At first, this temple was built by a legendary Balinese figure, his name is Sri Kebo Iwa. He is known as an expert in the field of Balinese buildings. In the Babad Wongayah Dalem which is seen as the Maospahit Temple Inscription, it is explained about the journey of Sri Kebo Iwa teaching and leading the community to build the temple.
Sri Kebo Iwa built the Rasas Maospahit Temple in 1200 Saka (1278 AD). The so-called Rasa Maospahit Temple is a red brick building shrine which is quite large and unique with two ancient pottery statues flanking the door. The temple faces west on the Main Mandala of Maospahit Temple.
It seems that the contents of the Babad above are true. Because now we can see that there are two main shrines in the Main Mandala of Maospahit Temple. The pelinggih is in the form of a gedong. The red brick building with a palm fiber roof facing west is called the Raras Maospahit Temple. Meanwhile, its twin facing south is called Candi Raras Majapahit. In front, a little to the south, the Cultural Studio is lined up. Meanwhile, the twin salu is in the area to the east of the main mandala of Pengengker Maospahit Temple.
Jro Mangku Gede explained that those who were most glorified during prayers at the main mandala were Ratu Ayu Mas Maospahit who was enshrined in the Raras Maospahit Temple and Ida Bhatara Lingsir Sakti who was enshrined in the Raras Majapahit Temple. Pujawali to glorify Ratu Ayu Mas Maospahit falls on the Jyesta Full Moon day, while Pujawali to glorify Ida Bhatara Lingsir Sakti falls on the Full Moon Kalima.
The phrase Candi Raras means a beautiful temple and architecturally this old temple is indeed antique, although now the red bricks are starting to rot and many of the ancient bowls attached to the body of the Raras Majapahit Temple have been lost. The word "maospahit" means the same as the word "majapahit". The quoted Babad text clearly says that the gedong which was built under the name Raras Majapahit Temple was based on the size of the gedong or temple in the Majapahit kingdom. Its function is described as a panyawangan sacred building to connect oneself with gods or ancestral spirits who are far away, namely Majapahit.
The Gods who are worshiped can be used as an indicator of the religion that the king and/or the community adheres to. Jro Mangku Gede confirmed this. That the Gods worshiped at the Maospahit temple are actually Gods who are the center of the religious orientation adhered to by the King of Majapahit. However, in the context of respect for the Balinese tradition, God is worshiped with the title Ida Bhatara Lingsir. He is the purusa 'man' with the character of 'sun'. On the other hand, Ratu Mas Maospahit is a Chandra (moon) 'female' Predana.
As meant in the Chronicle, the King of the Kingdom of Bandana (Badung) feels incomplete and irrational if he only worships God as Pradana 'Mother'. In order to be complete and rational, it is also better to worship as Purusa 'Father'. The concept of rwa bhineda 'binary opposition' has indeed been the essence of the wisdom of the Balinese people since ancient times. Therefore he ordered the construction of the Raras Majapahit Temple to accompany the Raras Maospahit Temple which had been built by Sri Kebo Iwa previously.
In line with that, Jro Mangku Pun emphasized his stance that Bhatara Lingsir and Ida Ayu were Sang Hyang Ardanareswari 'two single gods'. He is a religious taksu' magician of the Badung kingdom. God as Bhatara Lingsir Sakti is believed to have the task of bestowing kadiatmikan 'spiritual enlightenment' to the king and the Badung people who are devoted to him. On the other hand, God as Ratu Ayu Mas Maospahit is believed to be the bearer of the task of bestowing wisdom.
'Ability to be able to work professionally and with dignity' so that the kingdom becomes safe and prosperous. Mangku believes that this is what happened to the ancestors who were the pangrajeg "responsible" for the Maospahit Temple and the Bandana kingdom.
Given that, the existence of Maospahit Temple is very important for the successors of the Bandana kingdom, especially the Puri Pemecutan and Puri Satriya (Satria) families.
This temple seems not solely to worship the Ista Dewata, but also to glorify the ancestors, especially the king's ancestors. Ida Bhatara Lingsir, is also a title to honor the male ancestor of the Majapahit kingdom. Preferably, Ratu Ayu Maospahit, may also be a title to honor the female ancestors of the Majapahit kingdom. Including to glorify Sri Kebo Iwa for his services. Hindus believe that the ancestors are jan bangul 'puja delivery' to be able to connect with the Gods who are worshiped. Without the blessing of the ancestors, worship of God is seen as flawed. The ancestor, because of his good deeds after he passed away, through the Sradha or Ngaben and Mamukur rituals, his spirit was enshrined and believed to be able to become one with the Ista Dewata he worships. The Maharsi taught: "Pitra Dewa Bhawa" 'Ancestors are the embodiment of God'.
Jro Mangku explained that the area of the temple is around 70-80 acres (not yet measured). The chosen temple of the five mandalas. The first mandala is in front of a gate called Candi Kusuma facing Jalan Sutomo. Like the other Kori Agung gates, the Kusuma temple's door was not wide. Inside the front mandala are the Twin Salu, the majestic and tall Bale Kulkul, the Pelinggih Ratu Ngurah Pengasasan, and the Piasan. On the west side of Penyengker, in the south corner, there is a tall, sturdy gate facing west. Its name is Rengat Temple. This gate serves as a path to mandala two.
The second mandala, which is in the south of the temple, used to be quite large. However, now there is only an alley two meters wide that leads to the next gate which is west of the South Pengengker Temple. Going down this alley, some distance to the west, there is a Candi Bentar, which is also sturdy and has a magnificent red brick arch. The name Rebah Temple. This third mandala, also called Jaba Sisi. There are a number of distinctive buildings here. Among these are the Kompargih Ratu Cede Kobar Api, Bale Pesandekan, Bale Cede, Bale Sakaulu, Parerepan, Pawaregan, Pelinggih Bhatara Wisnu, and Sumur. There is also a large Soka and Nyambu Rata tree shading this mandala which makes the temple cool and seems haunted. The main function of this mandala is as a kitchen for ‘offerings’, a public kitchen, and a ‘resting place’.
To the east of this mandala is the Bentar Temple, a red brick with a wide door, which is also sturdy and unique. At Candi Bentar in the northern hemisphere, there is a large relief (a statue attached) of Bima wrapped around two dragons. Her name is Queen Ngurah Bayu. Lined up on the north side of the temple wall are statues of Dewa Yama, Indra and Sangkara. On the other hand, on the southern side of the temple, there is a large statue of Garuda bird carrying Sangku Amerta, a pot of water of life. Her name is Ratu Ngurah Paksi. Lined up to the south are statues of Dewa Kuwera and Baruna. This unique statue is of course of particular interest to archaeologists.
The sacred statues accompanying Ratu Ngurah Bayu and Ratu Ngurah Paksi are five gods called Sanghyang Panca Korsika. They are the guardian gods of Qibla. Its existence is believed to be the one who bestows the grace of supernatural protection so that the sanctity of the temple and Hindus who carry out religious activities in the temple are safe from various forms of disturbance that are unfavorable. Meanwhile, RatuNgurah Bayu and RatuNgurah Paksi are also believed to have a protective function.
By crossing this Bentar Temple, we are invited to enter the fourth mandala which is called Jaba Tengah. This mandala is also quite wide. There are a number of sacred buildings here, namely the Pesucian Bale, the Tajuk Bale, and the Sumanggen Bale. In this mandala there is a Sawo Kecik tree, which is quite lush. This mandala is of course for the wall of 'sacred art', especially when there is a ceremony at this temple.
In the eastern part of this mandala, there is a stumpy, unique, and tall Kori Agung. By going through this Kori Agung, we will arrive at the main mandala which is called Jeroan. Here there are quite a number of sacred buildings. This is where the Raras Maospait Temple and the Raras Majapahit Temple which were discussed earlier stood. Other sacred buildings that are no less unique are the Bale Pangayunan, Bale Taksu, and a number of Kabuyutan palinggih. Ratu Hyang Agung's palinggih, Piasan, and several Kabuyutan palinggih. In certain parts of this mandala, Japanese trees grow which look quite old, eucalyptus, nutmeg Jiwa and other ornamental trees add to the ancient image of the Maospait Temple.
The antiquity and splendor of Dang Kahyangan Maospait is historical evidence of the existence of King Bandana of the Kingdom of Badung. The king's ideals and blessing, the involvement of community leaders together with the community to build and serve at the Maospahit Temple used to be a sign that the temple was the center of royal orientation. Temple is a form of religion adopted by the kingdom. Ista Dewata who is worshiped in the temple is the spirit or royal prestige.
