Bali News ,Having discussed the existence of seven mandalas (stairs) of Penataran Agung Temple at Besakih (read Volume VII, numbers 3-19) it’s the turn to deal with the existence of 20 temple complexes that sit on the slopes of Mount Agung. The 20 temples are also known as the complexs of Besakih Temple. Other than this complex, there is a number of padharman temples, however, they are not categorized into the complex of Besakih Temple.Among the 20 temples on the slopes of Mount Agung, first things first that will be discussed is the Pesimpangan Temple located some 2 km to the west—some may consider it to be in the south—of Penataran Agung Temple at Besakih. Difference views of direction seems to be merely caused by ‘the feeling’ so it does not accord to that based on the compass.
Complex of Pesimpangan Temple is very cramped. Its building is really unembellished consisting of principal pelinggih (holy shrine) called Gedong Limas Catu, Pepelik (a pavilion to place oblations as a part of sacrificial offerings), Bebaturan (lingam-like shrine) and Piyasan Pavilion (larger pavilion as a place for the offerings). Other than those buildings, there are still some other inconspicuous stone relics, as their surfaces have decayed. Such stones may be the remains of sanctum originating from megalithic periods (relic of worshiping paraphernalia of Saiva Pasupata sect’s period that was more influential before the emergence of Saiva Siddhanta sect).
Though the Saiva Pasupata sect does not exist any longer, the Siddhanta Sivaites does not want to remove these paraphernalia relics, as it is a representation found on some bebaturans at the complex of Besakih Temple. Worshiping paraphernalia of the Saiva Pasupata sect does not come to be the premier element in the Saiva Siddhanta cult, but it is sustainably appreciated so it is not destroyed or treated improperly.
Gedong Limas Catu constitutes the leading shrine at Pesimpangan Temple functions as pesimpangan (ephemeral abode for Ida Bhatara/God’s divine light at Besakih). Probably, there is one amongst us that would like to rise the question, why there is ephemeral abode called Pesimpangan Temple at the complex of Besakih Temple?
In regular religious rite activities at Besakih Temple, there is a ritual procession called melasti. This procession represents the passage of devas (God’s manifestation) to Batu Klotok Temple at the southern beach of Klungkung Regency, to Tegal Suci and Toya Sah. These three temples become destinations of melasti procession every year.
As soon as the procession arrives back, it does not proceed straight to Besakih Temple, but takes a short break (for some hours) at Pesimpangan Temple. On this break, the Gedong Limas Catu shrine at Pesimpangan Temple is symbolized as ephemeral abode of Ida Bhatara at Besakih. The word pesimpangan is derived from Balinese word simpang that means ‘coming by’ for a while. So, Pesimpangan Temple conveys a stopover point of Ida Bhatara (divine symbol) of Penataran Agung Temple Besakih. On the return of the procession to the origin temple, most of the time is presented oblations of which scale greatly depends on the scale of the ritual. If the ceremony held is in a large scale so the oblation will also be more prodigious. To prepare the oblations will take time. Therefore, the return procession of melasti takes stopover time for a while at Pesimpangan Temple.
In the earliest period, before the existence of sophisticated communication and transportation means as those of today, it was difficult to know whether the welcoming preparation of the procession had been ready or not at Besakih Temple. At that time, the only indication that the procession had come close to Penataran Agung Temple at Besakih was the sound of gamelan.
It is said that when the melasti procession had arrived at Pesimpangan Temple, the strings of gamelan ensemble was clearly heard from Penataran Agung. If the sound of gamelan was heard so everything pertaining to the reception of the arrival of melasti procession can be commenced. After a short pause at Pesimpangan Temple, the melasti procession then resumed to Penataran Agung Besakih. As soon as they arrived at Penataran Agung any ritual paraphernalia prepared for the reception had been well completed.
The most exciting thing at Pesimpangan Temple is the design of Limas Catu shrine. Every Merajan Gede (family temple as worshiping place to ancestral soul), in general, has Limas Catu shrine locating on the right side of Gedong Pertiwi shrine. Limas Catu at Merajan Temple also constitutes a sojourn of Bhatara of Mount Agung at Besakih. While, on the left side of Gedong Pertiwi shrine lies Gedong Limas Mujung representing the sojourn of Ida Bhatara of Mount Batur.
The architectural design of Limas Catu and Limas Mujung are commonly the same. If they have distinction, it may be seen on their rooftops—that of Limas Catu has a conical shape made of palm fibre while that of Limas Mujung is made of clay.
Besakih and Batur Temple constitute Kahyangan Jagat Temple that is categorized into Rwa Bhineda Temple. The latter functions as medium to venerate God to invoke corporeal and spiritual balance. In the meantime, at Besakih Temple is to appeal for bliss of spiritual life, and at Batur Temple for bliss of corporeal life. So, the purpose of ancestral worship at Merajan Gedong Pertiwi is also to invoke the ancestral soul to encourage the veneration to God for the sake of establishing life prosperity of both corporeal and spiritual. Accordingly, there are Pesimpangan Besakih and Batur shrines in the form of Limas Catu and Limas Mujung. (BTN/Ketut Wiana)
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