Harmonic Chants of the Sumping Keladi Procession: Ceremony Series at Pura Desa Lan Puseh Desa Adat Mengwitani

Pura Desa Lan Puseh Desa Adat Mengwitani stands majestically in Desa Adat Mengwitani, Mengwi District, Badung Regency, Bali Province. Strategically located just 10 minutes from Terminal Mengwi, this temple is easily accessible due to its position right along the main road. The grandeur of its distinctive Balinese architecture makes it a striking sight for anyone passing by on the Mengwi highway.

Last October, this sacred place held a grand ceremony series consisting of Nganteg Linggih, Ngusabha Desa Lan Mepahayu Nini rituals. Within these sacred proceedings, there was a special ritual called Mesumping Keladi. This ritual presents a spiritual dimension through holy chants, which in the Balinese language are known as "tembang" or "gending". The sacred chant performed is called Mamanda, a gending composed with a structure consisting of themes, basita paribasa, and mandates. The lyrics of the Mamanda gending are as follows "Nyampat macaniga, mabanten sumping kaladi, Ane nyampat dadi dewa, ane mabanten dadi gusti, Menék-mének reké gusti ka beringin, Tuun-tuun reké gusti kajantaka, Bintang siang reké gusti tumbuh kangin, Kasumbané reké gusti tarik mabunga, Nyai daha apang tangar kayeh kangin, Tarunané reké gusti masang guna, Guna napi reké gusti pasang dané, Guna pulet reké gusti mapuliket, Nyén teka uli kaja mabunga pucuk gading, Ija bakatanga di puseh kaja kangin, Anak luas reké gusti pangélingin, Suba teka reké gusti tani sapa, Baang buah baang basé tani tampi, Anak ngutang adem duduka kin i nyoman, Teka nang kakawa ngaba céngklong kadungklang-dungkling."

The theme that flows through the Mamanda gending tradition is purity – a fundamental aspect that must be maintained with wisdom in community life. This literary work in the form of song carries a profound message, as reflected in its lyrics "Nyampat macaniga, mabanten sumping kaladi, Ane nyampat dadi dewa, ane mabanten dadi gusti, Bintang siang reké gusti tumbuh kangin, Nyai daha apang tangar kayeh kangin, Nyén teka uli kaja mabunga pucuk gading, Ija bakatanga di puseh kaja kangin."

Within these interwoven words lies a meaning that teaches the vital importance of maintaining purity in ceremonial practices, especially in grand-scale sacred works. These lyrics beautifully illustrate the concept of purity manifested through two aspects: areal purification and self-purification. This emphasizes that purity is not merely about maintaining one's personal sanctity but also encompasses preserving the temple grounds' sanctity.

The Mamanda gending serves as a sacred reminder for humanity to constantly maintain purity in every aspect of life. Purity, as an extremely subtle and profound value, becomes a mirror reflecting one's spiritual development, while also serving as a marker of harmony between understanding and behavior in daily life as human beings.

White Duck in Padudusan (Photo Source: Author's Collection)

In the padudusan procession, the white duck holds a highly sacred role as a symbol of cleansing from all worldly impurities. The selection of a white duck is not without meaning, but rather due to its natural ability to distinguish between what is impure and pure. In this meaning-laden ritual, the person in charge feeds the duck with beras manca warna – five-colored rice symbolizing the four cardinal directions and the center point. This white duck is believed to have the ability to dispel impurities in the upper direction of buildings and banten.

Simultaneously, an ayam (chicken) grungsang also plays an important role in this procession. Similarly, this chicken is fed the five-colored rice and symbolizes the purifier of impurities in the lower direction. The harmony between the functions of the white duck and ayam grungsang reflects the concept of balance in the padudusan ceremony.

Padudusan itself is a manifestation of yadnya aimed at awakening awareness of universal unity, both in sekala and niskala dimensions. The padudusan ceremony not only serves to draw closer to Ida Sang Hyang Widhi but also strengthens brotherly bonds and preserves nature – a tangible manifestation of the Tri Hita Karana philosophy.

In its implementation, this ceremony has two main functions: as a means of purification and deepening of sraddha, manifested through various forms of banten. The purification banten consists of byakaonan, tebasan durmanggala, and tebasan prayascita. Meanwhile, daksina and sesayut banten serve as manifestation offerings. These two types of manifestation banten become inseparable elements in almost every Hindu yajna ceremony. In fact, the lontar Parimbon Bebantenan emphasizes that a ceremony cannot achieve perfection without the presence of daksina, also known as Yajna Patni.

Sulinggih as the Ceremony Officiant (Photo Source: Author's Collection)

This meaningful ceremony series is led by Sang Sadaka or a Sulinggih, who has received sacred trust from the Yajamana Karya to muput (complete) the ceremony series. As the executor of yadnya, the Yajamana Karya places complete faith in the Sulinggih who has undergone sacred purification processes of Dwijati and Padiksaan. This purification process grants special authority to the Sulinggih to lead various levels of yadnya ceremonies.

In every worship conducted, Siwa as the highest manifestation of Ida Sang Hyang Widhi Wasa is always present. Siwakrana is present as a sacred witness overseeing the purity and truth of every ceremonial procession being performed. At Pura Desa lan Puseh Desa Adat Mengwitani, the Sulinggih leads the sacred processions of Memben and Mesumping Keladi with complete devotion and solemnity.

Pemangku During the Mesumping Keladi Procession (Photo Source: Author's Collection)

Besides the Sulinggih, the pemangku play a vital role in maintaining the sacredness and smooth flow of the entire ceremony series. Each pemangku carries out duties and responsibilities that have been outlined according to their respective authorities. These sacred duties include delivering ceremonial offerings, preparing all necessary facilities and infrastructure for the yadnya, and overseeing the procession from the beginning until the end of the ceremony series at the temple.

Additionally, the pemangku are also tasked with leading prayers at specific times when not led by the Sulinggih. Equally important, they are responsible for maintaining the temple grounds' purity from all forms of cemer (impurity) that could disturb the sanctity of this sacred place. In Balinese Hindu tradition, pemangku also serve as intermediaries between the krama desa and the niskala realm, ensuring harmony between the sekala and niskala realms is maintained.

These pemangku have undergone a special pawintenan process that authorizes them to carry out these sacred duties. Their dedication and service in maintaining the ceremony's sanctity and smooth execution is a tangible manifestation of devotion to Ida Sang Hyang Widhi Wasa, as well as service to society in the context of dharma agama and dharma negara.