BULELENG

JAGAT NATHA TEMPLE

1. Development Background Pelinggih Padma Pura Agung Singaraja Jagatnatha, Padmasana Pelinggih development General Jagatnatha Temple Singaraja can not be separated from the history or background of the construction of the temple Jagatnatha Singaraja, because the building is at the core of Padmasana existence of a temple built. There will be many similarities background Padmasana development and construction of the Great Temple Jagatnatha Jagatnatha Pura Agung Singaraja. Supreme Padmasana shrines Jagatnatha Temple is located in the area Jagatnatha Temple, namely Uttama Uttamaning Mandala (Purana Lan-Awig Awig Jagatnatha Pura Agung, 1996). According to informants Jero Mangku I Wayan Gde Suyasa that based on Puranic Pura Agung Singaraja Jagatnatha that the construction of this temple started from the congregation Jagarnatha Parisadha Hindu Dharma Indonesia (PHDI) center along with the Sulinggih as Bali in Denpasar in 1970, which decided that in every district so established as Parhyangan universe Jagatnatha Temple District in accordance with the concept of Tri Hita Karana. Its purpose is to promote unity and the unity of Hindus and improve sradha and Hindu devotion to Ida Sang Hyang Widhi Wasa (God Almighty). In addition it is also mentioned in the papyrus containing pewarah Sundari Gama-Hyang Warah Widhi to Purohita or Bhagawanta (holy men) in order to convey a message Hyang Widhi to the highest authority in order to carry out widhi widhana on holy days, and the feast together with subordinates and uamat sedharma for the creation of the welfare of the universe and everything in it. 

Results PHDI decisions followed by central province of Bali Governor Ida Bagus Mantra in the form of a circular letter to the Regents as Bali in order to realize the results of the congregation to build a temple in the Capital Jagarnatha each district. Ketut Ginantra who served as regent of Buleleng follow circular Governor of Bali, which further invites manggala PHDI Buleleng, Buleleng Religious Head, Head of Guidance Hindu Buddhist, relevant Government Agencies, the District Head as Buleleng, Buleleng and the Village People in the congregation conducted by Regent dated May 4, 1989 in Wantilan Praja Winangun Buleleng Regent Office. In the congregation decided to build a temple Jagatnatha and subsequently formed the building committee chairperson   Sekwilda. Buleleng Ida Bagus Indugosa. At first, the construction of the temple planned in SKKA Jagatnatha (now the location of Laksi Graha Building) with close consideration to the administrative center of Buleleng regency, but the location is not appropriate as a sanctuary for Heroes Surastana adjacent to the tomb. Then look for other places in the Field Colonel Vishnu Temple location Jagatnatha now. The basic consideration is choosing the location of the site in accordance with the Aji Aji Silpa Kalpa Literature and Literature (Purana Lan-Awig Awig Jagatnatha Temple Singaraja), namely: location airy and spacious, close to the intersection as a symbol Catuspata, close to Toya Mumbul (spring ), and according to the holy land has a fragrant scent. Pura Agung Singaraja Jagatnatha Padmasana is sthana Widhi Hyang in manifestations as Shiva Jagatnatha. Taken from the book Itihasa Astadasaparva in the Mahabharata, Padmasana building is at the core of a temple, a temple built where the building is required to have called the Padmasana, as well as in Singaraja Jagatnatha Temple, a magnificent building which stands on the east side Main mandala, called the Great Padmasana is a building which became the core of Singaraja Jagatnatha Temple.

2.            Building Structures Padma Pura Agung Singaraja Jagatnatha

Based on the identification by Jero Mangku Wayan Alitan Sugiartha on the bottom or side: Padmasana Supreme Jagatnatha temple, there is a carving or form kura-kura/empas called bedawangnala is wrapped by a dragon, namely: Naga Basuki. Naga is twisted between Empas and basic building . Then at the bottom / side: there are carvings of lotus flowers and coral shaped elephant (asti). Above Naga Basuki black dragon carvings are called Dragon Anantabhoga. And the top of the supposedly there Takshaka dragon carving, but contained in Padmasana not wearing Supreme Jagatnatha Temple Dragon Takshaka but only wear seat or singhasana form, which is on the back wall there is a carving singhasana Acintya which is a symbol of Ida Sang Hyang Widhi.

In the middle part of the body or Padmasana building contained a decorative form of pepalihan, coral Goak, simbar, coral asti / elephant, and eagle. At the top or cider are singhasana as chairs made ​​of carved sandstone according to its shape. On the back there ULON the middle there is the carving or painting Sang Sang Hyang Hyang Acintya Taya as a symbol of Sang Hyang Widhi. The painting depicts the god dances Ciwa, namely Çivanataraja in creating the universe.

  

3.                 Meanings of Each Symbol of the Great Temple Building Padmasana Jagatnatha
Singaraja

Like what has been described above, Padmasana building consists of three parts, namely the base, middle and top part. Here will be described the symbolic meaning contained on each symbol on the parts of the padmasana.

a.   Bedawangnala

In the work of architecture that Bedawang depicted as a giant turtle or kura-kura/empas belch fire in the head. The word is derived from the Sanskrit Nala Anala which means fire. In the ejection Adiparva, Brahmanda purana, and Agastya Parva bedawangnala Bedawang described as horse-headed fire. Padmasana building Pura Agung Singaraja Jagatnatha, Bedawangnala depicted with turtles entangled by a dragon, that dragon Basuki. Bedawangnala in Padmasana building Agung Singaraja Jagatnatha Temple is a depiction of a mountain Mandaragiri playback. This can be seen in the Puranas Jagatnatha Pura Agung Singaraja, which reads

"Indik wawangunan Uttama mandala ring inggih punika: 1. Padmasana Wangunan Supreme sane Tegeh nyane plekutus meters (astadasaparva) Linggih Hyang Siwa, Sada Shiva, Parama Shiva, the prabhawan Ida Sang Hyang Wasa Widhi Ngamel kerahajengan Jagat (Jagatnatha). Wangunan padmasana puniki kasengker antuk wall panyengker kajangkepin antuk pamedal nyatur then prabhawan Ida Sang Hyang widhi Makadi pangider Bhuwana (astadikpalaka, utawi asta gods). Punika Sami kasinahang ring base bucun babaturan padmasana   Miwah pamedak nyatur makweh ipun akutus sane village. Pamedal punika kajangkepin antuk Kreteg Anggen ngaranjing to uttamaning Uttama mandala, saantukan babaturan punika kaiterin antuk talaga (nganutin tattwa girimandara prawartana) ".

Bedawangnala in ancient Javanese language, derived from the word "Bheda" which means the other, the group, the difference. Wang means opportunity or chance, and nala means fire. So bhedawangnala is a group that is taking the presence of fire. The fire in question here could mean the actual, as the magma of the earth's core, can also be interpreted as a symbolic meaning that is life force energy. Because it is located under the building, it can be meaningful as power bhedawangnala earth creation Hyang Widhi need to be maintained separately, and can also be meaningful as the basis of human life, which is always necessary energy is grown.

b. Dragon

In Padmasana Pura Agung Singaraja Jagatnatha, dragon looks twisted turtles (bedawangnala). Based on the informant Jero Mangku Wayan alitan Sugiartha, the dragon is a dragon Basuki. Which is a symbol of geothermal ground lining.

In mythology, as well as the CRI Çivagama Tattwa Purana mentioned that after the earth was created by the goddess Uma and Lord Siva, complete with contents, then when there was a disaster, not a plant, the water is not efficacious, and air cause disease, then the mercy of Sang Hyang Trumurti so his descent into the world to help people from the suffering. Once the world, go into the land of Lord Brahma took the form of Sang Hyang Anantabhoga, Lord Vishnu plunged into the water and be her as Sang Hyang Basuki Dragon, and Lord Iswara (Ciwa) floating in the air into a dragon Takshaka. Taking the figurative meaning of the description above, it can be concluded that the magma bedawangnala or wrapped by the ground / earth's crust (Anantabhoga dragon, dragon Basuki (oceans and rivers), and protected by a dragon Takshaka (layer air / atmosphere). So, magma , soil, water, and air is described by bedawangnala and dragon into a single unit. above the earth and the atmosphere is this new god of life and the throne, there are a mecca east, north, south and west, this is illustrated by Caturlokapala, painting rectangular or singhasana at the top of the Padma, and at its peak was Ida Sang Hyang Wasa widhi.

c.Garuda Bird . 

Garuda flew in position behind Padma Pura Agung Singaraja Jagatnatha a man who wanted a symbol of freedom through pelespasan earthly ties. Garuda is a symbol of liberation against the bondage of worldly objects. In Adi Parva ejection which tells about the business to help his mother eagle Winata The slave who became the Kadru to maintain and deliver their children as much as a thousand snakes, because the Winata lost a bet against the horse colors such Kadru guess Ucchaisrawa. To liberate the slave, Garuda then asked to look at Tirta amrta surge for the children of the snake. The god Vishnu gave tirta provided that the eagle was willing to be the vehicle of Lord Vishnu. Garuda agreed and brought the tirta to kids snakes.

d. Carving Acintya Limitations of the human mind in reaching God, make or cause human effort or attempt to convey thoughts and feelings to the creator. Various things done to bring the mind to focus and mam, pu imagine the existence of God. Such as using images as the media, describe the form of God is like as complete human beings with the attributes attributes.

The existence of a god who can not be reached by the human mind that is called the Nirgunabrahman which means the existence of God can not be imagined without form and accessible at all by the human mind, in such circumstances, God is hollow or empty while fulfilling everything that is the essence of divinity. To bring God into the human mind (Sagunabrhaman) then be made ​​in the form of pictures or symbols sculptures. Image of God which is not covered at all by the human mind is symbolized by Acintya, a means, and means Cintya mind. Then Acintya is the existence of God can not be thought.

In building the Great Padmasana Jagatnatha Temple, which is right at the height of the building at the Singhasana there Acintya painting, the painting is a symbol of God's existence is the primary, without being able to imagine at all. Thus, the Acintya symbol is symbolic of God / Sang Hyang Widhi is the source of everything and occupies the most important place / high.

e.  Other Ornament ornament and the Padma Pura Agung Singaraja Jagatnatha 

In Padmasana building Pura Agung Singaraja Jagatnatha, there are some decorations that complement the sacred building. But that does not mean tinsel and ornaments found in sacred buildings Padmasana it only serves as a power adder Drag or as ornamental power, but also it implies. All forms of decoration, such as Coral elephant / Asti, Coral Goak, Simbar, and others that depict diversity ragamanan life in this world. When the world was created complete with contents, then God is more complete with all the knick knacks there. Ranging from plant life, animals, humans, all bhuta and bhuti, including also the god who is the manifestation of God / Ida Sang Hyang Wasa Widhi.

The birth of Ganesha
One day Goddess Parvati was at home on Mt.Kailash preparing for a bath. As she didn’t want to be disturbed, she told Nandi, her husband Shiva’s Bull, to guard the door and let no one pass. Nandi faithfully took his post, intending to carry out Parvati’s wishes. But, when Shiva came home and naturally wanted to come inside, Nandi had to let him pass, being loyal first to Shiva. Parvati was angry at this slight, but even more than this, at the fact that she had no one as loyal to Herself as Nandi was to Shiva. So, taking the turmeric paste (for bathing) from her body and breathing life into it, she created Ganesha, declaring him to be her own loyal son.The next time Parvati wished to bathe, she posted Ganesha on guard duty at the door. In due course, Shiva came home, only to find this strange boy telling him he couldn’t enter his own house! Furious, Shiva ordered his army to destroy the boy, but they all failed! Such power did Ganesha possess, being the son of Devi Herself! This surprised Shiva. Seeing that this was no ordinary boy, the usually peaceful Shiva decided he would have to fight him, and in his divine fury severed Ganesha’s head, killing him instantly. When Parvati learned of this, she was so enraged and insulted that she decided to destroy the entire Creation! Lord Brahma, being the Creator, naturally had his issues with this, and pleaded that she reconsider her drastic plan. She said she would, but only if two conditions were met: one, that Ganesha be brought back to life, and two, that he be forever worshipped before all the other gods. Shiva, having cooled down by this time, and realizing his mistake, agreed to Parvati’s conditions. He sent Brahma out with orders to bring back the head of the first creature he crosses that is laying with its head facing North. Brahma soon returned with the head of a strong and powerful elephant, which Shiva placed onto Ganesha’s body. Breathing new life into him, he declared Ganesha to be his own son as well, and gave him the status of being foremost among the gods, and leader of all the ganas (classes of beings), Ganapati.

LORD GANESHA 

           

                                                 

Meaning of the story of  Ganesh
At first glance, this story just seems like a nice tale that we might tell our children, or a myth without any real substance. But, it’s true mystical meaning is veiled. It is explained thus:Parvati is a form of Devi, the Parashakti (Supreme Energy). In the human body She resides in the Muladhara chakra as the Kundalini shakti. It is said that when we purify ourselves, ridding ourselves of the impurities that bind us, then the Lord automatically comes. This is why Shiva, the Supreme Lord, came unannounced as Parvati was bathing.Nandi, Shiva’s bull, who Parvati first sent to guard the door represents the divine temperment. Nandi is so devoted to Shiva that his every thought is directed to Him, and he is able to easily recognize the Lord when He arrives. This shows that the attitude of the spiritual aspirant is what gains access to Devi’s (the kundalini shakti’s) abode. One must first develop this attitude of the devotee before hoping to become qualified for the highest treasure of spiritual attainment, which Devi alone grants.After Nandi permitted Shiva to enter, Parvati took the turmeric paste from Her own body, and with it created Ganesha.. Yellow is the color associated with the Muladhara chakra, where the kundalini resides, and Ganesha is the deity who guards this chakra. Devi needed to create Ganesha, who represents the earthbound awareness, as a shield to protect the divine secret from unripe minds. It is when this awareness begins to turn away from things of the world, and toward the Divine, as Nandi had, that the great secret is revealed.Shiva is the Lord and Supreme Teacher. Ganesha here represents the ego-bound Jiva. When the Lord comes, the Jiva, surrounded as it is with the murky cloud of ego, usually doesn’t recognize Him, and maybe even ends up arguing or fighting with Him! Therefore, it is the duty of the Lord, in the form of the Guru, to cut off the head of our ego! So powerful is this ego however, that at first the Guru’s instructions may not work, as Shiva’s armies failed to subdue Ganesha. It often requires a tougher approach, but, eventually the compassionate Guru, in His wisdom finds a way.Devi threatened to destroy the whole Creation after learning of Ganesha’s demise. This indicates that when the ego thus dies, the liberated Jiva loses interest in its temporary physical vehicle, the body, and begins to merge into the Supreme. The physical world is here represented by Devi. This impermanent and changeable creation is a form of Devi, to which this body belongs; the unchanging Absolute is Shiva, to which belongs the Soul. When the ego dies, the external world, which depends on the ego for its existence, disappears along with it. It is said that if we want to know the secrets of this world, which is a manifestation of Devi, then we must first receive the blessings of Ganesha.Shiva restoring life to Ganesha, and replacing his head with an elephant’s, means that before we can leave the body, the Lord first replaces our small ego with a “big”, or universal ego. This doesn’t mean that we become more egoistic. On the contrary, we no longer identify with the limited individual self, but rather with the large universal Self. In this way, our life is renewed, becoming one that can truly benefit Creation. It is however only a functional ego, like the one Krishna and Buddha kept. It is like a thin string tying the liberated Consciousness to our world, solely for our benefit.Ganesha is given dominion over the Ganas, which is a general term denoting all classes of beings, ranging from insects, animals and humans to the subtle and celestial beings. These various beings all contribute to the government of the Creation; everything from natural forces like storms and earthquakes, to the elemental qualities like fire and water, to functioning of the body’s organs and processes. If we don’t honor the Ganas, then our every action is a form of thievery, as it is unsanctioned. Therefore, instead of propitiating each Gana in order to receive their blessings, we bow to their Lord, Sri Ganesha. By receiving His grace, we receive the grace of all. He removes any potential obstacles and enables our endeavors to succeed.

 Such is the greatness of Sri Ganesha! Jai Ganesha!!!!

OM Shanti,Shanti,Shanti OM