Pura Meduwe Karang Temple (Kubutambahan-Buleleng)

by on March 4, 2012. Updated September 23, 2014

Pura Meduwe Karang TemplePura Maduwe Karang Temple, lies in Kubutambahan village, sub Kubutambahan, Buleleng district, in the street majors to the Air Sanih and Karangasem and off the town of Singaraja, located at the intersection of county road of Bangli and Karangasem district. The distance is 12km from Singaraja town, can be reached by motor bike or other vehicle. Pura Maduwe Karang facing the sunset direction (west). Based Prakempaning (the origin, tumb, history) Pura MaduweKarang, sourced from the results of research studies and the history of temples in Bali in 1981/1982 Bali Regional Government in collaboration with the Institute of Hindu Dharma (IHD) Denpasar, Maduwe Karang Temple, built in the 19th century AD, on 1890 by the local migration, which comes from the Bulian village, an ancient Balinese village of  the village Kubutambahan.

Bulian village located approximately 7 km to the south of the village Kubutambahan (now), was also located in the mountains. In the village there sepelebahan Bulian highly venerated temple and consecrated by the local villagers from the beginning until now. Pura highly purified and glorified it is Pura Delod Guwuh, sepelebahan temple belonging to the temple of Pura Swagina, because pengemong, panyungsung, and the panyiwi is Bulian village Krama, who are mostly farmers.

From time to time Bulian villagers continue to increase, while agricultural land has not increased, and even tended to decrease as the area of ​​the building used for living Temat’s growing population, agricultural output resulting from time to time tends to decrease. This is especially true in the rice and crops. Addressing these complex issues, some village leaders Bulian local intend to migrate to open up new farmland. They soon migrated north from the village to get to Bulian, Kubutambahan village location now. In this new migration from rural farmers continue to clear the forest for Bulian be parlak (dry soil). Furthermore, from time to time more and more Bulian villagers who migrated to the new place , because it turned out to dry land agriculture is far better when compared to their farm in the Bulian village.

They should continue to cooperate in managing the moor land forest that you just cleared it. After work they feel lazy to go back to Bulian, their home village, because of exhaustion after working all day. Finally, many of them to build camps for rest and shelter from sun and rain and cold. Camps that they built it also functions to store agricultural equipment such as add (hoe), sickle, cadik, arug, kandik and forest encroachers tools and other agricultural tools. Since then the newly cleared forest areas, where building a camp, a place to store extra equipment and other agricultural tools is called the Village Kubutambahan Similarly, from time to time the pioneer farmers that rural migrants Bulian proved very successful. His farm in the village Kubutambahan, farmland, moor land which eventually led to the opening of the new. Finally, thanks to his success that, 35 people were pioneer farmers that rural migrants Bulian eager to build a temple in Kubutambahan, to worship Hyang Widhi in prabhawa and Istadewata, such as Bulian village, their home village, especially the Temple Delod Guwuh. Another aim is to build the temple, as the embodiment angayubagya, because grace Amertha or tribhoga element (bhoga, upabhoga and paribhoga) are abundant, so that in her new place in the village Kubutambahan prosper, prosperous, and happy in Sakala and noetic. Thus further to realize the ideals of the pioneer farmers 35 migrants who come from villages that have become prosperous Bulian and prosperous in the village Kubutambahan at the time, and in 1890 the building was later called sepelebahan temple Pura Maduwe Reef. This temple was built over the past five years, but has not been completed as well. Then in 1922 AD, the concept, elements and structure of the row of buildings kamiri palinggih Pura Maduwe Karang continued, revised, up comes with an elaborate ornaments, such as areas fragment taken from the Ramayana, as we witnessed in the present era, when performing Temple tours to Maduwe Karang Temple. Similarly, complete resolution (Sakala and noetic) Pura Maduwe Reef complete with all the ceremony pemelaspas and implemented a series in 1932 AD that have been domiciled Temple Maduwe Karang and serves as a shrine to worship and glorify Hyang Widhi (Brahman) in various prabhawa and Istadewata.

In accordance with the terms used, called Pura Maduwe Karang means having karang (own land, in the form parlak (dry soil) in the village Kubutambahan, new migrants from rural settlements Bulian. In so doing, Pura Maduwe Karang status and serves as Parlak Pura (Pura Subak Abian) the empon, take cared, disungsung and manners disiwi by Subak Kubutambahan the origin comes from the pioneer village of migrant farmers Bulian. in other words, is a temple Swagina Pura Maduwe Karang (temple worship similar professions), the dry land farmers in the village and surrounding Kubutambahan. subhadiwasa day pujawali (pawedalan) Pura Maduwe Reef is the day Purnamaning Sasih Kawulu.

The unique existence of the fact that the manners subak Kubutambahan first ancestors came from the village Bulian, since its success at the time of his descendants in the past to the present era, never forgetting to worship or prayers in the village temple Bulian, especially for small Guwuh Delod at Temple, so that the people Hindus around the village of Buleleng Kubutambahan and villagers often say Kubutambahan now as the people of Bulian.

Division mandala (area) Pura Maduwe Karang like mandala temples in Bali in general, divided into trimandala (three mandala), which is contemptible mandala (jaba side), mid-mandala (jaba middle), and the main mandala (viscera).

If the Hindus will perform prayers and pemuspan to Pura Maduwe Karang or the tourists will visit the sights of abject middle manda mandala) a wedge surang will go through. Similarly, from the mid-mandala, the mandala will be the main entrance through the wedge surang. The main theater is located in row major pelinggih kamiri, the Padmasana, sthana Hyang Widhi (Brahman) that the concept is often called Hyang Siwaistis Shiva Raditya or more domestic in Ida Bhatara Luhuring called akasa.

Somewhat in the future there are shape Gedong Sari pelinggih that on the left where sthana Ratu Ayu Penaban Sari. Pelinggih Gedong Sari on the right is sthana RatuNgurah PenabanSari, and thus both pelingggih Gedong Sari is a palinggih purusha – Pradhana, in a contextual concept Patemon mwang adisrsti philosophy, especially in the context to apply for fertility of farmland. The concept was allegedly filsafal Nyasa, with its carved reliefs on the sexual relations pandil pelinggih purusha – Pradhana it.

What’s interesting about this figure of Pura  Maduwe Karang Temple sapelebahan is so complexity ornament and decorate areas and lined pages kamiri palinggihnya buildings. The style, texture, concepts, elements and structure of the ornaments and mounted in an area that certain parts of the Pura Maduwe Karang, north Bali is a work of art that need to be retained its distinctive, through coaching, drilling and development so that its sustainability will be maintained, as a legacy arts and culture adhiluhung-adhiluhur.

If from the highway we get into this temple mandala contemptible through the stone steps that climb we will be able to see the areas plawaga (Wenara King), Sri Rama’s army troops to the number 34 profiles Wenara King, in the row of the north and south. Everything seems to confine Kumbhakarna who was fighting against Kapiraja Sugriva. Unique among the 34 profiles Wenara King that, in addition to the common fragment we find in Ramayana, such as Kapiraja Sugriva, Kapi Jembawan, Kapi Menda, Kapi Sempati, Hanuman, Anggada, Anila Anala, we also can find Bhimamuka, Darimuka, Sarpamuka, Guaksha, Mongmuka, Astimuka, some of which are in the third row. Such is the beauty and majesty Pura Maduwe Karang built in stages by the pioneer of rural migrant farmers Bulian that in addition to worship and glorify Hyang Widhi for his grace in the form of wealth and prosperity, is also a shrine god prabhawa Hyang Widhi in istadewata, Queen Ngurah Penaban sari and Ratu Ayu Penaban Sari as dewataning pangulun wwang atethanen parlak ring (moor) or as shrines and temples swagina farmers in dry land, or the era now known as Subak Abian.

5 / 5 stars     

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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