the Pura Desa or Pura Bale Agung (decicated to Brahma) and the Pura Dalem (dedicated to Shiva or Durga).
Pura Kahyangan Jagat - or “palaces of the gods,” are the nine temples on Bali that are built at thecardinal points, including one at the centre[3] (see “Nine directional temples” further down).
Pura Tirta - "Water temples," a type ofpura that associates religious function and water management function as part of thesubak irrigation system. Each of these temples corresponds to adrainage basin. The priests in these temples have the authority to manage the water allocation among rice paddies in the villages surrounding the temple. Sometirta temples are noted for theirsacred water and for havingpetirtaan or sacred bathing pools for cleansing rituals.Pura Ulun Danu Bratan, built on the edge of an important lake, is considered as the primary source of water for all agricultural activities in Bali and the feminine equivalent to Pura Besakih; it is as important as the latter.Pura Tirta Empul is another important water temple.
Pura Mrajapati - A type ofpura to worshipprajapati (the lord of people) or the cosmic might. Most often, in this temple, Shiva is worshipped in his form asprajapati.
Pura Segara- "Sea temples," arepura that are located by the sea to appease the sea gods and deities. It is usually important during theMelasti ritual. Examples of this type of temple are theTanah Lot Temple andUluwatu Temple.
King Udayana, who ruled Bali in the late 10th–early 11th century, together with his chief priestMpu Kuturan, a Vaiṣṇava priest from East Java, introduced major reforms to Balinese social and religious life. Drawing on theTrimurti concept, they required every village to establish three core temples known collectively asKahyangan Tiga (“the Three Great Temples”). Together, these three temples embody theTrimurti and remain a defining feature of all Balinesepakraman (customary) villages today.[4]
Pura Pusêh is oriented towardkaja (the mountainward direction), reflecting Viṣṇu’s role as preserver of life and the belief that life-sustaining waters originate in the mountains.
Pura Desa (orPura Balé Agung) is located at the centre of the village as the focus of communal life.
Pura Dalêm, dedicated to Śiva or his consort Durgā, is positionedkelod (toward the sea). It is sometimes inaccurately described as a “death temple” because it is often located beside the cemetery (setra) and is the site of cremation rites (ngaben).[5]
The nine directional temples (Pura Kahyangan Jagat[3] orPura Kahyangan Padma Bhuwana[6]) of Bali mark the eight cardinal directions,[6] to which is added the center point. These temples correspond to the concept ofDewata Nawa Sanga (the nine sustaining deities). They are the nine holiest places of worship on the island. Built at strategic locations, they are meant to protect the island and its people from evil spirits. These temples belong to every Balinese on the island (as opposite to the other temples, which are the property of the village or town in which they sit).[7] They are:
Pura Lempuyang Luhur (half in Karangasem district and half in Abang district, Karangasem Regency),[10] for the east direction,[9][7] associated with the godIswara.[6]
Pura Goa Lawah (in Pesinggahan district,Klungkung Regency),[11] for the south-east direction;[9][7] this temple is also one of the six "sanctuaries of the world" and is associated with the god Maheswara.[9]
Pura Pucak Mangu (in the village of Pelaga, Petang district,Badung Regency, on Mount Catur),[15] for the north-west direction and is associated with the god Sangkara.[9][7]
Pura Ulun Danu Batur (inKintamani),[16] for the north direction.[9][7] The name Ulun Danu means “head of the lake”; it is the abode of the goddess Batari Ulun Danu, ruler of the lakes and associated with the godVishnu.[3]
Pura Pusering Jagat (Pura Puser Tasik) (Pejeng, near Ubud, inGianyar),[17] for the center direction, associated with the god Shiva.[9][7]
The "six sanctuaries of the world" (Sad Kahyangan Jagad,[18] withSad meaning "six"[19]) are the six holiest places of worship in Bali.[18] According to Balinese beliefs, they are the pivotal points of the island and are meant to provide spiritual balance to Bali.[6] The number of these most sacred sanctuaries always adds up to six, but depending on the region, the specific temples that are listed may vary.[20] A list of the Sad Kahyangan may include:[21]
Bali has several important "sea temples" (Balinese:pura segara), which were founded in the 16th century by aMajapahit sage fromJava namedNirartha, to honour the gods of the sea.[23] Each of the temples is traditionally said to be visible from the next, forming a 'chain' around the coast of Bali. Many of the most important sea temples are located along the south-west coast of the island. The temples' positions were meant to provide a chain of spiritual protection for the island.[7]
Listed counterclockwise from Nirartha's legendary point of arrival in Bali, the seven most prominent Balinese sea temples are:[24]
Dang Hyang Nirartha's history, which in Bali is commonly called the History of Gede and recals hisDharmayatra (religious holy journey), is written in alontar calledDwijendra Tatwa.[27] 34 temples are mentioned in this document; they are calledDang Kahyangan Temples, as well as those built to honour Nirartha.[28]Some of them are:
^abNopen Sugiarta (April 16, 2016)."Sad Kahyangan Jagat di Pulau Dewata".mantrahindu.com (in Indonesian). Archived from the original on April 16, 2016. Retrieved30 June 2019.
^Rubinstein, Rachelle (2000). "Appendix A. Episodic structure of the Dwijendratattwa".Beyond the Realm of the Senses (Series:Verhandelingen van het Koninklijk Instituut voor Taal-, Land- en Volkenkunde, vol. 181). Brill. pp. 229–232.ISBN978-90-67-18133-4.
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