Architecture

LAYOUT OF TEMPLES, HOUSES AND PALACES

Traditional planning fits into the concept of micro and macrocosms and is part of a spatial hierarchy with each level having similar structure and composition with higher and lower levels which should be integrated and balanced internally and with one another. Regional planning is based on the Balinese directions with the high mountainous central part of Bali being the most sacred area, the intermediate hill lowland areas respectively in north and south ward lowland areas in north and south Bali being the most impure areas.Desa or village planning was done according to definite principles with each villages having a head (religious area), body (living and activity area) and foot (place for dead). Generally, there are three common patterns of Balinese villages linear, crossroad and combination with public and commercial facilities clustered in the center of village according to a prescribed pattern, although considerable variation exists.

Layout of Temple

There are several types of temples in Bali. Each household has temple (sanggah or pamerajan ) in the house compound which will greatly vary in size and complexity depending on the caste and affluence level of the household but is always located  in The kaja kangin direction. Each village must have three temples , they are the Pura Puseh or temple of origin, the Pura Desa or temple of the village where many ceremonies take place and Pura Dalem or temple of the dead. Pura Puseh and Pura  Desa are located in the kaja (north) direction of the village and the Pura Dalem is in the Kelod (south) direction. There are also several types of special function temples such as the Pura Raja (for the royal families ) , Pura Dadia ( for clans), Pura Melanting (for the market), Pura Subak ( for irrigation organization).

            Former state temples , which were developed by royal families and included Pura Prasada or Candi where deified ancestors were honored and Pura Penataran where the people and royal families celebrated the unity of their respective kingdoms, have now become district temples. These include Pura Kehen in Bangli , Pura Dasar in Gelgel (Klungkung) and Pura Taman Ayun in Mengwi. In addition are the nine major temples, the sadkahyangan, which are important for all Balinese and were recognized acroos the boundaries of the former kingdoms. The sadkahyangan includes Pura Besakih (Karangasem), and various others including Pura Batu Karu on the slopes of mount Batu Kau in Tabanan regency, Pura Batur near mount Batur in Bangli regency, Pura Goa Lawah on the southeast cost in Klungkung regency and Pura Ulu Watu in the Bukit Peninsula  in Badung regency. Pura Besakih is the spiritual center of the universe for all Indonesian Hindus and the place to worship Siwaditya and Trimurti. The Besakih complex includes the state temple of the Gelgel dynasty . Besakih actually was formerly used as a Buddhist sanctuary and may have been a site of per-Hindu worship and ceremonies. The architectural simplicity of Besakih is a contrast to the more ornate styles of most other Balinese temples.

            Balinese Hindu temples vary considerably in details of layout, architectural styles and decorative motifs. And individual temples have been  modified through the centuries as remodeling and new approaches  have taken place. So that, in many temples, it is difficult to identify styles of particular periods which have not been altered. However, most all temples have certain characteristics in common which can be described. Balinese temples have their antecedents both in Java , for example candi Panataran in East Java is laid out  with three courtyard as are Balinese temples and in Megalithic culture, but most temples also reflect independent development of Balinese culture after the early 16^th century.

            Instead of being buildings containing rooms and statues for worshiping, Balinese Hindu temples are characterized by being an open space surrounded by stone or brick walls wit the area enclosed being consecrated area. Balinese gods do not reside permanently in the temples but rather are invited down from higher areas for ceremonies. Thus, it is necessary for the temple to be open so that the gods and deities can easily come down. In temples, various structures are situated to receive the gods and ancestors, to prepare offerings and store sacred objects. The walls and gates of Balinese temples may be more sacred and imposing than the structures within the enclosure.

            The temples are usually divided into three parts. A front courtyard (jaba), a central or middle courtyard (jaba tengah) and inner courtyard (jeroan). Each of these  courtyard has its special  functions. In some smaller temples, the front and central courtyards are combined as are their functions. The front and courtyard contains in one  corner , the kulkul or split drum tower which is used to call people to temple work and ceremonies. This is usually in a separate structure, free standing or incorporated into the temple walls but may be located differently such as at Pura Kehen where it is situated high in the waringin tree.

            Pavilions or bales for preparation of temple offerings and ceremonial food are located in the first courtyard as is often the temple kitchen. If the temple owns rice fields, the rice storehouse is also in this courtyard. The arena for cockfights, the wantilan  generally is located in the front courtyard or immediately outside the temple grounds. In the central or middle courtyard are located pavilions or bales for gamelan orchestra and religious meetings.

            The inner and highest courtyard is for the actual reception of the gods and ancestor and contains various shrines and alters arranged in a row along the back (kaja or mountain side) and sometimes also along the eastern side of the courtyard. Some structure are raised with a single roof and contain open platforms for placing offerings and enclosures with doors where sacred objects are kept. Palinggih are seats for regular gods and pasimbangan for divine guests. Also often there are multi roofed structures, merus , the number of roofs always being uneven with a maximum of 11. The number of roofs is determined at least in part by the rank and position of person or group who built and use the temple and on the character and rank of the deities who are to visit the merus.

            In the corner of the rows of shrines along the back and east sides is the elow (tegal siku) where the two rows meet. Here usually is the high open stone seat with a back (padmasana, padma means lotus and asana means seat), the place to worship Siwa or Siwaditya. The Padmasana is probably a Hinduistics interpretation of the village megalithic stone seat (sanggar agung). Sometimes a special form of this stone seat may be located in the middle of the inner courtyard, such as at Pura Taman Ayun in Mengwi. The construction of the lotus throne represents the principle of three worlds, with the foundation being the underworld turtle, Bedawang Nala, whose head, feet and tail are easily recognizable.

            Small structures for offering called tugu usually stand at the ends of the rows of shrines and are for the taksu, the guardian spirit of the land on which the temples is built. Also in the inner courtyard are pavilions (bales) for the arranging of offerings and for  decorating the small statues of gods which serve as repositories for the actual gods when they visit.

            Most all temples which contain courtyards have two kinds of gates, the split gate , candi bentar provides access to the outer courtyard and the closed or roofed gate called kori agung which provides entrance to the inner courtyard.

Layout of Houses and Palaces

Houses and palaces in Bali are laid out according to prescribed rules although some variation exists. The basis for the layout is that of the sanga mandala, the relationship of nine spaces and the nawa sanga, the direction of the Balinese compass which specifies that the kaja-kangin directions (mountain ward and eastward) are the most sacred and the kelod-kauh directions (seaward and westward) are the most impure. Thus, a house or palace compound has nine spaces, each one related to a different function, with the kaja-kangin space being most sacred and where the household temple is located.

            The Balinese say that a house, like a human being , has a head --the family temple, arms --the sleeping quarters and social ceremonial halls, a naval—the courtyard, legs and feet – the kitchen and granary, sexual organs – the gate, and anus – the refuse pit in the backyard.

            Although house layout vary somewhat depending on the caste and affluence level of the occupants, regional differences and individual interpretation of the rules, the layout generally is the same with larger hoses having more and more elaborate structures. The house of a lower caste family is called a pekarangan, that of a higher caste or noble family is called a jero and a brahmana’s house is griya. In contrast to most western type houses, traditional Balinese houses are enclosed by walls to form compounds and are comprised of several separate structures within the compound.

            One the mountain side of the compound, usually next to the temple is the sleeping quarters, a completely enclosed building with traditionally, no windows and only one door. This is where the head of the household and his wife sleep  although the meten may be relinquished to newly- married couples or unmarried girls. As the most secure building in the compound, this is the family sanctuary and traditionally where family heirlooms are kept. The meten is built on a raised floor which may extend in front to form a porch used for sitting and relaxing. Other building in the compound are semi open roofed structures with one or two walls and the other sides open.

            The ceremonial hall (bale adapt or sumaggen), usually on the eastern  side, is used for ceremonial purposes such as tooth filing or laying out the dead body prior to cremation. Other bales, such as the bale dauh on the west side and bale dangin on the east are used for sleeping quarters of children and other family members, women weaving or preparing offerings and leisure time lounging and relaxation. Large, more affluent household have a bale gede, a large square pavilion used for social occasions.

            On the kelod or seaward side is the compound is the semi open kitchen (paon). Near the kitchen is the rice storage granary (jineng) which is a distinctively shaped steep sloped roof enclosed structure raised above the ground. Adjacent to granary, may be a rice threshing are. Now, because much rice is threshed and milled outside the house, many of the granaries have fallen into disuse.

            Near the kitchen and granary may also be a yard for keeping cows and pigs. Between the buildings and walls are planted food threes such as banana, papaya, coconut and breadfruit.

            The entrance to the house compound (lawang) is on the side where the access road or lane is located. The entrance is marked by a roofed gate structure (angkul) which may be raised a few steps. Inside and parallel to the entrance is often a free standing wall (aling aling) which is supposed to keep out evil spirits. This wall also screens the interior of the compound from view of people walking along the street. Outside the entrance on each side are two small shrines made of stone, brick or bamboo for placing offering (apit lawang) or alternatively, two little niches in the walls.

            Before it can be occupied, a Balinese house must have a purification or inauguration ceremony (melaspasin) to protect it from evil spirits. This ceremony can only be performed on the auspicious day determined by the local priest.

            The layout of a palace (puri) follow the same general rules as for lower level houses, but of course, palace are larger with more elaborate structures. The palace compound may actually have interior walls defining each of the nine  spaces so that a clear separation of function is made. A palace may have garden with decorative ponds, a large temple divide into three courtyard and its own bell tower (kulkul)

            Today, traditional Balinese houses and palaces have incorporated modern type buildings. A house compound may retain some of the traditional buildings but also have some more modern buildings, perhaps even an entire house with several rooms within the compound walls. However, the traditional layout is still generally observed for  religious reasons.