The Island of Thousand Temples (51)
Fathoming the Vedic Concept at Besakih Temple

One of the purposes of learning Veda (Holy Scripture of Hindu) is to be able to bring one’s self closer to the Supreme God and at all times believing and feeling closer to God can drive one to do good and proper deeds. Vedanta Sutra (I.1-4) says, a glorious desire is to know God, and God is the real truth. Only by fathoming Holy Scripture will the holy truth be revealed. In other words, God is only approachable through the guidance of Holy Scripture.

At Besakih Temple, Vedic concepts are visualized in plain view as a manner to bring the self to God. For instance, to get the pelinggih (shrine) that is called Padma Tiga –situated on the second tier at Penataran Agung Temple at Besakih—should be commenced from the first tier of Penataran Agung via candi bentar (split gate), while to reach the candi bentar one should walk up 52 stairs.
On the left and right side of the stairs leading to candi bentar are statutes taken from Ramayana and Mahabharata epics. These statues accord with concepts on Vayu Purana (I.20) and Sarasamuscaya (39).
In one of the Vayu Purana’s slokas (a couplet of Sanskrit verse) is mentioned, Veda is invariably spelled out through Itihasa and Purana because stupid people are afraid of learning Veda directly. Sarasamuscaya (39) also explains, prior to learning the mantras of Veda, one should learn about Ramayana, Mahabharata and Purana in advance. In the Purana and Itihasa, there are 52 tattwas (holy counsels). These 52 tattwas are reflected by the stairs leading to the first tier of Penataran Agung Besakih. Vedic mantra, according to Swami Siwananda, constitutes immensely authoritative verse so it is hard for layman to understand it. Therefore, rishis (Hindu sages) who are experts at Veda—like Rishi Valmiki and Rishi Vyasa—composed Ramayana and Mahabharata that spell out the Vedic teachings in the shape of more friendly allegories and verses so layperson circles can understand them easily.
Hence, by the existence of Ramayana and Mahabharata statues along the stairs leading to Penataran Agung Besakih is a representation that means to visualize the concept of Vayu Purana and Sarasamuscaya in learning Veda. On the other hand, the architectural style found in front of candi bentar is in accordance with the concept to understand Veda.
From the first tier to candi bentar, there is a bale pegat (broken off pavilion). In this bale pegat, one who will enter the Penataran Agung is sprinkled with tirtha penglukatan (purificatory holy water) in which in accordance with Hindu teaching signifies to cut off worldly bounds or the passion flaming as initial preparations to enter divine plane. The gods of tirtha penglukatan is the Lord Ganesha that constitutes a manifestation of God as the symbol of Wighna-ghna Dewa and Dewa Winayaka-Wighna that means obstacles. Therefore, obtaining tirtha penglukatan means to acquire a power to cut off worldly bounds as things that can hinder the journey to God’s path in accordance with Vedic counsels.
In addition, tirtha penglukatan also has the meaning to obtain wisdom. Without wisdom is impossible for humans to reach God’s path. The source of such wisdom is the Holy Scripture Veda. Thus, the function of the broken off pavilion is as symbol to go through God’s path based on Veda that should have two abilities, namely releasing the worldly bounds or passion flaming and wisdom. The wise, by and large has much knowledge and life experiences.
Some steps ahead from bale pegat in the first tier of Penataran Agung Besakih, there also lays art pavilions that are established on the right and left sides. This means to implement the Vedic teachings leading to God’s path should pass through the beautiful process or art. Since, the art or beauty (sundharam), in accordance with Hindu teaching, should be an embodiment of truth (satyam) and purity (Sivam). The essence of God and His Holy Scripture functions as Satyam and Sundharam (truth and purity). Therefore, to get there, it should be by means of Sundharam or beauty. By implementing beauty to get purity and truth will result in a mutual process between beauty, purity and truth. Without truth and purity, beauty becomes the source of sin. Without beauty, truth and purity will be hard to be implemented in this life.
(BTN/Wiana)