such a long time

Almost two years since last time i posted something on my blog. One could blame facebook for this laziness :-)

Well, finally i make up mind to quit my post at the tax office, where i've been employed for not less than 10 years. Honestly, this is not an easy decision to make. But, at some point, you really have to make a choice. It's hard to keep your job (in Indonesia), where more than half of your heart keeps telling you to stay in Europe. I hope this is a right way i take. But, threre's a long way to go till i get my letter of resignation from my soon-to-be ex employer. To those in Bagian Kepegawaian (staffing dept. of tax office), please help :-)

my heart

Hidden deep within my Heart,There is a place, a place none will ever see. A place so deeply protected, Sometimes its hidden from me. This place is for all the emotions I cannot share. It's a dark place, one will never know. A place I shall not dare to go.A place which holds all my lost dreams. Every now and then,I look into this place,Only to feel empty,I leave it behind, with sad disgrace.Many times I have wondered,Why I've hidden this place,Only to be shownThat it must be this way.So I go on, never speaking of these feelings,Unsure why their there.For who needs these feelings,If there is no one here to share.So many times I wish to walk away,Forget about tomorrow as well as yesterday.Never showing my true self,Insecure of what one might say.One day I know, I'll venture on.For one day I know, This place shall be gone. When that time comes and the Light shines upon me, Then this is the time, I know I've been set Free.

quite a while

Time goes by... It's been more than 5 months since the last time I had my feet steped on the land of Bali. It's been also quite a while I don't put any words into my blog. In Berlin, now, time goes so fast. It is like just yesterday I started my study...but now the first semester is almost finished. Holiday??? but where, things like that seem to be unaffordable at the moment, poor me ;) Well, the city of Berlin offers so much to see and to enjoy. Glad that I ve got a bike now, so... it's not so bad to just let myself see a bit around the city...

Killing fields in Bali

dari : Review Asia Magazine, Hong Kong

Killing fields in Bali

Marian Carroll looks into the island’s unabated building of resorts and villas,
and the local community’s bid to halt the steady obliteration of its famed rice farms

When Anak Agung Rai opened a resort and museum in Ubud a decade ago, he was so perturbed by the breakneck speed at which rice fields were vanishing that he bought four hectares of surrounding land and gave it back to farmers.

It was a wise insurance move. Rai’s Arma resort is one of the few remaining places where guests can watch farmers with buffalo and scythes work in the emerald terraces tripping down the valley. Alarmingly, the views for which Bali is famous are becoming a rarity.

“What people see inside the museum should be what they see outside,” says Rai, the son of a rice farmer who built his resort from scratch. “It is not just art by painting, but art by cultivation. These are living traditions that have been around since 300BC.”

These traditions are under threat as rampant development swallows up large swathes of Bali’s landscape, fuelled by foreigners wanting a holiday house cum residence who are willing to pay up to US$3 million off the plan.

The building frenzy has been most aggressive north of Kuta, turning ocean-front Seminyak and Canggu into upmarket expatriate enclaves. It has continued across south Bali all the way to Ubud in the mountainous interior and shows no signs of slowing.

Another hotelier, Gede Rai, knows it is only a matter of time before his rice field views disappear. The only reason they have survived this long is that the hotel he manages, the Bali Masari Villas & Spa, is obscurely located in Sukawati, well off the tourist trail. Occupancy is minimal, yet a Jakarta investor has bought the land opposite to build another hotel.

Gross mismanagement

Gede Rai, a career hotelier of 40 years and former chairman of the Bali Tourism Development Corp, a government enterprise responsible for the Nusa Dua resort area, says this project is just one example of the provincial government’s gross mismanagement of tourism development.
“I’m not anti-development, but what I’m truly sad about is the lack of serious calculation between supply and demand. To me, Bali is far, far, far overbuilt,” he says.

“The decision-makers have given no reference to how many hotels, golf courses, restaurants and other tourism-related businesses Bali needs, and where, by when, and whether the natural resources can cope.”

He cited a 1980s World Bank report that recommended hotel rooms be capped at 9,500 by 1993. There were already 23,000 by 1995, and today there are more than 54,000 – not to mention thousands of villa rooms.

For tourists, the intense competition is good news. For the Balinese, the environmental upheaval and seismic shift in social and economic foundations are prompting calls for a ban on further rice field development.

Tourism riches

Thanks to tourism, Bali is one of Indonesia’s richest provinces. Even as the 1997-1998 Asian financial crisis saw the country’s gross domestic product (GDP) shrink by 13%, tourism softened Bali’s fall at a comparatively moderate 4%. Per capita income is among the top 10 nationally, with better-educated and longer-living citizens than in many other provinces. Immigration is high as Indonesians from poorer islands come seeking work.

However, economists warn Bali has become dangerously dependent on tourism revenue, which contributes 50% to 80% of its local GDP. Agriculture, once the economy’s primary engine, contributes just about 21%.

This imbalance was starkly evident after the 2002 and 2005 bombings that prompted mass cancellations by travelers. Thousands of Balinese lost their jobs and poverty levels rose sharply, with economic growth slowing to 3% in 2003 from as high as 8% in preceding years.

Government figures show tourism numbers have since recovered, but the economy’s real savior in this dark period has been foreign investment – particularly in villa developments – which helped the island’s GDP growth recover to 5.2% last year.

Villa boom

While foreigners are technically not allowed to own land, developers have contrived complex legal structures to get around the laws. Money has poured in. Land values in Seminyak have risen fivefold over the past decade, with one are (100 square meters) leasing for about five million rupiah (about US$550) a year over a typical 50-year agreement. Many Balinese unable to afford the associated rise in land tax are divesting family plots.

The government is still unsure exactly how many foreign-funded villas there are, but it estimates well over 1,000 that do provide jobs and other economic benefits. The government expects new villa taxes to boost tourism tax revenue to 375 billion rupiah this year from 325 billion rupiah last year.

Legislator I Made Arjaya said the government plans to release more “greenbelt” areas – wet farms banned from being developed – for residential housing in south Bali. The northern regencies will remain mostly agricultural and industrial zones.

A losing battle

Despite acknowledging community opposition to further rice field diminution, Arjaya says it is a losing battle.

The government has provided grants, subsidies, tax breaks and modern equipment as incentives to farmers, but the proportion of agriculture workers has fallen to 40% of Bali’s labor force from 65% in 1970, while the average plot size has dropped to 20 are from 80 are, Arjaya says. These inefficiencies of scale mean most rice farmers can make much more by selling or leasing their land to a foreigner than toiling in it all day.

“We don’t have the financial strength or power to help the farmers,” says Arjaya. “They are better off selling their land and putting the money in the bank.”

Observers say this is a nice idea, but most Balinese have little concept of investment, says I Nyoman Erawan, dean of Udayana University’s postgraduate economics program and adviser to the Badung regency government that covers south Bali’s main tourist centers. The funds these farmers receive are usually gone in a flash, leaving them not only landless but also penniless.
“In the short term, selling their land enables them to put their children through school, pay for health care and buy themselves a motorcycle or even a car,” Erawan says. “But the growth is of poor quality because poverty and unemployment are rising while many Balinese are becoming servants, not masters, of their own land. We have no long-term vision. When the money runs out, then what will the Balinese do? Beg?”

Traditional backbone

Rice farming has traditionally been the backbone of Bali’s rich Hindu traditions and ecosystem. Under a centuries-old practice interlocking religious rituals with modern technical advancements, more than 1,200 associations known as subak oversee the democratic supply of water to each paddy field from the island’s four mountain lakes and its crisscrossing rivers. Headed by elected farmers, the subak form the many banjar (hamlets) of each village.

Professor I Nyoman Darma Putra, co-author of the book Tourism, Development and Terrorism in Bali, says the reduction in agriculture threatens the social structure underpinning the island’s religious rituals, particularly the dance, music and arts that lure tourists.

“The Balinese have been very strong in preserving traditional society as tourism has developed,” Putra says. “But as the rice fields diminish and the subak system weakens, this flows through to Balinese daily life. The very assets that attract tourists are under threat.”

Bane of urbanization

Environmentally, depletion of wet farms has affected the water table, and infrastructure has not kept pace with development, resulting in poor water quality, escalating pollution and horrendous traffic.
Environmentalist Asana Viebeke Lengkong has been fighting ecologically damaging developments for years. Two years ago, she lost a battle against a shopping mall on Kuta beach because the community was too scared to defy the developer, one of Indonesia’s most powerful families with links to former president Suharto and the military.

The same developer has started reclaiming an estuary in Canggu for a hotel project. The so-called Loloan site, zoned as conservation and considered sacred to Balinese Hindus, was “given” to the developer 16 years ago by the former provincial government. This time, Lengkong says the government has gone too far and the surrounding villages are united in their protest.

“We are ready for war,” she says. “Everyone is willing to die for this. I’m serious. This is about standing up and knowing our rights and responsibilities. It is time for Bali to wake up.”

Stakes are high. Lengkong claims she has received death threats and been branded a communist, but she refuses to back down. The government has been forced to ease tensions by halting construction, but Lengkong wants the developer’s building license revoked all together.

The dispute is shaping up as a landmark case in Bali’s broader fight against destructive developments and the official corruption that allows them to go ahead.

The government actually has very clear zoning and land use regulations, as well as architectural guidelines to ensure buildings adhere to traditional design principles. But Badung legislator I Wayan Puspa Negara acknowledges weak enforcement of these laws.

“Our rules and regulations are fantastic, but the application has been bombastic. Law enforcement means nothing here. People can pay authorities to look the other way. Loloan is just one case in the public eye, there are many others.”

Without strong law enforcement and government will to halt further rice field development, Bali’s preservation may depend on personal responsibility. One property developer is leading by example.

Personal responsibility

Nils Wetterlind is no saint. He admits this quite freely at Tropical Homes’ Bali headquarters, surrounded by sketches of multimillion- dollar villa developments he is promoting.

But some time last year, Wetterlind suffered an attack of conscience after involvement in yet another development of one of Seminyak’s last remaining pockets of rice-farming land.
“It had nothing to do with altruism,” says the straight-talking Brit. “It was purely selfish. You see, I quite like Bali and I want Bali to still be around for my kids.

“I know I come across as sanctimonious, but I just want to be able to sleep at night. I want to make a living without destroying the Balinese way of life. We have to take personal responsibility, and if that makes me an ‘ageing hippy’, then so be it.”

In an edition of his property magazine, Wetterlind publicly vowed no further involvement in developing rice fields. His villas are now all on the Bukit, an arid expanse of cliffs stretching from Jimbaran to Uluwatu, and he is looking at uncultivable areas on the east coast, home to some of Bali’s poorest communities.

He also promised to use only ecologically sustainable materials and renewable energy wherever possible.

“We will ensure that the villas we build are both stunningly beautiful, practical to live in, light on the pocket and in harmony with this beautiful island and its people,” he wrote. “So this is our pledge to you … and to Bali. It’s time to grow up, and it’s time to do the right thing.”
Such a bold statement has brought jeers from fellow developers, but Balinese community leaders endorse the idea of sustainable development.

No one is calling for a veto on development all together – tourism has given generations of Balinese valuable economic opportunities – but if it focuses on dry areas and the renovation of derelict sections of Kuta, it may just safeguard the ecosystem and culture for generations to come. In turn, that will ensure tourists keep coming back.

“If we don’t act now, I am afraid that by the time we Balinese wake up to the alarm bell, it will be too late,” says Gede Rai.

PULL-QUOTES INTERSPERSED WITHIN THE ORIGINAL LAYOUT OF ARTICLE:

“We are ready for war. Everyone is willing to die for this. This is about standing up and knowing our rights and responsibilities. It is time for Bali to wake up.”

“Poverty and unemployment are rising while many Balinese are becoming servants, not masters, of their own land. When the money runs out, what will the Balinese do? Beg?”

Year-End Trip to the Jatiluwih Rice Plantation, Tabanan

The Bali mountain village of Jatiluwih, has become a candidate for one of UNESCO's World Heritage Sites. World Heritage Sites are specific places (such as a forest, mountain range, lake, desert, building, complex, or city) of outstanding cultural or natural importance to the common heritage of humankind.

Located 20 kms from Tabanan, is the shadow of Gunung Batukaru, Jatiluwih features some of the most perfect rice terraces in Bali. The village of Jatiluwih is 1,500 meters above sealevel and affords magnificent views, over the rice fields and hills stretching to the coast.

Apparently Jatiluwih produces some of the finest rice in Indonesia, still using the old methods and old Bali rice. The Batukaru area which includes Jatiluwih is great for a slow mountain cruise on motorbike or car. Time from Kuta, is about 90 minutes.

I had been on this road several times before and was aware of the narrow and twisting turns and of course the potholes. It was just a matter of keeping my eye on the road, but, with the panorama around me, it was difficult.

The winding road weaves its way through lush green terrain, dense banana groves, fields of chilli peppers and tomato plants, and, coffee plantations. Farmhouses dot the landscape, piles of coconuts on the side of the road ready to be picked up, and farmers lay out their padi rice on plastic sheets to dry in the sun.

Wide and gently sloping rice terraces on the hillside are a photographer's delight and this spectacular panorama can be seen from many vantage points, and, most with restaurants or warungs. The Paddy Venture does have nice views (a tad expensive for what you see), but my favourite by far is Cafe Jatiluwih. Located in the hamlet of Jatiluwih and perched on a hillside, the food is as good as the view.

Driving through the hamlet of Jatiluwih is like driving through the 'real' Bali, practically untouched by western intervention. Here, life goes on in a slow pace, the locals are the friendliest on the island, and when you finally arrive at the village of Senganan where the road ends, you'll want to turn around and do it all again. I did, many times over the years.

Makna Meru bagi Tahapan Kehidupan di Bumi

Bentuk pelinggih Meru yang ada di Bali terutama di Pura Padharman pada awalnya berbentuk candi. Seperti meru di Pura Padharman Ida Dalem Klungkung di Besakih, semuanya berbentuk Candi Prasada dibuat dari batu bata. Saat Gunung Agung meletus tahun 1963, semua pelinggih Candi Prasada itu hancur. Dalam perbaikannya hanya Candi Prasada yang bertingkat sebelas kembali dibangun dalam wujud Candi Prasada. Sedangkan yang lainnya dibangun kembali dalam wujud pelinggih Meru dari yang tumpang sembilan sampai dengan yang bertumpang tiga. Apa sesungguhnya makna meru bagi umat dalam mengarungi tahapan kehidupan di bumi ini?
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DALAM Lontar Andha Bhuwana ada dinyatakan bahwa meru itu sebagai lambang alam semesta (Meru ngaran pratiwimba Andha Bhuwana). Dalam lontar yang sama juga dinyatakan sbb: Pawangunan pelinggih makadi meru muang candi, juga pratiwimba saking pengelukunan wijaksara dasaksara mewastu manunggal dadi Om. Artinya: Bangunan suci (pelinggih) terutama meru dan candi juga simbol dari pemutaran huruf suci wijaksara dasaksara menunggal menjadi Om.
Dari penjelasan Lontar Andha Bhuwana ini yang menyatakan tumpang atap meru di samping melambangkan lapisan alam juga melambangkan pemutaran huruf suci yang disebut wijaksara sampai dasaksara. Huruf suci yang disebut aksara itu dinyatakan sebagai ''ruping bhuwana''. Pemutaran wijaksara sampai menjadi dasaksara dan kembali menjadi wijaksara Om itu melukiskan bahwa di setiap lapisan alam ini ada aksara sucinya. Misalnya di Tri Loka ada Tri Aksara Ang Ung Mang sebagai uripnya. Di Panca Loka ada Panca Aksara sebagai uripnya. Demikian seterusnya, di setiap lapisan alam itu ada aksara simbol urip yang menjadi sumber hidup dari setiap lapisan alam tersebut.
Apa yang dinyatakan dalam Lontar Andha Bhuwana ini sebagai penegasan dari pernyataan Mantra Veda yang menyatakan bahwa Tuhan itu ada di mana-mana. Lebih lanjut lontar Andha Bhuwana menyatakan sbb: Sowang panta ika maka sthananira mwah angalih aran. Catur Dasa panta ika, sapta Loka kaluhur mwang sapta Patala ming sor. Artinya, setiap lapisan itu sebagai sthana beliau (Hyang Widhi) yang masing-masing berganti nama.
Empat belas lapisan sthana beliau (Hyang Widhi) yang masing-masing berganti nama. Empat belas lapisan itu Sapta Loka ke atas dan Sapta Patala ke bawah. Apa makna dari pelukisan semua lapisan alam ini sebagai sthana Hyang Widhi Tuhan Yang Mahakuasa dengan sebutan yang berbeda-beda pada setiap lapisan.
Tuhan yang selalu berada di setiap lapisan alam ini hendaknya dimaknai sebagai suatu peringatan agar manusia selalu berlaku baik dan benar di setiap lapisan alam ini. Asih, Punia, dan Bhakti wajib dilakukan oleh umat manusia di setiap lapisan alam.
Asih dan Punia kepada alam dan semua makhluk hidup termasuk manusia di setiap lapisan alam ini. Melakukan Asih dan Punia kepada alam dan sesama umat manusia itu sebagai salah satu wujud bakti pada Tuhan. Tidaklah tepat di suatu lapisan alam tertentu manusia boleh saja berbuat semena-mena demi kenikmatan hidup di lapisan yang lain. Seperti di wilayah pemukimannya, manusia menciptakan berbagai fasilitas hidup yang memberi kenikmatan, tetapi di lapisan lain menimbulkan kerusakan alam yang hebat.
Misalnya manusia ingin memiliki mobil dengan berbagai merek dan jenisnya. Semuanya itu agar mereka dapat dengan mudah ke mana maunya. Untuk memenuhi itu, berbagai bagian bumi ini dieksploitasi untuk memenuhi kebutuhan akan bijih besi dan minyak bumi. Sudah semakin banyak perut bumi dilubangi dalam-dalam dan luas untuk mendapatkan berbagai mineral yang tak terbarukan yang dijadikan bahan-bahan baku untuk membuat barang-barang industri demi memenuhi kebutuhan umat manusia mendapatkan hidup yang nikmat.
Jika sudah datang gilirannya, maka alam yang dirusak itu akan membawa manusia pada hidup yang duka lebih dalam dari pada kenikmatan yang didapatkan. Demikian juga untuk memiliki rumah yang mewah, indah dan memberikan kenikmatan yang serba wah pada pemukimnya membutuhkan berbagai mineral yang tak terbarukan. Seperti besi, ubin, pasir, semen dan juga kayu yang dapat menimbulkan kerusakan hutan.
Seandainya semakin banyak orang yang mau tinggal di rumah yang tidak terlalu mewah dan serba wah itu, mungkin tidak banyak sumber-sumber alam yang dirusak. Alam pun akan asri dan lestari, hidup tumbuh-tumbuhan, hewan dan manusia pun akan seimbang, tidak saling terancam.
Meru dengan tumpang-tumpang atapnya itu hendaknya dapat memberikan kita pemahaman bahwa hidup di lapisan alam tertentu jangan sampai merusak keadaan hidup di lapisan alam yang lain. Meskipun kita berbuat di Bhur Loka tetapi akibatnya dapat menembus Bhuwah Loka bahkan Swah Loka. Kalau kita berbuat tidak baik dan benar di Bhur Loka ini seperti merabas hutan, menggunakan sarana hidup yang serba mesin tetapi tidak laik operasional juga bisa menimbulkan kerusakan di angkasa.
Mesin yang tidak laik jalan misalnya mesin yang menimbulkan gas buang yang melebihi ambang batas dapat merusak langit bahkan menimbulkan gas rumah kaca di udara. Hal ini yang akan menghalangi panas naik ke angkasa dan balik ke bumi menimbulkan pemanasan global membuat suhu bumi meningkat. Udara yang dihirup oleh manusia pun menjadi semakin kotor. Hidup manusia pun akan semakin resah. Konon larutan logam berat yang melebihi ambang batas dalam darah manusia, dapat menimbulkan gangguan mental pada manusia.
Manusia bisa lebih emosional dan meledak-ledak karena ada gangguan mental. Sedih dan gembira akan diekspresikan secara ekstrim oleh manusia yang dalam darahnya mengandung larutan logam berat melebihi ambang batas. Kalau di setiap lapisan bumi ini kita mampu tegakan Rta dan Dharma sebagai dasar berbuat maka durian inilah yang akan menuntun kita menuju alam tertinggi yaitu Satya Loka yang dilukiskan oleh tumpang meru yang teratas yang juga disebut sebagai lambang Omkara.

Dunia ini dengan semua lapisannya berdimensi ganda. Bisa membawa manusia menuju surga dan bisa juga sebagai sarana mengantarkan menuju neraka. Kalau hukum alam dan hukum manusia (Rta dan Dharma) ditegakkan di setiap lapisan bumi ini maka manusia pun dapat mencapai Satya sebagai dasar menuju surga. * wiana

Melindungi ''Tri Chanda'' di Pura Luhur Batukaru

dari : Bali Post Online

Pemujaan Tuhan sebagai Sang Hyang Tumuwuh di Pura Luhur Batukaru sebagai suatu pemujaan untuk memotivasi umat manusia agar secara nyata melakukan langkah melindungi Tri Chanda sebagaimana dinyatakan dalam Mantra Atharvaveda XVIII.17. Yang dimaksud Tri Chanda itu adalah air, tumbuh-tumbuhan dan udara. Kalau keberadaan tiga benda yang menutupi bumi ini tidak terganggu oleh ulah manusia yang mau hidup berlebihan maka Tri Chanda itulah yang berfungsi untuk menjadi sumber yang menumbuhkan kehidupan ini. Apa fungsi Tri Chanda di Pura Luhur Batukaru itu?

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Tri Chanda itulah yang menyebabkan keberadaan Pura Luhur Batukaru sangat alami sesuai dengan tattwa yang melatarbelakangi keberadaan Pura Luhur Batukaru tersebut. Demikian juga Pura Presanak atau Jajar Kemiri dari Pura Luhur Batukaru ini melambangkan nilai-nilai spiritual yang memotivasi umat agar senantiasa menjaga kelestarian eksistensi Tri Chanda tersebut. Penampilan fisik Pura Luhur Batukaru tersebut amat artistik mengikuti rona alam di lingkungan pura.

Di Pura Luhur Batukaru ini di samping ada bangunan utama, di sebelah timurnya terdapat sumber mata air terdiri atas dua kompleks. Ada kompleks yang berlokasi di jeroan (dalam) pura pokok yang dipergunakan khusus untuk memohon Tirtha (air suci) untuk kepentingan upacara. Kompleks yang kedua adalah untuk kepentingan mandi dan cuci muka sebagai pembersihan diri dalam rangka persiapan untuk bersembahyang.

Upacara piodalan di pura ini jatuh setiap 210 hari sekali yaitu pada setiap Kamis Wuku Dungulan sehari setelah hari raya Galungan. Suatu yang unik di Pura Luhur Batukaru adalah mengenai upacara piodalan dan upacara besar lainnya tidak pernah dipimpin oleh pandita. Upacara cukup dipimpin oleh pemangku yang disebut Jero Kubayan. Di pura ini Dr. R. Goris, seorang ahli ilmu arkeologi, pernah mengadakan penelitian pada tahun 1928.

Di pura ini, Goris banyak menjumpai patung-patung yang tipenya serupa dengan patung yang terdapat di Goa Gajah yaitu patung yang keluar pancuran air dari pusarnya. Bedanya patung di Goa Gajah berdiri, sedangkan yang di Pura Batukaru duduk bersila. Menurut Goris, patung yang terdapat di Batukaru sezaman dengan patung di Goa Gajah.

Pura Luhur Batukaru denahnya dibagi menjadi tiga mandala. Bangunan yang paling utama di denah yang paling utama atau Utama Mandala berupa candi yang bentuknya sangat mirip dengan bentuk candi di Jawa Timur. Bentuknya ramping atapnya terdiri atas perpaduan tingkatan (punden berundak-undak). Candi utama ini diapit oleh Candi Perwara, serta di ujung kiri dan kanannya diapit oleh Padmasana. Jadi pada leretan bangunan utama terdapat lima bangunan atau pelinggih. Di candi utama inilah dipuja Dewa Mahadewa. Masyarakat menyebutnya Ratu Hyang Tumuwuh.

Mengapa Dewa Mahadewa diberi gelar Ratu Hyang Tumuwuh. Karena untuk menjaga keterpaduan air, udara dan tumbuh-tumbuhan di bumi ini. Agar semua alam tersebut terpadu adanya, sebagai langkah awal umat mohon tuntunan Tuhan sebagai Sang Hyang Tumuwuh. Karena Tuhanlah sebagai mahapencipta semua unsur alam tersebut. Sebutan Tuhan sebagai Sang Hyang Tumuwuh memang sebutan yang amat lokal Bali. Tetapi dibaliknya terdapat nilai-nilai universal tentang etika perlakuan sumber-sumber alam ciptaan Tuhan tersebut. Kalau udara kotor, sumber-sumber air tak terlindungi maka tumbuh-tumbuhan pun akan merana. Kalau tumbuh-tumbuhan merana hidup manusia pun akan menderita kekurangan bahan makanan dan obat-obatan.

Pelinggih utama di Pura Luhur Batukaru berbentuk Candi bukan Meru. Ini jelas pengaruh arsitektur Jawa Timur dan India. Candi tersebut merupakan tempat pemujaan Dewa Mahadewa. Candi diapit oleh Candi Perwara. Di sudut timur laut dan barat laut terdapat Pelinggih Padma Ratu Bagus Panji dan Ratu Puseh Kubayan.

Di pojok barat daya ada dua bangunan Gedong paling selatan berjejer. Dua Gedong itu sebagai Pedharman Raja Badung dan Raja Tabanan. Kedua Raja ini adalah satu klan. Di areal Utama Mandala terdapat tidak kurang dari 24 bangunan penting dan pelengkap. Di areal kedua yang disebut Madya Mandala ada sebuah Pelinggih Gedong stana Ratu Pasek sebagai tempat memohon suksesnya upacara yadnya.

Di pojok barat laut ada Gedong Simpen untuk tempat menyimpan Pratima. Di selatan Gedong Simpen tersebut terdapat bangunan Balai Agung dengan dua belas tiang. Balai Agung ini tempat berkumpulnya semua simbol sakral terutama saat Melasti. Pura Batukaru ini di samping sebagai Pura Sad Kahyangan juga berkedudukan sebagai Pura Catur Loka Pala sebagaimana disebutkan dalam Lontar Purana Bali. Di timur Pura Lempuhyang Luhur, di selatan Pura Andakasa, di bBarat Pura Luhur Batukaru dan utara Pura Pucak Mangu.

Pura Luhur Batukaru juga sebagai Pura Padma Bhuwana yaitu sembilan pura yang mengelilingi Pulau Bali. Pura Padma Bhuwana sebagai lambang pemujaan Tuhan yang ada di mana-mana di sembilan penjuru alam semesta. Tidak ada bagian alam semesta ini tanpa kehadiran Tuhan. Keberadaan Tuhan seperti itulah yang diekspresikan di sembilan pura di Pulau Bali.

Kalau penerapan konsep ketuhanan agama Hindu di Bali ini benar-benar dihayati, maka umat Hindu tidak akan berhenti pada sembahyang dengan upacara yadnya saja dalam mengamalkan ajaran. Itu baru langkah mengarah pada aspek niskala untuk membangun daya spiritual umat. Yang niskala itu seharusnya di-sekala-kan dalam perilaku hidup sehari-hari untuk secara aktif menjaga eksistensi Tri Chanda tersebut sesuai dengan sifat alaminya.

Dalam Chanakya Niti XIV, 18 dinyatakan bahwa untuk mendapatkan hidup sejahtera lindungilah lima hal yaitu: Dharma (kesucian agama) Dhana (aset publik), Dhanyam (bahan makanan), Guru Wacana (kata-kata bijak guru suci), dan Ausada (sistem kesehatan). Kelima unsur tersebut akan terjaga dengan diawali untuk melindungi Tri Chanda bumi ini. Di Bali banyak sekali warisan para resi guru suci berupa kata-kata bijak sebagai pegangan untuk menjaga Tri Chanda dan lima hal untuk membangun hidup sejahtra. * wiana