Maligia punggel is the second ritual procession after cremation or pelebon having the significance to purify the subtle body. “The essence of maligia ritual is to purify the subtle body from impurity of various desires. The desires are purified so that they will focus, namely on the reunion with the Creator,” said the religious figure doubling as Chairman of the Executive Board of the Central Hindu Dharma Council of Indonesia (PHDI), Ketut Wiana. He added that cremation ritual was aimed to purify the human physical body composed of five basic mahabhutha elements, while the maligia ritual was to purify the subtle body.
He explained the maligia punggel belonged to the madyaning utama (the eighth of nine) level of nyekah or mamukur, while the most grandiose or utamaning utama was ngeluer ritual. Based on the existing record, according to Wiana, no one was able to organize the ritual so far because it should be implemented sincerely. “Whatever people demand during the ritual should be met. It’s a bit difficult,” he said. Besides, in Bali was enforced a social system determined by the king regarding the people that could and were allowed to organize the ngeluer ritual. Meanwhile, based on literature, continued Wiana, all people could carry out the ritual as long as they could afford it.
The subtle body was depicted with 108 or 33 leaves of banyan tree. The use of figure 33 was considered sacred, while the figure 108 represented a high amount. In the meantime, 33 leaves of banyan tree were adjusted to the number of gods. Eleven gods abided in bhurloka (earth), 11 gods in bhuvarloka (lowest heaven) and 11 other gods in svarloka (higher heaven).
The use of a banyan tree was based on the belief that it was capable of delivering human spirit to reach heaven. He added that in Manawa Dharma Sastra chapter 3 sloka 37 and 38 was mentioned when a descendant did something good and useful the deed could enhance the position and sanctity of the ancestors up to ten levels. Similarly, if the ancestors got a good place, they would be able to provide blessings to their descendants.
According to Wiana, the ability of the soul to have reunion with the Creator would depend on the karma vasana during their lifetime and the deeds of the offspring. “On that account, the soul or the atma and the descendants should live in harmony and love each other because in the afterlife both parties could influence one another, he said.
Wiana added the title given to the atma after the death would be corresponding to the level of ritual made. Soon after the death, it would be called sanga preta. After cremation, it was named pitara, after mamukur was dewa pitara and then after being abided in family shrine was called Bathara Hyang Guru. (wid)
The area of Tanah Hyang located at Gebang hamlet, precisely at Bindu customary village, Mekar…