Driving up to Besakih from Menanga the silver-grey cone of Mt Agung looms above, its summit still bare from the ravages of the 1963 eruption. At 3142 meters, this is the highest peak on Bali, and a major locus of divine power in the Balinese cosmos. The huge temple located here, Pura Besakih, is the greatest of all Balinese sanctuaries - the most sacred and powerful of the island's innumerable temples. For this reason, it has always been associated also with state power. It lies at an altitude of 900 meters on the southwestern slope of the mountain, offering spectacular views over the whole of southern Bali.
Pura Besakih is not a single temple but a sprawling complex consisting of many separate shrines and compounds, united through ritual and history into a single sanctuary. 'Mere are 22 temples in all, spread along parallel ridges over a distance of more than a kilometer. The highest of these, Pura Pengubengan, lies amidst beautiful groves in a state pine forest. Most of the temples, however, cluster around the main enclosure, Pura Penataran Agung.
In this same area there are many ancestral temples (pura padharman) supported by particular clan group. Four public temples also form a distinct sub-group (catur lawa or catur warga) and are associated with certainkin groups. Local kin groups of Besakih village lagers also have temples here.
It is busy almost every day at Besakih. Balinese often come in order to obtain holy water for ceremonies back in their home villages as a symbol of the god's presence. For most major rituals, the witness of the god of Gunung Agung/Pura Besakih is required. Balinese come to Besakih also at the end of the long series of funeral rites, after the post cremation purification of the soul has taken place, to ready the soul for enshrinement in the family house temple. In all cases, the worshipper is sure to pay reverence at the triple lotus shrine of the Pura Penataran Agung.
The Symbolic Center
Pura Penataran Agung, the "Great of State" is the symbolic center of the Besakih complex. Originating probably as a single prehistoric shrine, its six terraces suggest a history of successive enlargements, the lates being in 1962. In all, there are 57 structures in the temple, about half of which are devoted to various deities. A study of these provides glimpse of important developments in the history of the temple.
The meru or pagodas were probably introduced no earlier than the 14th century, whereas the lotus throne (padmasaanna) dates from about the 17th or even 18th century. With the introduction of the padmasana, ritual focus of the temple seems to have shifted from the upper terraces to the second, lower terrace. The padmasana is now the ritual center of Pura Penataran Agung and of the Besakih complex as a whole.
The three seats in the lotus throne are dedicated to the godhead in his tripartite form as Siwa, Sadasiwa and Paramasiwa or, more commonly in the popular tradition, to Brahma (right), Siwa (center), Wisnu (left). These deities are associated with the colors red, white and black respectively. Behind the padmasana lies the Bale Pasamuhan Agung where the gods of the Besakih temples take residence during major rituals.
In this same area there are many ancestral temples (pura padharman) supported by particular clan group. Four public temples also form a distinct sub-group (catur lawa or catur warga) and are associated with certainkin groups. Local kin groups of Besakih village lagers also have temples here.
The Symbolic Center
Pura Penataran Agung, the "Great of State" is the symbolic center of the Besakih complex. Originating probably as a single prehistoric shrine, its six terraces suggest a history of successive enlargements, the lates being in 1962. In all, there are 57 structures in the temple, about half of which are devoted to various deities. A study of these provides glimpse of important developments in the history of the temple.
The meru or pagodas were probably introduced no earlier than the 14th century, whereas the lotus throne (padmasaanna) dates from about the 17th or even 18th century. With the introduction of the padmasana, ritual focus of the temple seems to have shifted from the upper terraces to the second, lower terrace. The padmasana is now the ritual center of Pura Penataran Agung and of the Besakih complex as a whole.
The three seats in the lotus throne are dedicated to the godhead in his tripartite form as Siwa, Sadasiwa and Paramasiwa or, more commonly in the popular tradition, to Brahma (right), Siwa (center), Wisnu (left). These deities are associated with the colors red, white and black respectively. Behind the padmasana lies the Bale Pasamuhan Agung where the gods of the Besakih temples take residence during major rituals.
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