Pura Kehen (Pura Kehen Temple)

by on December 13, 2011

The temple is located at the foot of the Will of the hill south of Bangli, Pakuwon residential areas within the which is a region Bangli town, about 45 km from the city of Denpasar. In front there Pura Kehen Pura Penyimpenan and stored in the temple’s three pieces Inscriptions relating to the existence of its contents will of of of the Temple. According to Dr. R Goris, the third Inscription is Pura Kehen A, a type yumi pakatahu inscription from the 9th century, the inscription of Saka Pura Kehen B Issued by King Anak Wungsu and inscriptions of the Saka year 1126 Issued by King Sri Adi Kunti Ketana.

In the 9th century, based on the inscription Pura Kehen A, Pura Kehen called “hyang fire”, in the next period, ie in the 13th century based on the inscription Issued by the King on Pura Kehen Adi Kunti Ketana name is “Hyang kehen”, Hyang Fire and Hyang Kehen have understanding and identical Because the word comes from the word keren kehen fire place which is Called the “anglo” or where the fire for offering “Homa fire place” a word that’s being turned into keren kehen, so Hyang Kehen same understanding of what is Called Pura Kehen.

Review the history of Pura his will is as follows:

  1. A temple inscription of the will of the 9th century, among others, mentions the existence of 3 pieces of holy places, namely Hyang Api, Hyang Tanda, Hyang Karimama, therefore identical with Hyang Kehen / Hyang Api, then the will of the temple has existed since the 9th century.
  2. Pura Kehen B inscriptions from the 11th century, among other royal officials said the Senopati Kuturan, mpu Kandara and inscription also outlines a curse word in the oath as: … … Hinapapa, Bhrasta Sakula Sambanda, Liputen Ing Klesa Tan Tamuang Sarbopaya, … .., which means that less is more: … .. Abject misery, ruined family descendants, wrapped stain mala catastrophe, did not find any effort. Based on the contents of the inscription can be presented that in the 11th century when the reign of King Anak Wungsu, Pura Kehen functioned as a place of swearing, especially for royal officials, witnessed by the royal advisers who at that time called Prakira-kiran I Jro Makabehan.
  3.  Inscriptions from the 13th century (1204 years BC), mentions among other things: Hyang Kehen and Hyang Wukir is Pura Puncak Bukit Bangli. The inscription also described the ceremony as well as the duty to carry out repairs to be done by Pura Kehen Bangli community.

PuraKehen functions based on data Inscriptions, and other data, among others:

(a) Based on the contents of the inscription Pura Kehen A, B and inscription Pura Kehen Sri Adi Kunti Ketana, it implied that Pura Kehen is one of the “Royal Temple” This temple is protected by the King while the implementation of the ceremony and built it delivered to the local Desa Pakraman village. Usually Desa Pakraman village concerned and be awarded with the inscription ” Sima / fief ” tax-free village.

(b) based on the content Pura Kehen B Inscription of 1049 AD. When the reign of King Anak Wungsu, Pura Kehen has a special function, namely as a place used as a swearing-in ceremony for the Kingdom officials who are not faithful to the obligations will be subject to “Sapata” or curse a very scary, such as: abject poor, chaotic family until their derivatives, twisted stain and disaster, will not find any good. In the meantime, the god who was worshiped in the swearing-in ceremony, is Hyang Kehen Fire or Agni is god as a witness in the form of the God of Fire. Pura kehen function as a sacred place in the swearing-in ceremony is supported by the presence of a vessel is wrapped by the four so-called dragon’s tail sarpantaka vessel. Currently the vessel is placed in a building shaped Gedong located on the east side of Meru Overlapping II in the viscera. Sarpantaka vessel was held at the swearing-in ceremony serves as a container of water tirtha is a sacred oath sapata given to those who are sworn. Sarpantaka means dragon ‘The Deadly Dragon’, which symbolically means that anyone who was sworn in, if not obedient or reneges on an oath, and then they will soon die.

c) based on the structure of Pelinggih, on page viscera Pura Kehen, main Pelinggih Meru Overlapping 11, with a basic Bedawang Nala wrapped by two dragons, based on the content of palm Anda Bhuwana, that the building Meru is the sacred symbol of performance letters Dasa Aksara ten letters of the sacred into Urip Bhuwana or the soul of the universe. In the performances of each letter occupies sacred directions of the compass, which after then rolled into a single called “Wija Aksara” or “Om”. Total number to 11 so-called “Eka Dasa Aksara” as a symbol of Eka Dasa Rudra namely; Eleven Existence of Shiva “manifestation of God”. Based on the description In Lontar Anda Bhuwana, it can be known that the main function of Pura Kehen is to worship the greatness “of Lord Shiva in the form Eka Dasa Rudra to beg grace for the preservation of life and preservation of human life and the universe so that life fertile, wealthy, safe and prosperity.

Pura Kehen page styled terraced structure, indicating the continued presence of megalithic tradition as a symbol of the potential existence of the mountain as one of the sources of fertility. In addition, the arrangement of the pages consists of three pages, which based on the concept of “tri-loka”, namely: Page 1 = Jaba side as Bhur Loka (lower nature). Page 2 = middle as Jaba Bhwah Loka (nature center). Page 3 = Offal as Shwah Loka (natural top / heaven). Each page separated by a fence wall with a gate as an exit – entry. In general, these gateway forms consist of two types, namely: Candi Bentar and Paduraksa or Kori Gelung. Candi Bentar gate is usually placed on the outside / Jaba, while Paduraksa placed to get to the page in / innards. But in this temple there is the opposite, because Paduraksa located on the outside / jabaan. Based on the depiction Eka Aksara palm Ardha Candra or crescent that occurred from the meeting Dwi Aksara letters consisting of the letters: Ah Ang and symbol of the element Purusa-Pradana (male female) Ardha Candra the ends of the parallel to the shape of Candi Bentar. Based on a description in the palm, it is known that Candi Bentar a symbol of equality, or meetings of Purusa-Pradana elements that describe the initial process of the creation of man and the universe. Furthermore, the depiction Windu or circle seen as mix of elements that describes Pradana-Purusa end process of creating it.

Paduraksa front of Pura Kehen, there are terraced steps, which are placed on either side of statues depicting the character in the epic (various heroes) Ramayana.

At bottom of the stairs, flanked by two statues of elephants, as a function Dwarapala. On the wall, there is a barrier the middle of the page decoration of porcelain plates, a round sphere as medals or interrupters of pilasters or decorative frames. Medallion decorative motif is characteristic of the carved decoration on the temples in eastern Java, especially those from the kingdom of Majapahit.

Ceremony held at Pura Kehen there are basically two types: (1) piodalan Ceremony, held every 6 months (210 days), ie every Wednesday kliwon wuku sinta Pagerwesi coincide with the feast. (2) Ngusaba Ceremony, held once every five years, on Wednesday kliwon wuku sinta. At the time of the ceremony always performed sacred dances, among others: Baris jojor dance, Baris prasi from Penglipuran Village.

This post was written by Ade Nan

who has written 74 Articles on Bali Java Tour.

Ade Nan is CEO Marketing of Bali Java Tour, through this blog site seeks to share experiences, knowledge of adventures tour on Bali-Java Islands of Indonesia...read more>>

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