The Island of a Thousand Temples (17)
“Melaspas Kamulan” Ceremony

A ritual always follows each physical construction in Bali. Starting with election and ascertainment of location, building’s measurement destines, basic construction lay down, construction finishing, and until the house is allowed to be occupied, and moreover if its related with the construction of a shrine or worshipping site – whether its Pura Kawitan, Kahyangan Tiga, Kahyangan Jagat, etc. During the laying of a cornerstone of pelinggih (shrine), for example, its preceded with a rite called Nasarin ceremony.

The Nasarin ceremony (ritual of basic construction laying down) is performed as a union symbol of the power of nature and holy intention of the owner of the shrine. After Nasarian rite, it’s then continued by building the pelinggih Kamulan or other pelinggih-pelinggih (shrines), if it is for the construction of buildings Merajan Kamulan. When the physical construction is finished, it’s preceded with Memakuh rite as the beginning chapter from Melaspas rite.
Memakuh is carried out as a symbol of spiritual statement that the pelinggih (shrine) is already finished in construction by the undagi (Balinese traditional building specialist) physically appropriate with Hindu literature. Memakuh (Balinese language) meaning composing a shape from several different elements and containing certain functions and meanings of shape.
In building pelinggih Kamulan and another pelinggih, the undagi uses certain norms and criteria that are plotted within Hindu literature regarding shrines. If the norm and criteria are unapplied, they cannot supply a spiritual vibration, because Memakuh rite will be used when the custom and manner of creating the shrine’s physical appearances applies as religious literary norm.
Memakuh rite consists of peras, lis, banten, soroan, daksina, canang, tipat kelanan, banten pengerisikan. It’s completed with rantasan seperadeg complement and tool equipment of semeti and pahat. The other distinctive element is pis bolong (a coin with a hole on the middle) called andel-andel with white thread and tirtha pemakuh made by the undagi (Balinese traditional architect).
For melaspas rite (ritual after memakuh ceremony), the element use of banten bagia, orti, ulap-ulap, sap-sap, a sheet of white cloth painted with padma or Dewa Acintya and paso (a basin made from clay) contains water and eleven sheets of coarse grass. It’s completed with pengurip-urip (the enliven element) with red chicken’s blood or with chewing lime and leaves or charcoal, yellow sandalwood water and other complements. All of these elements contain the meaning to revive the Merajan Kemulan and other shrines religiously.
Yet, the execution of Memakuh and Melaspas vary in term, however still similar in meaning. Commonly, started with Upesaksi ceremonies to Sanggah Surya. Within Hindu tradition in Bali, Sanggar Upeksi always exists at every Yadnya rite, as a place to offer the offering elements, to plead for God’s testimony of His manifestation as Dewa Çiwa Raditya. Afterwards, Memakuh ceremony is then ready to perform
Apart from Sanggah Upesaksi, the priest (ceremonial leader) pleads for tirtha pengelukatan and pengurip-urip. Tirtha pengelukatan as the symbol to plead protection of God’s purification in His manifestation as Dewa Gana, to keep us away from any temptations and negative powers that might be disturbing the ritual procession. At the time of splashing the tirtha pengelukatan, ritual elements, usually used are called sampian lis made from yellowish coconut leaves, symbolizing the weapons of Dewa Nawa Sanga (nine purity symbol of God). Meanwhile, tirta pengurip-urip is the symbol of God’s purification as Dewa Brahma to emerge the urip procession (the holy life) through Merajan Kemulan. Because of that, Merajan Kemulan is sited as a symbol of adoring dewa pitara that already obtains a waranugraha (bestowal) from God.
After tirtha pengelukatan splashing is finished then tirtha pengurip-urip is used as the symbol of sekala element (material) and niskala (non-material) within his entire life, which symbolically gives happiness to the occupier. This is marked by the offering element called bagia and orti, because after Memakuh and Melaspas rite, the entire composed elements of the building has its own name. Ijuk, for example, that is later called the raab (the roof). All these manners form paras, then carved, and called pepalihan, etc. After the rite of Memakuh and Melaspas is carried out, the shrine is considered to be purified as the site for adoring Dewa Pitara. (BTN/Wiana/B. Ashrama)