Padharman Dalem Temple: Tracing the Power of Java Kings in Architecture of Worship in the Current Bali, Indonesia
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PJAEE, 17(7) (2020) PADHARMAN DALEM TEMPLE: TRACING THE POWER OF JAVA KINGS IN ARCHITECTURE OF WORSHIP IN THE CURRENT BALI, INDONESIA 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 Besakih Temple. 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 Majapahit 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 temples (shrines) and puri (noble houses) in Bali has been studied by archaeologists, anthropologists and architects, as seen in 13961 PJAEE, 17(7) (2020) 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 13962 PJAEE, 17(7) (2020) 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 Krishna 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 (Kuta), 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 Durga (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 Mantra. 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 Central Java. 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 Prambanan and several other temples, including Kalasan, Sari, Sewu, Lumbung, Plaosan, Sojiwan Barabudur, Mendut, Pawon, and Sukuh. 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 East Java 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 13963 PJAEE, 17(7) (2020) 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.