The Journey takes about 3.5 hours driving to Menjangan Island from Kuta or Sanur area. It will be paid out when you enjoy all the natural beauty of marine bottom. Scene under the sea in this place will astonish your eyes and mind.

However, ,it’s good for you to stay around the Menjangan Island for physical condition reason to enjoy the optimum dive.

To dive, you have two option; by your self or along with dive operator. The diving section includes lunch, rent a boat, diving equipment, and transportation. However, if want to own can also dive. In this place there is also a small pier where we will cross over to Menjangan Island that looks so close.

Do not forget, bring your camera and take picture during the exploration around Menjangan Island.

Half-hour trip, we will be in the first post. Almost all boat parks in a small dock that is located in the southern island of Menjangan. This post is relatively safe for the beginner diver or simply Snorkeling. In addition, the landscape spelled out by coral reef. Only three meters from the beach to the sea, we can see under the sea scene with a beautiful coral reef. The water surface is clear with temperatures around 25 degrees centigrade. This place is incredible because the basic contours marine initially shallow horizontally. On the wall steep that there are many coral reefs. Among the thousands of coral reef fish swim close to us as lionfish, stonefish, zebra fish, and other types. According to at least note of TNBB, there are 45 types of coral reef, 32 reef fish species, and nine sea moluska, found in the waters of Menjangan Island. Sight distance in this place is very clear about 20 meters so that allows us to see the variety of coral reefs with clear. With a background seabed turn, coral reef red, yellow, or colors of light other it is very clear. In some parts also have bushy sea wiggle when exposed to flow. Flow in this place is not too big so that we can control the balance of the body when diving. Some divers usually do not see enough coral reefs that only once. We can see many times those coral reefs, to move elsewhere, then go back and find a different scene with coral.

Satisfied to enjoy the diversity of coral reefs in the first post, we can take a rest for a while in the land. There is a place to change clothes at once and clean the body near this post. Or if would like sunbathing, you can crash your body on the white sand beach and feel the sun.

The island is called Menjangan Island because the island is a habitat for menjangan (Cervus timorensis; like deer). They are life in the forests. If you go down and walk on the islands, sometimes you can find animals. They usually hide in the underbrush when hot sting. However, there is also on the middle of eating grass. When the summer, the number of animals may be increased or decreased as they swim to the mainland Bali. Well, if you are lucky you can find the animal’s back or being sod.

Menjangan Island has at least eight points, among others, the first post we have visit, Cave Point, Post 2, Bat Caves, Temple Slopes, Coral Garden, Anker wreck, and Eel Garden is a sequence of these southwestern islands encircle the island.

Posts that usually visit by diver have greater wave and coral reefs in this. Visitors on the Menjangan Island usually have a tie up boats in this place, which is for the worship. This is because on the island of Menjangan also has a temple of Pura Kencana and Gili Pura Gajah Mada. Gili Pura Kencana is one of the oldest temples built in Bali.

Back to the dive location, the place is often visited by tourists Point wreck where the dead used ship at the Second World War in this location. Vessels located on the north side of the island so that more, about 40 meters, and bigger flow. Divers with high diving skill usually enjoy this post.

Trip Cost:

Around US$ 100 until US$ 200 per night depend on your request.

The inner sanctum of the temple is perched majestically on the edge of cliff. Visitors can enjoy on two different vantage points on both northern and southern portions of the area. Sunset viewing at Uluwatu is one of the must-do in Bali. There is a minimum entrance fee to enter the site. Sarongs are available for rental at the entrance.

Deeper about Uluwatu Temple

Pura Luhur Uluwatu is located in the Village District Pecatu, Kuta – Badung regency. Pura Uluwatu Luhur pangeder-ider in Siwa Sidhanta Hindu Bali is located in the southwest as a shrine to glorify God as Batara Rudra. Pura Uluwatu Luhur position is face-to-face with Andakasa Pura, Pura Batur and Pura Besakih. Because in the Pura Uluwatu is focused Luhur Wisesa power or spiritual power and the three Dewa Brahma Temple of Andakasa, god Vishnu of Pura Batur and Dewa Siwa of Pura Besakih. Three powers Wisesa called Tri Kona that is needed in this life. Dynamics of life will achieve success when there is a balance of Utpati, Stithi and Pralina.

According Lontar Kusuma Dewa, this temple was founded by MPU Kuturan in eleventh century. This is one of six Pura Sad Kahyangan in the Lontar Dewa Kusuma. Pura – Pura or Temples called Sad Kahyangan, there are  Pura Besakih, Pura Lempuhyang Luhur, Pura Goa Lawah, Luhur Pura Uluwatu, Pura Luhur Batukaru Jagat and Pura Pusering.

Due to many of the Lontar Sad Kahyangan, the year 1979-1980 Institute of Hindu Dharma (UNHI now) on the assignment Parisada Hindu Dharma Indonesia Pusat conduct in depth research. Finally conclude that Pura Sad Kahyangan according Lontar Kusuma Dewa it is defined as the Pura Sad Kahyangan Sad, because when Bali has not been broken into nine kingdoms. Lontar was made 1005 years BC or 927 years Saka.

Pura Uluwatu Luhur is worship for The God of Rudra and Shiva temples. Pura Uluwatu Luhur established based on the conception Sad Winayaka and Padma Bhuwana. As the temple was founded with the concept Sad Winayaka, Pura Uluwatu Luhur as one of the Pura Sad Kahyangan to preserve Sad Kertih (Atma Kerti, Samudra Kerti, Danu Kerti, Wana Kerti, Jagat Kerti dan Jana Kerti).

Meanwhile, as the temple that was established based on the conception Padma Bhuwana, Pura Luhur Uluwatu was established as the Lord of the southwest. Siva worship god Rudra is the glorification of God in providing energy to its creatures. Strength of The Third Holy God Tri Murti (Brahma, Vishnu and Shiva temples) integrates in Luhur Pura Uluwatu.

History
Tanah Lot means “Land in the Middle of the sea” in Balinese language. Located in Tabanan, about 20 km from Denpasar, the temple sits on a large offshore rock which has been shaped continuously over the years by the ocean tide.
Tanah Lot is claimed to be the work of the 15th century priest Nirartha. During his travels along the south coast he saw the rock-island’s beautiful setting and rested there. Some fishermen saw him, and bought him gifts. Nirartha then spent the night on the little island. Later he spoke to the fishermen and told them to build a shrine on the rock for he felt it to be a holy place to worship the Balinese sea gods.
The Tanah Lot temple was built and has been a part of Balinese mythology for centuries. The temple is one of seven sea temples around the Balinese coast. Each of the sea temples was established within eyesight of the next to form a chain along the south-western coast.
At the base of the rocky island, poisonous sea snakes are believed to guard the temple from evil spirits and intruders. This giant snake protects the temple. The snake was created from Nirartha scarf when he established the island.

Restoration
In 1980 the temple’s rock face was starting to crumble and the area around and inside the temple started to become dangerous. The Japanese government then provided a loan to the Indonesia government of Rp. 800 billion to conserve the historic temple and other beach locations around the island of Bali. As a result, over one third of the rock which can be seen is artificial rock created under the Japanese upgrade works.

Selecting elements on the basis of their class names is a very common technique in CSS. The attribute selector syntax [class="top"] is rather awkward, but thankfully there’s a simpler and shorter form for it: the class selector.

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The Temple
In Balinese word, temple is called Pura, which might be quiet a new name for the sacred place, where Balinese praying. Historical facts such as various inscriptions clearly mention such a place is called Hyang. Now the word Hyang is used to refer the holy spirit of ancestor. It was correct that original believe of Balinese as well as all ethnics in Indonesia had the worship of ancestor’s holy soul in various form of rituals. It is an interesting question to explore, while formal source is not available, we can just understand in the level of theory.

When Indian influence was spreading into South East Asia, the Sanskrit words become very special among the local. Many places were given Sanskrit name, such as kingdom, people, king, and even places. One name for a city is “Pur” such as Singapura, Sukapura, Amblapura, and others imitating the name of cities in India such as Nagpur, Rajpur, Kantipur, and others. The development of cities in Indonesia started by king palace, except commercial centers such as Jakarta, Surabaya, Balikpapan, Makassar, and others.

Hindu king from 11th century on, had been inspired strongly by Hindu tradition with it’s Sanskrit language. The story about world salvation “Avatar” might have became real example of the thought inspiring the king status in the society and heaven. King Erlangga of Mataram kingdom in Java in 1019 AD mentioned in his inscription that he was the incarnation of god Wisnu, so did kings in Balinese ancient kingdoms. The king is the center of culture, and was considered the one who able to bring the prosperity of the emporium and its society.

A thought among Hindu literature is also mention that this world is divided into 2 parts, those are “Buana Alit” and “Buana Agung” Buana Alit literally means “small world”, while Buana Agung means Big world, or with most historian’s terminology Buana Alit is called micro-cosmos, and Buana Agung is macro-cosmos. The thought further asserted that Buana Alit has the character of Buana Agung, or is given the characters of Buana Agung. This small world is identified with human being, or miniature of the macro-cosmos. So that is said that human being also has got divine characters. Sanskrit language is very good in expressing this thought, since it introduced gender. For example 2 entities have the same characters with different nature such as one is powerful while the other one weaker, they differentiate with gender. Nouns with ultima [ a ] refers masculine gender, and with ultima [ i ] refers feminism. For example “Putra” means son, and “Putri” means laughter, Dewa means male gods, and Dewi means goddess, Santa means peaceful in the world, and Santi means peaceful in the heard, and so on. So it might be from this ever living thought that the concept micro-cosmos and macro-cosmos had given a strong inspiration of the kingdoms. The king than identified himself as micro-cosmos, as the the miniature of macro-cosmos, or as personalization of all-mighty. The king was born to save the world with the human being, and got the divine revelation. Due to his absolute power, and his autocratic style of managing the kingdom, he easily identified himself with the story of “Avatar” or in Balinese called “Awatara”. The story of Awatara mentioned that god some time need to incarnate into human being to save the world from corruption, tyranny, and natural catastrophe. According to the Hindu literature there had been 10 consecutive awataras during the world history, and the 11th is yet to come when the world will really need.

Departing from the inscription those mentions the king as the incarnation of gods we could not find the indication about when the Hyang was changed into Pura, since almost all inscriptions before 1345 AD still mentioned the temple as Hyang. Although a very strong indication was found in Cambodia during the 7th century that the king was personalized in a statue, so did their family for the worship. It was also in Java some old stone sculptures have been identified as the personification of kings, which mostly found in all Candis (temple). An ethnic ritual in kalimantan called “Tiwah” give an indication how a person dead and given homage by his family and a chieftain by his people. It was also in Pararaton a manuscript written probably during the 13th century mentioned about the ceremony called çraddha. The ceremony is for the dead king with, something like cremation ceremony in current Bali. Some inscriptions also giving clues to the thought that when a king dead his body or ash preserved in a candi, such as the king is çinandika ….. means the king was rested. Based on these facts Dr. Stutterheim wrote that the ancient temples in Java supposed to be the co-memorial tomb.Archaeological excavations then was carried out at some temples, and was found like a pallets with 7 or 9 pallets. This is supposed to be the place of the king ash. But this opinion has been opposed by Dr. Soekmono on his dissertation “Candi It’s Function and Meaning” that the temple in Java nothing to do with ash of a cremated king. He supports his exposition with the tradition in Bali during building the family temple or other temples. He found that what is a sculpture of a king that was found in the temple, he asserted that this is only the symbol of king holy soul, while the ash was thrown to the sea or in the river. So he is against the idea of personal apotheosisme in Indonesia. So there is no indication that the king at that moment put himself as parallel with god. Based on above description it is not possible that the name of Pura was given by the king during the period of old Javanese kingdom or old Balinese kingdom the period that covers before 14th century.

If we see Balinese kingdom after the invasion of Majapahit on, since 1345 AD to 17th AD we found that the spirit of king as micro-cosmos was still alive, even in a stronger sense. One of Balinese king in 16the century called himself as Dewa Agung a title is truly means god. “Dewa” means god, “Agung” means The Great. So it might be the concept of this “king-god” thus grew fertile during this period. According to my opinion this thought was really developed and become the tradition of the palace. Since the king is the personification of micro-cosmos, as the miniature of macro-cosmos, then the palace is called Puri, and the temple is called “Pura” a two parallel entity with different nature. Since the king is the symbol of power in the world who full in control to the world and its contents, while the god is the all-mighty and controls them all.

Among various pura in Bali it can be grouped into: puras built by the king, pura built by the desa (village), and pura built by personal. In the kingdom there are at least 3 temples, one dedicated or located near the sea, one in the city (near palace), and the other one on the mountain (or near the mountain). While every Desa has 3 temples associated with Hindu Trinity besides many temples related to natural preservation such as irrigation temple, beginning of a river, and some considered sacred places.

Historical Record
There is many manuscripts mention about establishment, rituals, and the status of Besakih. This kind manuscript is called “Purana” The descriptions mentioned on the Purana mostly could be understood by human thinking, since many magical aspects were involving in the events. Relating to the establishment of the temple only one Purana giving description that is Markandeya Purana or is also called Raja Purana. Beginning the establishment of the temple is full of magical events. It is said that Besakih temple was built by a Priest from East Java, and he was the first who put the “Panca Datu” base for the establishment of a temple. The Panca Datu is 5 elements to be buried under the basements to protect the construction from evil spirits.

See from archaeological remains which are still preserved in the temple, it must have been a very old site, as old as Shivaitic tradition in Bali, as a crude linggas, the symbol of Shiva is preserved in one of the shrines. As already been known the practice of Shivaitic sect was very wide in Bali, and until now the Hindu in Bali still has strong character in ritual aspect. If we try to see the Shivaitic practice outside Bali, we will have the clear prove that is Prambanan temple which was built in 9th century. At one of the temple complex is preserved a manuscript mentions Sri Wira Kesari, and the area was part of his palace. We do not have prove that relate Sri Wira Kesari with the king mention by stone pillar inscription of Sanur. It is true that the king mentioned by the inscription in Sanur named Sri Kesari Warmadewa, from 9th century.

Careful observation on the linggas has shown a strong megalithic tradition. It was possible the site had already been a sacred place since very much older, but in what form of temple architecture would be difficult to know. Since most of the ancient temple remains in Bali in the form of rock-cut shrines such as Goa Gajah, Yeh Pulu, Goa Garba, and others. One reconstructed ancient shrine is at Pura Pegulingan, Basangambu near Tampaksiring, but the shape is modern Balinese Padma Sana, and it is not possible to put lingga or sculpture in the shrine. It was probable that the shrines were made in perishable materials.

During the kingdom of Middle Bali from 1343 AD to 17th, a kingdom established by Mahapahit, Besakih was mentioned as main temple and it was probably during this period the temple was added and rebuilt with many new shrines. The palace the beginning was located at Samplangan village near Gianyar, and later moved to Klungkung.
When Bali was broken into many smaller kingdoms, each of their king still considered king of Klungkung as the highest ruler in Bali, and claimed to have their origin from Klungkung. Since Besakih was a state temple of Klungkung, then each of the smaller kingdoms felt obliged to worship at the temple. Each smaller kingdoms and the main clans of Bali built their ancestral temple (Bali: Padharman Temple) around Besakih area, so the complex has become bigger and bigger. According to the inventory made by Institute Hindu Dharma Denpasar, there are 18 temple complexes with total shrines around 202.

See from the name of gods worshiped in Besakih there is clear mixed concept between Hindu gods, local believe and ancestors’ worship. Pura Penataran Agung complex is considered the center of Besakih temple with 53 shrines. Here are concentrated the shrines of Merus with superimposed roof-tops up to the highest with 11 roof-tops.

This temple complexes is a real valuable heritage for Balinese not just the value of religious activity, but have built up the solidity and close affinity among Balinese Hindu, although in the past was broken into more than 9 small kingdoms. Until now these small kingdoms was maintained by Indonesian government by forming a local government based on the area of kingdom in the past. That is why Bali now is divided into 8 local governments in the level of second under provincial administration. Although in fact one aspect has been made so complicated that is rituals aspects. Furthermore the purana associate natural changes with the incompleteness of the rituals aspects, or any shortcoming in elements of offerings, it is actually Besakih is most famous for their ritual compared to their architecture and historical values.

To have the idea some of the temple complex will be described in short below. This is only a short description on name and main feature, while the real fact is very complicated and impossible to describe within some pages.

1. Pura Pesimpangan Group. Located around 1.5 kms from center of Besakih with 4 shrines. This temple is used as temporary stop by devotees and god’s symbols during procession to ask holy water, which is performed every year of Caka year
2. Pura Dalem Puri Group. Located just before the center, with 10 shrines and is dedicated to Goddess Durga. Durga in Hindu Java tradition is considered the power of Shiva as the god of death or returning living being into its origin.
3. Pura Manik Mas Group. Located 700 meters before the center and have 6 shrines, and is mentioned to be dedicated to Ida Ratu Mas Melilit. This figure might be ancestor’s spirit.
4. Pura Bangun Sakti Group. Just on the other side of Manik Mas Group has 4 shrines and is the abode of Sanghyang Anantabhoga. Anantabhoga is often related to the rice goddess.
5. Pura Ulun Kulkul Group. Located around 350- meters before the center have 7 shrines dedicated to Mahadewa who rule the west direction
6. Pura Merajan Slonding Group has 5 shrines, and according to the manuscript preserved here this was part of the palace.
7. Pura Gowa Group, have 4 shrines, dedicated to the fairy tale of Naga Basuki serpent who resided the cave
8. Pura Banuwa Group has 4 shrines dedicated to Goddess Sri who is the goddess of the rice.
9. Pura Merajan Kanginan Group has 7 shrines, sounds like a family temple. It may be the family temple of the palace, since a shrine is dedicated to a Priest called Empu Bharadah
10. Pura Hyang Aluh Group has 7 shrines dedicated to Ida Ratu Ayu, sound like an ancestral worship.
11. Pura Basukihan Group has 10 shrines dedicated to fairy tale Naga Basuki serpent.
12. Pura Penataran Agung Besakih Group has 53 shrines. This is the center of the temple have Merus and 3 open shrines for Trinity, a real Hindu gods, but some priests still consider it as a Shivaitic character since they think that the open shrines is dedicated to God Shiva’s aspects such as Siwa, Sadha Siwa, and Parama Siwa.
13. Pura Batumadeg Group. have 29 shrines dedicated to god Wishnu
14. Pura Kdiduling Kreteg Group have 21 shrines dedicated god Brahma
15. Pura Gelap Group have 6 shrines dedicated to god Iswara as the ruler of East direction
16. Pura Peninjauan Group have 12 shrines dedicated to Priest Empu Kuturan, an ancestral worship
17. Pura Pengubengan Group has 6 shrines. This temple is a temporary above or a place to inform other temple there will be a ceremony in Besakih.
18. Pura Tirta Group has 2 shrines, around 300 meters east of the center. Here is a water source. During the ceremonythe priest request the holy water here.
19. Pura Pasar Agung Group, located on the higher slope of Mt. Agung and is via Selat village, and is considered as part of Besakih.

Temple Maintenance
To maintain the temple in the sense of management a foundation has been established under the Center Hindu Assembly in Jakarta. The decision to manage the temple by Central Assembly was issued by Bali Governor by his memo no. 206/I/C/1968 dated 10 August 1968.
The foundation name is BESAKIH PRAWARTAKA Foundation. While the committees (Bali “Pengempon”) of the temple are those villages surrounding the temple, consist of 4 villages. According to the recordin 1976 these 4 villages have 3791 residents. Those villages are:

1. Banjar Besakih Kanginan ( East Besakih village )Banjar Besakih Kawan ( West Besakih village )Banjar Temukus ( Temukus village )
2. Banjar Simpar ( Simpar village )

For daily maintenance works these 4 villages are divided into 8 groups which are in charge for each complex of the temple. All 18 complexes of the temple are divided into 8 permanent working groups.

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Here’s an example of a style sheet reference that uses an @import rule:

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so what is media? actually, I don’t know what is media. But we specify the output media using the predefined media types.

“all” – applies to all media
“Braille” – Braille/tactile feedback devices
“embossed” – paged Braille printers
“handheld” – handheld devices
“print” – paged media and print preview mode on the screen
“projection” – projected presentation (used by Opera in full-screen mode)
“screen” – color computer screens
“speech” – speech synthesizers (see the note below)
“tty” – media with a fixed-pitch character grid
“tv” – television-type devices