History of Kedewatan Village
Kedewatan Village stretches from north to south, flanked by two major rivers: the Ayung River to the west and the Wos Kauhan River to the east. The village covers an area of 474.62 hectares and is bordered by:
- North: Melinggih Kelod Village, Payangan District
- South: Sayan Village
- West: Ayung River
- East: Wos River
Kedewatan Village is part of Ubud District, Gianyar Regency. The village office is located just 5 km from the sub-district town, with a round-trip travel time of about 20 minutes. The district government center is 16 km away, taking 20-30 minutes to reach, while the provincial government center is 27 km away, with a travel time of 40-45 minutes.
Kedewatan Village is divided into six Banjar Dinas areas:
- Banjar Dinas Tanggayuda
- Banjar Dinas Bunutan
- Banjar Dinas Kedewatan
- Banjar Dinas Kedewatan Anyar
- Banjar Dinas Lungsiakan
- Banjar Dinas Payogan
From a religious and customary standpoint, Kedewatan Village consists of five traditional villages (Desa Pakraman):
- Pakraman Tanggayuda Village
- Pakraman Bunutan Village
- Pakraman Kedewatan Village
- Pakraman Lungsiakan Village
- Pakraman Payogan Village
Each Banjar Dinas functions as a traditional village, except for Banjar Dinas Kedewatan Anyar, which is part of the Pakraman Kedewatan Village. These Pakraman Villages manage the responsibilities and obligations of their respective Kahyangan temples, as well as other sacred sites like Dang Kahyangan, Pura Pucak, Pura Melanting, Pura Tegal Suci, Pura Taman Sari, and the Subak temples. Each wangsa (clan) and kawitan (ancestral group) also oversees their own Merajan and Dadya temples, which are quite large and involve many residents.
In total, Kedewatan Village is home to 18 Kahyangan temples (15 Kahyangan Tiga and 3 other Kahyangan), 9 Dang Kahyangan, 13 Pura Dadya, and 7 Swagina temples.
This description highlights the deeply religious nature of the Kedewatan community, where religious and customary activities take place year-round, reflecting a vibrant spiritual life.
The mythology
The mythology, legends, and history of Kedewatan Village are closely linked to the spiritual journey of Maha Rsi Markandhya, around the mid-8th century. His journey, known as Dharmayatra and Tirtayatra, began in Damalung Village at the foot of Mount Adi Hyang (Dieng Mountains), near Wonosobo in Central Java. From there, he traveled to Mount Raung in East Java, where he performed penance. During this time, he received a divine message (pawisik) to continue his journey eastward toward Mount Agung on the island of Bali.
Following the pawisik, Rsi Markandhya departed for Mount Agung with 800 followers from Aga Village, located at the foot of Mount Raung. They crossed the ocean and landed at Segara Rupek in Gilimanuk, Bali. Upon arriving in the wilderness at the foot of Mount Agung, Rsi Markandhya’s followers began clearing the forest. After several days, however, heavy rains, strong winds, and continuous thunder and lightning lasted for seven months. This natural phenomenon was followed by a devastating epidemic, which claimed the lives of many of Rsi Markandhya’s followers. Out of the original 800 followers, only around 200 remained after the journey and the epidemic.
Faced with this dire situation, Rsi Markandhya performed introspection and brata semadhi (deep meditation). Through his spiritual insight, he realized that before clearing the forest, the Matur Piuning Ceremony had not been held to honor Ida Bhatara Toh Langkir, the deity residing at the peak of Mount Agung. Recognizing the importance of this ceremony, Rsi Markandhya decided to return to Aga Village and neighboring communities near Mount Raung to gather more followers. He succeeded in bringing together 400 companions and resumed his spiritual mission at the foot of Mount Agung.
Upon their return, the first act Rsi Markandhya performed was the Matur Piuning Ceremony, held on a sacred day chosen through “subhadiwasa” (auspicious day selection). This ceremony included various rites, such as offering caru (sacred sacrifices), purifying the spirits of deceased followers, and performing the tawur ceremony. He also buried pancadatu (sacred metals) at a site now known as “Basukihan,” the location of Pura Besakih. The name Basuki, derived from Old Javanese, means “safe.” It was believed that their prayers at this site brought safety and balance to both nature and its inhabitants, and this belief remains tied to the practice of “wali” or yadnya (sacred offerings).
After spending some time in Basukihan (now Besakih) engaging in tapa, brata, yoga, and semadhi (spiritual practices), Rsi Markandhya and his followers continued their journey southwestward, traversing the forest. After several days, they arrived at a place with a ridge running from south to north, flanked by two rivers: Tukad Yeh Wos Kiwa (West) and Tukad Yeh Wos Tengen (East). These rivers meet and merge south of the ridge at a place called Campuhan. Here, Rsi Markandhya established a sacred shrine, Pura Gunung Lebah.
From Pura Gunung Lebah, the group continued north and northwest, where they discovered a serene area deep within a shady forest, ideal for meditation. This location, later called “Peyogan,” became a site for tapa, yoga, and semadhi, and is now known as Pura Pucak Payogan. The surrounding area, named “Luhungsiakan” (now Lungsiakan), meaning “a main place that brings peace of mind,” has since become one of the Banjars and Desa Pakraman within Kedewatan Village. In addition, a new settlement was established around Pura Pucak Payogan, forming Banjar and Desa Pakraman Payogan, also part of Kedewatan Village.
From the “yoga-ing” place, the group continued their spiritual journey northward and discovered a location called “Sarwada” (now Taro Village), where they established a place of worship. From Sarwada, they traveled southwest and arrived at a site filled with strong spiritual vibrations. They cleared the forest and built a hermitage called “Pasraman Amurwa,” along with a sacred temple, later known as Pura Dalem Murwa.
In addition, a large parahyangan (sacred place) was established, which eventually became Pura Desa and Bale Agung. Because multiple parahyangan were built here, it was named Parahyangan, later called Payangan.
From Parahyangan (Payangan), Maha Rsi continued his spiritual mission southward, returning near the original “pe-yoga-an” site (Pucak Payogan) he had previously created. This place radiated a divine light, as though it was where the gods resided, and was called “Ke-dewata-an,” which over time became known as “Kedewatan.” The place of worship built there was named Pura Pucak Ke-dewata-an, now known as Pucak Swargan, and next to it, the community established Pura Dalem, now called Pura Dalem Swargan.
This is a brief history of Kedewatan Village, summarized from various writings, including the “Riptaprasasti,” Lontar Bhwanatatwa Maharsi Markandhya, and Lontar Markandhya Purana.
Pura Pucak Payogan – The group of Rsi Markandhya explored further to the north and northwest, finding a secluded area in the middle of a peaceful, shady forest. This became a place for “Peyogan,” where they practiced tapa, yoga, and semadhi. Today, this site is known as Pura Pucak Payogan, located in the Pakraman Village of Lungsiakan.