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Bali Travel Information

Bali Travel Information

BALI TRAVEL INFORMATION SITE PROVIDE COMPLETE AND COMPREHENSIVE RANGE OF THE TRAVELING INFORMATION ABOUT UNIQUE CULTURE AND CEREMONY IN BALI ISLANDS

Bali Island is a beautiful island blessed by the unique local cultures, hospitality of the people, strong customs, religions and stunning panoramas. From this fact, Bali has a very strong appeal for everyone to visit the island and make this island as the most tourist destinations in the world. Bali is also undoubtedly one of the world's most well-known tourism treasures. Balinese never fail to welcome visitors with warm and genuine smiles. Bali candidasa Tour is now presenting to provide complete and comprehensive range of the Traveling information about Bali in a single site that will bring you the knowledge of the island of god in paradise. We will keep update for Bali Travel Information Site about unique culture and ceremony in Bali.

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About candidasa

About Candidasa

Candi Dasa (pronounced chandi dasa) is a town with a bit of a sad past. As with the rest of Bali, it was first discovered by mainstream tourism in the 1970s and quickly became a destination for those wishing to lounge on the beach beneath coconut palms. This continued until the late 1980s when mining of the coral reef offshore allowed the power of the Lombok strait to erode the very thing people visited Candi Dasa for: the beaches.

Down to onward travel

The mining stopped (presumably because there was no more coral left) and officials ordered the building of breakwaters to stop the ocean's relentless eating away of the coastline. The hope is that in a few years sand will return and Candi Dasa will have beaches once more; there is even talk of trucking sand in, but after the previous disasters, one can only wonder how this might turn out. The one upside of the breakwaters is that it makes for very calm safe waters to paddle in — one of the reasons why it is so popular with families.

Most people now visit Candi Dasa to relax or for use as a base to explore the rest of East Bali. The main attractions are all outside of town and will require some form of transport to get to. The primary demographic of the tourists visiting Candi Dasa tends towards package tourists and families booking their accommodation in advance, meaning that the cheapest losmen style guesthouses are sometimes difficult to come by, especially in peak seasons, but generally speaking Candi Dasa has a comprehensive range of hotels and guesthouses to choose from. In low season, massive discounts are easily available. Nightlife is also rather limited — well non-existent really.

The main "town" is basically one long road that runs the length of the bay and whose beach side is lined by most of the hotels and guesthouses. The road forms a section of the main around-Bali-road so traffic noise is an issue — while you may notice it less during the day, in the evening and especially early morning it is a bit annoying to be awoken by thundering trucks rolling through town, so try to get a room as close to the water as possible — better to be woken by the waves than the number 42 bus.

The town is split by an especially pretty lagoon that sits between the main temple in Candi Dasa and the sea. Lotus filled, with a small islet it is lovely in the early morning and late afternoon and it empties out onto a slither of sand where a handful of fishing boats are pulled up. You'll find more fishing boats on any bit of beach they can fit them onto.

This same rood is lined by most of the restaurants in Candi Dasa. While there are a couple of close-to or on-the-beach eating options, most are on the far side of the road meaning you get to observe the traffic rather than the water. One of the exceptions to this (and one of the cheapest places in Candi Dasa to eat) is the seaside warungs towards the start of town — the tremendous sunsets are free! There are a couple of fancier options available as well.

Despite most of the beach being gone, the coastal views over the Amuk Bay are still very scenic. Offshore you can see the three offshore (uninhabited) islets of Gili Biaha, Gili Kambing and Gili Mimpang, with Nusa Penida and Nusa Lembongan further in the distance, while to the southwest you can see Padang Bai. The closer islands form one of the main activities in Candi Dasa — snorkelling. You can hire a jukung for the trip out and back allowing for a couple of hours snorkelling (or diving). It certainly isn't world class, a lot of the coral is quite badly banged up, but there are plenty of fish — some quite big.

The second main claim to fame for Candi Dasa is the Bali Aga village of Tenganan which lies a fifteen minute drive inland from Candi Dasa. They're well regarded for their traditional beliefs and handicrafts. The village can be visited as a part of an organised trip from Candi Dasa, or, if you have your own transport, you can drive up there yourself.

Lastly, while much of the beach in town has washed away, there is an exceptional strip of sand a twenty minute drive north of Cansi Dasa. White Sand Beach (Pantai Putih) really does have close to white sand and makes for a great half or full day trip. While no accommodation is available, there are a bunch of seafood eateries to choose from along with deck chairs and umbrellas.

Shifting sands aside, Candi Dasa is a pleasant place to visit for a few days, whether you plan to simply relax or explore sites further afield.

Orientation
Some cafes in town have free WiFi and a couple of internet shops are on the main street. ATMs can be found in the centre of town.

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About Bali Island

About Bali Island

BALI IS A SMALL TINY ISLANDS AND THE MOST BEAUTIFUL TOURIST SPOT IN ASIA

Being one of the most beautiful tourist spots in Asia, Bali is attracts more than 1.000.000 visitor from all over the world.Geographically , Bali is situated between the island Java and Lombok. Bali is a small tiny island, stretching approximately 140 km from west to east and 80 km from south to north.

Bali Islands Regency
The province of Bali is divided into nine regencies (eight regencies and one municipality) with its own capital. Buleleng covers an area of 1,365.88 km2 or about 24% of the Bali’s land. Jembrana covers an area of 841,80 km2 or about 14.94%, Karangasem 839,54 km2 or about 15% of Bali’s land, Badung 420,09 km2, Denpasar 123,98 km2, Gianyar 368 km2, Klungkung 315,00 km2 and Bangli 520,81 km2 or about 31%. The population is almost 3,6 million. The tallest of a string of volcanic mountains that run from west to east is Gunung Agung Volcano, which last erupted in 1963. Located just 8 to 9 degrees south of the equator, Bali boasts a tropical climate with just two season ( wet and dry ) average temperature around 28C. the wide and gentle sloping southern regions play host to Bali’s Famed rice terraces, which are among some of the most spectacular in the world. In the hilly northern coastal regions, the main produce is coffee, copra, spices, vegetables, rice and cattle. Our Balinese have a very strong spiritual roots and despite the large influx of tourists over the year, their culture is still very much alive. The main religion in Bali is Agama Hindhu Dharma, which originally come from India, but compare to India, the way of practicing is different because the Hindhu in Bali has blend with Buddhist, Javanese and ancient indigenous beliefs.

Temple at Bali Islands
Balinese temple is a place of worship for Hindu. Each Hindu family has family temple to worship Hyang Widhi and their ancestors, so that there are thousands of temples in the island of Bali. Ritual or ceremony almost seen every day in Bali with 5 main ceremony covered : Ritual for God, Ancestor, Priest, Human life ceremony and for the evil spirits. The famous touristic area is kuta which is booming since 1970 because of the white beaches, nice surf and beautiful sunset. Today kuta is a major tourist destination, with hundreds of hotel, shops, bar and restaurants. For those who looking for a little peace and quiet tend to head for more sedate resort of Sanur, Candidasa and Amed on the east coast. Nusa dua, on the southern most peninsula of the island, houses many five star hotels. The central village of Ubud, in the hilly region of Gianyar, has also blossomed as a tourist attraction and is now considered as the artistic and cultural center of Bali.

Traditional Balinese people bounded to social aspect of life such as :
Obligation to worships God through a aprticular temple
Obligation to worships God through a family temple or community temple
Attached ownership of property which belong to aprticular Subak (irrigation system in Bali)
To the social status based on varna
To the closed relationships in line with patrilineal system
To the memberships of certain group
To the official administration sub district
Population is asset for development if you can maximise their potential, even through they could burden if they have no value or skill.

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Balinese Hindu Offering

Balinese Hindu Offering

BALINESE OFFERING MEANING FOR BALINESE HINDU IS TO TRANSFORM THE FOOD OFFERED FROM MATERIAL NUTRITION IN TO SPRITUAL MERCY

Balinese Offering, In Hinduism, food plays an important role in rituals and worship, and the food offered to the gods is called prasada. The Sanskrit word "prasada" means "mercy," or the divine grace of God. We can make the preparing of food, the offering of food to God, and the eating of the food offered, into a powerful devotional meditation. If, as a meditative discipline, we can offer our food to God with devotion before eating it, not only are we not implicated in the karma involved in acquiring the food, but we can actually make spiritual progress by eating the offered food. Our devotion, and God's grace, subtly transforms the food offered from material nutrition to spiritual mercy or prasada.

Guidelines to Prepare Prasada or Hindu Offering :
Before we can offer any food to God, however, we must first follow some important guidelines while preparing the food.

First, God only accepts purely vegetarian offerings - offerings that are acquired without pain and suffering on the part of any creature. So, we have to strictly avoid cooking any meat (including chicken; a bird is not a vegetable!), fish and eggs.

Second, we can't offer any onions, garlic or mushrooms. This may seem like an odd proscription; but the Vedic scriptures, as well as the ancient natural medicinal system of Ayurveda, explain that these foods excite the more passionate elements of the human psycho-physical constitution.

Third (and this can sometimes be tough), we must not taste the food before it is offered to God. The preparing of prasada is done as an active devotional meditation. So the goal is to prepare delicious foods, not with our own satisfaction in mind, but thinking only of the satisfaction of God. Therefore, He should be the first to "taste" the fruits of our labors.

Keeping this meditative goal in mind, it is important to have an atmosphere in our kitchen that is conducive to creating a meditative and devotional state. We should be in a calm, peaceful and contemplative frame of mind while preparing food for God, thinking to ourselves as we prepare the food that we are acting for God's satisfaction, and not just our own. Finally, as in any spiritual endeavor, it is important to maintain a high standard of cleanliness while preparing, cooking, and offering the food. The kitchen, utensils and foods used should be clean. We ourselves also should be clean and bathed before beginning Prasada-Meditation, or any other meditation for that matter. If we can follow all of the above guidelines and, most importantly, maintain a meditative consciousness of love and devotion for God as we are performing these activities, then God will gladly accept our offering

How to Offerring Food to God
It is helpful if you have an altar already set up somewhere in your home, apartment or dorm. On this altar should be either a sacred image or a picture of God in any of His sacred forms. For example, an image of any of His incarnations - Rama, Krishna, Narasingha - or any other form, such as Srinathaji or Venkateshvara, is fine. In addition, you can include images of your guru, saints, or other devas or devis on your altar - Durga, Ganesha, Sarasvati, etc. Images of God, however, should be the focal-point of any altar used for meditation. If you don't have an altar, then placing a simple image of God somewhere special will do. When the food is ready, take a sampling of each preparation, along with a glass or cup of water, and place them all on a special plate that is used only for offering food to God. This plate must never be used for any other purpose than offering food in Prasada-Meditation. Place the plate of food before the sacred image. Offer a little incense to God. Then, in a meditative and devotional state of mind, sit with eyes closed in meditation and recite several sacred mantras. One such mantra which is highly effective is: Om Namo Narayanaya. After chanting this mantra for some time, then remain in silent prayer for 5 - 10 minutes and request the Lord to accept your offering. After you have offered the food in this way, the food that you have cooked is now sanctified and considered to be prasada, food transformed into the grace of God. By partaking in such food, we show our devotion to God, and thus make spiritual advancement. The food on the the plate should be re-merged into the food in the pots. Having thanked the Lord for accepting your offering, the prasada can now be eaten. The food should also be eaten with meditative awareness, peacefully and respectfully. While eating the prasada, please always be conscious and aware that you are partaking in the special grace of God. Eat with reverence, and enjoy!

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Balinese Hindu Temple

Balinese Hindu Temple

BALINESE HINDU TEMPLE IS A PLACE OF WORSHIP FOR HINDU, EACH BALINESE HINDU FAMILY HAS FAMILY TEMPLE FOR WORSHIP GOD AND THEIR ANCESTOR

Unlike temples in Java, temples in Bali (called pura), become parts of the life of Balinese who mostly are Hindu. Balinese Hindu Temple is a place of worship for Hindu in Bali Islands. Each Hindu family has family temple to worship Hyang Widhi and their ancestors, so that there are thousands of temples in the island of Bali.

Balinese Hindu Temple Generally :
Kahyangan Desa Temple. Each village generally has three main temples called Tiga Kahyangan Temples or Tri Kahyangan Temples (temples of three nirvanas), i.e. temples to the worship of Sang Hyang Widi Wasa in three manifestations of power:
Desa Temple to the worship of Brahma (the Creator)
Puseh Temple to the worship of Vishnu (the Preserver)
Dalem Temple to the worship of Shiva (the Destroyer)
Desa (village) Temple is also called Bale Agung, because the temple, which is usually located at village center, also serves as a venue for village consultative meeting.

Kahyangan Jagat Temple. Kahyangan Temple is a place where common people worship Ida Sang Hyang Widi Wasa in various manifestations and ancestral spirits.
Included in Kahyangan Jagat Temple category is Sad Kahyangan Temple (sad = six), i.e. a temple situated in six major Kahyangan in Bali.

Sad Khayangan Temples consists of:
Uluwatu Temple
Lempuyang Temple
Goa Lawah Temple
Batu Karu Temple
Bukit Pengalengan Temple
Besakih Temple

Sad Khayangan Temples is believed to be the spiritual vein of for Bali and a center for religious practices. Also included in the category of kategori Kahyangan Jagat Temples, in addition to Sad Kahyangan Temples, is Dhang Kahyangan Temples, i.e. a temple built by spiritual leaders in the past. Luhur Uluwatu Temple is also a Dhang Kahyangan Temples that was built in the 15th century by Dhang Hyang Nirartha.

Luhur Temples. Nearly all districts in Bali have Luhur Temples (luhur = high), i.e. temple whose anniversary is celebrated by followers by staging a piodalan (ceremony) that involves thousands of people. Tanah Lot Temples, Goa Lawah Temples, and Uluwatu Temples belong to this category.

Kawitan Temples.
Balinese Hindu temple is a place of worship for family or descendants of a particular leader.

Temples belonging to this category are:
Sanggah-Pemerajan Temple
Pratiwi Temple
Paibon Temple
Panti Temple
Dadia or Dalem Dadia Temple
Penataran Dadia Temple
Pedharman Temple

Swagina Temples. This balinese hindu temple is a place of worship for people with particular liveli hoods or occupations, Temples belonging to this category are:
Melanting Temple for merchants
Subak Temple for farmers

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Kecak and Fire Dance

Dance

BALI KECAK AND FIRE DANCE IS TRADITIONAL BALINESE DANCE WITH STORY FROM FRAGMENT RAMAYANA

Bali Kecak and Fire Dance Performance, Not known exactly where Kecak dance originated and which was first developed, but there are some kind of agreement on the Balinese Kecak was first developed into a performing arts in the village of Bona, Gianyar, as additional knowledge Kecak was originally a song or music that is resultant from a combination sounds that make up melodies that are usually used to accompany the sacred dance Sanghyang. And can only be staged in the temple. Then in the early 1930s by artists from the village of Bona, Gianyar trying to develop a Kecak dance by taking the story of Ramayana who danced as a substitute for Sanghyang Dance so this dance could eventually be displayed in public as a performance art. Part of the Ramayana story in which the first is taken as Goddess Sita was abducted by King Ravana.

The development of Bali Kecak and Fire Dance in Bali
Kecak Dance in Bali continues to change and progress since the 1970's. Developments can be seen is in terms of story and staging. In terms of the story for staging not only sticking to one part of the Ramayana, but also other parts of the story of the Ramayana. Then in terms of staging also began to experience growth not only found in one place likes the Village Bona, Gianyar, but also other villages in Bali began to develop Kecak dance so all regions in Bali there are dozens of Kecak groups whose members are usually members of the Banjar. Activities such as Kecak dance festival is often held in Bali well by government or by a school of art in Bali. As well as from the amount of much dancers who ever performed in the Kecak dance was recorded in 1979 which involved 500 dancers. At that time kecak performed by taking the story from the Mahabharata. But this record was broken by Tabanan regency government that organizes colossal Kecak dance with 5000 dancers on September 29, 2006, at Tanah Lot, Tabanan, Bali.

Pattern of Bali Kecak and Fire Dance
As a Kecak dance performance is supported by some very important factor, and in the Kecak dance performance presents the dance as an introduction to the story, of course, vital music to accompany the dancers movements. But in the Kecak Dance, the music generated from a combination sounds of members "cak" which were about 50-70 people all of them will make music in akapela. A person will act as a leader who gives the tone early, someone else acting as a suppressor in charge of pressure high or low tone, someone else acting as a solo singer, and someone else will act as the mastermind behind that to deliver the story. the dancers in the Kecak dance motion should not follow the movement of dance accompanied with gamelan. So in the Kecak dancethis gestures of the dancer is more relaxed because the main priority is the storyline and the sound mix.

Bali Kecak and Fire Dance Performance Story
What makes the Kecak special is that the accompanying music is provided by the human voice, the gamelan suara, a choir of a hundred men or more sitting in concentric circles, swaying, standing up, lying prone as the story develops.Amongst the swaying masses the voices of the storytellers can be heard telling the unfolding tale.

The story is a fragment from the Ramayana, the Hindu epic which finds its expression in many forms, not only in dance, but also in painting and carving. Prince Rama, heir to the throne of the kingdom of Ayodya, and his wife Sita have been banished from the kingdom by King Dasarata as a result of trickery by Rama's stepmother. The story begins with the arrival of Rama and Sita accompanied by Rama's brother Laksmana in the forest of Dandaka.

The trio have been observed by the demon Rahwana, King of Alengka, who lusts after the beautiful Sita. Rahwana sends his prime minister Marica to try and isolate Sita so that Rahwana can kidnap her. Marica's magical powers turn him into a golden deer and he enters the forest and when the Sita sees the golden deer she is so enchanted by it that she asks Rama to capture it for her. Rama chases after the deer leaving his brother Laksamana behind with strict instuction to protec Sita. When Sita thinks she hears a cry for help from Rama she forces Laksamana to go after Rama by accusing him of cowardice and he goes off to help Rama with great reluctance after drawing a magic circle on the ground and telling Sita the she should not under any circumstance step out side the circle.

Sita, left alone in the forest becomes an easy prey to the trickery of Rahwana who has disguised himself has an old periest and bags Sita for some food as he is cold and hungry. Sita falls for for his trick, she steps outside the circle to give the old priest some food and rahwana grabs her and takes her to his palace.Once back in his palace in Alengka, Rahwana tries everything he can to seduce Sita without any luck.

In the palace of Alengka, Sita pours out her heart about her cruel fate

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Barong and Keris Dance

Barong and Keris Dance

BARONG AND KERIS DANCE IS BALINESE DANCE STORY ABOUT THE FIGHT BETWEN BARONG AS A GOOD SPIRIT WITH RANGDA AS A BAD SPIRIT

Barong is a character in the mythology of Bali. He is the king of the spirits, leader of the hosts of good, and enemy of Rangda in the mythological traditions of Bali. Banas Pati Rajah is the fourth "brother" or spirit child that accompanies a child throughout life. Banas Pati Rajah is the spirit which animates Barong. A protector spirit, he is often represented by a lion, and traditional performances of his struggles against Rangda are popular parts of Balinese culture. The Barong Dance is often portraited with two monkeys

The Barong is the magical protector of Balinese villages. As & lord of the forest with fantastic fanged mask and long mane, he is the opponent of Rangda the witch, who rules over the spirits of darkness, in the never ending fight between good and evil. During the Galungan Kuningan festivals, the Barong (there are many types, including barong ket, barong macan, and barong bangkal) wanders from door to door (nglawang) cleansing the territory of evil influences. Barong and Kris dance like the kecak dance the Barong and Kris dance is a battle between good and evil spirit. Barong can take various forms but in this dance he takes the form of the dance Barong Keket, the most holy of the Barongs. The Barong Keket is a strange creature, half shaggy dog, half lion and is played by two men in much the same way as a circus clown-horse. His opponent is the witch Rangda. Story of Barong and Kris Dance Performance
The fight between Barong and Rangda is also the topic of traditional narratives, usually performed in the temple of the dead. The most famous is the story of Calonarang, a widow from Jirah who is furious because she cannot find a suitable husband for her daughter Ratna Manggali. All the eligible young men are scared of her black magic, so she gets revenge by wreaking havoc over the kingdom of Daha. The king, Erlangga, tries to punish her, but all his attempts fail. She kills all the soldiers he sends to destroy her. Then Rangda decides to destroy Daha. She summons all her disciples and in the still of night they go to the Setra Gendrainayu cemetery, to present offerings of dead flesh to Durga, the goddess of death. Durga agrees to the destruction, although she warns the witch not to enter the city of Daha. But the witch does not heed Durga's advice and the kingdom is soon hit by grubug (a plague) and the villages quickly become cemeteries, people dying even before they can bury their dead. Corpses are scattered everywhere and the stench is unbearable.The only person who can defeat the witch is Mpu Bharadah. At the king's request, Bharadah sends his disciple Bahula to steal Calonarang's magic weapon.images/banaspati.jpg>Bahula pretends to ask for Ratna Manggali's hand in marriage, and while the witch is away, Bahula steals the magic weapon with the help of Ratna Manggali. Then he gives the stolen weapon to his teacher Bharadah. The weapon turns out to be a manuscript containing the key to ultimate release (mokswhich has been used upside-down by Calonarang. Bharadah goes to Daha to challenge the witch. With the help of the Barong, she is defeated. Before being killed, she asks to be released from her curse and purified.

The story goes that Rangda, the mother of Erlangga, the King of Bali in the tenth century, was condemned by Erlangga's father because she practiced black magic. After she became a widow, she summoned all the evil spirits in the jungle, the leaks and the demons, to come after Erlangga. A fight occurred, but she and her black magic troops were too strong that Erlangga had to ask for the help of Barong. Barong came with Erlangga's soldiers, and fight ensued. Rangda casted a spell that made Erlangga soldiers all wanted to kill themselves, pointing their poisoned keris into their own stomachs and chests. Barong casted a spell that turned their body resistant to the sharp keris. At the end, Barong won, and Rangda ran away.

Somebody can die or get seriously injured in a Barong dance. It is said that if Rangda's spell is too strong, a weak soldier may not be able to resist it, even with the help of Barong. He may end up hurting himself with his own keris. The masks of Barong and Rangda are considered sacred items, and before they are brought out, a priest must be present to offer blessings by sprinkling them with holy water taken from Mount Agung, and offerrings must be presented.

Barong Dance is one of the distinctive arts community of Bali, where Barong it self is symbolic of goodness with shape like a lion. in Barong dance it tells the story about battle between Barong and Rangda, Rangda is a symbolic of badness with shape like a giant with a big canine. Both of them is a reflection of human action in daily life with the good and bad behavior, or in Balinese it's call Dharma and Adharma. Barong is like a doll which being moved

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Nyepi Day (Silence Day)

Nyepi

BALINESE HINDU NYEPI DAY IS HINDU BALINESE NEW YEAR AND THEY OPEN NEW YEAR WITH SILENCE

Balinese Hindu Nyepi Day , Every religion or culture all over the world has their own way to define and celebrate their new year. For example, the Chinese have the Imlek year and to celebrate it, have, as they called it in their own language, "Gong Xi Fat Choy". The Moslem societies have their Muharam year, and any of the people over the world using the Gregorian calendar, celebrate the New Year on January 1st.

The same thing also occurs in Bali, however the Balinese use many different calendar systems. They have adopted the Gregorian calendar for business and government purposes. But for the endless procession of holy days, temple anniversaries, celebrations, sacred dances, building houses, wedding ceremonies, death and cremation processes and other activities that define Balinese life

They have two calendar systems. The first is the Pawukon (from the word Wuku which means week) and Sasih (which is means month). Wuku consists of 30 items starting from Sinta, the first Wuku and end up with the Watugunung the last one. The Pawukon, a 210-day ritual calendar brought over from Java in the 14th century, is a complex cycle of numerological conjunctions that provides the basic schedule for ritual activities on Bali. Sasih, a parallel system of Indian origin, is a twelve month lunar calendar that starts with the vernal equinox and is equally important in determining when to pay respect to the Gods.

Westerners open the New Year in revelry, however, in contrast, the Balinese open their New Year in silence. This is called Nyepi Day, the Balinese day of Silence, which falls on the day following the dark moon of the spring equinox, and opens a new year of the Saka Hindu era which began in 78 A.D.

Nyepi is a day to make and keep the balance of nature. It is based on the story of when King Kaniska I of India was chosen in 78 A.D. The King was famous for his wisdom and tolerance for the Hinduism and Buddhism societies. In that age, Aji Saka did Dharma Yatra (the missionary tour to promote and spread Hinduism) to Indonesia and introduce the Saka year.

The lead upto Nyepi day is as follows:
Melasti or Mekiyis or Melis (three days before Nyepi)
Melasti is meant to clean the pratima or arca or pralingga (statue), with symbols that help to concentrate the mind in order to become closer to God. The ceremony is aimed to clean all nature and its content, and also to take the Amerta (the source for eternal life) from the ocean or other water resources (ie lake, river, etc). Three days before Nyepi, all the effigies of the Gods from all the village temples are taken to the river in long and colourful ceremonies. There, they have are bathed by the Neptune of the Balinese Lord, the God Baruna, before being taken back home to their shrines.

Tawur Kesanga (the day before Nyepi)
Exactly one day before Nyepi, all villages in Bali hold a large exorcism ceremony at the main village cross road, the meeting place of demons. They usually make Ogoh ogoh (the fantastic monsters or evil spirits or the Butha Kala made of bamboo) for carnival purposes. The Ogoh-ogoh monsters symbolize the evil spirits surrounding our environment which have to be got rid of from our lives . The carnivals themselves are held all over Bali following sunset. Bleganjur, a Balinese gamelan music accompanies the procession. Some are giants taken from classical Balinese lore. All have fangs, bulging eyes and scary hair and are illuminated by torches. The procession is usually organised by the Seka Teruna, the youth organisation of Banjar. When Ogoh-ogoh is being played by the Seka Teruna, everyone enjoys the carnival. In order to make a harmonic relation between human being and God, human and human, and human and their environments, Tawur Kesanga is performed in every level of society, from the people's house. In the evening, the Hindus celebrating Ngerupuk, start making noises and light burning torches and set fire to the Ogoh-ogoh in order to get the Bhuta Kala, evil spirits, out of our lives.

Nyepi
On Nyepi day itself, every street is quiet - there are nobody doing their normal daily activities. There is usually Pecalangs (traditional Balinese security man) who controls and checks for street security. Pecalang wear a black uniform and a Udeng or Destar (a Balinese traditional "hat" that is usually used in ceremony). The Pecalangs main task is not only to control the security of the street but also to stop any activities that disturb Nyepi. No traffic is allowed, not only cars but also people, who have to stay in their own houses. Light is kept to a minimum or not at all, the radio or TV is turned down and, of course, no one works. Even love making, this ultimate activity of all leisure times, is not supposed to take place, nor even attempted. The whole day is simply filled with the barking of a few dogs, the shrill of insect and is a simple long quiet day in the calendar

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Galungan Ceremony

Galungan Ceremony

BALINESE HINDU GALUNGAN CEREMONY IS SACRED CEREMONY TO DISTINGUISH LIFE FORCE COMING FROM ADHARMA

Balinese Hindu Galungan Ceremony is a sacred ceremony that gives spiritual strength to be able to distinguish between life force coming from adharma and which budhi atma is the voice of truth (dharma). It also gives the ability to discern giant orientation (asura sampad) and orientation of God (god sampad). It must be realized that life is happy or emo life has the ability to master the giant orientation.

Galungan Ceremony is also one of the Hindu religious ceremony to remind people ritually and spiritually in order to always win the Goddess Sampad to uphold dharma against adharma. In the lontar Sunarigama, Galungan and details of the ceremony are described in detail. Regarding the meaning of the ejection Sunarigama Galungan is described as follows:

Budha Kliwon Dungulan Ngaran Galungan patitis ikang janyana samadhi, galang apadang maryakena sarwa byapaning idep

Meaning: Wednesday PON ( Balinese calendar ) Dungulan name Galungan, the only spiritual high point in order to get a clear view to eliminate any clutter the mind.
Thus, the core Galungan is uniting spiritual strength in order to get a clear mind and establishment. Spiritual union and the bright minds here in the form of dharma. While all the chaos that thought (byaparaning idep) is a form of adharma.

Galungan Ceremony Concept
From conception ejection is obtained Sunarigama conclusion that the nature of Galungan is celebrating the winning of dharma against adharma. To win dharma was a series of activities were carried out before and after Galungan :

Before Galungan is called Sugihan Java and Sugihan Bali. The word here is similar to Java in Jaba, meaning outside.

Sugihan Java : Meaningful purify Bauan Agung (earth) outside of humans. Sugihan Java celebrated on Wrhaspati Wage Wuku sungsang, six days before Galungan.In the lontar Sundarigama mentioned that on the day it is Sugihan Java Pasucian kalinggania all god pamrastista(sanctifying God, because it was a purification of all Lord). Implementation of this ceremony is to cleanse all places and equipment ceremony at each shrine. Meanwhile on Friday Kliwon Wuku sungsang mentioned:

Kalinggania amretista raga tawulan (therefore purify the body, respectively).

Sugihan Bali : Mentioned purify themselves. Bali word in Sanskrit means the power is within. And that is purified.

In Redite Paing Wuku Dungulan told the Kala Tiga Wisesa down annoying people. So on that day is recommended anyekung Jnana, means: silencing the mind to be entered by Butha Galungan. In the lontar was also mentioned nirmalakena (those whose minds are always pure) will not be entered by Butha Galungan.

On Monday Pon Dungulan called Penyajaan Galungan. On this day people who know about yoga and samadhi worship. In the lontar stated, "Pangastawaning ngamong yoga samadhi."

On the day mentioned Anggara Wage wuku Dungulan Penampahan Galungan. On this day regarded as a day to beat Butha Galungan with the main ceremony is to make offerings byakala called pamyakala lara melaradan. Most of the people today as a sacrificial animal slaughter pigs. But the real meaning is should kill animalistic traits that exist in themselves. Similarly, the order of the ceremony that preceded Galungan.

After Galungan is Thursday Umanis wuku Dungulan called Manis Galungan. On this day people remember how wonderful victory of dharma. The people in general symbolize joy to visit places of entertainment, especially the beautiful panorama. Also while visiting relatives.

The next day was Saturday Pon Dungulan called Guru Pemaridan day. On this day, symbolized the gods returned to heaven and leave the gift in the form of kadirghayusaan is living a long healthy life. On this day people are encouraged cymbals deliver to meraka and matirta gocara. Barmakna ceremony, people enjoy waranugraha Gods.

On Friday Wage called Penampahan Kuningan. In the lontar Sundarigama not mentioned ceremony must take place. Only recommended spiritual activities in the lontar Sapuhakena malaning jnyana (destroy defilements of mind).

The next day, Saturday PON called Kuningan. In the lontar Sundarigama mentioned, ceremonial offerings are implemented should be in the morning and past noon ceremony. Why? Since the middle of the day the gods and god Pitara "told" go back to Swarga (dewa nut mwah maring Swarga).

Thus the meaning of Galungan and Kuningan terms of the execution ceremony

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Perang Pandan

Perang Pandan

BALI TENGANAN PERANG PANDAN IS A WAR DANCE AT TENGANAN VILLAGE

Bali Tenganan Perang Pandan
is specific to Tenganan village only. The word " perang pandan" is a two words noun in Indonesian language, This war dance in Tenganan village is called " makare-karean " This event is carried out during the ceremony of the temple called " Ngusaba " It is strange because this kind of ceremony is also known by the rest of Balinese, especially those living on lowland with rice irrigation system called " Ngusaba Nini " The basic idea of this ceremony is to request a good rice harvest. At lowland area this ceremony is not a regular one, but it is decided by the village elders with ritual leaders in a plenary meeting. While in

Perang Pandan is a regular ceremony based on Çaka year calendar and is organized in the village temple. While at lowland areas especially in Kabupaten Gianyar this is conducted for a ceremony called " Maleladan " ( a procession along the village main road toward the temple ). It is hard to understand who influenced whom in this case. Seeing from the name of the ceremony it must be an influence of lowland, since the rest of ceremonies and customary organization's terminologies

Tenganan is specific, and " Ngusaba " is belong to a mid-Balinese vocabulary ( ca. 14 to 16 century A.D.), an era when the Majapahit influence was becoming intensive. Çaka year is a lunar calendar created 78 years after Christian Era ( 78 Anno Domini ). Since this ceremony is based on Çaka year and Hindu-Java calendar, so it is hardly able to know the exact International Calendar date within which this ceremony will fall. We can only know the exact date around 6 months ahead of the date. While Hindu-Java calendar is consist of 210 days. Balinese use these two systems at the same time, and mixed it up. So you can find a ceremony coming every 210 days, and every 365 days.

Despite the fact that Bali Aga village has their uniqueness, but in common they share almost the same way of thinking. They consider religion, customs, arts, architecture, economy and other cultural aspects as the same entity and are involved in each of their creation and work. For example is the dance. Dance is considered as a ritual requirement, an amusement, and medium of education. While dance can be a performance from any kind of art, such as the idea of woman beauty, the warrior strength, prime minister wisdom, up to the animal behavior which interests the artist to imitate, and translate it into dance. No one doubt that Perang Pandan originally was a war dance or practice of self-defense which is also introduced by the rest of the world's ethnics in its different form and fashion. The only thing in Bali is that almost all dances are considered as the requirement of a ritual.

For makare-karean or perang pandan there is no rule of fighting, except the dance is given more to younger generation. The term " fighters " may more appropriate name to designate perang pandan instead of a dancer. The fighters bring in hand sharp edged pandanus leaves, while the other hand holds bamboo or rattan woven body shield to protect the body from the provocation of opponent. One person acts only as a referee. The fight resulted the scratch on the skin by thorny pandanus leaves and caused the bleeding. No one is safe from the scratch of the pandanus leaves after the fighting, the only smaller or wider scratches. After the fighting the ritual leader gives the scratch an oil made from herbal medicine, and spread holy water to the fighters. No heart feeling among fighters, and they all sit together to have meals on banana leaves.

There are some writing say perang pandan is related to the ceremony which is basically a scarification of blood. First of this, I really realize that this assumption might based on the wrong informant and wrong source. As you might have read that religion for Balinese is not a social institution, instead like water flowing to various soil, whenever it flows on red soil the color become red, and on a black soil it become black. So to know the real ideas we have to screen it in a minutes detail. It seems that in the past the religious leaders just left the religion flowing uncertainly, and developed according the local paradigm.

There is a ceremony in Bali using blood called " Tabuh Rah " but they used chicken blood or some time egg just as a symbol of underworld being ( a strong influence of ancient Buddhist left hand path ). The understanding of underworld was inspired by the animistic belief that this world is divided into 3 levels :

The highest level is the abode of gods
The medium level is the abode of human being

The lowest level ( netherworld/underworld) is the abode of inferior being such as invisible being of the animals, dead spirits, and natures spirits."

"Tabuh Rah" ceremony is offered for this netherworld which was at the beginning of Tantrayana sect of Buddhist in Bali the ritual was offered to the goddess of death. Since Tantrayan

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Cremation Ceremony

Cremation Ceremony

BALINESE HINDU NGABEN CEREMONY IS BALINESE CREMATION RITUAL TO SEND THE DECEASED TO THE NEXT LIFE

Balinese Ngaben Ceremony or Cremation Ceremony, is the ritual performed in Bali to send the deceased to the next life. The body of the deceased will be placed as if sleeping, and the family will continue to treat the deceased as sleeping. No tears are shed, because the deceased is only temporarily not present and will reincarnate or find his final rest in Moksha (freeing from the reincarnation and death cycle).

The proper day of the Ngaben ceremony is always a matter of consulting a specialist on ceremony days. On the day of the ceremony, the body of the deceased is placed inside a coffin. This coffin is placed inside a sarcophagus resembling a buffalo (Lembu) or in a temple structure (Wadah) made of paper and wood. The buffalo or temple structure will be carried to the cremation site in a procession. The procession of Ngaben is not walking in a straight line. This is to confuse bad spirits and keep them away from the deceased.

Ngaben is on of the most important ceremony in Bali. Because human body consist of 10 basic elements. One 5 elements we call as Panca Maha Butha or five macro cosmos element: Pertiwi (soil), Apah (water), Teja (fire), Bayu (air) and Akasa (ether or space). And the other 5 memories elements we call as Panca Tan Matra which is the five element that influence us from our sense which is consist of: Ganda (from the nose or smell), Rasa (from the tongue), Rupa (from the eyes), Sparsa (from the skin sense), Sabda (from the ears).

After all been burning and cremating there is still another step because the atman or spirit are still have other part of element that need to be eliminated that we call Panca Karmendria or five major sin that we are doing. The Panca Karmendria is consist of: Padendria (sin that coming from our path of life), Payundria (sin that coming from our food in life), Panendria (sin from our hand created), Upastenindia (sin from our sexual behavior), and Wakindriya (sin from our speech or our mouth). The ceremony to “erase” those sin is we call as “Nyekah”

It doesn’t mean that we will be free from those sin after the Nyekah ceremony, but it is actually the recap of our sin. And the result will becoming the report that “atman” or spirit has that will result whether he or she to be reincarnated or not. This report it self we call it as Karma Wasana. So “Ngaben” is basically helping the atman to reach his/ her status as quick as possible to “Brahman” or God to the next level and there are several layer of “wrapper” that need to be remove by doing Ngaben and Nyekah ceremony.

And for the people who still alive, Ngaben and Nyekah are the good filosophy the remind us to always create good karma in life. So our report or Karma Wasana can lead us to Moksatham Jagadhita Ya Ca Ithi Dharma or free from reincarnation. This also showing us that Hinduism is not about getting heaven but how to be one with Brahman or God.

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