The Island of a Thousand Temples (26)
Implementing Padma Bhuvana at Desa Pakraman

Mpu Kuturan, a Hindu spiritualist and initiator of Kahyangan Tiga (three sanctuaries) establishment at every Desa Pakraman (customary Village) in Bali once proclaimed the island as Padma Bhuvana. It is mentioned in the palm leaf manuscript of Padma Bhuvana. The meaning and philosophy of Padma Bhuvana is to proclaim Bali as symbol of universe that is called bhuvana with its sacred space of Hyang Widhi (the Almighty God). It is mentioned in the Holy Scripture Veda isyavasam idam jagat that means this universe as the throne of the Almighty God.

What was the purpose of Mpu Kuturan to proclaim Bali as Padma Bhuvana or the symbol of universe as God’s throne? It means to say that Bali is a sacred space. In other words, nobody is allowed to do unholy things or things against the religion teachings at every inch on the land of Bali. So, the purpose of proclaiming Bali as Padma Bhuvana is to motivate all people who live on this island to at all times think, speak and act well and sacredly in their daily life.
To remind us of the image of Padma Bhuvana sacredness the conception is implemented at every customary village along with its three sanctuaries. Bali Island is completely divided into a thousands parts of customary villages. No part of the island is not under control of the customary village. Sacred vision and mission of Padma Bhuvana is implemented at every customary village and under control of the trinity temple.
Three sanctuaries as worship of Hindu’s to arrange the devotees’ life in the area of customary village comprises Pura Desa, Pura Puseh and Pura Dalem. There is another temple that becomes a worshipping place of customary village other than the three sanctuaries. That temple is categorized into Pura Kahyangan Desa (village temple). It means that the temple functions as a worshipping place of the devotees at the level of customary village. So, the meaning of Pura Kahyangan is wider than that of Pura Kahyangan Tiga or three sanctuaries. But, the existence of three sanctuaries at every customary village is very significant for the village as it’s enable us to get identity of Desa Pakraman.
The thing that needs our attention on global philosophy of Padma Bhuvana is its more contextual and actual application in the daily life of every customary village. Consequently, the purification concept of Bali space, its comprehensive duty has been taken out by every customary village. That’s why the religious rites of Hindu’s are used as a medium to motivate customary villagers implementing the so-called Tri Kaya Parisudha, that is mentioned in the Holy Scripture Sarassamuscaya. Tri Kaya Parisudha – tri means three, kaya = power and Parisudha = purity. So, Tri Kaya Parisudha literally means three powers to implement purity: (1) Manacika (thinking sacredly; (2) Wacika (speaking sacredly), and (3) Kayika (doing sacredly).
Tri Kaya Parisudha is theoretically very easy to say, but difficult to do. Hence, at the customary village, devotees are educated and trained psychomotor through religious ceremony or yajña (holy sacrifice). Through such ceremonies, devotees are educated and trained to think, speak, and act sacredly. By non-formal education and training, every customary villager is expected to implement the teachings of Tri Kaya Parisudha gradually.
At every religious ceremony, the devotee’s mind is led to the sacred way of God. It means that the mind is continuously trained to think towards sacredness (manacika parisudha). The religious ceremony is always accompanied with Pu jâstava (prayer) conducted by ceremony intermediary like Pandita or Pinandita (holy priest). Meanwhile, devotees usually recite spiritual hymns (holy song). Pujâstava and spiritual hymns utilized as a medium to educate and train devotees so that their speaking directs toward sacredness.
Pujâstava and spiritual hymns also constitute sacred words. If the tongue is always trained to utter sacred words at every religious ceremony, it’s expected that devotees have the ability to implement wacika parisudha. So every religious ceremony is completed with the means that is called banten or upakara (offerings), that denote sacred symbols.
Such sacred symbols are at all times made by devotees led by tukang banten (expert of offerings maker). By making such offerings, devotees are always educated and trained to act sacredly and for real or Kayika Parisudha. Thus, through the medium of religious ceremony, the teachings of Tri Kaya Parisudha are continuously indoctrinated through the process of non-formal education and training at every Hindu religious ceremony at Desa Pakraman. The implementation of Tri Kaya Parisudha teachings at Desa Pakraman comprises a fundamental process in applying Padma Bhuvana philosophy in establishing sacred areas. Such a sacred mind, both speaking and action take all villagers as Krama Desa that is taken to set up sacredness at the area of Desa Pakraman as the bottommost layer of the Bali space as Padma Bhuvana.
(Ketut Wiana and Berata Ashrama - Editor)