By Ketut Suardana

For The Bali Times

UBUD ~ Two people are sitting down having a serious conversation about the possibility of the world being dark without light. One of them is Yadnya Walkya, a respected philosopher, and the other King Ganaka Weideha from the Wideha kingdom.

King Ganaka asked Yadnya Walkya many questions.

King Ganaka: Why is light necessary for human beings?

Yadnya Ganaka : The sun, my Lord. Without the sun as a light for people, how can people live?

King Ganaka: That is true, but what happens when the sun sets? Where is the light for humans?

Yadnya Walkya: My Lord, the moon will become the light for humans. With the moon, people can see, walk around and do their work.

King Ganaka: What happens when the sun and the moon go down? What will be the light for humans?

Yadnya Walkya: Then fire becomes the light for humans, my Lord. With the fire, people can see, walk around and do their work.

King Ganaka: Well, if the sun, moon and fire disappear, what will be the light for humans, O Walkya?

Yadnya Walkya: Sound will become the light for humans. Even if people can’t see in the darkness, they can move and walk to sound that emanates around them.

King Ganaka: Yes, well, if the sun, moon, fire and sound disappear, what is the light for humans?

Yadnya Walkya: The soul will become the light of humans, because the soul determines life.

King Ganaka: And who is the soul?

Yadnya Walkya: The soul is seated in our heart, surrounded by desires, a compromise with the intellect. The soul is always in the same state and never changes; it is eternal, wandering in two different worlds, with no time or space limit. The soul determines death. People are born with desires. Bad desires will drive one into the dark side of life. Body and soul have same characteristics: purity, dynamism and laziness. These three elements affect people’s life circle through their thoughts, words and deeds/karma. The reaction to our actions/karma is called Pahala, of which there are two types: Bind Pahala and Absolve Pahala. Bind Pahala is attraction to earthly pleasures. Absolve Pahala liberates one’s life from suffering - from which one reaches Nirwana onn this planet (Jivan Mukti).

It appears that Pahala is two sides of the same coin: good and bad, hot and cool, day and night. Only with knowledge do we attain the ability to maintain a balance of Pahala.

When we achieve peace of mind, it creates a harmonious environment that helps in keeping the balance of the soul.

But this will be not happened instantly. It is a process through time and extreme patience that will bring about radiance of the soul.

There are two types of knowledge: knowledge of physical/worldly materials and knowledge of the spirituality. From both of these disciplines, people can do their work and spend time in devotion to God. This combination of remembering God when we are at work or play is called Karma Yoga or Bhakti Yoga.

“Therefore, at all times remember Me in fight. When thy mind and understanding are set on Me, to Me alone shall thou come without doubt.” Baghavadgitha VIII-7.

Even a cow eating grass in the jungle has her mind on her calf that is some distance away from her.

Meaning of Full Moon, Dark Moon

The Hindu belief that people are reborn because of their previous karma is called Karma Wasana.

Full Moon or Dark Moon is a holy day for Hindus, when they visit their temples to offer God their Karma Wasana.

For this ritual, Balinese make an offering called Canang Sari. It symbolizes Karma Wasana. It is when the Balinese pray not only for the past but also the present and future karma and seek deliverance from their thoughts, words and deeds with flowers, leaves, fruits and water as offering. The Balinese who prays with flowers between one’s fingers that are directed earthwards symbolizes a desire for worldly pleasures. And when the fingers with flowers placed between them are upturned towards the sky it means that the devotee yearns to be closer to God.

Balinese believe that the Full Moon and Dark Moon are the heart and mind of a person, the moods waxing and waning with the lunar cycle or Kala (the power of time).

Balinese belief the Moon is the symbol of divinity of the mind. Therefore, for people with bright or pure minds, their resultant behavior is like the Full Moon. And when the mind becomes impure, people’s behavior is dark and ominous, just like the Dark Moon.

Atma Tattwa is a Hindu holy book that talks about higher consciousness - what people search for in their lives but find it difficult to obtain because of Maya (illusion), the effect of the Dark Moon.

People are aggressive most of the time. If Atma Tattwa is dominant in one’s life, one becomes wise and affectionate. And when Maya Tattwa is dominant, people suffer from anger, jealousy, drunkenness, greed and arrogance.

The Dark Moon occurs every 15 days. It is a time when Balinese seek God’s protection, with deep devotion, for they attempt to keep away bad energy and wild desires. The Dark Moon is a good day for people to practice their spirituality as it is the night of Lord Civa. There are 15 tools and weapons for people to fight the darkness and bad desires. It is called the Panca Yama Brata (five ways for purity and wisdom) and Dasa Yama Brata (10 ways/ethics for purity and wisdom).

Panca Yama Brata:

1. Ahimsa - no killing

2. Brahmacari - no sex while you study

3. Satya – be loyal to promises made to keep others happy

4. Awyawaharika - to work with peace and honesty

5. Asteya - no stealing other people’s possessions

Dasa Yama Brata:

1. Anresangsya - no selfishness

2. Ksama - to apologize for one’s shortcomings and stand the test of life

3. Satya – be loyal to utterances

4. Ahimsa - no hurting or killing

5. Dana - self advice

6. Arjawa - honesty and truthfulness

7. Priti - affection for others

8. Prasada – keep a pure mind and do not expect anything in return for your good deeds

9. Madurya – be friendly, gentle and respectful

10. Mardarwa – be altruistic

The Full Moon (Purnama) cycle occurs every 15 days. It is a time when Balinese visit the high priest for cleansing. Some also go to a holy spring like Tampak Siring Temple and other places to purify their body and soul. The Full Moon is a special day for people to go to temples to worship God and also to seek protection and to practice spirituality in a bid to reach a higher consciousness. There are 15 tools and weapons for people to follow to fight the darkness of mind and spirit: Panca Nyama Brata are five ethical codes and Dasa Nyama Brata 10 ethical codes for purity and to build higher consciousness.

Panca Nyama Brata:

1. Akrodha - don’t let anger control the mind

2. Guru Susrusa - respect gurus

3. Sauca - pure purify mind and body

4. Aharalagawa – not to overdo worldly pleasures

5. Apramada – self-control of ego and religious beliefs

Dasa Nyama Brata:

1. Dana - alms to the needy

2. Ijya - worship of God and ancestors

3. Tapa – self-endurance in life

4. Dhyana - concentration

5. Swadaya – to learn and understand religious beliefs

6. Upasthanigraha - control sexual impulses

7. Brata - loyal to oaths

8. Upawasa - fasting

9. Snana – daily body cleansing and prayer

10. Mona – to speak less

The Full moon and Dark Moon are two different sides (Rwa Bhineda), like good and bad, black and white.

The Dark Moon is the night confession and is called Sivaratri. And in Bali, Hari Raya Nyepi is the New Year Day for Hindus - this is the darkest night of the whole year.

For Balinese, Full Moon is the best time to conduct a temple ceremony. In Tenngger, East Java, Hindus hold a ceremony on Mount Bromo in Purnama Shada to worship their ancestors. The Full Moon is the birth and death of Buddha.

“When the people already possess the high consciousness

They can control macro cosmos and micro cosmos

Internal external life, planets and sky they can control them

With great affection (Prema) to live with them

In obedience and in humility to God.”

The Serat Cipto Waskito from Pakubowono IV.

Semoga damai di bumi, damai di hati, damai di langit

Peace on earth, peace in your heart, peace in the sky

By Ketut Suardana
For The Bali Times

To pray in Bali is “sembahyang.” This is originates from Kawi, or old Javanese and is derived from two words, sembah and hyang. Sembah means to respect, beg and bow down. Hyang means divine, God/Shang Hyang Widhi, holy man, ancestors. So to pray means to respect, bow down, surrender ourselves and be obsequious to whom we are dedicating our prayer.

For Balinese Hindus, prayer is an obligation. In the Vedas, the knowledge that refers to prayer is called Upasana. In Sanskrit, Upasana means to serve or worship. The Vedas also refer to high knowledge for spirituality or what is known as a higher consciousness and possession of worldly materials, as the aim of life (Catur Purusha Arta) is called Vijnana. The Vedas also teach people about karma, how to apply it and how it works in life, as well as how to connect to God, through Catur Yoga.

The concepts of Catur Yoga, Bhakti Yoga, Jnana Yoga, Karma Yoga and Raja Yoga are interwoven and described clearly in the Bhagavad-Gita. Bhakti Yoga and Upasana are the more tangible disciplines to follow in order to be one with God. Bhakti Yoga is prayer. The person praying has to believe in the existence of the recipient of his or her prayers and also have to be conscious of their weaknesses. God is the only pure and perfect one to whom we have to beg for hope, safety and prosperity through prayer.

What Medium Do We Need When We Pray?

We need ritual offerings that are called banten (a symbol of the universe). One of the most essential elements of ritual offering is called canang, which means betel nut in Kawi. Traditionally, betel nut was a symbol of giving honor, and as Hinduism developed in Bali, betel nut became one of the important elements in offerings at religious ceremonies and other social activities. In olden days, in Bali and other parts of Indonesia, guests were welcomed with betel nut. The Nitisastra Book says, “Our mouth feels quiet without eating betel nut.”

Flowers symbolize love and sincerity. Sincerity is very important as it helps maintain a balance of spirit, to build consciousness, where people can accept any negative condition prevailing at the time.

Kewangen in Kawi means aromatic. Balinese use kewangen to worship God, holy men, deities and ancestors. It is made from leaves and flowers. Part of the betel leaf, white lime, betel nut, which are the three elements called Porosan, is representative of Tri Murti. The shape of kewangen is like a triangle - the symbol of Ongkara. Balinese use kewangen to worship God - a form of Purusha (soul) and Pradana (body).

Water signifies purity. To purify the body and soul, the other elements used in the offerings/prayers are fire, incense and mantras.

Bagavadgitha IX-26 says: “Whosoever offers to me with devotion a leaf, a flower, a fruit, or water; that offering of love, of pure of heart, I accept.”

From that quote, priests, Hindu philosophers and religious artists translated and developed the Hindu religious philosophy into rituals - from small, simple offerings to complex ones done on large scale.

The five holy sacrifices are to God, holy men, ancestors, humans and Butha Kala (Panca Yadnya). The Balinese only pray to God, holy men and their ancestors. They do not pray to people but respect the status of kings, priests, parents and teachers. Balinese do not pray to Butha Kala (spirits of nature) but respect them.

In ancient days, the Lord created humanity along with sacrifices and said, “By this shall ye bring forth and this shall be unto you that which will yield the milk of your desires.” (Bhagavad-Gita III-10)

Panca Sembah

The Sutasoma Book says, “Our sins cannot be melted from other people’s sympathy, neither from our own family help. Our sins will be dissolved only from our good karma. With true experience, full and total comprehension of prayer will have a powerful effect on us and our environment.”

Balinese Hindus have three stages of prayer, related to the three embodiments or manifestations of God. They are: Creator/Utpethi, Preserver/Sthiti and Destroyer/Pralina and are otherwise known as the Tri Murti: Brahma, Visnu and Civa.

The Balinese have to follow the ethical code of prayer by way of self-surrender and dedication to God, deities, holy men and ancestors. How they should pray is called Kramaning Sembah. From Kramaning Sembah, Panca Sembah is born. Panca means five and Sembah means to pray.

“On Me fix thy mind; to Me be devoted; worship Me; revere Me; thus having disciplined thyself, with Me as thy goal, to Me shalt thou come.” Bhagavad-Gita IX -34.

Before we do the Panca Sembah, we should begin chanting the Gayatri mantra, the mother of Vedas. It is the most powerful mantra in the Vedas and is chanted to absolve us of our sins from stupidity, desire and karma. There is nothing purer than Gayatri on this planet or in heaven. If a person chants the Gayatri mantra, it is equal to reading all the four books of Catur Vedas (Sama Veda, Rig Veda, Atharwa Veda and Yayur Veda). If a person chants the Gayatri mantra three times a day, it will bring the person closer God/Moksah. Chanting the Gayatri mantra also benefits one’s health, beauty, power, vitality, higher consciousness and magnetic aura. It helps us fulfill our aims in life for acquisition of worldly materials and life liberation (Catur Purusha Artha).

For Panca Sembah, Begin With:

One

First we pray without flowers. At this stage, the meaning and aim of the prayer is established. It is worship to Nirguna Brahman – the intangible celestial being.

Bagavadgitha XII-7 says: “These whose thoughts are set on Me, I immediately deliver from ocean of death-bound existence, O Partha (Arjuna).”

The prayer to Nirguna Brahman is, “Om atma tatwamatma suddha mam swaha.” It is means, “O God, purify our soul our or spirit from your truth.”

Two

The second worship is to Civa Raditya or to the Sun. At this stage, a white flower is held between the hands to call into being the God of existence, with the manifestation of Nirguna Brahman (Sunia) to become a pure ray. In Latin ray means div and in English divine. Therefore, the Balinese worship the sun to receive the pure divine ray of Civa (Saguna Brahman), the sun being the great witness for the Universe.

Three

The third prayer uses the Kewangen or cone-shaped flowers to worship Bhatara (Krya Guna Brahman). Bhatara is the manifestation of the Divine. The word Bhatara comes from Bhatr, which means power for protection. At this stage, the Balinese pray in a temple that manifests the Divine they are worshipping. For example, a temple in a marketplace would most likely be dedicated to Laksmi, the goddess of prosperity.

The various stages of worship remain cyclic - i.e from Saguna Brahman to Nirguna Brahman and back. It represents the structure of Creation/Utpethi.

Four

The fourth are the prayers made with flowers of different colors, where Balinese worship Bhatara/manifestation of Divine for gifts from God. From the silent and high concentration of prayer, we will be able to reach a state of Stithi – a high level of consciousness with Divinity. It is similar to two needlepoints meeting for a fleeting moment in universal time. This is called Anung Swari.

Five

Fifth is the prayer to put an end to the connection between worshipper and God after the rituals have been completed. This is called Pralina. It is the last prayer which is said without flowers. The Balinese also call this Pralinaning Sembah.

“Likewise, of hymns (I am) Brhatsama, of meters (I am) Gayatri; of monfh (I am) Margasirsa and of seasons (I am) the flower bearer (spring).” Bagavadgitha X-35.

Repeat this stanza from the Gayatri Mantra once every morning and night and it will keep you safe from all harm.

“Om bhur bhvah svah

tat savitur varenyam

bhargo devasya dhimahi

dhiyo yo nah pracodayat”

Semoga damai di bumi, damai di hati, damai di langit

Peace on earth, peace in your heart, peace in the sky

Ketut Suardana

For The Bali Times

He who does not in this world,

Help to turn the wheel thus set in motion,

Is evil in his nature, sensual in his delight

Then he, O Partha (Arjuna) lives in vain

Bhagavad-Gita III-16

This quote from the Vedas suggests that sacrifice is the give-and-take between deities and humanity. This is the essence of Tri Hita Karana, where human beings have a relationship with God’s other creations on earth and the cosmos. It is how people maintain harmony and balance between God, humanity and nature. The spirit of Tri Hita Karana gives us inspiration on how to solve environmental and social problems.

Tri Hita Karana is an ancient Balinese concept that in Sanskrit means the three causes of happiness: Tri is three; Hita means happiness; and Karana means causes. Essentially, Tri Hita Karana is a philosophy that focuses on the importance of maintaining harmony in this world. It sums up the three fundamental relationships in life that really matter: the relationship between man and God, dedication to each other and the relationship between man and the environment.

The implementation of the Tri Hita Karana concept in real life:

“By this, ye foster the Gods and let the Gods foster you, thus fostering each other.

You shall attain the supreme God.” – Bhagavad Gita III-II

There are four types of temples where Balinese worship their ancestors and God. Through devotion to God, the strength and quality of human relationships will increase. This is seen in the system of worship. The Balinese, by way of devotion through worship, help to preserve the harmony in their social structure, as well as in their own families. Spirituality is the basis of Balinese daily life.

1.    Kawitan/Clan temple - where ancestors are worshipped.

2.    Tri Murit temple - where people worship Brahma, Vishnu and Shiva.

3.    Swaguna temple - where people of different professions worship. These professions include farmers, traders, doctors, craftspersons, etc. This temple, if situated in a forest, is called Alas temple or Forest temple, where people worship the deity of the plantation, Sangkara.

4.    Public temple called Pura Jagad Nata - where anyone can worship.

“If I should cease to work, these worlds would fall in ruin and I should be that Creator of disordered life and destroy these people.” – Bhagavad Gita III-24

God works to maintain the Universe and never expects anything in return. The Universe has been created for our prosperity. Balinese, through Desa Pakaraman (the social and religious organization), collectively carry out rituals or offerings (Banten) on auspicious days.

The concept of Banten is a visualization in offerings that represents the relationship of human devotion to God; harmonious relationship of give-and-take between people; and the relationship between man and the environment - and this reflects in love, charity and devotion.

The offerings become a symbol of ourselves, the Universe and God.

Our ancestors built Sad Kahyangan (six temples) to develop and preserve the Sad Krtih (six wisdoms). According to the Lontar Kusuma Dewa Sad Kahyangin, they are:

Besakih Temple, Lempuyang Temple, Uluwatu Temple, Goa Lawah Temple, Baturkaru Luhur Temple and Pusering Jagat Temple.

The Balinese pray at these temples to increase their Sad Krtih. According to the Purana Bali Book, they are:

Atma Krtih – to conserve and purify the soul from Tri Guna through the cremation ceremony. This is also to protect and conserve the area where the cremation is performed.

Samudra Krtih - to guard and conserve the sea through religious ceremonies. The Balinese carry out rituals to worship the sea and the ashes from a cremation are thrown into the sea as a symbol of purification of the soul.

Wana Krtih – to preserve the forest by worshipping at the Alas temple.

Danu Krtih – to conserve water resources like springs, lakes and rivers through offerings which are thrown into the water. Balinese in the Subak (the irrigation system) are normally responsible for this ceremony.

Jagat Krtih – to preserve social harmony through spiritual beliefs and devotion to God; interrelationships based on dedication and devotion; and people and nature. This is called Tri Hita Karana. Jagat Krtih guarantees that people will succeed in their various professions according to their skills, talents, knowledge and experience.

Jana Krtih – the perfect spiritual human being. However, to arrive at this stage, one needs to follow the Five Krtihs:

-     Atma Krtih builds the spirituality on an individual.

-     Samudra Krtih, Wana Krtih, Danu Krtih build a conducive physical environment.

-     Jagat Krtih builds harmony among people.

If you live in peace and harmony with the world around you, you will discover great joy in your life.

Damai di bumi, damai di hati, damai di langit.

Peace on earth, peace in your heart, peace in the sky.

Ketut Suardana

For The Bali Times

He who does not in this world,

Help to turn the wheel thus set in motion,

Is evil in his nature, sensual in his delight

Then he, O Partha (Arjuna) lives in vain

Bhagavad-Gita III-16

This quote from the Vedas suggests that sacrifice is the give-and-take between deities and humanity. This is the essence of Tri Hita Karana, where human beings have a relationship with God’s other creations on earth and the cosmos. It is how people maintain harmony and balance between God, humanity and nature. The spirit of Tri Hita Karana gives us inspiration on how to solve environmental and social problems.

Tri Hita Karana is an ancient Balinese concept that in Sanskrit means the three causes of happiness: Tri is three; Hita means happiness; and Karana means causes. Essentially, Tri Hita Karana is a philosophy that focuses on the importance of maintaining harmony in this world. It sums up the three fundamental relationships in life that really matter: the relationship between man and God, dedication to each other and the relationship between man and the environment.

The implementation of the Tri Hita Karana concept in real life:

“By this, ye foster the Gods and let the Gods foster you, thus fostering each other.

You shall attain the supreme God.” – Bhagavad Gita III-II

There are four types of temples where Balinese worship their ancestors and God. Through devotion to God, the strength and quality of human relationships will increase. This is seen in the system of worship. The Balinese, by way of devotion through worship, help to preserve the harmony in their social structure, as well as in their own families. Spirituality is the basis of Balinese daily life.

1.    Kawitan/Clan temple - where ancestors are worshipped.

2.    Tri Murit temple - where people worship Brahma, Vishnu and Shiva.

3.    Swaguna temple - where people of different professions worship. These professions include farmers, traders, doctors, craftspersons, etc. This temple, if situated in a forest, is called Alas temple or Forest temple, where people worship the deity of the plantation, Sangkara.

4.    Public temple called Pura Jagad Nata - where anyone can worship.

“If I should cease to work, these worlds would fall in ruin and I should be that Creator of disordered life and destroy these people.” – Bhagavad Gita III-24

God works to maintain the Universe and never expects anything in return. The Universe has been created for our prosperity. Balinese, through Desa Pakaraman (the social and religious organization), collectively carry out rituals or offerings (Banten) on auspicious days.

The concept of Banten is a visualization in offerings that represents the relationship of human devotion to God; harmonious relationship of give-and-take between people; and the relationship between man and the environment - and this reflects in love, charity and devotion.

The offerings become a symbol of ourselves, the Universe and God.

Our ancestors built Sad Kahyangan (six temples) to develop and preserve the Sad Krtih (six wisdoms). According to the Lontar Kusuma Dewa Sad Kahyangin, they are:

Besakih Temple, Lempuyang Temple, Uluwatu Temple, Goa Lawah Temple, Baturkaru Luhur Temple and Pusering Jagat Temple.

The Balinese pray at these temples to increase their Sad Krtih. According to the Purana Bali Book, they are:

Atma Krtih – to conserve and purify the soul from Tri Guna through the cremation ceremony. This is also to protect and conserve the area where the cremation is performed.

Samudra Krtih - to guard and conserve the sea through religious ceremonies. The Balinese carry out rituals to worship the sea and the ashes from a cremation are thrown into the sea as a symbol of purification of the soul.

Wana Krtih – to preserve the forest by worshipping at the Alas temple.

Danu Krtih – to conserve water resources like springs, lakes and rivers through offerings which are thrown into the water. Balinese in the Subak (the irrigation system) are normally responsible for this ceremony.

Jagat Krtih – to preserve social harmony through spiritual beliefs and devotion to God; interrelationships based on dedication and devotion; and people and nature. This is called Tri Hita Karana. Jagat Krtih guarantees that people will succeed in their various professions according to their skills, talents, knowledge and experience.

Jana Krtih – the perfect spiritual human being. However, to arrive at this stage, one needs to follow the Five Krtihs:

-     Atma Krtih builds the spirituality on an individual.

-     Samudra Krtih, Wana Krtih, Danu Krtih build a conducive physical environment.

-     Jagat Krtih builds harmony among people.

If you live in peace and harmony with the world around you, you will discover great joy in your life.

Damai di bumi, damai di hati, damai di langit.

Peace on earth, peace in your heart, peace in the sky.

By Ketut Suardana

For The Bali Times

UBUD ~ The Universe sometimes exists and sometimes doesn’t exist. When it exists it is called Srsti or Brahman Diva (The Day of the God). And when it ceases to exist, that day is called Pralaya (Destroyed) or Brahman Nekta (The night of the God).

Nature and people follow the same cyclic pattern of birth, destruction and rebirth.

The Essence of a Human Being

People are often called Atmaja, Anuja, Ganma and Purusha.

Truth is manisfestation of Anu. In Sanskrit Anu means Atom, a fragment of God.

Human beings represent this fragment and are called Atmaja, Anuja, Janma, which in reality means soul/Atma or Anu, born complete with body. The soul originates from Purusha because it is a fragment of God. Thus human beings need guidance from God through the Vedas and holy men.

People are born with intelligence and worldly senses. Their actions results in cause and effect that directly brings on pleasure and pain.

The Aim of Ceremony

The body and soul possess different aspects and therefore the Balinese perform ceremonies to keep both these elements harmonious, balanced, holy and secure. They cleanse the body and soul of reincarnation to protect their previous Karam. It is also the time when people seek a higher level on how to speak, think and act.

Normally holy men can lead the way by conducting religious ceremonies from the time we are conceived to the time we die. During the ceremony, water is blessed to make it holy. In Bali we call this Tirta Pengelu Katan. Subsequently, this holy water is used to purify us by cleansing our bodies. The other cleansing that must be done by us are: thoughts cleansed by honesty, soul cleansed by knowledge and discipline, intellect cleansed by wisdom.

The following four ceremonies must be conducted in sequence and are part of a whole.

Mabya Kala

This ceremony is done for Pancha Yadnya. The aim of this ceremony is to make sacrifices for Butha Kala (spirits) to prevent them from accepting any other ceremonial offerings in their honor in the area and hence they must depart from that place/people. This ceremony is normally performed in the yard of the temple or family compound.

Cleansing Ceremony

The aim of this ceremony is to cleanse the body and soul. The body is cleansed by holy water, and the soul purified by praying to a holy man and seeking his blessings.

Natab

This ceremony is done to invite divinities to come down from heaven to reside in our body so that  we remain healthy and live a long fruitful life.

Praying

This ceremony is carried out after the Mabya Kala and Natab ceremonies. The aim of this praying is to seek the blessings from our ancestors and God. At the end of this ceremony we are blessed with holy water by the holy man.

Ceremonies through the Stages of our Life

I.    Pegedone-Gedongan (Foetal stage)

Five months, according to the Balinese calendar (35 days in a month), or six months of the international calendar through pregnancy, the first ceremony is performed when foetus has formed. This is done to seek the Almighty’s blessings to make the body and soul of the unborn child clean and to ensure that when born, the child will be a good human being.

II.   Ceremony at birth

There is no special ceremony at this stage, except that the placenta is washed in holy water and then placed inside a coconut. On top of the coconut is written Ongkara and at the bottom Ahkara. The coconut, fragrant flowers and thorns are wrapped in a white cloth. If it’s a baby boy, the coconut is planted on the right side of the house. And if it’s a girl, it is planted on the left side of the house.

III.  Ceremony of the umbilical cord.

When the umbilical cord is cut, a ceremony is performed to cleanse the family compound. The cord is wrapped in a white cloth and placed in a box made of coconut leaves with some spices like clove, pepper etc. and hung close to the baby’s feet.

IV.   Ngelepas Hawon

This ceremony is performed when the baby is 12 days old. The baby is cleansed with holy water, followed by prayers seeking God’s blessings to make the baby strong and healthy.

V.    Kambuhan

This ceremony, called Mecolongan, is when the baby is 42 days old. It is carried out to cleanse the baby and the mother, thereby ensuring they can enter holy places.

VI.   Ceremony when baby is 3 months

This ceremony is called Nelu Bulanin. The aim is to ensure that the soul remains in the body of the baby. It is also the time when parents name the baby. It is also known as “touching the ground” ceremony, which is done to seek mother earth guidance and protection.

VII.  Ceremony when the baby is 6 months old

This is the first birthday of the baby as Balinese celebrate their birthdays - every six Balinese months comprising of 35 days each, which makes it every 210 days. It is also the time when the baby has its first haircut, to cleanse the Siwa Dwara (the head, which is the holiest part of the body).

VIII. Teething ceremony.

This ceremony is performed (when the baby starts teething) at sunrise to seek Brahma’s and Laxmi’s blessings so that the baby will have strong teeth.

IX.   Ceremony when milk teeth fall out.

According to the Siwagama book, the baby no longer needs guidance by Sang Hyang Kumara and from then, it is no longer necessary to make offerings in the baby’s shrine.

X.    Puberty ceremony.

Especially for girls, a ceremony is performed to the Moon Goddess, seeking her guidance and requesting the Goddess to provide a life partner for the girl. Prayers are also made asking God to make the girl a useful human being for the family and society at large.

To be continued next edition.

Semoga damai di bumi, damai di hati, damai di langit

Peace on Earth, peace in your heart, peace in the sky

By Ketut Suardana

For The Bali Times

Therefore let the veda be thy authority for determining

What should be done and what should not be done

Knowing what is declared by the rules of Veda

Thou shouldst do thy work in this world

Bhagavad-Gita XVI-24

In life, Hindus aim to achieve Moksha and Jagadhita. Moksha in Sanskrit means liberation. In Hinduism it means the liberation from the cycle of death and rebirth, and the suffering and hardships of worldly existence and is considered a state of higher consciousness. Jagaghita is worldly happiness shared with other people. Moksha can be reached through spiritual discipline while Jagaghita can be attained by ethical conduct and good deeds.

Moksartham Jagadhita Ya Caiti Dharma, therefore, represents the

goal in life to achieve liberation from material attachment and thus acquire peace and harmony in the material world.

In essence, we need to have our own rules or traditions to achieve  spiritual balance and harmony between these worlds of Moksha and Jagadhita. This is where the Desa Pekraman or Desa Adat Bali comes to play.

Desa Pekraman or Desa Adat Bali is the Balinese social community system. Developed around the 9th Century, this ancient order has evolved by way of a long process of civil needs and adjustments. Karaman refers to groups of people who have settled and lived in certain areas for many generations. The area or place where they live is known as Desa and adapt refers to the customs or traditions of the people.

According to ancient documentation, the earliest communities living in Bali, known as Wanua or Banua, were to be found near Trunyan in 911 AD and Gunung Indrakila in 942 AD. These communities are the founders of Balinese society as we know it today. They

were completely autonomous, managed their assets, developed their own indigenous rules with no intervention from other kingdoms.

Around the year 1039, Mpu Kuturan, the beloved spiritual leader and high Hindu priest from Java, visited Bali and settled near Padang Bai. Under his guidance, he restructured the Balinese social system

and certain aspects of the culture. Mpu Kuturan introduced what is known as the Tri Murti concept into Desa Pakraman. Tri Murti is the Hindu trinity “in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of

Brahma, Visnu and Siva respectively.” These three deities have been called “the Hindu triad” or the “Great Trinity.” They are seen as the creator, preserver and destroyer.

Mpu Kuturan planned that each village should dedicate a temple  to Brahma, Visnu and Siva. Thus, he planned that each village should have three main temples: Pura Desa, dedicated to Brahma, Pura Puseh to Wisnu and Pura Dalem to Siwa.

Sometime later, in 1489, when the Gelgel kingdom was under the rule of King Waturenggong, Dang Hyang Nirartha, a Majapahit priest from East Java, visited Bali. Once again, he restructured Bali’s social systems, culture and spiritual beliefs and brought it to a higher level.

With the Java-Hindu influence from the Majapahit kingdom, the function of desa adat became two-fold. Initially it was only for social-religious activities and ancestor worship. From there it came to include a social-political function controlled by the Majapahit

Dynasty.

In 1932, Dr. V.E. Korn, the Dutch anthropologist, wrote

a book called Het Adatrecht van Bali or Traditional Law in Bali. He described how the Balinese people were living harmoniously and independently with their own laws.

From ancient Bali and the creation of their own kingdoms, to Majapahit, Dutch colonization and the birth of  the Indonesian Republic, the Desa Kramanan has always been a dynamic, autonomous and innovative community that has maintained  a strong cultural identity.

According to the government of Bali, in order for the Desa Pekrama to became legal, it must include the following four elements:

1. Parimandala (nature/space)

2. Karaman (people, members of society)

3. Datu (leadership and organization)

4. Tuah (God’s protection)

Parimandala is the space around us that is represented by what is called Tri Loka, or the three levels of the world, known as Bhur, Bwah, Swah: the netherworld, the world of man and the heavens.

The Tri Murti concept of village temples developed by Mpu Kuturan reflects the Tuah elements of the Desa Pekraman. And the placement of these temples is by no means accidental, as you can imagine.

The Pura Desa is always located in the what is considered the highest place for divine inspiration. The Pura Puseh is located in the bustling centre of the village, where life and trade is at its busiest. At this point I might add that the consort of Wisnu is the revered Hindu goddess Laksmi. Laksmi represents wealth and prosperity while Wisnu represents knowledge and wisdom. In other words, only through wisdom can we achieve true prosperity. Laksmi is the sakti (power) of Wisnu. The Pura Dalem is always placed in the southern part of the village and close to the cemetery or place of the dead.

The interaction between the three temples (Parahyangan

Desa) and the people (Kraman) and Datu (Pawongan) is the foundation of the Hindu-Bali concept of Tri Hita Karana: the harmonious relationship between God, humanity and nature. I hope to discuss this at a later date.

In simpe terms, it can be said that Desa Pakraman is like a self-contained small country. Governed by their own autonomy, this system reflects how the Balines manage their lives in order to achieve Moksha and Jagaditha.

There are, of course, duties that the Kraman and Datu need to observe:

1. Certain rules, known as Awig-awig and Parareman, must be made through meetings known as Paruman. These meetings are to determine how they can maintain a holy, prosperous, just and secure environment.

2. The role of Desa Pakraman in a socio-religious framework, has an obligation to maintain and preserve cultural traditions and therefore increase the quality of life of the community.

3. If there is conflict in the Karaman, the head of Datu has the authority to deal with the problem in a harmonious way that is for the good of the Desa. If the rules (awig-awig) are broken, the Datu has the power to banish these members from the community.

Dutch anthropologist Swellengrebel said that the Desa Pakraman is often defined as a community of worship where an important part of its function does indeed lie in the religious field. The Bali-Hindu concept of social values is clearly something powerful, unbreakable and deeply absorbed in the religion.

Therefore, through the lens of this complex Balinese village system, the hierarchical organization, management and self-organization becomes clearer and perhaps offers lessons for understanding diverse societies.

The following quote provides ongoing inspiration to the Balinese. It sums up their devotion to God, priests, ancestors, spirits and humanity through prayer, knowledge, obedience, ritual and holy sacrifice. Their aim in life is simply to be one with God (moksha) by means of a happy, worldly life (jagadhita).

Fix thy mind on me, be devoted to me, sacrifice to

me, prostrate thyself before me, so shalt thou come to me.

I promise thee truly for thou art dear to me

Bhagavad Gita XVIII-65

Semoga damai di bumi, damai di hati, damai di langit.

Peace on Earth, peace in your heart, peace in the sky.

By Ketut Suardana

Exclusively for The Bali Times

UBUD ~ Karma is determined by our thoughts, words and deeds in past and present lives. All our thoughts, words and actions create reactions from life around us. Therefore, it is essential to lead a good life. 

Before we talk about karma, let us observe from our belief as to how the micro cosmos and macro cosmos have been created. Brahmanda Purana, one of the Hindu Holy Books, tells us how God, Perama Shiva/Nirguna Brahman was initially in a state of passivity prior to creating the Universe. From this passive state he transformed himself to become Sada Shiva/Sadguna Brahman (Shiva in an active form). It is then that he created from nothingness the Universe: stars, planets, sun, moon, animals and people. We believe that God first shaped the Purusa (intangible) and then Prakerti (tangible). The Purusa being the soul of the Panca Maha Buta, which is the five elements of the Prakerti that make up the universe. The Five Elements being Earth, Fire, Air, Water and Ether.

The Purusa and Prakerti are two parts of a whole. They cannot be separated. Their beginning and end is unfathomable. Prakerti has Tri Guna (three characters): Satwam, Rajas, Tamas.

Satwam is when you are calm, wise, honest, brave, truthful and devoted.

Rajas is when you are dynamic, competitive, progressive.

Tamas is when you are lazy, greedy, selfish, pessimistic, apathetic, no desire, weak and stupid.

The interrelation of Tri Guna is to be balanced and harmonious.

Firstly, Satwam must dominate Rajas and Tamas to create Chitta (the state of a great soul).

Secondly, from Chitta you must create Buddhi (wisdom).

Thirdly, from Manah we achieve Viveka (maturity in differentiating between right and wrong).

Fourthly, from Ahamkara we attain the element of the Ego. This, in conjunction with aesthetics and creativity, you can achieve Panca Tan Matra (five senses – touch, see, speak, hear and smell).

From Panch Tan Matra the Panca Maha Buta is born.

On this planet we exist as a creation of God. We cannot escape the Law of Nature. There are two things we do: Subha Karma (good) and Asubha Karma (bad).

Subha Karma (good) is the manner in which we live our lives for the good of mankind. With it brings peace of mind, body and soul. It is a condition of Satwam.

Asubha Karma (Bad) is the manner in which we live our lives in anger, hate, greed, selfishness and disregarding the good of mankind. It is a condition Tamas.

So how do you find the pathway to heaven?

There are four ways (Chatur Marga) to achieve this.

Bhakti Marga – the devotion to God through prayer and offering whatever you have to God.

Karma Marga – when you conscientiously work with passion and honesty.

Janana Marga – devoting your life to attaining knowledge and imparting it. Using the knowledge to become one with God.

 Raja Marga Yoga – devoting your life to God through the process of yoga, meditation, penance and obedience.

There are three kinds of karma.

Sanchita Karma – the completion of unfinished work from your past lives into your present life.

Parabda Karma – This is known as Instant Karma, where you receive, in a very short time during your present life, the reaction of external forces to your actions.

3. Kriya Mana – Your life actions and reactions, good or bad are irrevocable. They cannot be taken back or changed in the present life. It is only in the next life that you have the opportunity to rectify wrongs or to complete unfinished business.

Karma in Bali is known as Karma Pahala, the result of your actions. For example, if you plant a mango tree, you will get mangoes and nothing else. So the consequences you face in Bali are the direct result of what you do on this isle. No more. No less.

Lubdaka

To understand how the Balinese view karma, here is a story that may help you comprehend this concept.

Lubdaka was a hunter who had been senselessly killing many animals until one day he went into the forest but could not find any. Night arrived and with it fear of the animals hunting the hunter, Lubdaka. He climbed a tree called Bila, as he feared the animals would attack him during the night. However, he was afraid to fall asleep in case he fell out of the tree. To keep awake, he started plucking the leaves off the tree and throwing them down. He was unaware that below the tree in a pond was a submerged Shiva Lingam. When night became morning, he went home without killing any animals.

At home, he suddenly became ill, and died. His spirit was tried by Yama the God of Death. He was convicted of the slaughter of innocent creatures and was condemned to Hell. However, Shiva intervened and granted him clemency because even though Lubdaka had unconscientiously been picking and throwing the leaves below, the leaves fell onto a Lingam all night. It seemed that the hunter was paying homage to Shiva even though he didn’t realise it. And coincidently, that night was Shivaratri – the night of Shiva. This appeared to be a night of confession for the hunter Lubdaka. Now Hindus in Bali and Lombok celebrate Shivaratri, which is the night of confession, through prayers and religious ceremonies.

This is a classic example of Karma Pahala, where you may not be aware of your deeds and only after death do you realise the consequences of your actions.

Have you ever wondered why Balinese have elaborate cremations?

Cremation is one of the Panca Yednya (Five Holy Sacrifices – Dewa, Rishi, Pitra, Manusha, Bhuta Yednya). Cremation is Pitra Yednya. It is the duty of every child to perform the last rites and to cremate members of their family. This is, in a manner of speaking, returning to the elders what they have done for you since your birth. It is good for your karma.

“Not by abstention from work does a man attain freedom from action; nor by mere renunciation does he attain to his perfection.” - Bhagawad Gita

Semoga damai di bumi, damai di hati, damai di langit

Peace on earth, peace in your heart, peace in the sky