The Island of a Thousand Temples (11)
Reflecting on the ‘Pelinggih’ Shrines
at ‘Merajan Kamulan’

Pelinggih are holy shrines inside the temple sites or worshipping places in the Balinese Hindu tradition. This name involves all sorts and characters of temples, whether as ancestral worshipping places (Kawitan Temple), village members (Kahyangan Tiga Temple), professions (Kawitan Temple), or worshipping spots for the public (Kahyangan Jagat/Sad Kahyangan). The differences are only related to the quantity and function of the pelinggih itself.

The quantity of pelinggih (holy shrine) at Merajan/Sanggah Kemulan (Pura Kawitan are for the core family that consist commonly of a father, mother, and children), for example, is not quite the same as the amount you see at a pelinggih at Pedharman (Kawitan Temple, worshipping place for a clan/soroh). The amount of pelinggih at Pedharman is not the same also with the pelinggih at Kahyangan Jagat/Sad Kahyangan. On the contrary, behind the numerous differences of pelinggih sites, especially for a Kawitan Temple, pelinggih rong tiga (multi-roofed holy shrine with three hall) is one of a shrine that absolutely exists. That is called pelinggih Kamulan Taksu, or usually called pelinggih Kemulan.
The main Pelinggih, called Kamulan, usually have the roof of ijuk (palm fiber from the sugar palm), and some are also roofed with coarse grass, roof-tile, even made from concrete. The existence of Pelinggih Kamulan can be illuminated from two sides—philosophy and mythology, similar with how the concept of Hindu’s Methodology in conveying the doctrine. This mythology side, at the beginning was conveyed by maharesi (great priest). Therefore, the mythology aspect didn’t originate from a holy script.
In previous writing, we have discussed briefly that beside the pelinggih Kamulan, there are also other pelinggih inside the Hindu family worshipping area, called Padmasari that functions as a place of worshipping the Gods. The holy shrine or pelinggih Padmasari is always to the right side of pelinggih Kamulan – exactly at the northeast corner looks out to the southwest, especially for the Hindus’ in southern Bali. It contrasts with the northern Balinese Hindus’, where pelinggih Padmasari is placed at southeast corner looks out to the northwest.
According to Wrehaspati Tattwa holy script, the God connected to a Padmasari shrine is Bhatara Sadha Siwa. The status of Pelinggih Padmasari is smaller rather than Padmasana, but it contains of the same function that is to adore Sadha Siwa God.
Actually, the erection of Padmasari at the family temple complex (Merajan Kamulan) is obligatory. Because, the main function of the Merajan Kamulan is as the ancestor veneration that already reached Dewa Pitara. But recently, following the intensifying of Hindu religious feelings, people have felt it more and more necessary to build the Padmasari at Merajan Kamulan.
Subsequently, Pelinggih Padmasari has a double function, which is as s place for worshipping the Sadha Siwa God, and as penyawangan (connecting media) of other temples. For instance, if a ritual ceremony is executed at a Kahyangan Jagat (great temple) in Bali, and for example, one of core family at the Merajan Kamulan did not have enough time to attend and pray at that ritual ceremony directly, the ceremony and prayers can be executed through the Padmasari at home. In this case, the Padmasari also functions as a penyawangan (a sort of long-distance connecting shrine). But, obviously it is always better for a family member to attend the ceremony and pray to that temple directly.
and conditionally characterize for such of unable condition to come and pray to Kahyangan Jagat Temple. Simultaneously, this con
So, the Padmasari function is also as a penyawangan that can be used as a temple for praying for certain ceremonies that it I impossible for a close family member to attend. This is further proof of the flexibility of religious etiquette of Hindus member in Bali.
A mythological story retold in the Lontar Angastia Prana, is the story of when a human is inside a mothers’ garbanya womb, Bhatara Siwa always protects the fetus. When the birth comes, as Bhatara Siwa gives the go-ahead, the fetus is born into the world with his/her four brothers/sisters helps. The four brothers that accompany and protect the baby are usually called catur sanak, which are (1) placenta (ari-ari), (2) blood, (3) amniotic fluid (yeh nyom), and (4) phlegm membrane (lamas). The priceless service of these four elements is in giving a birth to the baby, and always reminds us of an unforgettable moment. Thus, the baby could never ever forget his/her four brothers. This is why in the Balinese Hindus tradition of Manusa Yadnya ritual (initiation ceremony) for the baby; those four brothers are all connected with the ceremonies held for the newborn baby at the same time. These four protectors continue to protect and look after the baby throughout adulthood until death comes.
For that reason also, it is necessary to hold a ceremony for every human’s death – starting with ngaben and atma wedana, then ended by placing the spirit at Kamulan. At the same time, there is also a ceremony held for catur sanak, thus, Sang Dewa Pitara will site at Kamulan, and catur sanak will site at pelinggih Taksu. Therefore, Kamulan Taksu is used as the ancestor-worshipping place.
At Merajan Kamulan which is also built for a holy shrine/pelinggih Ngerurah, that functions for the one who spiritually inspires the Merajan Kamulan area, or in Java, is renowned with the term Sang Bahurekso, that functions to keep the purity of the Merajan area, that in the human realm can be described analogically as the aide of Bhatara Hyang Guru.(Ketut Wiana and Berata Ashrama, editor)