Puri Taman Saraswati . . . . . . . . . . . . . . . . . . . . . . (literal meaning) Saraswati Temple (Puri) Park (Taman)

Goddess Saraswati at Puri Taman Saraswati 

A Stone depicting Temple details

Puri Saraswati Park is located in the Candi Cetho complex , Gumeng Village, District Jenawi, Karanganyar, Solo , Central Java , Indonesia on the slopes of Mount Lawu at an altitude of 1400 meters above sea level . The place is picturesque, surrounded by cluster of lush green Pine Trees.. Climate is chilly , soothing , refreshing , invigorating and quiet … some times foggy .. rainy ..complementing to all your Senses .

Steps to the Shrine

Front view  of  Goddess Saraswati Shrine 

Puri Taman Saraswati  amidst Pine Trees

Puri Saraswati is not only a cultural attraction but also a place to worship Hindu Goddess Saraswati. As per guide devotees gather at Puri Saraswati Park to celebrate Saraswati Day and perform ritual worship of Knowledge .” Hari Raya Saraswati “ is a Hindu Holiday in Indonesia to worship Godess Saraswati. Devotees keep away themselves from reading and writing to celebrate this day and make offerings to the Palm-leaf Manuscripts (Lontar), books and shrines (Temples). Hari Raya Saraswati is celebrated every 210-days on "Saniscara Umanis Wuku Watugunung"and marks the beginning of the New Year according to the Balinese calendar (Pawukon). Ceremonies , offerings and prayers are held at the Temples, in family compounds, villages and businesses from Morning till Noon. Prayers are also held in schools and any other such Educational Institutions.

Goddess Saraswati on a Lotus Flower supported by Her  Vahana (Vehicle) two Hamsa   (Swans)  

Magnificent view of the Shrine

As per Hindu Religion , Goddess Saraswati is the Goddess of Knowledge and Arts .The statue of Goddess Saraswati is magnificent with four arms standing on a Lotus flower. The Lotus petals are supported by two Hamsa ( Swans) who are believed to be sacred Vahana (Vehicle) of the Goddess. Goddess is depicted here playing Sitar (Indian classical Musical Instrument). Gold color embellishments are enhancing grace of the Goddess.

Sendang Pundi Sari

 Stone at the bottom of the Pond as a symbol of "Femininity".  Like Indian ritual Flower petals and Coins are offered by devotees

Natural Spring Water Pond under a Huge Tree

Her shrines are usually located near water and on the left side of Puri Saraswati Park, there is "Sendang Pundi Sari" (Natural Water Spring pond ) under a huge Tree .The Spring Water of the Pond is crystal clear and chilled . One can notice a Stone at the bottom of the Spring Pond as a symbol of " Femininity " . Sendang Pundi Sari functions as a place for self-purifying and cleaning.

Puri Saraswati stands in the center whereas Kethek Temple is left side

Puri Saraswati Park is located in the" Candi Cetho " village complex. Location of Puri Saraswati stands in the center while at right side Cetho Temple and left side Kethek Temple is located. The area is marked with proper sign boards which is easily accessible by the tourists . Travellers have to pay entry ticket .

Patung Titi Banda - Wayang Epic Ramayana Sculpture at Denpasar , Bali , Indonesia

Patung Titi Banda - Depiction of Wayang Epic Ramayana

New Titi Banda Statue of Epic Ramayana stands on the outskirts of Denpasar , Bali , Indonesia. Like most Puppet Statues in Bali, Titi Banda Statue is Detailed , Beautiful, Majestic and Awesome.

" Titi Banda Sculpture Garden " is Magnificent and Monumental New Icon that became the Pride of the Citizens of Bali. The Sculpture has a high Artistic Value. Titi Banda statue itself tells the Epic Wayang Ramayana about Lord Rama who accompanied by His Monkey Troops is building a STONE bridge " Titi Banda " in the Middle of the Sea to save His wife Shinta (Devi Sita) from the hands of Ravana , The King of Alengka (Lanka) .

Lord Rama with an Arrow facing Eastward

The Height of this Sculpture is approximate 10 meters. Lord Rama is the main Character in the story .He is shown carrying an Arrow facing eastward, greeting everyone who enters Denpasar or simply pass by this place.

Surroundings of the Sculpture are Monkey statues and Lord Rama is  shown surrounded by Monkeys. All including Lord Rama, standing on the Sea Waves.

Lord Rama surrounded by Monkeys

Sea Wave

Titi Banda Sculpture displays Rama, as the Main Character who is making arrangements to save her wife from the hands of Ravana in Lanka. Lord Rama is being assisted by Wanara or apes (Monkey Troops ) consisting of 18 Heads, five of them are Chief of the Monkeys (Wanaras). Statue of Lord Rama is main which stands in the middle of the Sculpture Story.

Two Chiefs of the Monkey stands on the left and right side of Lord Rama. Three others are Commanders standing in each corner of the Pedestal. Commander of the Monkeys are larger than other Monkey Soldiers. The Statue was designed with the concept of Cultural approach and filled with the meaning of Mutual Assistance and Loyalty.

As planned on 2015, The Denpasar Sanitation and Landscaping Agency (DKP) added the " Patung Titi Banda ". The Sculpture is Majestic and Glorious. DKP adds 15 Monkey Statues, 11 Statues are small and 4 Statues are big with 2 colors - yellow and red . DKP spent approximate 300 million rupiah on the Sculpture.

Park Titi Banda located at the edge of Jalan by pass Ngurah Rai, or precisely in the way Prof. Dr. Ida Bagus Mantra, Denpasar City. Its location is very strategic, because it is a three - way meeting that is South of Sanur Beach, East of Karangasem and North of Gianyar. The position of the Titi Banda statue is facing eastward, as if welcoming everyone who will enter the city of Denpasar from the East of Karang Asem or Klungkung.

As per Denpasar City Government  this statue (Statue of Titi Banda) is expected to become a New Icon of Denpasar City.  The park around the statue will be enjoyed by the public because the location is very strategic ie the entrance of Denpasar City from the East, "said Head of Sanitation and Garden City of Denpasar Ketut Wisada.

Pura Uluwatu (Uluwatu Temple) in Bali Indonesia

Pura (Luhur) Uluwatu (Uluwatu Temple) is Balinese Sea Temple ( Pura Segara ) located 30 kilometers to the South of Denpasar in Pecatu Village, Kuta Sub-district, Badung District , Bali . The Temple is regarded as one of the Six Sad Kahyangan Temples , the Main Spiritual Pillars in Bali Island. Temple is dedicated to Sang Hyang Widhi Wasa in his manifestation as Rudra.

Sea View from Cliff - Uluwatu Temple

The temple (pura in Balinese) is built at the edge (ulu) of a 70 meter high cliff or rock (watu) facing the Vast Indian Ocean. In folklore, this rock is said to be part of Dewi Danu's petrified barque , (Dewi Danu is the water goddess of the Balinese Hindus, who call their belief-system Agama Tirta, or belief-system of the water. She is one of two supreme deities in the Balinese tradition.)

There are two different opinions concerning the history of Uluwatu Temple.

1. First Opinions, Some people believe that the temple was built by Empu Kuturan in 9th AD, during Marakata’s reign.

2. Second Opinions, Other people claim that the temple was built by Dang Hyang Nirartha, a pedanda (Hindu monk) from Daha Kingdom (Kediri) in East Java. Dang Hyang Nirartha came to Bali in 1546 AD, during the reign of Dalem Waturenggong. The monk built Uluwatu Temple on Pecatu Hill. After completing a spiritual journey around Bali, the monk went back to Uluwatu Temple and died there. He attained moksa (died and his body vanished), leaving the Marcapada (worldly life) and entering Swargaloka (heaven).

The Balinese Hindus believe that the three divine powers of Brahma, Vishnu, and Siva become one here. That belief results in making Uluwatu Temple a place of worship of Siva Rudra, the Balinese Hindu deity of all elements and aspects of life in the universe. Uluwatu Temple is also dedicated to protect Bali from evil sea spirits.

The inner court is an open space paved with stone floor. There is a wooden building near the north gate. To the west, across from the entrance path, there is a Paduraksa Gate that opens the path into the next inner court. Unlike the ones found outside, this stone gate is completed with roof. The door is an arch framed with an arrangement of stones.There is a sculpture of a giant head above the frame. The top of the gate looks like a crown and it is decorated with relief sculpture. The gaps between the gate and the walls are filled with a surface full of relief sculpture. There is a small rectangular court to the south that stretches out above the sea.

God Ganesh Statue at the First Entrance Gate

There is a wooden construction at the end of the court that seems to be a place where people can sit and watch the ocean. Uluwatu Temple has undergone several restorations. In 1999, a lightning struck the temple and caused fire.

Lord Ganesh Statue at the First Entrance Gate

Uluwatu Temple sits on a 70-meter-high cliff protruding above Indonesian Ocean. Because of its unique location, visitors to the temple have to take a long stone stairway to reach it. The temple heads east, unlike other Balinese temples which face west or south. There are two doors at the end of the path, the north door and the south one, through which visitors enter the temple complex.

The entrance doors take the shape of stone Bentar gates. Standing across from each gate, there are two statues of elephant-headed men. The front part of the gate is decorated with fine relief sculpture picturing leaves and flowery patterns. Behind the gate, there are stone steps that lead to the inner court. Along the steps, trees are grown to provide shade.

A small forest lies at the front and hundreds of monkeys dwell here. They are believed to guard the temple from bad influences.

Temple view from the Cliff

The serpentine pathway to the temple is fortified by concrete walls on the cliff side. It takes about an hour to get from one end to another as there are several fenced points along the way to stop.

Sea bottom view from the Cliff

The view of the bottom of  water surging up against rocks and the ocean horizon are remarkable.

Every six months according to the Balinese 210-day Pawukon cycle, big temple anniversary celebrations are held at the temple. The temple's keeper, the royal family of Jro Kuta from Denpasar, are patrons for the event. Believers regard it as a manifestation of the divine power that protects Uluwatu Temple. Public facilities are available, but not in the temple area. Unlike some other tourist destinations in Bali, Pura Uluwatu area has limited amounts of hassling vendors.

Climbing the stairs to get a closer view of the pagoda temple we found most of the site closed off from visitors. many of the temples we visited in Bali to either be closed to visitors all the time or during periods of worship.

sea view and paths to the other side. It was beautiful and tranquil – for a while.

Statue of Kumbakarna Karebut - an angry “Monkey God"

When you walk back down the “down” path, you can catch a glimpse of the courtyard at the bottom adorned with a statue of Kumbakarna Karebut (what looked like an angry “monkey god”). Statues presented another one of the interesting faces of Bali we captured. The statue emotions were easy to understand. Maybe he was supposed to be keeping the monkeys in line at this site? But the monkeys did not seem to be listening. Not only did they accost you as you walked the paths, they made sure to be around to say goodbye as you were leaving!

The entrance fee included a sarong for each of us to cover our legs. We would _nd this a standard requirement at most of the Hindu temples we visited. If you bring your own sarong or have long pants or a long skirt, you will be ok without a Temple sarong. We found it interesting that you only had to cover your legs. Visitors have to wear a sarong and a sash, as well as appropriate clothes common for Temple visits. They can be hired here.

Kecak and Fire Dance Performance at the adjacent cliff-top

The best time to visit is just before sunset. Kecak and Fire Dance Performance is performed everyday at the adjacent cliff-top stage at 18:00 to 19:00.What makes it the most favourite venue to watch a Kecak dance is the sunset background of the performance.

The Piodalan or ceremony commemorating the temple’s anniversary is held on Anggara Kasih day, in wuku Medangsia in Caka calendar. Usually the ceremony lasts for three days thronged by of thousands of Hindus.

Sad Kahyangan Jagad - Six Main Temples of Bali , Indonesia

Sad Kahyangan Temples

Sad Kahyangan or Sad Kahyangan Jagad are the Six Holiest Places of Worship in Bali. These Six Main temples are believed as the pillars of Bali. The word “Sad” is derived from Sanskrit word means “six” and “Kahyangan” means “Place of Gods.” According to Balinese beliefs, they are the Pivotal Points of the Island, and are meant to provide Spiritual Balance to Bali.

Below are these Six Temples:

1. Besakih

Besakih Temple is a complex of temples located in Besakih Village, District of Rendang, Karangasem Regency, Bali, Indonesia. The complex of Besakih Temple consists of 18 temples and 1 main temple. Besakih Temple is the main temple of all temples in Bali. Among the temples in the complex of Besakih Temple, Penataran Agung Temple is the biggest, the highest in the number of “pelinggih” (small temple for specific God), the highest in the kind of offerings, and the center of all temples in the complex of Besakih Temple. In Penataran Agung Temple there are 3 main pelinggih of Tri Murti, they are Brahma who is the Creator of Universe, Wisnu as the Caretaker, and Siwa as the Destroyer.

2. Lempuyang

In various sources and Manuscript or Ancient Inscription there are three big temples that are usually mentioned, they are Besakih, Ulun Danu Batur and Lempuyang. Lempuyang is located on top of the Bisbis Hill or Lempuyang Mountain, Karangasem. This temple is estimated as the oldest temple in Bali. Moreover, it's existence is believed from the era when Hinduism and Buddhism had not entered in Bali. Lempuyang temple is the place of Hyang Gni Jaya or Iswara.

3. Goa Lawah

Goa Lawah means Bat Cave. In Bali, Goa Lawah Temple is a temple for worshipping Sea God. This temple could be found in Pesinggahan Village, Dawan District, Klungkung. Goa Lawah is the main temple of Pura Segara (Sea temple) in Bali. The story in Prekempa Gunung Agung manuscript tells that Lord Siwa send Sang Hyang Tri Murti (Brahma, Wisnu, and Iswara) to save the earth. Brahma went down to the earth manifested as Ananta Bhoga Dragon. On the other hands, Wisnu manifested as Basuki Dragon and Iswara transformed into Taksaka Dragon. Basuki Dragon, the manifestation of Wisnu had his head down to the ocean stirring the water so that the steam became cloud. His tail became the mountains and the scales became trees forming dense forests. It is said that the head of Basuki Dragon is symbolized by Goa Lawah Temple and its mounted tail is symbolized by Gunung Agung. The center of his tail is in Goa Raja Temple, one of the temple complex in Besakih. Some people believe that Goa Raja is connected with Goa Lawah.

4. Uluwatu

Uluwatu Temple or so called Luhur Uluwatu Temple (pura in Balinese) is built at the edge (ulu) of a 70 meter high cliff or rock (watu) facing the Vast Indian Ocean with amazing sea panorama below.. The Balinese Hindus believe that the three divine powers of Brahma, Vishnu, and Siva become one here. That belief results in making Uluwatu Temple a place of worship of Siva Rudra, the Balinese Hindu deity of all elements and aspects of life in the universe. Uluwatu Temple is also dedicated to protect Bali from evil sea spirits.

Based on the history, this place was built in the eleventh century by Empu Kuturan; a Hindu priest came from Java. 

Visitors have to wear a sarong and a sash, as well as appropriate clothes common for Temple visits. They can be hired here. 

The best time to visit is just before sunset. Kecak and Fire Dance Performance is performed everyday at the adjacent cliff-top stage at 18:00 to 19:00. Watching Kecak Dance performance with spectacular sun set background makes this place most favorite venue.

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5. Batukaru

Batukaru or Luhur Batukaru Temple is located in Wongaya Village in the district of Penebel, Tabanan. This temple is in the western side of Bali in the south slope of Batukaru Mountain. This name was named after the mountain itself. There is a unique ritual before entering this temple that it requires the visitors to pray at Jero Taksu Temple first, which is a bit far from this temple. Luhur Batukaru Temple is the place for worshipping the God of plants, thus in Luhur Uluwatu Temple, God was worshipped in the name of Ratu Hyang Tumuwuh. Tumuwuh means “growing”, so the God here manifests as the one who maintain the plants and water properly to make it grows well.

6. Pusering Jagat

Pusering Jagat Temple is located in Pejeng Village, District of Tampaksiring, Gianyar. This temple is the member of Sad Kahyangan with its position in the middle of Bali Island. In Hindu cosmology, middle or center is the place of Lord Siwa. Local people also believe that this temple is the center of the earth.

In this temple there are a lot of statues, like statues of Ganesha (son of Siwa), Durga (wife of Siwa) and also some Bhairawa. There are also ancient statues for the symbol of men’s genital or “purusa” and female’s genital or “pradana.” In Hinduism, Purusa and Pradana are the God’s first creation which became the seeds of life. Purusa is the seed of spirituality and Pradana is the seed of materials. The rendezvous of these Purusa and Pradana were the beginning of a life. There are also some inheritances in form of ancient vases which are called “Sangku Sudamala” symbolized the holy water for life. Inside Sangku Sudamala, an image that shown 1251 Saka year could be found.

Rudra - Sanskrit: रुद्र

Rudra (/ˈrʊdrə/; Sanskrit: रुद्र) is a Rigvedic deity, associated with wind or storm and the hunt. The name has been translated as "the roarer". In the Rigvedaऋग्वेद , Rudra has been praised as the "mightiest of the mighty". Rudra is the personification of 'terror'. Depending up on the poetic situation, Rudra can be meant as the most severe roarer/howler (could be a hurricane or tempest ) or the most frightening one. The Shri Rudram hymn from the Yajurvedaयजुर्वेद is dedicated to Rudra, and is important in the Saivism sect. 

The Hindu god Shivaशिव shares several features with the Rudra: the theonym Shiva originated as an epithet of Rudra, the adjective shiva("kind") being used euphemistically of Rudra, who also carries the epithet Aghora, Abhayankar ("extremely calm [sic] non terrifying").Usage of the epithet came to exceed the original theonym by the post-Vedic period (in the Sanskrit Epics), and the name Rudraरुद्र has been taken as a synonym for the god Shivaशिव  and the two names are used interchangeably.

Etymology

The etymology of the theonym Rudra is somewhat uncertain. It is usually derived from the root rud- which means "to cry, howl." According to this etymology, the name Rudra has been translated as "the roarer". An alternative etymology suggested by Prof. Pischel derives Rudra as "the red one, the brilliant one" from a lost root rud-, "to be red" or "to be ruddy" or respectively, according to Grassman, "to shine". A Rigvedic verse "rukh draavayathi, iti rudraha" where 'rukh' means sorrow/misery, 'draavayathi' means to drive out or eliminate and 'iti' means that which or he who, implies 'Rudra' to be the eliminator of evil and usherer of peace.

Stella Kramrisch notes a different etymology connected with the adjectival form raudra, which means wild, i.e. of rudra nature, and translates the name Rudra as "the wild one" or "the fierce god". R. K. Sharma follows this alternate etymology and translates the name as "the terrible" in his glossary for the Shiva Sahasranama. The commentator Sāyaṇa suggests six possible derivations for rudra. However, another reference states that Sayana suggested ten derivations. 

The adjective shivam in the sense of "propitious" or "kind" is applied to the name Rudra in RV 10.92.9. According to Gavin Flood, Shiva used as a name or title (Sanskrit śiva, "the kindly/auspicious one") occurs only in the late Vedic Katha Aranyaka, whereas Axel Michaels asserts that Rudra was called Shiva for the first time in the Śvetāśvatara Upanishad. 

Rudra is called "the archer" (Sanskrit: Śarva) and the arrow is an essential attribute of Rudra. This name appears in the Shiva Sahasranama, and R. K. Sharma notes that it is used as a name of Shiva often in later languages. The word is derived from the Sanskrit root śarv- which means "to injure" or "to kill" and Sharma uses that general sense in his interpretive translation of the name Śarva as "One who can kill the forces of darkness". The names Dhanvin ("bowman") and Bāṇahasta ("archer", literally "Armed with arrows in his hands") also refer to archery.

In other contexts the word rudra can simply mean "the number eleven". The word "rudrakshaरुद्राक्ष" (Sanskrit: rudrākşa = rudra and akşa"eye"), or "eye of Rudra", is used as a name both for the berry of the Rudraksha tree, and a name for a string of the prayer beads made from those seeds. 

Rigvedic hymns

The earliest mentions of Rudra occur in the Rigveda, where three entire hymns are devoted to him. There are about seventy-five references to Rudra in the Rigveda overall. 

Epithets of fierceness and fright

In the Rigveda Rudra's role as a frightening god is apparent in references to him as ghora ("extremely terrifying"), or simply as asau devam ("that god"). He is "fierce like a formidable wild beast" (RV 2.33.11). Chakravarti sums up the perception of Rudra by saying: "Rudra is thus regarded with a kind of cringing fear, as a deity whose wrath is to be deprecated and whose favor curried." 

RV 1.114 is an appeal to Rudra for mercy, where he is referred to as "mighty Rudra, the god with braided hair." 

In RV 7.46, Rudra is described as armed with a bow and fast-flying arrows. As quoted by R. G. Bhandarkar, the hymn says Rudra discharges "brilliant shafts which run about the heaven and the earth" (RV 7.46.3), which may be a reference to lightning. 

Rudra was believed to cure diseases, and when people recovered from them or were free of them, that too was attributed to the agency of Rudra. He is asked not to afflict children with disease (RV 7.46.2) and to keep villages free of illness (RV 1.114.1). He is said to have healing remedies (RV 1.43.4), as the best physician of physicians (RV 2.33.4), and as possessed of a thousand medicines (RV 7.46.3). This is described in Shiva's alternative name Vaidyanatha (Lord of Remedies).

Rudra is used both as a name of Shiva and collectively ("the Rudras") as the name for the Maruts. Maruts are "storm gods", associated with the atmosphere. They are a group of gods, whose number varies from two to sixty, sometimes also rendered as eleven, thirty-three or a hundred and eighty in number (i. e. three times sixty, see RV 8.96.8.).

The Rudras are sometimes referred to as "the sons of Rudra", whereas Rudra is referred to as "Father of the Maruts" (RV 2.33.1). 

Rudra is mentioned along with a litany of other deities in RV 7.40.5. Here is the reference to Rudra, whose name appears as one of many gods who are called upon:

“This Varuṇa, the leader of the rite, and the royal Mitra and Aryaman, uphold my acts, and the divine unopposed Aditi, earnestly invoked: may they convey us safe beyond evil. I propitiate with oblations the ramifications (vayāḥ) of that divine attainable Viṣṇu, the showerer of benefits. Rudra, bestow upon us the magnificence of his nature. The Aśvins have come down to our dwelling abounding with (sacrificial) food.” 

Post-Rigvedic hymns

In the various recensions of the Yajurveda is included a litany of stanzas praising Rudra: (Maitrāyaṇī-Saṃhitā 2.9.2, Kāṭhaka-Saṃhitā 17.11, Taittirīya-Saṃhitā 4.5.1, and Vājasaneyi-Saṃhitā 16.1–14). This litany is subsequently referred to variously as the Śatarudriyam, the Namakam (because many of the verses commence with the word namaḥ [`homage`]), or simply the Rudram. This litany was recited during the Agnicayana ritual ("the piling of Agni"), and it later became a standard element in Rudra liturgy.

A selection of these stanzas, augmented with others, is included in the Paippalāda-Saṃhitā of the Atharvaveda (PS 14.3—4). This selection, with further PS additions at the end, circulated more widely as the Nīlarudram (or Nīlarudra Upaniṣad).

Sri Rudram

The President of the Ramakrishna Mission, at Chennai, in commentating on the foreword to Swami Amritananda's translation of Sri Rudram and Purushasuktam, stated that "Rudra to whom these prayers are addressed is not a sectarian deity, but the Supreme Being who is omnipresent and manifests Himself in a myriad forms for the sake of the diverse spiritual aspirants." Sri Rudram occurs in the fourth Kanda of the Taittirya Samhita in the Yajur Veda. It is a preeminent Vedic hymn to Lord Shiva as the God of dissolution, chanted daily in Shiva temples throughout India." 

The prayer depicts the diverse aspects of the Almighty. The Shri Rudram hymn is unique in that it shows the presence of divinity throughout the entire universe. We cannot confine the qualities of the divine to those that are favorable to us. The Lord is both garden and graveyard, the slayer and the most benevolent one. The Almighty is impartial and ubiquitous. 

In it Rudra is described as the most dreaded terroriser (frightening).Sri Rudram describes Rudra the vedic deity as the personification of 'terror'. Rudra comes from 'Ru' meaning '"Roar or Howl" (the words 'dreaded' or 'fearsome' could only be used as adjectives to Rudra and not as Rudra, because Rudra is the personification of terror); 'dra' is a superlative meaning 'the most'. So Rudra, depending on the poetic situation, can be meant as 'the most severe roarer/howler' - could be a hurricane or tempest - or 'the most frightening one'.

Text adepted from wikipedia

Patung Dewa Ruci at Nusa Dua , Denpasar , Indonesia

The story of "Dewa Ruci" describes a Disciple's obedience to the Teacher, and hard struggle to achieve something. This Story from Epic "Mahabharta" महाभारत is immortalized and well depicted in the form of Statues. A Marvelous piece of Sculpture.

Patung Dewa Ruci at Nusa Dua , Denpasar , Indonesia 

The Statue of "Dewa Ruci" recounts the journey of Bimasena भीम when "Rishi Drona" ऋषि द्रोण  asked him to fetch "Tirtha Amertha" अमृत  from the Ocean. Bima भीम dived in to the bottom of the ocean, where he met Nemburwana Dragon ( Naga) नाग  . There was a fierce battle between the two. During the fight the Naga wrapped around Bima's body and Bima choked the Naga's neck and drove his Nails (Gada गदा ) to the Naga neck. Naga was killed with nail  piercing by 'Pancanaka' Bima. Due to  exhaustion the Naga was almost dead and from the body of Naga , Dewa Ruci appeared in the form of "Sang Hyang Acintya" giving Life Philosophy discourse to Bima. Honest and Tough and Ksatriya Bima accepted Amertha's Tirta from Dewa Ruci.

Hyang in Kawi, Javanese, Sundanese, and Balinese is an unseen Spiritual Entity that has Supernatural Power in Ancient Indonesian Mythology. 

Acintya also Atintya (Sanskrit: "the unthinkable", "the Inconceivable", "He who cannot be imagined"), also Tunggal (Balinese: "Unity") is the Supreme God of Indonesian Hinduism , especially on the island of Bali )

This story of the Sculpture inspired from Epic Mahabharta महाभारत , the parts of the Statue includes -

1. The top God  Ruci is " Sang Hyang Acintya" (Dewa Ruci figure)

2. The human statue is Bima 

3. The Naga Baruna in angry form

4. At the bottom the wave of Water (Ocean) surrounded by water pool Fountains that symbolize the sound of the Ocean during the battle between Naga and Bima.

1. The Top God Ruci is " Sang Hyang Acintya" (Dewa Ruci figure)

2. The human statue is Bima भीम 

3. The Naga Baruna in angry form , Pierced by Bheema with his Nail गदा 

4. At the bottom the wave of Water (Ocean) surrounded by water pool 

Fountains that symbolize the sound of the Ocean during the battle between Naga and Bima.

The statue of Dewa Ruci is made by the great Balinese Sculptor named I Wayan Winten , who inherited this expertise from his father . I Wayan Winten began to pursue the world of sculpture since the age of 7 years. He produced many famous concrete base material Statues.

The statue of Dewa Ruci was built in 1996. The name of Dewa Ruci is very famous in Indonesia and Indonesian Navy Ship TNI is named after Dewa Ruci. 

This statue tells the journey of Bima (Werkudara) when he went to fetch the Amertha Tirta. The statue is also referred as the statue of Bima. As per Indonesian version , Bima is an honest, innocent, brave, loyal and innocent person and his innocence and loyal friendship is misused by Kurawa कौरव through Rishi Drona (Teacher of Bima) to look for the Tirthas Amertha (Tirta life) situated on the seabed and impossible to find. After his struggle into the Southern Ocean which was occupied by the Neburwana Naga (Naga Baruna) , the Naga was defeated.

The Statue of Dewa Ruci is located at the crossing of Nusa Dua - 1.  Airport to Denpasar, 2. Nusa Dua, 3.  Airport to Tanah Lot and 4. Sanur to Kuta .

Fish - Ganesha Statue at Nusa Dua Beach Temple , Denpasar , Bali , Indonesia

Ganesha statue in Fish shape dedicated to Nusa Dua Beach , Denpasar , Bali , Indonesia. 

A very rare and unique  Balinese version of Ganesha in the shape of Fish.  Statue is situated in the small Temple at Nusa Dua Beach , Denpasar , Bali , Indonesia. It catches your eyes with its Sea Blue Color suggestive of Sea - Marine Culture of Indonesia. And as per Balinese version Fish Gaesha is beautifully adorned with Golden embellishments.

What a marvelous example of  Culture and Religion ?  This is the beauty of Indonesia ... 

Indonesia Tradition ... A DwaarPal at the entrance of the Temple as the Protector.

Temple at the Sea Beach ..