GUNUNG KAWI TEMPLE TAMPAKSIRING: RELIGIOUS EDUCATION SITE DURING ANCIENT BALI Candi Gunung Kawi Tampaksiring: Tempat Pendidikan Agama pada Masa Bali Kuno Kadek Dedy Prawirajaya R1; Heri Purwanto2; Coleta Palupi Titasari1 1Fakultas Ilmu Budaya, Universitas Udayana Jl. Pulau Nias No. 13, Denpasar 2S2 Brahma Widya, Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar Jl. Kenyeri No. 57, Denpasar Email: [email protected]; [email protected]; [email protected] Naskah diterima: 08-09-2019; direvisi: 05-06-2020; disetujui: 27-08-2020 Abstrak Kajian terhadap bangunan suci yang berfungsi sebagai tempat pendidikan agama masa lalu yang sering disebut dengan mandala kadewaguruan jarang disentuh oleh peneliti. Candi Gunung Kawi Tampaksiring sebagai salah satu bangunan suci keagamaan masa lalu telah memberikan petunjuk bahwa kemungkinan tempat ini difungsikan juga sebagai ruang belajar-mengajar. Untuk itu studi ini ingin menelusuri bukti-bukti yang memperkuat dugaan tersebut dan ingin menjelaskan kehidupan masyarakat pendukungnya. Teknik pengumpulan data dilakukan melalui pengamatan langsung ke lapangan (observasi) dan studi pustaka. Analisis data yaitu mengunakan analisis kualitatif, kontekstual, dan komparatif. Hasil dari penelitian ini menunjukkan bahwa Candi Gunung Kawi Tampaksiring merupakan sebuah bangunan suci yang berstatus sebagai mandala kadewaguruan. Hal ini buktikan dengan beberapa variabel yakni tempat yang luas, ditemukan berbagai tinggalan arkeologi keagamaan, ditemukan gerabah, dan diberitakan dalam prasasti. Kehidupan yang dilakukan oleh kaum ṛṣidan pertapa menunjukkan aktivitas yang kompleks yakni memenuhi kebutuhan sosial yang berkenaan dengan kegiatan estafet pendidikan agama, memenuhi kebutuhan religius yang senantiasa mengadakan berbagai upacara keagamaan, dan memenuhi kebutuhan hidup yang berkaitan dengan makanan dan minuman. Kata kunci: gunung kawi, kaum ṛṣi, mandala kadewagruan. Abstract The study of sacred buildings that served as religious education sites in the past or often called as the rarely carried out by researchers. Gunung Kawi Temple Tampaksiring as one of the sacred religious buildings in the past has given hints of the possibility of this place used as learning and teaching space. For this reason, this study aims to find out the evidences that reinforce the assumption and to explain the life of the supporting community. Data was collected through observations and literature reviews. The data was analyzed by using qualitative, contextual and comparative analysis. The results of this study show that Gunung Kawi Temple is a sacred building with a Mandala Kadewaguruan status. It is proven by evidences such as, i.e. its wide place, variety of religious remains findings, ceramics findings, and inscription reports. The life of the rṣi dan hermits showed complex activities meeting social needs related to learning and teaching,fulfilling religious needs by conducting various ceremonies as well as fulfilling the needs life related to foods and drinks. Keywords: gunung kawi, ṛṣi, mandala kadewaguruan. Gunung Kawi Temple Tampaksiring: Religious Education Site During Ancient Bali 101 Kadek Dedy Prawira Jaya; Heri Purwanto; dan Coleta Palupi Titasari INTRODUCTION Gunung Kawi Temple (Munandar 2012, 33-34). Gunung Kawi Tampaksiring sacred Another opinion regarding the name of Gunung building was built on the Pakerisan riverside. Kawi is based on the reading of Tengkulak Administratively, it is located in Banjar Penaka, A which is King Marakata who ruled in Bali Tampaksiring Village, Tampaksiring District, from 994-948 AD. The most important content Gianyar Regency, Bali. Based on astronomical mentioned that Amarawati dormitory, located location, Gunung Kawi Temple is located at the on the banks of Pakerisan River. Then Goris(in coordinates of 8°25’22.65” South Latitude and Bagus and Prihatmoko 2016, 106)associated 115°18’45.93” East Longitude. The Pakerisan the term “sanghyang katyāgan ing pakrisan River watershed is a fairly wide area stretching mangaran ring amarāwatī” in Tengkulak A from north to south, which is located in narrow Inscription as Gunung Kawi Tampaksiring gaps flanked by steep cliffs with rough sandy Temple Complex. Both assumptions actually rock compositions. The Pakerisan River springs refer to the same meaning as the holy place for are obtained from the infiltration of Lake the ṛṣi and hermits. Batur and also get extra air from the springs at Studies of Gunung Kawi Temple Tirtha Empul Temple and Mangening Temple. Tampaksiring have been carried out some Gunung Kawi Tampaksiring is surrounded by experts within the countries abroad and from agricultural areas in the form of rice fields. various scientific fields. Unfortunately until Gunung Kawi which is used as the now there are not many researches that talk name of the holy location is very likely to be about its position as a religious education sites an archaic name. In East Java in the south of in the past which is often called asmandala Malang there is also a mountain which is a kadewaguruan. The research of Gunung Kawi famous destination for pilgrimage named Temple, Tampaksiring as religious education Gunung Kawi. It can be interpreted that in the site was conducted by Sunjana(2016, 68), who mountain once lived kawi (hermits), the authors stated that Gunung Kawi Temple Tampaksiring of literary works. This is in line with the fact was a mandala kadewaguruan complex. The that Gunung Kawi Temple, Tampaksiring is conclusion was taken only based on the several also equipped with building niches which were descriptions , not from the other evidences. very likely to be used by the ṛṣi and hermits. Besides that, it did not explain about living Hermitage buildings are similar to the ones in activities of the community in Gunung Kawi Gunung Kawi Temple Tampaksiring also has Temple Tampaksiring. The focus of the been found in archeological sites in Ratu Baka, research was indeed more on the implications Central Java and artificial caves in Tulungagung, of the spatial patterns in Gunung Kawi Temple East Java. towards the interaction and social hierarchy of It is very possible that the name of people in the past. Gunung Kawi was based on the number In addition, Laksmi (2017, 200) of ṛṣi and hermits which is acted as Kawi indirectly gave a statement that katyagan ring who composed literary works in the form of amarawatiwas Gunung Kawi Tampaksiring kakawin or gancaran. It is possible number of complex which might function as a place for Old Javanese literary works that have survived religious education, but this statement was until now days have been rewritten by the not followed by further explanation. Wahyuni hermits who lived in seclusion of Gunung Kawi (2015, 111) also suggests that the hermitage Tampaksiring complex. Since many Kawi used at Gunung Kawi Temple, Tampaksiring, may to live in who used to live in Gunung Kawi have been used for teaching and learning, and Tampaksiring complex, this holy place was has not explained in detail the life of education called “Gunung Kawi”, and now it is called as there, and the evidence on which to state this 102 Forum Arkeologi Volume 33, Nomor 2, Oktober 2020 (101 - 120) assumption has not been put forward. This result the central region or can be identified as a was also found in the research which is carried suburb. This was most likely a place for the ṛṣi out by Bagus and Prihatmoko (2016, 110-113) activities which were usually independent from which only explained the patterns of adaptation the central bureaucratic structure. to the environment occurred in Gunung Kawi During Majapahit period there was indeed Temple Tampaksiring. The existence of ṛṣi and quite a lot of information regarding the existence hermits who actually had an important role in of the mandala Kadewaguruan. During the era, the construction of the temple. Gunung Kawi, there were 4 mandala kadewaguruan which Tampaksiring is not explained. Considering were considered important namely mula- the results of these researches, it seems that the sagara, kukub, sukayajna, and kasini. The study of Gunung Kawi Temple Tampaksiring four mandalas called caturbhasma mandalas as a past religious education site has not been are privileged, perhaps one of the reasons is entirely completed, so further research is because of the symbolic classification system needed to get a more complete explanation. based on 4 categories in ancient Javanese The sacred buildings with mandala society, which is conceptualized as 4 cardinal kadewaguruanstatus are often found in points. If the 4 mandalas are placed in the four archeological sites in Java. For example, in cardinal directions, then the sagara occupies the the middle of Java, there are Cetho, Sukuh and east, the kukub occupies the south, sukayajna Planggatan Temples. These sites are located occupies the north, and the kasini occupies the on the West Slope of Mount Lawu which west (Santiko 2005, 114-115). is administratively belongs to Karanganyar In general mandala kadewaguruan was a Regency. Based on Purwanto’s research sacred building inhabited by a large number of ṛṣi (Purwanto 2017, 92-95), these three sites are in and hermits. The clerics intentionally withdrew conformity with the requirements of mandala themselves to a quiet place with the aim to get kadewaguruantype of sacred buildings. The closer to the Almighty God. In addition, in requirements such as being in a quiet place Hinduism there are Caturasrama which are four (mountain slopes, hills, rivers), there are lingga stages or stages