Batuan Temple (Pura Puseh Desa Batuan) is a large temple complex located near Ubud in the south east of the island. We have come here directly from the Barong and Keris Cultural Dance this morning and, allowed to enter only whilst wearing appropriate local dress, we kit up for the occasion.
Near the temple parking area where we buy our tickets and don the local dress, there is a large covered meeting hall. It contains a stage which is used for Balinese dancing and performances as well as a meeting place. The large decorative sculpture looks like a puppet that may also be used in some of the local performances. Before entering the temple, it’s good to understand a little of the history.
History
Pura Puseh Batuan are shrine owned by the villagers. The Temple is part of the concept of “Tri Kahyangan or Tri Murti” taught by Mpu Kuturan (a revered Balinese Hindu figure, a bit like a prophet) around the 10th century.
Tri Kahyangan (three realms) or tri murti (three forms) encapsulates the idea of a divine or devotional icon or a deity for worship. At Batuan Temple, there are three main temples: the Pura Desa or Village Temple as a place to worship the god Brahma; the Pura Puseh temple to worship the god Vishnu; and the Pura Dalem to worship the Lord Shiva.
Pura Desa and Pura Puseh Batuan are nearly 1000 years old, having been founded around 1020 AD. Not all the existing buildings are old, however, and there are some that have been renovated. Once on site, it’s not that easy to distinguish between the old and the new.
The Main Gate and Main Yard
Across the road from the meeting hall, we now enter the Batuan Temple complex through a large, ornate gate.
Certainly larger and better kept than most, Batuan Temple contains statues, platforms and pagodas that are set in some beautifully landscaped and manicured gardens.
The different types of buildings are all used for different purposes. The meru is a type of tiered pagoda tower.
Bale-bale can mean platform, verandah or bench. In this case, it seems to refer to the many platforms used for worship, ceremony and religious-cultural performances.
A bale pelik is a small rectangular house with four supports which houses a pelinggih or a monument in a temple. The pelinggih meru is the principle shrine of a Balinese temple.
In the main yard of the temple at Batuan, there are some three story Meru and Bale Pengiyasan as a symbol of the temple of Besakih (the Great Temple, further north). There is also a building called Padmasana as a place of worship to Sang Hyang Widhi, the only specific Balinese Hindu god.
The decoration of the grand gates and temples with so many statues and ornaments demonstrate how numerous the Balinese ornaments are in this temple. These are a result of centuries of objects created by the Balinese people imbued with Balinese Hinduism. The ornaments are inseparable from their main purpose, which is to personify the spirits of their ancestors. These manifest in the ornaments and sculptures, symbols and stylizations of natural forms and mythological creatures.
The sheer number of ornaments supports the age and significant history of the temple and its importance in local daily life and Balinese Hinduism.
Middle Yard
Then, through another gate, in the middle yard of temple there are long buildings (bales). Two of the largest are called the Bale Agung and Bale Kulkul. In this yard there is also a tall Balinese entrance gate called the Kori Agung, which is flanked by many guardian statues. The function of Kori Agung is a door designed for the entry and exit of the gods. This is symbolized by a small statue called Pratima.
Next to the Kori Agung there are also two small doors as a place of exit and entry for people to and from the temple’s main yard.
Wantilan Pubakala and Gardens
In the back yard, through the back garden of the temple is a building that houses the temple’s ancient sculptures, the Wantilan Purbakala (ancient pavilion). Here it’s possible to learn about the ancient sculptures and other types of ancient stone. We give the pavilion a miss as there are enough relics lying around generally to get the idea.
At the temple, we witness offerings being placed around the grounds. These tend to be placed in front of notable structures and statues (see below) and we pause to appreciate the intricacy of the statues and monuments being worshipped.
Many are built into the temple’s architecture. There are also many broken and ruined statues and pieces of building lying around. These are laid out, usually under one of the covered platforms. Later we discover that, in addition to the ancient relics housed in the museum, because all the statues and structures have been blessed, they are considered sacred. Therefore, even when a statue or part of the temple becomes damaged, it cannot be disposed of and the broken bits remain.
In addition to this, many of the statues and structures are wrapped in cloth. This is also like a blessing or offering and, once performed, they remain like this.
Once again, however, the specifics of the meaning of each individual structure and statue is relatively unclear. We wander around but there are no signs or explanations offered on site. Not for the first time, I wish we had a guide as well as a driver. Guides may be available at the ticketing counter, however, I didn’t think to ask and nothing was offered on arrival.
Good To Know
There are signs to an Art Exhibition Hall and the ‘Ancient Artifact’, presumably (but not decisively) the Wantilan Purbakala. However, the subjects of the signs remain unclear and we are none the wiser.
Nevertheless, we wander around for about 45 minutes or so enjoying the atmosphere and architecture. Soon our allocated time is up and we are on our way again, headed to the Tegenungan Waterfall.
There is a small entrance fee and you’ll be given appropriate coverings if required. Ask about a guide for additional enlightenment.
Would I Return?
Yes, but only with a guide.