The Blanjong Inscription

The Blanjong Inscription is located at Pura Blanjong in the Banjar Blanjong area, Sanur Kauh Village, South Denpasar District, Denpasar City, Bali.

The Blanjong Inscription is a stone inscription made of andesite, known as a sila inscription. It takes the form of a stone pillar or a lotus flower. The inscription measures 177 cm in height and has a diameter of approximately 62 cm. The writing on the Blanjong Inscription is carved on both sides. The northwest side contains 6 lines of writing, using the Pre-Negara script commonly used in North India and Old Balinese language. On the southeast side, there are 13 lines of writing using the Old Balinese (Kawi) script and Sanskrit language.

The Blanjong Inscription was issued by King Sri Kesari Warmadewa in the month of Phalguna (the 12th month of the Caka year) in the year 835 Caka (911 AD). In terms of paleography, the letter forms used in the Blanjong Inscription are contemporaneous with the short inscriptions found in Candi Kalasan in Central Java. Such letter forms were commonly used in North India and began to be adopted in Indonesia around the 8th and 9th centuries. The Blanjong Inscription serves as a victory monument or Jaya Stamba/Jaya Cihna over the enemies in the Gurun region (Nusa Penida) and Swal (Ketewel Beach). It was created to commemorate this victory (Wiguna, 1990: 29-38).

From the language and script used, as well as the content of the Blanjong Inscription, it reflects the local wisdom in the fields of science and technology (iptek) and power (politics). The use of two languages (bilingual) and two scripts (bescrif) demonstrates the skill, mastery, and knowledge of the people during the reign of King Sri Kesari Warmadewa in the 10th century AD. Such inscriptions are unique and the only ones found in Bali. Generally, inscriptions in Bali are written in the Old Balinese script using the Sanskrit language (Pre-Negara script) or in the Old Balinese language using the Old Balinese script (Kawi). However, the Blanjong Inscription was created using two languages and two script systems. Another remarkable feature of the Blanjong Inscription is the cross-script usage, where the Sanskrit language is written using the Old Balinese script (Kawi), while the Old Balinese language is written using the Pre-Negara script. This fact indicates that the inscription's author (citralekha) was someone proficient in language and writing conventions, especially in both languages and scripts. This proficiency is undoubtedly based on the prevailing traditions and cultural background of that era and its preceding traditions.

The wisdom in the political field (power) is reflected in the content of the inscription, which mentions that the king has successfully defeated his enemies in Gurun and Swal. This statement indicates that the king's authority was extensive and possibly extended throughout Bali. The inscription also contains curses (sapata) directed at those who violate its contents. This demonstrates that King Sri Kesari Warmadewa ruled with firmness, wisdom, and a commitment to upholding the supremacy of the law.

Since its discovery by Stutterheim around 1930, the Blanjong Inscription has suffered some deterioration, with several lines of letters missing. The site has been registered as a cultural heritage site and has undergone several conservation efforts, including the construction of protective structures.

Wihara Satya Dharma

Vihara Satya Dharma is situated in the Benoa Port area of Bali, Indonesia, and serves as a Tridharma place of worship. Despite being referred to as a "vihara," it actually caters to three religions: Buddhism, Taoism, and Confucianism, as stated in its inauguration inscription. Similar to other temples and viharas in Bali, this place of worship exhibits a fusion with Balinese Hinduism, as seen through the presence of the Padmasana shrine and the Karang Statue in the front corner of the courtyard.

Nezha is the primary deity revered at Vihara Satya Dharma. Additionally, the temple constructs altars for the Singbing deities associated with travel safety, navigation, and trade. This place of worship aims to cater to sailors from various nations who frequently dock at Benoa Port, filling the void of a temple that previously did not exist in the area. Moreover, it aspires to attract both local and international tourists visiting the region.

The Chinese characters above the name Vihara Satya Dharma are written as 宮安保, pronounced as "bǎo ān gōng" when read from right to left. The character 保 (bǎo) signifies concepts such as guarding, protecting, preserving, guaranteeing, and providing assurance. 安 (ān) conveys notions of satisfaction, calmness, stability, tranquility, safety, comfort, health, finding a place, installation, fixing, pacifying, bringing, securing, protecting, security, and peace. 宮 (gōng) represents a palace, temple, castration, or the first note of the pentatonic scale. Collectively, the characters 安保 (ānbǎo) translate to "security" or "safety." Thus, bǎo ān gōng literally means the "Temple of Security." This term is commonly employed by temples with the objective of instilling a sense of security, particularly on a spiritual level, among their devotees.

Although the term "vihara" is frequently used by various temples in Bali, it may refer to different places of worship. This usage stems from the political context in Indonesia before the recognition of Confucianism as the sixth religion.

Vihara Satya Dharma is situated at the northern end of the toll road in Benoa Port. The funds for its construction were collected through contributions from the Indonesian people, particularly those residing in Bali, as well as from sailors from Japan, Taiwan, and Thailand who dock at Benoa Port. The construction spanned six years and was officially inaugurated in 2012. The inauguration ceremony for the vihara building was held on Wednesday, August 22, 2012, with the presence of Bali's Deputy Governor, AA Ngurah Puspayoga.

Prasasti Batujimbar

The Batu Jimbar Inscription, located in Banjar Betngandang, Sanur Kauh Village, is an inscription consisting of copper plates created during the 12th to 14th centuries. The number of plates is incomplete, with only six plates preserved, currently kept at Nyoman Sumariana's house. Despite the incomplete set, research has been able to outline the general content of the inscriptions using the Old Balinese script and the Javanese Kawi language. The research divides the inscriptions into two groups. 

The first group, comprising Plates II, VI, VII, XIII, and XIV, contains information about tax obligations for Karaman Indrapura. These taxes are related to the duty of worshiping the deities enthroned on Bukit Tunggal. However, the exact period and ruling kingdom when these inscriptions were made cannot be determined due to the incompleteness of the plates. It is estimated, though, that these inscriptions were issued by Paduka Sri Maharaja Sri Jayasakti, who ruled Bali around the Caka year 1055-1071 (1133-1149 AD). They were also allowed to fell prohibited trees such as kemiri trees that shaded rice fields, houses, meeting halls, and palm or enau trees. Several officials and their positions are mentioned, including Samgat Caksu Karanakranta held by Pangdudal, Mpungku Lokeswara held by Dang Aacaryya Abhipura, Mpungkwing Canggini Dang Upadhayaya Widyottama, and Samgat Mangirendiren Wadani held by Sangkawiryya.

Moving on to the second group, there is only one plate, Plate III. This plate mentions the grant of a sizable land by an official with the title Rsi Nara Rajapatih. The land grant was witnessed by various officials and included curses for anyone who dared to violate it. Officials such as Senapati Sarbwa, Senapati Wresanten, Senapati Balmbunut, Senapari Manyiringan, and Manyuratang I Halu witnessed the granting of the inscription. The same information is also found in the Cempaga C Inscription issued by King Bhatara Sri Mahaguru in the Caka year 1246 (1334 AD) and the Selumbung Karangasem Inscription issued by King Bhatara Sriwijaya Kartaningrat and his mother, who held the title Paduka Tara Sri Mahaguru, in the Caka year 1250 (1338 AD).

The inscription includes its boundaries, stating that its eastern boundary remains the same as before. The northern boundary is west of Bangkyang Siddhi Village, reaching Kalkalan, Air Bakung, and Srimuka, then turning north again until Darawati, which marks the boundary from Srimuka.

Sekaa Barong Eka Budhi

Sekaa Eka Budhi is a cultural group in Bali, Indonesia that is dedicated to preserving and promoting traditional Balinese performing arts. The group focuses on various art forms, including music, dance, and theater, and plays a vital role in showcasing the rich cultural heritage of Bali.

Sekaa Eka Budhi consists of highly skilled performers who have undergone extensive training in their respective art forms. They have mastered the intricate techniques, movements, and expressions that are characteristic of Balinese performing arts. The group comprises musicians, dancers, actors, and other artists who work together to create captivating and immersive performances.

One of the main objectives of Sekaa Eka Budhi is to keep the traditional Balinese arts alive and relevant in the modern era. They achieve this by regularly performing at cultural events, festivals, and ceremonies both within Bali and in other parts of the world. Their performances often feature traditional costumes, vibrant music, and elaborate choreography that mesmerize audiences and transport them into the world of Balinese culture.

Sekaa Eka Budhi is deeply rooted in the local community and actively engages in community activities. They organize workshops, training sessions, and educational programs to pass down their knowledge and skills to younger generations. By doing so, they ensure the continuity of Balinese arts and culture and encourage the participation of the youth in preserving these valuable traditions.

Moreover, Sekaa Eka Budhi collaborates with other cultural groups, institutions, and artists to promote cultural exchange and collaboration. They contribute to the development of innovative and contemporary artistic expressions while respecting the foundations of traditional Balinese arts. Through these collaborations, they expand their artistic horizons and enrich their performances with new ideas and influences.

Sekaa Eka Budhi serves as a cultural ambassador for Bali, representing the island's artistic traditions and contributing to its reputation as a hub for cultural tourism. Their dedication, passion, and commitment to preserving Balinese performing arts have earned them recognition and appreciation both locally and internationally.

In conclusion, Sekaa Eka Budhi is a cultural group that strives to preserve, promote, and innovate traditional Balinese performing arts. Through their performances, educational activities, and collaborations, they ensure the continuity of Balinese cultural heritage and inspire audiences with the beauty and significance of Balinese arts and culture. translate to indonesia

Sekaa Barong dan Keris Uma Dewi Budaya

Sekaa Barong Uma Dewi, also known as Uma Dewi Barong Dance Group, is a traditional performing arts group in Bali, Indonesia. The group specializes in the Barong dance, a popular Balinese dance form that tells the story of the eternal battle between good and evil.

Uma Dewi Barong Dance Group is dedicated to preserving and promoting the rich cultural heritage of Bali through their performances. The Barong dance, considered a sacred dance in Bali, is often performed during religious ceremonies and important cultural events.

The members of Sekaa Barong Uma Dewi are highly skilled performers who have undergone extensive training in traditional Balinese dance and music. They have mastered the intricate movements, gestures, and expressions that are characteristic of the Barong dance.

The Barong dance itself features a large mythological creature known as the Barong, representing good, and a demon-like creature called Rangda, representing evil. The dance portrays the eternal struggle between these two forces and the ultimate triumph of good over evil.

In addition to their performances, Sekaa Barong Uma Dewi also plays an important role in the local community. They actively participate in community events and collaborate with other cultural organizations to promote and preserve Balinese arts and traditions.

Through their dedication and passion, Sekaa Barong Uma Dewi has gained recognition both locally and internationally. They have performed in various festivals, exhibitions, and cultural exchanges, representing Bali's vibrant artistic heritage.

The involvement of young members is also a crucial aspect of the group's activities. They are committed to passing down the traditions and knowledge of the Barong dance to the next generation, ensuring that the cultural legacy of Bali continues to thrive.

Sekaa Barong Uma Dewi serves as a living testament to the beauty and significance of Balinese culture. Their performances captivate audiences with their graceful movements, vibrant costumes, and enchanting music, offering a glimpse into the rich artistic traditions that have been cherished for centuries in Bali.

Sekaa Barong dan Keris Sari Wisata Budaya

Sekaa Barong and Keris Sari is a cultural tourism group in Bali, Indonesia that focuses on preserving and showcasing traditional Balinese arts and culture. The group is dedicated to promoting the beauty and significance of Balinese heritage through their performances and activities.

Sekaa Barong and Keris Sari specializes in two important cultural elements: the Barong dance and the Keris dance. The Barong dance is a traditional Balinese dance that depicts the eternal battle between good and evil. It features a large mythical creature called Barong, representing good, and a demon-like creature called Rangda, representing evil. The dance is accompanied by vibrant music and colorful costumes, captivating the audience with its energetic movements and dramatic storyline.

The Keris dance, on the other hand, showcases the traditional Indonesian weapon known as the keris. The dance incorporates fluid and graceful movements, symbolizing the beauty and precision of the keris. It is often performed as a solo dance, accompanied by traditional gamelan music.

Sekaa Barong and Keris Sari actively participate in cultural tourism activities, including performances at various venues and events. They contribute to the promotion of Balinese arts and culture by showcasing their skills and talent to both local and international audiences. Their performances often attract tourists who are interested in experiencing the rich cultural traditions of Bali.

In addition to their performances, Sekaa Barong and Keris Sari also engage in educational activities. They offer workshops and training sessions to teach the younger generation about the traditional dances and the cultural significance behind them. By passing down their knowledge and skills, they ensure the continuity of Balinese cultural heritage for future generations.

Furthermore, Sekaa Barong and Keris Sari actively collaborate with other cultural groups and organizations to promote cultural exchange and cooperation. They participate in festivals, exhibitions, and cultural events both locally and internationally, representing the vibrant artistic traditions of Bali.

Through their dedication and commitment, Sekaa Barong and Keris Sari contribute to the preservation and promotion of Balinese cultural tourism. They play a significant role in showcasing the rich artistic heritage of Bali, attracting visitors from all around the world who are eager to witness the beauty and uniqueness of Balinese arts and culture.

Pasar Burung Satria

Satria Bird Market is the largest bird market in Bali. This tourist attraction for bird enthusiasts was initially developed by a figure from Puri Satria, Cokorda Ngurah Mayun Samirana.

The location of the bird market is strategic, adjacent to Puri Satria, the direct heir of Puri Denpasar, which was destroyed by the Dutch during the Puputan Badung war in 1906. The ruined and uninhabitable condition of the palace led the remaining descendants of the king to build a new palace called Puri Satria.

The area around this palace developed, including the bird market, when the Lila Buana Market was evicted in the 1980s. The field in front of the palace was used as a gathering place for traders, especially those selling pet birds.

The bird market area on Jalan Veteran in Denpasar was initially only 6x15 meters in size and managed by five groups of traders. Now, the area has expanded to cover the entire temple area of Puri Satria, occupying about half a hectare

Initially, the types of birds sold were limited to sparrows, zebra doves, and canaries. As it developed between 1991-2000, the variety of birds for sale increased, including swamp sparrows, turtle doves, robins, starlings, birds from outside Java and abroad, and even other animals such as chickens, rabbits, dogs, and ornamental fish. The prices range from tens of thousands to millions of rupiah.

According to Ni Made Yenny Purnama Sari in the Journal of Ganesha University of Education (Undiksha), Satria Bird Market first entered the city's tourism agenda when it was inaugurated by the Deputy Mayor of Denpasar, I Ketut Robin, in 2000. The bird market became more organized, with the existing 47 stalls equipped with permanent walls. Between 2000 and 2012, the facilities became more complete, including a money changer, public toilets, parking lots, and food stalls.

Satria Bird Market is not only a place for bird transactions. The rows of stalls also provide various needs and information related to pets, including cages, birdcages, aquariums, books, magazines, tabloids, and pet accessories. Most traders provide guarantees for the birds they sell. If a bird is unhealthy, it can be returned.

The traders here are required to maintain order, especially during ceremonies in the palace. They usually temporarily stop trading until the ceremony is completed.

Domestic and foreign tourists often visit because Satria Bird Market is only 500 meters north of Lapangan Puputan Badung. Some visitors come with the intention of buying beautiful birds, mostly singing birds, while others simply come to observe or pursue their hobby of photography.

The melodious chirping of these winged creatures delights anyone who approaches them. The friendly traders greet visitors and are willing to share knowledge about the world of bird keeping.

Pasar Kumbasari

Kumbasari Art Market is a popular destination for tourists looking to purchase unique souvenirs and traditional Balinese artworks. Situated in the bustling center of Denpasar City, this market offers a wide variety of souvenirs at affordable prices, with room for negotiation. With approximately 800 vendors, Kumbasari Market in Bali operates 24 hours a day, attracting both local and international tourists and resulting in a consistently busy atmosphere. Visitors are drawn to Kumbasari Market due to its extensive selection of items that cater to the diverse needs of tourists. It's worth noting that Kumbasari Market operates in two sessions: during the morning, it focuses on selling everyday necessities, while in the afternoon and evening, the stalls are transformed into a display of art items such as paintings, sculptures, accessories, and traditional ornaments, all neatly presented.

Kumbasari Market in Badung was established in 1977 and experienced a fire incident in 2000. Following the incident, the market underwent renovations and reopened around 2001, maintaining its original charm. The market spans four floors, with the ground floor housing grocery stalls. From around 8 AM, stalls on the second to fourth floors gradually open, predominantly offering Balinese crafts. If you're interested in fashion items, head to the second floor, where you'll find udeng (traditional Balinese headwear), fabrics, sarongs, and bed covers. On the third floor, you'll discover a wide range of sculptures, paintings, Balinese ornaments, as well as handkerchiefs and women's bags. Lastly, the fourth floor is dedicated to various souvenir knick-knacks, including crafts made from shells, paper, and items sourced from outside Bali.

Kumbasari Market is conveniently located on Jl. Gajah Mada, Denpasar, adjacent to Badung Market, separated only by the Badung River.

Pasar Badung

Denpasar is committed to revitalizing its traditional market and heritage. One of them is Badung Traditional Market which was totally burnt out on February 26th 2016, right in the middle of the city’s anniversary. After the tragedy, all the activities of this traditional market were temporarily relocated to Tiara Grosir, an abandoned supermarket in Cokroaminoto Street, Denpasar. Today, the traditional market is ready to reoperate and the President will come and attend the reopening ceremony on March 22nd 2019 with approximately 1600 local sellers.


Badung Traditional market originally is a regular traditional market which operates for 24 hours and has become the center of trading and shopping for daily needs since a long time ago. This market is located next to Kumbasari Market (on the west side), divided by Tukad Badung (Badung River) and connected by a unique bridge between the two markets. History says Tukad Badung is one of the historical rivers because when the dutch occupied the country, they used this river as a logistic channel from Denpasar towards Puri Pemecutan during the Puputan Badung Battle, September 20th 1906.


Badung market also marked the history as the center of trading and business back in the Royal Badung periode. The name Denpasar was taken from the word DEN- means the north, and PASAR-means the market.


In 1907, the traditional market that was located in Jalan Gajah Mada (now is the mayor’s office) was moved slightly west to the Badung Traditional Market now. Back in the 1907, that location was occupied by Javanese and Maduranese people, and because of that relocation, those people were moved to Kampung Wonosari, which is now called Kampung Java.Back at that time, the Dutch government built very proper spaces for the traders inside the market. They also arranged the spaces for the Chinese, Indian, Arabian traders and sellers to open the stores along the Gadjah Mada street. They usually sell marijuana, tobacco, jewelry, clothes and other things.


With these activities, Badung traditional market has been a place that makes the culture exchange occur. Because instead of only providing daily needs for the people, this market built a social interaction between local people and the visitors. They also exchange their farm products, arts and crafts, and home industry products.


Within 24 hours, Badung Traditional market divided its operating hours into 2 sections, night and day. In the daytime (occurs during 5am – 5pm), this market will be full with the sellers who sell daily needs, foods, and all the things we need for hindu daily praying. During day time, this place also becomes a tourist destination and one of the “must visit” places for city tours around the heritage area in Gajah Mada Street.


Night market activities started at 3.30pm-6 am. All fresh goods from farms are easily found in high quality and quantity at this hour.


A very unique thing you can find in this traditional market is “tukang suun”. This “Tukang Suun” actually is the person who offers you their service to bring your things after shopping and bring it on top of their heads with a basket, from the market to your vehicle. And amazingly, most of them are women.Imagine how much you have to pay for that extraordinary service? It's only IDR 5k-10k!


Not feels like shopping? Well, you can enjoy your time and take a beautiful selfie on top of the bridge with side riverwalk of Taman Kumbasari as the background. The government has magically turned the riverside with beautiful lighting and mural paintings.


Take a further walk along the Heritage Area in Gajah Mada Street, you will feel the memorable buildings, ancient architecture that are worth saving in the pictures

Pasar Sindhu

Sindhu Night Market, also known as "Pasar Malam Sindu Sanur" among locals or sometimes called "Sanur Night Market" by foreign tourists, operates from 6:00 PM WITA (Indonesian Central Time). It specializes in serving traditional culinary delights prepared by street vendors, with prices that are quite affordable. You can find a variety of traditional snacks starting from Rp 3,000. The market offers a diverse range of signature dishes, including chicken noodles, meatball soup, fried rice, satay, lamb curry, and refreshing mixed fruit ice desserts.

Every evening, the market buzzes with activity as both local and international tourists gather there. Despite the lively atmosphere, it is not overly crowded, allowing families to enjoy the wide array of culinary offerings. The market maintains cleanliness, organization, and a safe environment free from crime. Muslim visitors need not worry about finding halal food as most of the available options are made from halal ingredients.

Sindhu Night Market is located at Jl. Pungutan No. 2, Sanur, South Denpasar District, Denpasar City, Bali, Indonesia. It is situated approximately 550 meters away from Sanur Market, 1.8 km from Sanur Beach, 7.9 km from Denpasar City, and 14.2 km from Kuta Beach. From Ngurah Rai International Airport, it takes around 30 minutes to reach Sindhu Night Market, covering a distance of 15.7 km.