The Island of Thousand Temples (47)
Appealing For Weather Regularity at Besakih Temple

Besakih Temple is the mother temple of Bali. As the biggest one, the Besakih Temple complex is divided into seven compounds. The first compound is a building complex after the ‘candi bentar’ (main split gate). Meanwhile, the last compound (the seventh) is only a spreading vacant area.

On the second compound (Penataran Agung Temple), there are some buildings that have symbolical value for the existence of the universe. As soon as entering the Candi Kurung, after the border of the first and second compounds we find the Elephant Pavilion, or Balai Pawedan. This pavilion is used by the priest to utter Puja Stawa Mantra on leading the religious ceremony, either regular (Nityakala) or incidental (Naimitika Kala).
Opposing the Elephant Pavilion is the main building called Padma Tiga shrine. In this Padma Tiga God that inspires the universe is venerated. The Supreme Being in his aspect as the soul of the universe, in accordance with the concept of Shiva Tattwa is Bhatara Tri Purusa, meaning God as three souls. Firstly, God as the soul of Bhur Loka is called Shiva. Secondly, he is as the soul of Bhuvah Loka called Sadashiva. And thirdly, he is as the soul of Svah Loka called Parama Shiva.
Therefore, in the Holy Scripture Wrehaspati Tattwa mentions that Padmasana is the symbol of the universe as a medium to revere Sang Hyang Sada Shiva. Then, the second compound of Penataran Agung represents Bhuvah Loka that is inspired by Sang Hyang Sada Shiva. On the right side of Balai Pawedan or on the left side of Padma Tiga, there is a Long Pavilion called Salu Panjang with 24 pillars. This pavilion symbolizes the throne of Vidyadhara and Vidyadhari (angels). They are the representation of heavenly scientists. Vidya means science; dhara means ‘holding’ or mastering as Veda inherits two sciences, namely Para Vidya (science on Divinity) and Apara Vidya (science on worldly matters).
At the uppermost of the Long Pavilion, there is a shrine called Ider Bhuvana. This shrine symbolizes that this globe is round and keeps on revolving. This means that human beings are reminded that the ever-rotating world will change incessantly. So, simply follow the world’s change in accordance with the guidance of the Vedic concepts.
In the old Javanese poem (Kekawin) of Ramayana is stated as follows: Sakanikang rat kita yang wenang manut. Manupadesa prihatah rumaksaya. It means that the age revolving (Caka Year) should be followed. Manusmrti (Vedasmrti) should be used as direction. It is the meaning of Ider Bhuvana shrine as symbol of nature that ever changes.
Here, there is also nine and eleven-tiered Meru. The nine-tiered one is mentioned as the abode of Ratu Kubakal. This Meru is used as ‘throne’ of the Supreme Being in his function to maintain the conservation of natural resources, as also carried in the Sarasamuscaya 135: It is impossible for human beings to be able to realize their life’s end namely obtaining Dharma, Artha, Kama and Moksa if the nature (bhuta) is not prosperous (hita).
The eleven-tiered Meru is symbol to request God in his function to attain good quality human resources. This Meru is mentioned as the ‘throne’ of Ratu Manik Maketel. It means that whatever human beings have as their ideas they will be accomplished soon. It is quality human resources.
In front of the nine-tiered Meru, there is a building in the form of Tepasana completed with a dragon statue. This building is called the ‘throne’ of Ratu Silamejemuh. It is God’s epithet as a weather balancer. Even though Veda is uttered with Puja Stawa Mantra, sciences develop, human and natural resources are fine, if the weather is not well regulated so everything performed by human beings would be in vain. If the weather forecasts are correct and human beings do not annihilate the nature results in the instability of the weather, the Supreme Being would render abundant bestowal.
Abundance of God’s bestowal is symbolized with a shrine called Kembang Sirang Pavilion. Located on the left side of Silamajemuh shrine. In this pavilion is held a Pedanaan ceremony as closure of summit rituals in Besakih. This Pedanaan Ceremony portrays the encounter of Sradha (faith) and Bhakti (devotion) of human beings with divine bestowal in the form of physical and mental prosperity.
The seventh compound of Penataran Agung Temple depicts the coming down of this God’s bestowal. There is not any building in this compound at all as the symbol of Sunia or Satya Loka. Sunia Loka symbolizes the omnipotence (mahasuksma) of God.
The sixth compound is symbol of Mahah Loka. Here, God is depicted to descend two powers namely spiritual (Purusa) and material (Predana). It is symbolized with two shrines that are called Ratu Bukit Kiwa and Ratu Bukit Tengen. Such combinations of the two results in the omnipotence of God that is illustrated on the fifth compound as Meru symbolizing the throne of Sang Hyang Wisesa.
(BTN/Wiana)