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Uluwatu Temple

Uluwatu Temple
It’s located on the very steep valley on the west of Pecatu  village,in the district of KUta,badung Regency,about 30 km from Denpasar.

Uluwatu temple perches on the south-western tip of peninsula,where sheer cliffs drop precipitously into the clear blue sea.The temple hangs right over the edge,you enter it through an unusual  arched gateway flanked by statue of Ganesha.Inside,the walls of coral bricks are covered  with intricate carving of Bali’s mythological menageries.But the real attraction is the location for a good angel,especially at sunset,walk around the cliff to the left(south) of the temple.Wacth out for the local monkeys,which for some reason like to snatch spectacles and sunglasses,as well ad handbags,hats and anything else they can get.

Uluwatu is one of  the several important temple to the spirits of the sea to be found along the southern coast of Bali.Way back to 11th century the Javanese priest Empu Kuturan first established a temple here.The temple was add by Nirartha,another Javenese priest who is known for seafront temples,like Tanah lot,Rambut Siwi and Pura Sakenan.Nirarthe retreated to Uluwatu for his final days,when he attained moksa,or freedom from earthly desires  
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Sekumpu Waterfall

SEKUMPUL WATERFALLFALL - This waterfall is often cited as the most beautiful in Bali and area spectacular 80 meters in height.They are located around 30 minutes from Singaraja,and quite difficult to find it.

There are seven waterfalls in this gorge - the lower sections are accessible via a series of steep stairs,all in good condition.However,you will need to cross aa creek at the bottom to get to the main falls splash pool,so be prepared to get a little we.

The walk from the carpark to the breath - taking view of the falls takes approximately 30 minutes,and another 30 to 40 minutes to get to gorge below.So far a full-round trip including exploring the gorge below,allow around three and a half hours.

On the final note,please take care when visiting these falls particulary with young children. A wetsuit is desirable for swimming and protection from the rocks.

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Buyan lake

Buyan lake is one lake in Bali with surrounding by rain forest,thera are two lake in this location,and it's very well-known with twin lake.Located at Pancasari Village-Singaraja  about 2 hours drive from Denpasar.

Buyan lake also very well-known  for camping area in Bali with surrounding with rain forest make this area is really beautiful and cool wheather.Many thing you can do in Buyan lake,because sorrounding by rain forest ,of course you can do trekking at rain forest,fishing at the lake, and many other thing if you like  adventure trip.

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Goa Garba

Goa Garba is located in Banjar Sawa Gunung, Pejeng Kelod village, Tampaksiring, Gianyar, Bali. It is situated 400 meters above sea level, lies under the Pengukur-Ukuran Temple, above the Pakerisan River.  On this site there is a hermitage carved out of the cliff, which was believed to be the meditation place of Mahapatih Kebo Iwa. It is a natural site that exudes calm. Even to this day, Goa Garba is frequented as a place of meditation. It is estimated to have been built in the 12th century during the reign of King Jaya Pangus.

The story about the existence of Goa Garba was inseparable with Mahapatih Kebo Iwa. In the Kingdom of Bedahulu, there lived a very strong person named Kebo Iwa, the descendant of Arya Karang Buncing. When Kebo Iwa aspired to be the Mahapatih of the Kingdom, he had to demonstrate his powers before he was permitted to assume the position. His abilities were tested by a number of figures in the kingdom considered to have magical powers. Nobody was able to beat Kebo Iwa, not even the prime minister, Ki Pasung Grigis.

Goa Garba is a pasraman (a place to learn Hinduism). It is believed to have once been a place to test one’s power if they wished to be a leader. Goa means “cave” and Garba means “in the belly of the earth”. There are two paths leading to Goa Garba. Visitors can choose whether to enter the site through the main path of the Pengukur-Ukuran Temple, or the one that leads directly to the entrance to this historic site.

Upon entering the cave, visitors will find several large rocks. On one of these stones lies a footprint larger than that of an average adult. Locals believe it was the footprint of Kebo Iwa. There is a small area that where water, which comes from the nearby hot springs, can be seen dripping from the surface. When meditating here, people will sit facing east, toward the splashing water. The dripping water is symbolizes the God Vishnu.
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Ritual Purification

Ritual purification is a feature of many religions. The aim of these rituals is to remove specifically defined uncleanliness prior to a particular type of activity, and especially prior to the worship of a deity. This ritual uncleanliness is not identical with ordinary physical impurity, such as dirt stains; nevertheless, body fluids are generally considered ritually unclean.

Most of these rituals existed long before the germ theory of disease, and figure prominently from the earliest known religious systems of the Ancient Near East. Some writers remark that similarities between cleansing actions, engaged in by obsessive compulsive people, and those of religious purification rites point to an ultimate origin of the rituals in the personal grooming behaviour of the primates, but others connect the rituals to primitive taboos.

Some have seen benefits of these practices as a point of health and preventing infections especially in areas where humans come in close contact with each other. While these practices came before the idea of the germ theory was public in areas that use daily cleaning, the destruction of infectious agents seems to be dramatic. Others have described a 'dimension of purity' that is universal in religions that seeks to move us away from disgust.
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Trip for those who like adventure

This is my first adventure to climb a mountain Batur-Kintamani, I often take tourists (guests) to climb but I have never accompanied them, usually I take a nap in the car at the time the the guest is gone, but this time I wanted to have a new experience. Before I left I was really perplexed and also I felt scared. “Would I be able to make it to the top?”, because until this time I had never climbed. But my fears were overcome by my wish to know ‘what does it feel like at the top (summit) and what is up there’? This question chased away my fear.
The three of us left Kuta at 2 AM, the feelings of fear returned to the point that I was thinking of not going along to climb. But the feeling of wanting to know was greater so the fear disappeared. We more or less covered the distance from Kuta in an hour and a half because there wasn’t much traffic so that we could speed up a bit ( go fast) in order to arrive more quickly.
.Finally we arrived at our destination. At the start of the climb there were two trails; the one closer to Pura Jati was for those who wanted to climb to the summit starting from a further distance but a less steep ( flatter) trail. We started our climb from the other trail on the eastern slope of the trek. The air was very cold ( tiang bingung yen ‘begitu’, so cold, very cold, rather cold?) and it was also very dark. After we met out guide, we started to climb. Before I proceeded onward, I thought “was there anything that we needed that was at the bottom? Food? Drink?”. We started to trek in the dark of the night so our guide brought us a flashlight. I was in the first group that left. I was afraid my fears would again show up because before we had traveled 30 minutes, I was out of breath because the trail was becoming steep and rocky. My friends and I walked rather slowly. Below us I was able to see a light that was moving. The closer the light got the more it moved…..the shining light was like a butterfly, the longer the time, the closer it got. Because I was hiking rather slowly, finally that group of tourists with the light went ahead of us. The farther they went the more they were lost in the dark of the night so that all that was seen was the shine of their lights.

The longer I walked, the more I was out of breath. I started to think about stopping because I was really tired, and my legs were feeling really heavy. Luckily, my guide was giving us encouragement, ‘Keep going, don’t give up’. Our guide kept saying we were already getting close. The color red was already starting to appear in the eastern sky, and I myself slowly walked with the remaining energy I had. The conditions were getting clearer and I began to be able to see around me. The beauty was beginning to appear, before I could only see darkness. The feeling of exhaustion started to be healed by the view that was so beautiful.
The sun began to appear, …finally I myself arrived at the summit….I was so happy..the feelings of exhaustion disappeared as I was able to see the view from the summit. It was a really really good feeling….the view was so astonishing… beautiful very beautiful. The beauty of the view was worth the exhausting efforts!
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Casta Sytem of Balinese Hinduism

Caste System of Balinese Hinduism
A Balinese lives in a complicated societal net. His 1st connection is decided by his ancestry class (wangsa) as well as caste (kasta); his 2nd, by his banjar, clan and village. Before Indonesia achieved freedom, a 3rd connection connected people to a prince or leige lord. In Bali these days, it's politically right to notice that just vestiges of the caste system are left, however anybody who resides in a community for some weeks will discover that caste remains profoundly ingrained in the societal fabric.</li>
<li>When they set up within Bali in 1343, the Javanese developed the caste system setting up a community for the Majapahit groups. Having its deified warrior kings, vassal princes, and ancestor worship, this societal establishment has got its origins in a Hindu origin belief created in India over 4,000 years back during which Brahman (god) was sacrificed as well as cut into pieces to make all objects in the world. According to the Hindu System Veda, the world's earliest liturgical text, god's mouth turns into the Brahman class, his feet the Sudra class, his thighs the Wesya class and his arms the Ksatriya class. Just like a human being requires his feet, thighs, arms, and head so does contemporary society require all 4 constituent parts to work.</li>
<li>This Vedic belief validated a rigid feudal splitting of community, but since Bali grew in almost seclusion from the remainder of the Hindu world, the societal stratification determined by the caste set up is more irregular and relaxed on the island compared to India.</li>
<li>Like India, nevertheless, the ancestors of Bali's upper class were believed to have great capabilities, approved authenticity and state sanction by the notable clergymen at the time. These types of men followed protocol and also their acts had full power of the legislation.</li>
<li>During the late 16th century, Javanese nobles methodically set up kingdoms in the whole island, ultimately ending in Bali's 8 rajadoms. Descendants of these nobles these days go by the name Ngurah and Gusti and still have positions of great wealth and power, although hereditary rule is officially prohibited in Indonesia.</li>
<strong>Principle and Function of Caste</strong>
<li>Each and every Balinese Hindu tries to get freedom, the unification of the soul (atman) with god or Brahman. Through thoughts (dharma) and actions, the Balinese carry on to incarnate till the spirit is pure sufficient to merge with Brahman. It is the responsibility of each caste to assist the other castes.</li>
<li>Each and every Balinese knows her or his place and is really desirous to work with it. Responsibility transcends self and should be followed with no consideration to personal desires or wishes. Each caste should adhere to its own detailed set of regulations, and every member understands how to act under virtually any set of conditions.</li>
<li>Caste isn't depending on profession or occupation, but on birth. However since one was born in a specific caste doesn't always have the skills, temperament and aptitudes, common of that caste. A Ksatriya doesn't cease being Ksatriya simply because he or she doesn't perform the work of a Ksatriya. And when a Brahmana doesn't work like a teacher or a priest, it does not mean that he or she isn't accorded the respect which is accorded to a Brahmin.</li>
<li>Caste entails little regarding community or wealth power. There's in fact an increasing difference between rank title and these types of economic indices like job and wealth. Ksatriyas and Brahmana work as bartenders, room boys, tourist guides, even bemo drivers, whereas Sudras achieve high government jobs and Wesya run hotels and restaurants.</li>


<li>Triwangsa means "Three Peoples." This is actually the upper category of Bali, the best 3 social classification of conventional Hinduism: the Brahman, Ksatriya, and Wesya classes . These types of blessed castes, making up about 10% of the human population, are greatly respected. Noticing small variations in ranks as well as a complicated system of manners, Triwangsa are addressed in a much more sophisticated language compared to that employed in daily conversation. Earlier Triwangsa resided in or nearby the puri.</li>
<li>The Dutch convinced these 3 upper categories to help them in governing Bali, however by the early 20th century nearly all had reduced their authority as well as social status. Having fallen on difficult times, they levied taxes on markets and cockfights to fund the functions of their symbolic authority.</li>
<li>A few families in Bali dedicate a lifetime of support to a Brahmana or Ksatriya family, for the opportunity of incorporating a grandparent like a follower during the complex cremation ritual of a great raja. Allegiance to a leige master honours the palace's lifetime services to the community like custodians of the temples, keepers of the belief, and, in the matter of Brahmans, the creation of sacred water.</li>
<li>Spiritually, the most essential function of the nobility is to manage the island's main temples. The deified forefathers of Bali's original palace people are integrated people in the group of gods in the community temples. Irrespective of all the defeudalising and democratizing in Bali, this link between worship and palace hasn't been disrupted. The link between Balinese and leige god is unshakable. It's stated the Balinese really "love their lords."</li>
<li>Brahmana is the top class, composed of mainly teachers, scholars and priests. Brahmana reside in a geria. Only a Brahmana can become a clergyman, have particular funeral privileges, and have an advanced level of ritual interaction. Brahmana think their higher caste places them above the triwangsa wealthy. It is always a Brahman who repaints or repairs a rangda or barong mask since the Brahmana understand how to safeguard themselves from the secret forces produced. This intelligent category is the perfect origin for information about social and religious issues. Brahmana males are addressed as Ida Bagus; females Ida Ayu or Dayu.</li>
<li>The Satram is the warrior or political or princely or raja caste. Previously Balinese royals, this caste is usually broken down mainly amongst the descendants of the 5 regal groups of Tabanan, Badung, Bangli, Gianyar and Klungkung. Almost every community contains a puri, the flowery home of the Ksatriya.</li>
<li>Wesya is the economist, merchant, administrative class, which, at times has governed Bali's smaller principalities. Around 6 Wesya groups; the most crucial is the Arya group, originated through a raja. Men's names start with Gusti, women's with I Gusti Ayu.</li>

Approximately 90% of the Balinese are in this class. Sudra, although commoners, aren't viewed as "untouchable" such as the pariahs in India. The job of the Sudra class is to work for the 3 higher classes. Males are addressed I, females Ni. Previously, Sudras weren't trained to write or read and therefore were depending on the specific understanding of upper-class historians to understand prayers and religious texts.
The Sudras have got their exorcist experts who eliminate kala and buta (devils) from rituals. These days, the majority of Sudra people rely on a Brahmana family for assistance in translating lontar, purifying a house, dedicating a bale or shrine, refurbishing ceremonial paraphernalia, setting propitious dates, interpreting omens or reciting holy Kawi paragraphs for important events. The Sudra family is required to pay back this kind of help by paying a call and delivering food items.

<strong>Caste Rules and Taboos

Caste laws are mostly confined to the observance of recognised manners. High-caste Balinese should be addressed by the appropriate name. Triwangsa castes must sit beyond lower-class people, and might not be contacted by Balinese of lower class. People must get married only in their class. Once a lower-caste guy who dared got married a Brahmana woman was sunk in sea. Even in this time of globalisation, intercaste weddings remain frowned upon especially if males of lower class get married higher class females.

<strong>Status Changes

The Balinese are currently coping with problems which question traditions and values which are profoundly rooted. Nobody understands whether or not to comply with the old laws or eliminate them. There still appears to be a strong requirement to preserve all rank variations in all the regencies. The mania in genecology writing that last came out during the 19th century has been favourite among families who wish to place themselves with regards to other high-caste groups.
The Klungkung regal family claims it was the initial founding family against which others should be evaluated. Other families assert to have placed old prasasti edicts confirming that they are better. Every community has families desperately attempting to elevate themselves to a higher class by virtually any way possible. You hear about amazing status modifications: i.e. the family of a kepala desa moving from Dewa to Anak Agung to Cokorda in 3 generations, apparently bribing villagers to deal with them in the most convenient way.
In Tabanan, if a handful of Sudra elevated themselves to Dewa, it enraged the other Dewa in the banjar so much that it caused pitched fights. The police and camat needed to be contacted to pacify the combatants. Additionally at work on Bali is the rule of falling rank. In case a high class guy marries a lower class lady, and their male kids go on to get married below them, over 3 or 4 generations the family loses its high caste rank. That is why you are always seeing Balinese who declare to hail from kings or priests of the Triwangsa aristocratic castes.

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