The Three Parts of Balinese Meru

Meru known as one of main shrines of Hindu temple in Bali. This building could be divided into three parts in line with the concept of three parts of human body (tri angga): head, body, and legs. This division is relevant to the three level concept of universe which is called in Hinduism as tri loka and Tri Dhatu in Buddhism. The three level concept of universe known in Hinduism as Tri Lokha, is composed of: the Svar Lokha, the upper universe, is the nirvana where gods reside, the Bhvar Lokha as the transitional universe, and the Bhur Lokha, the lower universe, is the place for human beings and other living creatures. In Buddhism, it is known as Tri Dhatu, and is composed of: the Arupa Dhatu or the immaterial universe, is the place for sacred spirits thus often interpreted as the nirvana, the Rupa Dhatu, the material universe, and the Kama Dhatu, is the realm of desires and wants, often identified as the world of human beings with all their worldly needs. In relation to the symbolization of mount the three division is equivalence to the peak, body and foot of the mountain. 

• Top Part of Meru. 

The head or top part fo Meru is made out of thatched roof of palm leaves which gets smaller as it climbs higher to support Murdha, the peak ornament. This part has a symbolical meaning equivalent to (1) head of human body, (2) realm of heaven (svar loka) in Hindu teaching, (3) arupa dhatu, the formless realm in Buddhism, and (4) the peak of a mountain. Murdha ornament on the top usually takes the form of ratna, carved jewel ornament or stone or clay vase symbolizing (1) heaven (according to Hindu religious teaching), (2) sunyata (void, according to Buddhist religious teaching), (3) the ultimate goal of human life, that is, united with the Creator, and (4) storing device for all sorts of positive energy of the universe that is later on channeled to all human beings on earth. This ornament has similar meaning to stupika in Hindu temple architecture and kalaśa on stūpa architecture. The roof of meru taking the form of slim pyramid tiers that becomes smaller and smaller to the top supporting the ornament of murdha on the peak of meru that symbolizes the level of heaven. The roof tiers also have the equal meaning with the leveling of catravalli that supports kalaśa on Buddhist stūpa architecture. In other part, the leveling of roofs symbolizes the stages of the spirit’s journey to reach the abstract ultimate goal to unite with God, the “Creator”. That is why the structure of meru is also used as a form of bade (tower) for the dead during ngaben, cremation ceremony in Bali. Meru roof has usually odd number: 3, 5, 7, 9, and 11 each refers to the respective function of meru. The larger the number of its tiers, the higher the level of its holiness. The function of Meru’s roof in accordance to its tiers.

However, there is an exception, i.e., a meru that has two tier roofs functioning is the place for worshipping purusa and pradana as a symbol of fertility or male and female elements. 

2. Body Part of Meru. 

   The body part of meru is a rong (holy chamber). This holy chamber of meru has symbolic meanings equivalent to (1) the body of human being, (2) mid-space (bhvar loka) in Hindu teaching, (3) rupa dhatu, in Buddhist teaching, and (4) the middle part of the mountain. This rong is made of different materials in various sizes, such as large rong that is big enough to host a few number of men inside it, and small rong in which no one can enter it. In the front face of the rong there is an entrance with two door leaves made of wood. Above the door an ornament of karang bhoma is carved which is known in Balinese Hindu mythology as a son of god Wisnu (god of rain) and goddess Pertiwi (goddess of earth). 

   Conceptually, the rong has a meaning equivalent to garbhagrha, or holy chamber in Hindu temple architecture and garbha in stūpa architecture. Both have conceptual meaning as holy caves on the middle of a mount or in a mother’s womb. People entering the rong or garbhagrha seems to be like reborn, free from backwardness and darkness. Rong is also considered as a holy chamber that becomes a place for human being to meditate, concentrating his mind to God, the “Creator”. That is why rong is desiged to be rahasya (secret) and mysterious, dark and closed and separated from outside world just like garbhagrha.

   In Bali, not all worshippers can enter the big rong. This is due to the fact that in addition to being relatively small and narrow, rong is also considered to be a holy chamber that only pemangku (local priest) or special authorized person can enter the rong, while other common worshippers are only allowed to enter the rong symbolically through banten medium or canang sari that becomes a means of communication with God or the worshipped gods via the holy rong. So, in every Hindu procession of worshipping in Bali, the people always bring along with them banten or canang sari to offer to God or worshipped gods. In fact, the name “Bali” known nowadays as a name of the island, originated from the word Bali (Sanskrit) which is synonymous with the word wali (old Javanese) referring to banten or canang sari used in the procession of worshipping by Hindu followers in Bali from generation to generation (Macdonell, 1974:193; cf. Zoetmulder, 1982a: 197; 1982b: 2182-2183).

3. Foundation part or the foot of Meru

   The foot part or bataran meru has a symbolic meaning equivalent to (1) foot of human body, (2) human dwelling realm (bhur loka) in Hinduism, (3) realm of desire (kāma dhatu) in Buddhism, and (4) the foot of a mountain. On the foundation part or the foot which is made of natural stone material and brick layers, various kinds of ornaments could be found depending on the creativity of artisans or sangging. All ornaments depict the landscape of mount foot.