Interpreting the Goa Raja Temple at Besakih

Goa Raja and Rambut Sedhana are rightly associated with Basukian Temple. Goa Raja Temple lies on a riverside—just step down on the right side of the road to Penataran Agung Temple. At riverside, there is a wide cave. On its mouth lies a shrine with statue of three dragons.

In the palm-manuscript Kusuma Dewa is mentioned a Kahnyangan Pesamuan Naga Tiga—the word naga in Sanskrit means serpent or dragon, also world that composed of earth, liquid and air. God as the lord of earth (prativi) called Naga Ananta Bhoga that is venerated at Bangun Sakti Temple; as liquid is called Sang Hyang Basuki and venerated at Basukian Temple and as that of air is called Sang Hyang Naga Taksaka and worshipped at Pengubengan Temple, some 1.5 km upwardly from Penataran Agung Temple.
So, as the god of air, waters and earth they are exalted in three temples with the respective call Sang Hyang Naga Taksaka, Naga Basuki and Naga Ananta Bhoga. These three dragons are then unified in the Goa Raja Temple with the name Pesamuhan Naga Tiga (literally, three dragons’ assembly). Veneration at this temple constitutes a procession to refresh the memory of the Hindus to always maintain the preservation and integration of the three natural resources mentioned above.
In the palm-leaf manuscript Prekempa Gunung Agung is expounded a king of dreadful character named King Cengker from Medang Kemulan Kingdom. His character makes the human cannibal. This condition leads the Jambudwipa realm (an ancient name of Bali) to complete disorder and confusion. To get control over this condition, Lord Shiva delegates the Trimurti (Brahma, Vishnu and Ishvara) to come down to earth.
On coming down to earth, Brahma, Vishnu and Ishvara respectively ride the Naga Ananta Bhoga (penetrating into the earth), Naga Basuki (into the water) and Naga Taksaka (into the air). The three gods deliver spiritual force (niskala) to these three natural resources so the power of King Cengker vanishes as the earth becomes ananta bhoga (fecund and being an endless source of foodstuff), water gives life prosperity (Basuki) and the air is no longer polluted.
Such mythology conveys enlightenment subtly to human beings in order to permanently maintain the purity of the three natural resources. If their preservation is not disrupted, they will synergize to become life resource of human beings.
Lord Shiva, apart from assigning the Trimurti to penetrate into the earth, water and air and at the same time teach people to pay homage by means of bebali that means banten (offerings) to the deities as manifestation of God.
In accordance with the palm-leaf manuscript Yadnya Prakerti, there are three significances of the offerings, namely to get one’s self closer to nature based on love, to God based on bhakti (sincerity) and to become means of self-improvement based on punia (devotion). This concept is known as Tri Hita Karana.
Cave at Goa Raja Temple, it is said, comes out downwardly at Goa Lawah Temple in Klungkung and upwardly on the peak of Mount Agung. Due to frequent earthquakes and piled by land; the tunnel upward and downward is no more entirely discernible. Physical condition of the cave may indeed have changed on account of natural process. What we should uphold is the spiritual concept of the existence of Goa Raja Temple.
Its spiritual concept should be implemented more genuinely and contextually to current and future age. Actualisation of spiritual concept of Goa Raja Temple can be implemented into individual and social life development. In individual life, it is directed to build life’s attitude that does not obliterate the soil’s fecundity, pollute the water and air.
Such individual life’s attitude can be formulated in more detail, for instance, by not throwing garbage to the river, obliterating the land with detergent waste and release excessive smoke from machines into the air.
In social life, they can be carried out simultaneously, for instance, by establishing integrated program to maintain the forest preservation, cleanliness of physical environment and creating spatial layout that capable of producing fresh and free-pollution air. Conservation program of the land, water and air against pollution due to human behaviour can be formulated in more detail so it will be easily implemented in the community. (BTN/Kt. Wiana)