The Island of a Thousand Temples (19)
The Existence of Kahyangan Tiga Temple

In previous writings, it was said that Bali Island is surrounded by thousands of temples, moreover millions of shrines. Those thousands of temples are composed into four types: (1) Kawitan Temple, (2) Kahyangan Desa Temple, (3) Swagina Temple, and (4) Kahyangan Jagat Temple.

What is Kawitan Temple? How many are its pelinggih/holy shrines? How about the measurement? Where should it be built? What kinds of rites? All these questions had been reviewed continuously in Bali Travel News prior editions, and even published in book form. Next, we will review Kahyangan Desa Temple, which is commonly identified as a territorial temple.
Kahyangan Desa Temple, known also as Kahyangan Tiga temple, is located in desa adat (traditional village) – which is known as desa pakraman – which is spread out around Bali Island.
Kahyangan Tiga Temple is a veneration media of the Hindu worshiper in one area of desa pakraman (village). The type of Kahyangan Desa Temple or the one that is equivalent with Kahyangan Tiga Temple among one desa pakraman to another desa pakraman, is not always equal in shape and name. This much depends on historical sites of each related desa pakraman.
A question frequently occurs and is difficult to find a definite answer to is that, why was Kahyangan Tiga Temple built in each desa pakraman in Bali?
Until now, no historical evidences has been found to answer the question precisely, meaning a scientific and reasonable answer. Several traditional sources – such as Lontar (manuscript) Mpu Kuturan – cited, the convictions of Kahyangan Tiga Temple in each desa pakraman in Bali is of Mpu Kuturan suggestion,
According to the history of Bali, Mpu Kuturan is a Pandita (Hindu’s priest and intellectual) who came from East Java. Mpu Kuturan who accompanied the King of ruling Bali in 11th Century. In Lontar that mentioned above, before Mpu Kuturan accompanied the King governing Bali Island, there were three temples existing in each kingdom in Bali, which are Segara Temple, Penataran Temple, and Pucak/Puncak Temple.
Segara Temple built in the border beach as a medium to adore God who inspires Bhur Loka. Penataran Temple – commonly built on a flat ground near the town – is as a medium adoring God who inspires Bhuwah Loka. Pucak or Puncak Temple commonly built in range mountain or hill area as the medium of adoring God who inspires Swah Loka.
According to Hindu beliefs, Bhur Loka is a lower realm, which is occupied by sarwa prani (the plants and animals). Bhuwah Loka is a human realm, and Swah Loka is The God’s realm.
In Mpu Kuturan era, there was a gathering between great Hindu religious groups in Bali. This great summit executed in Samuan Tiga Temple, Bedahulu village, Gianyar.
Some interprets the purpose of that meeting was to unite the Hindu’s opposition sects. However, Prof. DR. Anak Agung Putra Agung and some of Archeologists of expertise claimed that none of historical data exist about the enmity and conflict between sects within Hindu’s history in Bali. So, the presumption of gathering in Samuan Tiga Temple is not to unite the opposite sects, but perhaps to equalize vision and perception in applying Hindu’s doctrine in each desa pakraman.
Another presumption about the meeting is the delivery of idea and obsession of Mpu Kuturan in developing Hindu’s doctrine in the future. Why is that so, because Hindu (Dharma Weda) is Sanatana Dharma (an eternal reality), however the application should always Nutana, which is mean always appropriate with improvement and period needs.
In Manawa Dharmasastra (VII: 10) cited, the reality of Hindu doctrine is called tattwa. To make this tattwa always ajeg (strong and substantial), it should applied according to iksha, sakti, desa, kala. Iksha means fortify someone’s noble principal, sakti means appropriated with mankind ability level for not concluding a religious manner as a burden of life. Desa means be religious is wishes always appropriated with life norms and happen in one place, and kala means be appropriated with time.
Iksha, sakti, desa, kala having a correlation with period division, which is due to Hindu beliefs there are four types of periods; Kerta period,Treta period, Dwapara period and Kali Yuga period. What is mean by Kerta,Treta, Dwapara and Kali Yuga? What is the characteristic of each period? How the human should behave in that period? How preferable to practice the doctrine on each period? As was discussed in previous writing.
Have a religion or executing any religion practice in each period, indeed, differently in accent. Apparently, this consideration then becomes an obsession for Mpu Kuturan in concocting a meeting at Samuan Tiga Temple, because Hindu religious concepts that inherited by Hindu worshipers in desa pakraman is truly suitable with application method of Hindu doctrine in general, and of Hindu Siwa Sidhanta specially, include also about the existence of Kahyangan Tiga Temple.
So, the establishment concept of Kahyangan Tiga Temple that presented by Mpu Kuturan, seemly, not to unite the opposite sects. Moreover, none of scientific or traditional evidence proclaims that a conflict between sects ever arose in Bali. Hindu religion should be practiced according to sampradaya (sect) as a choice to increase the quality of religious existence of life.
Depart from that comprehension, it clearly cited that the establishment of Kahyangan Tiga Temple is as veneration media to God to raise the worshiper-self quality in gaining an ability to organize the individual and collective existence within the community. It is the same with the existence of banjar (sub village) as a part of desa pakraman, which is also to raise the individual and collective existence quality.
Every corner of sub village halls in Bali are always filled with a temple as the Uranus part – on the east or north, or northeast. This temple functioned to adoring God who destines as Bhatara Penyarikan, so the temple in sub village hall usually called Ratu Penyarikan Temple. This is evidence that the establishment of Kahyangan Tiga Temple in each desa pakraman is not to appease the opposite Hindu sects, but to increase the existence of spiritual quality of each individual in togetherness.
The existence of banjar as a part of desa pakraman is also aimed at applying the doctrine catur asrama (four basic conception to actualize life destination). What is the distinction of catur asrama? How does its practice within Balinese community existence (Hindu)? Read our previous writing.(I Ketut Wiana and Berata Ashrama editor)