PJAEE, 17(7) (2020)

PADHARMAN DALEM : TRACING THE POWER OF KINGS IN ARCHITECTURE OF WORSHIP IN THE CURRENT ,

I Nyoman Wijaya1, I Made Gede Anadhi2, I Putu Gede Suyoga3, Ngakan Ketut Acwin Dwijendra4*

1Faculty of Culture Science, Udayana University, Bali, Indonesia 2Hindu Negeri University I Gusti Bagus Sugriwa, Bali, Indonesia 3Bali Institute of Design and Business, Bali, Indonesia 4Faculty of Engineering, Udayana University, Bali, Indonesia *Correspondence: Ngakan Ketut Acwin Dwijendra, Faculty of Engineering, Udayana University, Bali, Indonesia, E-mail: [email protected],id.

I Nyoman Wijaya1, I Made Gede Anadhi2, I Putu Gede Suyoga3, Ngakan Ketut Acwin Dwijendra4, Padharman Dalem Temple: Tracing The Power Of Java Kings In Architecture Of Worship In The Current Bali, Indonesia– Palarch’s Journal of Archaeology of Egypt/Egyptology 17(7) ISSN 1567-214X. Keywords: Besakih, Meru, Prasada Temple, Kawitan Temple, Sanggah Kemulan

Abstract This study talks about the traces of Javanese kings' power in Balinese worship architecture today by taking the topic of Padharman Dalem at . Padharman Dalem is a group of meru (overlapping roof altars) of various sizes used as a place of worship for the holy spirit of Balinese kings' rulers of in Bali, a kingdom formed by Majapahit in the XV century. Each meru is differentiated based on the number of passengers. Why did the descendants of the ruler formed by Majapahit feel the need to build meru, an architecture unknown in Java? Why not build a temple as is generally the case in Java? This study is qualitative research with interpretive descriptive. The data were analyzed by using Foucault's theory of the Power Relationship of Knowledge. The study findings show that Padharman Dalem is a group of meru architecture in Besakih Temple for the holy spirit as a place of kings, the descendants of the rulers formed by Majapahit in Bali. Dalem, the king's title with the highest position overlaps 11, under him who overlaps 9 and odd numbers so on. There are two different opinions regarding whose spirit resides in the meru, but both are still the generation of Majapahit rulers in Bali. This fact shows that there is a special room designated for the deputy rulers of Majapahit in Bali. In contrast, on the other hand, Besakih Temple is believed to have existed during the time of Maha Rsi Markandeya who came to Bali around the IX century AD. After the Majapahit occupation, their descendants were known as the Balinese Aga, according to their residence in the mountains (Aga).

1. Introduction

In general, the architecture of (shrines) and (noble houses) in Bali has been studied by archaeologists, anthropologists and architects, as seen in

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the work of Gelebet 1986; Budiharjo 1991; Munandar 2005; Dwijendra 2009. This article examines the Padharman Dalem Temple, located in the Besakih Temple Complex from a historical perspective. Padharman Dalem Temple is a group of meru (altars with overlapping roofs) of various sizes used as a worship place for Balinese kings formed by Majapahit in the XV century, who originally resided in Samprangan, then moved to Gelgel, Klungkung.

Each meru is differentiated based on its ride, the highest overlaps 11, underneath 9 overlaps, and under it, which overlaps 7 and odd numbers so on down. Raja Purana Besakih as written evidence and information from the local community states that the meru at Padhraman Dalem Temple is dedicated to the dwelling of the holy spirits of the Dalem as kings of the Majapahit descent who ruled in Bali.

The above facts at a glance show that there is a special room designated for the rulers of the Majapahit establishment in Bali, even though on the other hand the Besakih Temple already existed at the time of Maha Rsi Markandeya who is believed to have come to Bali around the IX century AD. After the Majapahit conquest era, the descendants of Markandeya and his followers were better known as the Balinese Aga, according to his residence in the mountainous area (Aga), Bangli Regency. Some of them are in Karangasem, Klungkung and Gianyar Regencies. Besides, not all Bali Aga residents are located in mountainous areas, and some are in the lowlands such as the villages of Bugbug, Timbrah, Asak, and Tihingan (Runa, 2010: 14-15).

Padharman Dalem, at Besakih Temple with a group of meru architecture, becomes interesting to research, because meru has no trace of it in Java. How does history explain this phenomenon?

2. Research Method

This article is a type of qualitative research with interpretive descriptive. Informants are determined purposively, namely religious, customary and academic leaders competent in religion, social and architecture.

Padharman Dalem, at Besakih Temple in the form of meru architecture, is a symbolic artefact of the power of Javanese kings over Bali whose existence cannot be separated from the power of knowledge and claims of truth that developed during this historical period, so Michel Foucault's Theory of Relationships to the Power of Knowledge was used as a basis for data analysis. Foucault stated that power could not be separated from knowledge. Power produces knowledge and knowledge is shaped by power (Foucault, 1976/2002).

The scientific archaeological approach (Foucault, 1976/2002) is used to emphasize the historical fact that Balinese ethnicity is inseparable from Javanese ethnicity in cultural development, including its religious system and worship architecture, especially during the era of the Majapahit king's rule over Bali starting in the XV century.

3. Results and Discussion

Meru is a worship altar architecture with a distinctive shape with an overlapping roof made from fibres. Symbolic knowledge intertwined with power was then pinned from the number of roofs on board, including "Dalem" as the Majapahit ruler over Bali since the XV century. Padharman Dalem

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Temple was also built with several sacred meru buildings at Besakih Temple as the center of worship (Kahyangan Jagat) for all Balinese.

The rows of meru worship altars in Padharman Dalem, with odd-roofed roofs are 11, 9, 7 and so on. In the general view of meru overlaps 11 it is the residence of the holy spirit of King I Dewa Kepakisan (the first duke of Majapahit in Bali). At the same time "Raja Purana" mentions it as the residence of the holy spirit I Dewa Tegal Besung. Similarly, Meru tumpang 9, "Raja Purana" called I Dewa Samprangan, while according to the community is Dalem Ketut Ngulesir. Similarly, meru overlaps 7. The version of "Raja Purana" refers to I Dewa Enggong, while the community mentions Dalem Baturenggong. Meru overlaps 5 according to "Raja Purana" a place of worship for I Dewa Seganing, while the local people call it Dalem Seganing. Meru overlaps 3 according to "Raja Purana" for I Dewa Made, while according to the general public for Dalem Dimade. Meru overlaps 1 according to "Raja Purana" I Dewa Pacekan while according to the general public, I Dewa Pacekan (Fox, 2010: 127).

Meru does not appear just like that but processes through a long historical journey. In the inscriptions found in Srokadan and Sembiran in the early X century, a complete picture of the Balinese people's life can be obtained during the reign of King Sri Ugrasena. These inscriptions tell the story of the destruction of the villages on the north coast due to enemy attacks. The enemy has destroyed the fortifications in the village of Jula (), its inhabitants killed, and others captured. Because of this suffering, the king gave tax freedom to this village, and its people could build meru in the temple (Shastri, 1963: 28).

3.1. Temple Migration Process to Meru

Temple according to Krom originally meant a stone warning sign either in the form of a pile of stones or a small building erected as a place to plant ashes, this is based on the word temple comes from the word candika which means one of the names of Dewi (goddess of death) and also temple (Staff Team of the Department of Archeology, Faculty of Letters UGM, 1983: 32).

Many people argue against Krom's opinion, including Stturteheim and Ida Bagus . They claim the temple is not a tomb, but a place to worship gods and ancestral spirits (Bhatara). The temple functioned as the worship of gods and is thought to have been used during the golden age in . The temple was found during the golden age of the kingdoms in Central Java, estimated to be in the VIII century. The temples found in Central Java are and several other temples, including , Sari, , , , Sojiwan Barabudur, , , and . In North Central Java, temples were found in the Dieng plateau and the Songgo building. In general, temples in Central Java function as places of worship for gods, with their fat shape getting smaller and smaller, for example, Dieng Temple. The temple as a place of worship in Central Java then developed into under the temple's name in the East Java era.

Temples in East Java function as a place to honour the spirits of people who have died (bhatara) who are considered to have contributed to their lives. This is evidenced by the discovery of archaeological objects in East Java, such as Candi Kidal. This temple has a slender shape, getting smaller and smaller. The temple plan is square in shape with a high bottom, facing westward with stairs going into the temple booths. Each side of the temple's foot is divided into four

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panels decorated with medallions. Each corner of the temple's foot is decorated with a statue of a lion sitting with its forelegs raised upwards. The temple body is slender, and each side has a niche. The roof is cubic (characteristic of temples in East Java) (Staff Team of the Department of Archeology, Faculty of Letters UGM, 1983: 32).

This temple was built as a form of respect for the great of Anusapati, who was the second king of the Dynasty. Anusapati was Ken Dedes with Tunggul Ametung, who ruled for 21 years (1227 - 1248 AD). Panji Tohjaya killed Anusapati as part of Singhasari's power struggle. has a beautiful statue of as the embodiment of King Anusapati (R. Soetarno, 1986: 136-138). Apart from Candi Kidal, in East Java, there is also a temple that is used to worship ancestral spirits (Bhatara), namely Singosari Temple. Singosari Temple is located 10 km from city. This temple functions as a padharman. Based on its mention in the Book of Negarakertagama pupuh 37: 7 and 38: 3 and the Gajah Mada inscription in 1351 AD, this temple is a place of "tribute" or instilling holy spirit, for the last Singasari king, Sang Kertanegara as Lord Bhairawa. Kertanegara was killed by Jayakatwang while carrying out the Tantrayana ceremony and was place of at Singosari Temple. Apart from Singosari Temple, Raja Kertanegara was also cast at Candi Jawi as Dewa Çiwa and his empress named Bajradewi as Jina or Buddha (Soekmono, 1973: 67-68).

These embodiment statues are placed in the temple, which are symbols of people who have died, especially those who are considered to have contributed during their lives, including kings, members of the royal family, tribal chiefs, etc. The temple's construction is inseparable from the cosmological concept of prehistoric beliefs, mountains that are considered sacred and holy.

The temple is considered the symbol of the mountain, as seen from the triangles. The placement of the statue in the middle of the temple is between the upper realms (swah loka) and the lower realms (bhur loka), which is called the transitional part between the lower and upper realms. It is the same as the mountains' state; namely, life exists in the middle of the mountains. In Bali, a temple functions as a place of padharmaan, one of which is on Mount Kawi. Goris in an article entitled "Warmadewa and Dharmawangsa Dynasty on the Island of Bali" (1957) mentioned that Temple is a building that functions as a place to honour the spirit of King Udayana and his family. This temple is divided into four groups. One of them is a group of five temples located east of Tukad Pakerisan. All buildings point to the west, and this temple is carved in solid rock with a slender shape getting smaller and smaller.

3.2. From Padharman to Prasada

How did the temple become Padharman Temple or Kawitan Temple (shrine based on the clan)? Quoting Surasmi, Suryasih said that in Bali before becoming a padharman, temples were turned into prasada. Prasada is a sacred building that looks very similar to temples, especially those in East Java in general. If we refer to the Srokadan and Sembiran inscriptions, where meru has appeared in the early X century, it means that the Prasada has appeared the previous year, one of which can be seen Sada Temple. Like the temples in East Java, almost all Prasada buildings are made of bricks, solid stones, wood, and fibres, as in the Kapal village. However, there are also those made of coral such as Prasada on Serangan Island, which, according to one source existed at the beginning of the XII century (Ardana, 1986/1987).

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So, a Prasada building is adjusted to the natural resources of the environment where it is built. In Kapal village, bricks are elementary to make, because the raw material is abundant, while in Serangan Island, rocks are easier to find, so that is what is used. Whatever the building material, an essential thing from Prasada is the existence of a holy room or room used to place a small statue called pratima. Even though not all Prasada have a booth like that, it can be said that it is the part that is closest to him that has in common with temples (Suryasih, 1986: 70).

Figure 1: Prasada at Susunan Wadon Sakenan Temple (left) and Prasada at Puru Sada Kapal Temple (right) Source: Author, 2020

Furthermore, Prasada turned into a meru. Suryasih (1986: 70-71) states that meru is the most appropriate building to compare for prasada. In terms of material, meru is somewhat different from Prasada and temples. However, the shape of the meru's square foundation, the aiming body, and the odd-tiered roof resembles the shape of prasada. Like prasada, meru also has two functions: a place to worship the manifestation of God and the holy spirit of the ancestors who are considered to have contributed during his life. Both physically and spiritually, Prasada and Meru have one base.

But outwardly, meru has a longer development than prasada. The origins of meru can be found in the Majapahit Empire's days, as seen in the Temple complex. In this complex, a cluster of temples is found whose structure is very different from other temples but shows many similarities with Bali temples. Like prasada, meru has released the elements of the temple, especially those concerning the embodiment of statues. However, in contrast to prasada, which still contains pratima (statues) made of wood, in the meru room, there are no statues found at all.

The absence of embodiment statues on prasada or meru indicates that they cannot function completely as temples, but rather resemble padharman. Experts say that prasada does indeed function as padharman. Still, because meru has dual functions, it follows the second function, namely as padharman in general,

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the worship of the sacred spirits of the ancestors. An example is the meru in the Besakih Temple complex which functions as padharman for several families and clans, including the I Gusti Ngurah Mengwi, I Gusti Ngurah Sideman, Pasek, Pande, and Kubontubuh clans.

There are indications that temple elements in East Java developed into Bali into prasada, then turned into meru which were placed in the public temple complex to worship the ancestral spirits of kings, and finally turned into padharman. He strengthened his opinion by saying that physically the temples, prasada and meru have in common, namely that they both consist of three parts of the legs, body, and a tiered roof that function as padharman (Suryasih, 1986: 72).

If we look closely, the tradition of worship in the classical period cannot be separated from a prehistoric belief. So, it was not merely an influence from outside, especially , but from animism that existed long before in Bali. As already mentioned above, the concept of worshipping ancestral spirits has been around since the Neolithic era ± 2500 BC and continued with the bronze age ± 500 BC. At that time, the place of worship for ancestral spirits was in the form of punden berundak and menhir. Punden terraces are a building in a rectangle's shape, arranged with steps, getting smaller and smaller. Meanwhile, the menhirs have stone pillars or monuments made of monoliths (Staff Team of the Department of Archeology, Faculty of Letters UGM, 1983: 26-28).

Punden terraces are used as worship places for ancestral spirits placed on the slopes of mountains or hills (Holt, 2000: 110). The people believed that the mountain as the highest place was the place where the spirits of the ancestors resided because it was considered to be able to provide welfare and protection to the living children and grandchildren. The spirit of the ancestor resides on the top of a mountain or hill.

In Bali, many archaeological remains like this are found, one of which is in temples, Selulung Village, Bangli. In that place, there are two terraces or punden terraces. The first site is in the central courtyard of the temple (jaba tengah pura). Consists of five flats. At the top was the Stone Throne and a Peak. Reaches 253 cm in length, 224 cm in width and 134 cm in height. The second punden is located in the inner courtyard of the temple (offal). Also, five terraces. At the top is a stone throne. It reaches 306 cm in length, 290 cm in width, and 220 cm in height. People now believe that the punden berundak is the place for Dewa Sakti and Ratu Gede Kamulan (Kompiang, 2007: 44-45). Likewise, as a whole the Besakih Temple complex is in the form of a sacred terraced building with a structure consisting of six terraces, it is often said that the existence of the terraces is an ipso facto, which is the equivalent of a megalithic sacred building, which originated from prehistoric times.

Such is the fact that says Padharman Dalem at Besakih Temple as a place for the ancestral spirits of the Gelgel dynasty to reside, ignoring a very long background until prehistoric times. In contrast to temples, prasada, and meru, which are private places of worship, Besakih Temple is more like the function of mountains in prehistoric times, namely the dwelling place of spirits. In Besakih Temple, there is a kind of niskala kingdom (supernatural), with Lord Shiva as the highest ruler. Lord Shiva, as the king of Besakih Temple, supervises the small kings in all the temples. Temple comes from the word, which means fort, fortified city (Astra, et al., 1986: 249). Besakih Temple

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is analogous to a kind of place specially made fenced with walls to make contact with God and His manifestations, namely the ancestral spirits of the Gelgel kings. All kawula (royal subjects), in connection with the funeral ceremony, must come to Besakih Temple, the Clan temple or Kawitan temple of origin (Ardana, 1989: 4).

Referring to the above opinion, it means that the people who have the power to speak on behalf of the Dalem Gelgel regime break the transformation process of temples, prasada and meru, but at the same time eliminate them. The history of Besakih must also start from the days of the Gelgel kingdom by keeping a single truth in it. It's just pointless to study this single truth in depth until it finds an objective and universal cultural reading by applying scientific approaches. More important than that is to explore social conditions that contain new knowledge about Besakih Temple and its impacts on Balinese society's claims of knowledge and truth today (developed from Aur, 2006: 146).

One of the claims of knowledge and truth is that Besakih Temple becomes a kind of center of the divine kingdom which oversees several small temples and is spread to the lowest level, namely the kawitan temple or the temple of the origin of a clan and so the kawitan temple will be supported by several family temples (object of pamerajan ) spread all over Bali. The relationship to the truth of knowledge like that was then arrested by people who had the power to speak on behalf of the Dalem Gelgel regime to become power. The Meru worship altar with its pedestrian roof architecture is then interpreted as the extent of the power of the Majapahit king dynasty's ancestral kings over all the Balinese people.

As quoted by Fox (2010: 127) above, Raja Purana Besakih states that the first Adipati Majapahit in Bali was a king in the Balinese king who was distended in meru overlaps 11. His descendants used less overlaps meru, for example, I Dewa Samprangan (Dalem Ketut Ngulesir) in meru overlaps 9. Furthermore, I Dewa Enggong (Dalem Baturenggong) on meru overlaps 7. Meru overlaps 5 is dedicated to I Dewa Seganing (Dalem Seganing). Meru overlaps 3 for I Dewa Made (Dalem Dimade) and meru overlaps 1 to instill I Dewa Pacekan (I Dewa Pacekan). The power relation of true knowledge through the hierarchy model of using the overlapping number of meru roofs is also applied to all the subordinate kings of Dalem Gelgel in the kingdoms of all parts of Bali as a form of Dalem gift, as well as submitting to the power of the Javanese king whose traces are still strong today.

4. Conclusion

Besakih Temple is the result of an exploration of the Balinese people's social conditions, which gave birth to the knowledge that the Balinese have a divine kingdom. Each group, especially those who have the power to speak on behalf of Bali, always place themselves and their families as representatives of this divine kingdom, with the highest power being in the power of Lord Shiva. As representatives of Lord Shiva in the world, these people who have the power to speak make use of historical knowledge that has been formed for a long time to discipline all to obey and be useful to the truth they created in the form of a hierarchy in the divine kingdom just like worldly kingdoms. However, academic researchers' involvement has explained that the meru, which is the hallmark of Besakih Temple's divine kingdom, is not a formation of a regime.

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Still, traces of it have existed in the era of Candi Penataran and even prehistoric times.

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