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Ulu Watu Cliff

Bali offers a diverse range of key regions, each with distinct attractions for different types of travelers, from iconic temples and beaches to wellness retreats and eco-parks.

For a short trip, areas like Ubud, Canggu, Uluwatu, Nusa Penida, and Seminyak are among the most popular, while 2025 brings several new and trending spots perfect for an up-to-date itinerary.​

Main Regions and Signature Attractions

Ubud: Known for its lush rice terraces, art galleries, and wellness/yoga retreats. The Tegallalang rice fields and the Monkey Forest remain must-see sights. Ubud is also a center for Balinese dance and culture.​

Canggu: The hottest beach town, offering surf spots, the famous FINNS Beach Club, trendy cafes, and vibrant nightlife. Surfers and digital nomads flock here for its relaxed vibe and black sand Echo Beach.​

Seminyak & Nusa Dua: Upscale beach destinations. Seminyak features chic shops and beach clubs, while Nusa Dua offers calm, family-friendly beaches and luxury resorts.​

Uluwatu & Pecatu: Famed for dramatic cliffs, epic surf, Uluwatu Temple, and iconic sunset views. Ideal for surfers and those seeking cliffside resorts.​

Nusa Islands (Nusa Penida, Nusa Lembongan, Nusa Ceningan): Unspoiled nature, hidden waterfalls, and stunning beaches perfect for adventure and day trips.​

Lovina (North Bali): Renowned for black sand beaches, calm sea, dolphin watching, and relaxed resorts away from the southern crowds.​

Bedugul & Kintamani: Mountain regions with scenic lakes (e.g., Lake Beratan and Ulun Danu Temple), cooler air, hot springs, and volcanic hikes (Mount Batur).​

Latest and New Attractions (2025)

Eco-Tourism Sites: Areas like Jatiluwih, famous for UNESCO-protected rice terraces and sustainable tourism efforts, are gaining more eco-parks and guided experiences this year.​

New Wellness Retreats: Around Ubud and Canggu, new wellness centers and holistic resorts are opening in 2025, offering immersive yoga, meditation, and spa experiences.​

New Hotels and Beach Clubs: Innovative boutique hotels and beach clubs in Canggu, Seminyak, and Uluwatu have launched, featuring unique architecture, immersive activities, and sustainable amenities, perfect for trend-seeking travelers.​

Cultural Experiences: Festivals like Galungan and Nyepi provide visitors with vibrant rituals and cultural immersion, and more venues are opening up for travelers to participate in traditional Balinese arts and cooking classes.​

Hidden Nature Spots: Munduk, in North Bali, is being featured for its untouched jungles, ancient waterfalls, and jungle trekking routes, ideal for those looking for off-the-beaten-path adventures.​

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History of Pura Kawitan Arya Kepakisan and Prince Nyuh Aya

The main focus of this article is a discussion of the history of Pura Kawitan Arya Kepakisan and the role of Arya Kepakisan in overcoming the rebellion and the resulting changes in Bali's government structure.

In a historical journey full of intrigue, we will see how Arya Kepakisan was appointed Grand Governor and Dalem Sri Kresna Kepakisan became King of Sampranga I, while exploring its impact on social, cultural and political developments in Bali.-ErwanWidi-Sep 13, 2023 

In the course of its long and intriguing history, the island of Bali has witnessed important events that formed the basis for profound changes in its government and the lives of its people.

One of the striking chapters in the story is the conquest of Bali by Majapahit troops in 1352 AD, which was followed by attempts to suppress the rebellion of the Aga tribe on the island. The success of this mission elevated a figure named Arya Kepakisan to Grand Governor and confirmed Dalem Sri Kresna's position as King of Sampranga I.

This article will discuss this event further and its influence on the subsequent historical development of Bali.

Pura Kawitan Arya Kepakisan (Sumber Photo: Koleksi Redaksi)

After the conquest of Bali, it was clear that rebellions continued to occur everywhere, because the Aga tribe population in Bali was dissatisfied with the Aryan government imposed on Bali. Based on Gajah Mada's orders, Arya Kepakisan arrived in Bali in 1352 AD. The King of Majapahit accompanied him to Dalem Sri Kresna Kepakisan to quell the rebellion in 39 Bali Aga villages. The rebellious Aga Bali villages were conquered one by one. After his success, he was appointed Grand Governor of the kingdom with Dalem Sri Kresna Kepakisan as King Sampranga I.

Dalem Sri Kresna Kepakisan bersthana (residence) in Samprangan. At the same time, Arya Kepakisan went southeast and came to a place where he found a large coconut (Nyuh Aya) being roasted. This place was chosen as a settlement which was later named NYUH AYA VILLAGE, to commemorate the discovery of the large coconut (Nyuh Aya).

This place was also marked/cihna/stamped by Taru Agung or also called Taru Rangsana, which in East Java is often found in the form of a tree called the Angsana tree (Pterocarpus indicus). Sarang Agung is unique because its juice is blood red, like human blood. Because of its uniqueness, Taru was chosen to be the sign/cihna/Agung identity brought by Arya Kepakisan (Arya Nyuh Aya) from Pakis village. Here Arya Kepakisan (Arya Nyuh Aya) founded Merajan and later it became PURA KAWITAN after he died and rested at Pura Kawitan Arya Kepakisan (Arya Nyuh Aya).

Pura Kawitan Arya Kepakisan Patung Macan Selem (Sumber Photo: Koleksi Redaksi)

During the reign of Dalem Sri Semara Kepakisan, there lived a Black Tiger (Macan Selem) in Blambangan (Banyuwangi) who was extremely cruel and powerful, causing disruption in the lives of the local people. Due to the severe disturbance caused by the Black Tiger (Macan Selem), Dalem sent Sri Semara Kepakisan Arya Kepakisan (Arya Nyuh Aya) as the ousted Patih Agung to Blambangan (Banyuwangi) with the mission of eliminating the Black Tiger (Macan Selem). Arya Nyuh Aya followed in the footsteps of Arya Kubo Badan, who had been pursuing the same mission for quite some time.

Prince Nyuh Aya successfully killed the tiger and presented its head as evidence to Dalem Sri Semara Kepakisan. Shortly after, Arya Kebon Badan arrived at Kebon Badan and announced that he had also slain the tiger. To avoid any misunderstandings, Dalem Sri Semara Kepakisan granted the same gift to Prince Nyuh Aya and Arya Kebon Badan.

This gift took the form of a charter documenting the rights to honor and respect, as well as the procedures for ceremonies and life and death events for future generations.

As a form of gratitude for the services of Prince Nyuh Aya and Arya Kebon Jenazah, King Bali assigned them specific tasks. These tasks included Arya Kebon Badan receiving the responsibility of overseeing the Kahyangan Temple "Dalem Tugu," while Prince Nyuh Aya was entrusted with safeguarding the "Aji Purana." It was noted that every ceremonial procession at Pura Dalem Tugu must involve transporting the ceremonial items to Dalem Tugu for the ceremony. After the ceremonies were concluded, Prince Nyuh Aya became the guardian of the "Aji Purana." However, for reasons not specified, the "Aji Purana" is no longer present at Pura Dalem Tugu. Instead, the divine representation in the form of "Aji Purana" is now housed at the Kawitan Arya Kepakisan (Arya Nyuh Aya) Temple, located in Banjar Sidayu Nyuhaya, Takmung Village, Banjarangkan District, Klungkung Regency.

Additionally, in the event that the descendants of Arya Kepakisan (Arya Nyuh Aya) and Arya Kubon Body pass away, they have the tradition of wearing a di aben, adorned with nine colors of cotton, balai silunglung, kajang kawitan, balai ljuk tiga undag, and a representation of the adventure involving the black tiger (Macan Selem). The heirloom passed down to them is a blowpipe known as Ki Macan Guguh, which was originally used to kill the tiger in Blambangan. Furthermore, it is worth noting that the sacred words associated with this tradition are preserved in Pura Kawitan, and the first sentence spoken by Arya Kepakisan (Arya Nyuh Aya) is as follows: "Mulaning Carma Balilla Sri Arya Kepakisa, Arya Kediri de Jayasabha, Ari Aji de Jayabhaya, Erlanggia, Putu Kameswara de Dharma Wangsa."

In the Pura Kawitan language, the last verse spoken by Arya Kepakisan (Arya Nyuh Aya) is as follows: "Asak aoka Prince Nginte, Prince Nginte anis Sira Jaya Keta." This marks the conclusion of the war performance. Arya Kediri Jayasabha was the son of Arya Kepakisan. Alongside Arya Kepakisan, Arya Wang Bang, Arya Kenceng, Arya Delancang, Arya Belog, Arya Kudutan, as well as your Wang Bang, Tan Kober, Tan Kabur, Tan Mundur, and Arya Kutawaring, were appointed by Malih Arya Kepakisan.

Prince Nyuh Aya, masentane pepitu, pinih werde Petandakan, Satra, Pelangan, Akah, Kloping, Cacaran, Anggan were among those appointed. This is the reraja (narrative) of Kajang Maring Pemerajan Arya Nyuh Aya.

Pamencangah is very clear and implied that the pemerajan is in Nyuh Aya village, so it is called Pemerajan Arya Nyuh Aya, none other than Pemerajan Arya Kepakisan (Arya Nyuh Aya) and commemorates the village of Nyuh Aya. His son was also named Prince Nyuh Aya because he was born in Nyuh Aya village.

If you look at the description above, it is clear that when he first came to Bali, Arya Kepakisan occupied a place called Nyuh Aya Village. That's why she is called Arya Nyuh Aya. Arya Kepakisan or Arya Nyuh Aya has two sons, namely

1. Prince Nyuh Aya (born in Nyuh Aya village)

2. Prince Made Asak (born in Gelgel). Etc

There are quite a lot of descendants of Arya Kepakisan in Bali. To honor his ancestors as the former King of Kedir, his descendants in Bali agreed to give him the title Sri Nararya Kresna Kepakisan. According to Hindu concepts, every family who wants to build a yard or house must build a Parahyangan Pemerajan or Sanggah. As Arya Kepakisan (Arya Nyuh Aya), after living in the village of Nyuh Aya, he also built Pemerajan which is now Pura Kawitan after moksa and bershtana at Pura Kawitan Arya Kepakisan (Arya Nyuh Aya). Nyuhaya Village is believed to be the same as Banjar Sidayu Nyuhaya, Takmung Village, Banjarangkan District, Klungkung Administrative Regency, because the Taru Agung or Taru Rangsana which is used as a sign still stands and thrives in Kawitani Arya Kepakisan. (Arya Nyuh Aya) Temple. This is the "mind" or origin of all Prati Sentana Arya Kepakisan (Arya Nyuh Aya) in Bali.

The Mystery Behind the Temple of Measure: Uncovering the Secrets of Spirituality and Science

Pura Pengukur Ukuran is a sacred place full of mystery, combining aspects of spirituality and modern science. With electromagnetic phenomena, astronomical orientation, and belief in spiritual dimensions, this temple raises many questions about ancient civilizations and their relationship with contemporary science. This ancient temple believed blending advanced technology of the past with cosmic energy that remains a mystery to this day.

diolubisss@gmail.comdiolubisss@gmail.com ---Nov 27, 2024

The Pengukur Ukuran Temple is a mysterious location tucked away in the mountains. For centuries, it has been a sacred place for the local community, but very few know the true origins and purpose of this structure. As a place of offerings and meditation, the temple is believed to have mystical powers that can help people “measure” their spiritual and physical dimensions. The existence of this temple raises many questions, especially about how science and spirituality can be intertwined in ancient traditions.

he local community believes that the Measuring Temple is not just a place of worship, but also a tool to communicate with the universe. There is a belief that the temple contains energy that can open doors to other dimensions, where the boundaries of time and space can be transcended. Local priests often speak of transcendental experiences during rituals, as if they can access “measurements” of cosmic energy.

But it's not just spirituality that surrounds this temple. Modern scientists have become interested in researching the strange phenomena that often occur here. Early observations suggested unusual electromagnetic fluctuations around the temple area. Some theorize that the temple may have been built on a region of strong geomagnetic fields, which naturally affect human perception of time and space.

Many have tried to find a connection between temple structures and the science of measurement. The concept of “measuring” in spiritual cultures is often associated with understanding invisible dimensions-something that is also the subject of modern science, especially in quantum theory and relativity. Some physicists have suggested that the space around the Pengukur Ukuran Temple may have unique properties that could affect the way we measure reality.

In terms of archaeology, the design and orientation of the Pengukur Ukuran Temple is also very interesting. The structure was designed with unusual precision, as if each stone was installed based on careful astronomical calculations. Researchers found that the temple is aligned with certain points in the night sky, which is similar to the calculations used in the construction of ancient pyramids in Egypt and temples in South America.

In local spiritual traditions, it is believed that this temple helps individuals gauge the balance between the soul and body. The meditation process here often involves visualization and internal measurements, where practitioners try to align their energy with the universe. Modern science also recognizes the concept of “resonance” where everything in the universe vibrates at a certain frequency.

One of the biggest mysteries of the Temple of Measure is how it has survived for thousands of years without suffering significant damage. Structural experts have scrutinized the materials used in the construction of the temple and found that the stones have a composition that is highly resistant to erosion, something rarely found in ancient times.

With the development of technology, some scientists have even dared to speculate that the Temple of Measure may have a connection to advanced concepts such as free energy or antigravity machines. While this theory remains controversial, there is evidence to suggest that ancient technology is often more advanced than we imagine.

The Temple of Measure continues to be a place of interest for both researchers and spiritual seekers. As science advances and spiritual exploration deepens, the line between what we consider “mystical” and “scientific” is blurring. Perhaps in the end, we will find that the mystery behind the Temple of Pengukur Ukuran is not a clash between spirituality and science, but rather a perfect blend of the two things.

Understanding Rangda is key to grasping the spiritual complexity of the Balinese Pura Dalem (Temple of Death).

Rangda is not simply a "villain" but a powerful, complex figure who embodies the necessary destructive forces in Balinese cosmology. She is the epitome of the female dark power.

 Rangda: The Demon Queen and Goddess of Destruction

The name Rangda itself comes from the Old Javanese word meaning "widow." She is the Demon Queen of the Leyaks (vampire-like sorcerers) and is directly associated with the forces of illness, destruction, and black magic.

1. Spiritual Significance (Rwa Bhineda)

The significance of Rangda is central to the Balinese philosophical concept of Rwa Bhineda, which means "two opposites" or unity in duality.

Necessary Evil: In Balinese belief, the universe requires a perfect balance of good and evil, creation and destruction. Rangda is the eternal counterpart to Barong, the mythical protective creature (often lion-like) who represents goodness and creation. Their eternal struggle, famously depicted in the Barong and Rangda Dance, is not meant for one side to win permanently, but to maintain cosmic equilibrium.

The Power of the Pura Dalem: Because she represents dissolution and chaos, Rangda (or her mask/statue) is ritually kept in the Pura Dalem, the Temple of Death, alongside the Barong mask. She is the deity who rules over the cemetery and manages the spirits of the dead.

Transformation and Purification: Though she brings disease, she also holds the power of the cure. By appeasing Rangda and acknowledging the dark forces she controls, the Balinese seek to purify themselves and the community, ensuring the destructive energy is transformed back into creative energy.

2. Physical Depiction and Symbolism

Rangda is terrifying and elaborate in her appearance, which is full of symbolism:

Appearance: She is often depicted as a mostly nude, old, haggard woman with long, messy, tangled hair, pendulous breasts, and long claws.

Mask: Her most famous representation is the terrifying mask:

Protruding Eyes and Fangs: Represent cruelty, anger, and her savage, merciless nature.

Long, Flaming Tongue: Symbolizes her insatiable hunger (for destruction, or children in some legends) and the burning nature of unbridled rage.

3. Historical and Mythological Roots

Rangda's legend is tied to historical and Javanese mythology, primarily through two famous figures:

Mahendradatta: In one major myth, Rangda is the incarnation of Queen Mahendradatta (10th-11th Century), a Javanese princess married to a Balinese king. She was exiled for allegedly practicing black magic and, after becoming a widow, sought revenge against the kingdom by unleashing plague and demons (Leyaks).

Calon Arang: She is also identified with Calon Arang, a powerful widow-witch from Javanese folklore who caused massive destruction and disease because her beautiful daughter could not find a husband due to her mother's reputation.

In essence, Rangda is the fierce manifestation of the goddess Durga or Kali (the Hindu goddess of destruction, time, and transformation), adapted into a powerful Balinese spirit. She is a profound reminder that the spiritual path involves acknowledging and balancing even the most chaotic forces of the universe.

First line: Spring arrives, swallows dance in the world

Second line: Joy fills the home, horses gallop freely

Horizontal scroll: Blessings fill the home