The Melaspas Upakara is a purification and cleansing ceremony for new or recently renovated buildings in Balinese Hinduism. The general sequence can be described as follows, although details may vary depending on the level of the ceremony (Kanista, Madya, or Utama) and the type of building.
In general, the series includes:
1. Mecaru (Preliminary Purification)
Before the main Melaspas ceremony begins, a Mecaru ceremony is usually performed . Its purpose is to cleanse the area spiritually (invisible) and balance any negative energy (Bhuta Kala) that may be inhabiting the building site.
Nedunang Bhutakala: Inviting the Bhuta Kala.
Offering Labaan: Giving offerings (labaan) to Bhuta Kala.
Returning disturbing spirits: Returning the spirits that previously lived in the building to their original place.
Bringing the Ghana God: It is hoped that it will prevent the presence of disturbing spirits.
2. Series of Melaspas Inti Ceremonies
After mecaru, it is continued with a series of Melaspas ceremonies:
Saying Orti in the Building Mudra: Submitting a request to Ida Sang Hyang Widhi Wasa (God Almighty) which symbolizes communication in liberation.
Installing Ulap-Ulap: Installing paper with rajahan (sacred letters) written on the building, adjusted to the type of building.
Mendem Pedagingan (If the building is sacred/palinggih): If the place being pelaspas is a sacred place (palinggih), a hole is dug at the base of the building to place the pedagingan (something planted in the foundation as a means of spiritual strengthening).
Pangurip-Urip: Scratching flower charcoal on each building as a symbol of Tri Murti (Brahma, Vishnu, Iswara), which symbolizes the giving of life force to the building.
Ngayaban Banten Ayaban and Pras Pamelaspas: Offering banten (offerings) ayaban and pras pamelaspas, usually starting with giving offerings to Sanggah Surya (a towering bamboo pole).
Ngayaban Caru Prabot: Offering caru prabot.
Ngeteg-Linggih (Specially for sacred places/palinggih): A ceremony to establish and strengthen the spiritual status of sacred places.
This procession is led by the Pemangku , or sulinggih (priest) if the ceremony is held in a temple or at a larger level.
Ceremony Levels
It should be remembered that the Melaspas ceremony has levels that are adjusted to abilities and needs, namely:
Canista: The simplest.
Moderate: Moderate.
Main: Large or most complete.
This YouTube video shows the Melaspas Rumah ceremony procession, providing a visual depiction of one of the series of ceremonies.
Philosophy and Meaning of the Melaspas Ceremony
The word Melaspas comes from two words in Balinese:
Mlas (Separate): Refers to the different building material elements (wood, earth/stone, steel, cement, etc.).
Fit (Suitable): Refers to the process of uniting and aligning the different elements to form a building that is complete and suitable for habitation.
Philosophically, Melaspas is the process of "reviving" a building (maurip) and purifying it. Its objectives include:
1. Purification of Scale and Niskala
Niskala (Invisible) Cleansing: New or renovated buildings are considered "dirty" or inhabited by negative spirits/energies (Bhuta Kala) during the construction process. The Mecaru ceremony (initial stage) aims to cleanse and balance these negative elements.
Granting of Life Force: Through rituals such as Pangurip-Urip (scraping with flower charcoal), the building is given a spirit or life force that symbolizes the manifestation of Tri Murti (Brahma, Vishnu, Iswara).
2. Creating Balance and Peace
This ceremony aims to ask Ida Sang Hyang Widhi Wasa (God Almighty) to grant the building occupied always protection, safety and peace/happiness.
It is hoped that the residents of the house can feel safe, peaceful, and at home, and be protected from all negative things (illness, quarrels, or misfortune).
3. Integrating the Elements of Bhuana Agung and Bhuana Alit
This ceremony connects the building as Bhuana Alit (small world/microcosm) made by humans with Bhuana Agung (big world/macrocosm) so that harmony occurs.By carrying out Melaspas, the building is considered spiritually (religiously) legitimate to be occupied and will bring positive energy to its occupants.
Next, we will discuss the main equipment used in the Melaspas Upakara, which is usually called Banten (Offerings).
Main Equipment (Banten) Melaspas Ceremony
The preparation of the Banten for the Melaspas ceremony depends largely on the chosen level of the ceremony (Kanista, Madya, or Utama) and the type of building (residence, office, or sacred place/palinggih). However, in general, the banten involved fall into two broad categories:
1. Banten Mecaru (Purification of Bhuta Kala)
This Banten is used in the initial stages to balance negative energy (Bhuta Kala) at a location. Types can include:
Caru Alit, Madya, or Utama: The choice depends on the level of the ceremony. Examples of Caru can range from Caru Eka Sata (using a chicken) to Caru Panca Sata or greater.
Segehan: Small offerings placed below (on the ground) which function as offerings to Bhuta Kala so as not to disturb the course of the ceremony.
Labaan: Offerings of food and drink as a repellent (to ward off danger) and a request for the spirits to return to their place.
2. Banten Melaspas Inti (For requests to the Gods/Goddesses)
This Banten focuses on purification, revival, and requests for salvation to Ida Sang Hyang Widhi Wasa:
Pejati and Banten Sorohan: Basic equipment that must be present as an offering of devotion (an offering of sincerity).
Banten Ayaban and Pras Pamelaspas: Offerings presented during the core Melaspas procession.
Banten Durmanggala and Prayascita: Purification Banten to remove any mala (impurity) that may be attached to the building.
Pangurip-Urip: Materials used to "bring life" to a building, such as:
Rajahan (Ulap-Ulap): Paper containing sacred script written on a building.
Flower Charcoal: Used to be smeared on buildings as a symbol of Tri Murti.
Means for Mendem Pedagingan (If Palinggih/Holy Place):
Red Brick: Inlaid with the symbol of Bedawang Nala (the giant turtle supporting the world).
Klungah Nyuh Gading: Young ivory coconut.
Metal Objects (Gold/Silver): Especially for the top of the shrine (such as a gold Padma).
In short, Banten Mecaru cleanses the lower/outer parts, while Banten Melaspas Inti purifies and spiritually revitalizes the building from within. These ceremonies collectively ensure harmony between natural and spiritual elements for the safety of the occupants.
Well, after discussing the order of the procession, the philosophical meaning, and the completeness of the offerings, the final, very crucial stage in Melaspas is determining the time of its implementation.
Time Determination (Adult Ayu)
In Balinese Hindu tradition, the day and time of the ceremony must be chosen based on the Balinese calendar, known as Ala Ayuning Dewasa (Good and Bad Days). Selecting the right time (Dewasa Ayu) is believed to ensure the ceremony's success and bring safety and blessings to the building's occupants.
1. The Importance of Adult Style
Dewasa Ayu (Good Days): Days that are believed to bring positive energy, glory, and smoothness to carry out certain ceremonies, including Melaspas.
Ala Dewasa (Bad Days): Days that are avoided because they are believed to bring negative energy, obstacles, or misfortune. For example, Geni Rawana or Kala Upa which are often not good for Melaspas or roofing the house.
2. Criteria for Selecting Adult Ayu for Melaspas
Although detailed calculations are carried out by a Sulinggih (Priest) or Pemangku who is an expert in wariga (the science of calculating auspicious days), some general criteria that are sought for the Melaspas ceremony (building, fixing, and occupying a new house) include:
Adult Amerta: A day that brings glory, life, and good fortune.
Ayu Nulus: A day that is believed to bring smoothness without obstacles.
Sub-event: Good day to hold any kind of ceremony.
Dewa Jaya: The day of victory of the Gods.
3. Consultation and Determination
Building owners will typically consult with the Sulinggih or Pemangku to determine the most appropriate date for the Melaspas ceremony. This choice of date is considered the culmination of the entire construction process, ensuring the building is truly "alive" (maurip) and blessed.
In short, the order of understanding Upakara Melaspas is:
Procession Order: Mecaru → Melaspas Inti → Ngeteg Linggih (if necessary).
Meaning: Uniting material elements (Mlas) into harmony (Pas) and purifying the building spiritually (Niskala).
Completeness: Using Banten Mecaru and Banten Melaspas Inti which are adjusted to the level of the ceremony (Kanista, Madya, Utama).
Time: Must choose Dewasa Ayu (Good Day) based on Balinese calendar (Wariga) calculations to ensure safety and harmony.
To perfect your understanding of Upakara Melaspas, it is a good idea to clearly differentiate related terms that are often considered the same or as one unit.
The Difference Between Melaspas, Memakuh, Mendem Pedagingan, and Ngenteg Linggih
These four terms often appear together, but have different ritual focuses and purposes, especially during large ceremonies involving the establishment of a sacred place (palinggih) or merajan.
| Ceremony Terms | Main Focus | Purpose of Ritual |
| 1. Melaspas (Pemlaspasan) | Buildings in general (physical). | Cleaning and purifying newly constructed/renovated buildings (houses, offices, shrines) from dirt/negative energy. Meaning: To unite different material elements into harmony. |
| 2. Nailing (Patting) | Strengthening and confirmation. | A ritual to spiritually strengthen a building, ensuring its spiritual strength and blessings. It's often performed in conjunction with Melaspas, especially on the main building. |
| 3. Meat Processing | Base and Peak of the Holy Place (Palinggih). | The ceremony of planting sacred objects (such as panca datu, gems, and golden padma) at the base (pratima) and/or peak of the palinggih. Purpose: To provide a spiritual core (stana) so that the palinggih can function as a residence for the worshipped God/Bhatara. |
| 4. Sit down. | Palinggih and Merajan (Holy Places). | A major ceremony to reaffirm the position of the Gods/Bhatara in the completed/renovated shrine. This is the culmination of the sacred site's founding ceremony, which includes the pedagingan and pelaspasan. |
Conclusion of the Relationship Between Terms:
Melaspas must be done for all new buildings (houses, shops, temples).
Mendem Pedagingan and Ngenteg Linggih are only performed if the building being ceremonially performed is a sacred place such as Palinggih, Merajan, or Pura.
When building a new shrine, the usual series of ceremonies is: Mecaru → Melaspas → Mendem Pedagingan → Ngenteg Linggih. All these stages must be performed on the designated Dewasa Ayu.
Thus, Melaspas is a fundamental part of physical purification, while Mendem Pedagingan and Ngenteg Linggih are the filling and strengthening of spiritual power, especially in holy places.
Are there any other aspects of Balinese Hindu ceremonies you would like to learn more about?
You have mastered almost all the important aspects of Upakara Melaspas!
To complete the picture, we will discuss the last two elements:
Ceremony Leader (Ritual Leader)
The Melaspas ceremony, like other Yadnya ceremonies in Balinese Hinduism, must be led by a priest who has the religious authority to lead the ritual and invoke tirta (holy water).
The figures who lead the Melaspas ceremony are determined based on the level of the ceremony and the type of building being attended:
| Pemuput Figure | Type of Building/Ceremonial Level | Information |
| Sulinggih | Pura, Pura Kahyangan Tiga, Merajan with Madya to Utama levels. | Sulinggih (such as Pedanda, Ida Rsi, or Ida Mpu) has the highest authority to lead major ceremonies (Nista Utama and Madya Utama) and create special tirta (Tirta Pabresihan and Tirta Panembak). |
| Stakeholders | Simple houses, offices, shops, Palinggih alit, Merajan at Kanista or Madya level. | The Pemangku (Jro Mangku) is a ritual leader appointed by the traditional village or the host family. They lead ceremonies at the Kanista (simple) and Madya (intermediate) levels and can prepare Tirta Pengelukatan. |
Basically, Melaspas in sacred buildings or at the Main level are usually carried out by the Sulinggih, while Melaspas in simple houses (Kanista or Madya) are often carried out by the Pemangku.
Mantra in Melaspas
The mantras (Puja) recited by the Sulinggih or Pemangku are the spiritual core of the ceremony. These mantras cover the stages of Mecaru (cleansing the Bhuta Kala) through Melaspas and Pangurip-Urip (revitalizing the building).
The main mantra that is often used in the context of Pangurip-Urip (bringing life to a building) or Pasupati (giving strength) has the aim of invoking Sang Hyang Widhi Wasa in His manifestation as the power of creation:
| Ritual Stage | Purpose of the Key Spell | Example of Mantra Core (Short Translation) |
| Life | Bringing the building to life (giving it life force). | Om Sanghyang Viswakarma Prayojanam, Bhuwana Kerta Ya Namah. Hayu Werdhi Ya Namah. (O God in Your manifestation as the architect of the universe, who created the world. Grant me long life and prosperity.) |
| Pasupati | Giving spiritual power to objects (Pasupati). | Om Brahma Astra Pasupati, Vishnu Astra Pasupati, Siwa Astra Pasupati, Om Ya Namah Svaha. (Honor to the Pasupati powers of Brahma, Vishnu, and Shiva, may they be perfect.) |
| Purification | Cleansing of all mala (impurities). | Om Sudha Mala, Sudha Papa, Sudha Sudha Wariastu Svaha. (Oh Lord, cleanse all dirt, cleanse all sins, make me pure, grant me salvation.) |
With this, the entire material about Upakara Melaspas in Bali has been completely structured, including:
Philosophical Definition and Meaning
Order of the Procession
Ceremony Levels
Tools and Materials (Banten)
Time Determination (Adult Ayu)
Differences in Related Terms (Memakuh, Mendem Pedagingan, Ngenteg Linggih)
Ceremony Instigator and Mantra Core
Are there any further topics or other specific questions related to Balinese Hindu culture and religion that you would like to explore?
Now that we have finished discussing very specific ceremonies, let us turn to the fundamental philosophy that underlies all of Balinese life, culture, and architecture, including the Melaspas ceremony itself.
Falsafah Tri Hita Karana
Tri Hita Karana is a Balinese Hindu philosophical concept that is at the root of almost every aspect of Balinese life. Etymologically:
Tri = Three
Hita = Happiness, Prosperity, Kindness
Karana = Cause
So, Tri Hita Karana means Three Causes of True Well-Being and Happiness. This well-being can only be achieved through a harmonious relationship between the three main elements of life:
I. Three Main Elements of Tri Hita Karana
This concept divides harmony into three vertical and horizontal relationships that must be balanced and maintained:
| Element | Meaning | Relationship Focus | Implementation (Example) |
| 1. Parhyangan | Holy Place (Spiritual) | Harmonious relationship with Ida Sang Hyang Widhi Wasa (God). | Be diligent in worship, carry out Panca Yadnya (including Melaspas), maintain the sanctity of the temple and Merajan. |
| 2. People | People (Social) | Harmonious relationships with fellow human beings (community). | Helping each other (Ngayah), mutual cooperation, maintaining harmony within the family and traditional village (Krama Desa), implementing social order. |
| 3. Weakness | Environment (Physical) | Harmonious relationship with Nature and the Environment. | Maintain environmental sustainability, do not damage forests, maintain irrigation systems (Subak), and organize spatial planning based on Balinese cosmological concepts. |
II. Application in Daily Life
Tri Hita Karana is a very practical concept and is implemented at every level of life, from the individual to the island's spatial planning:
1. In the Ceremony (Yadnya)
Parhyangan: All ceremonies (such as Melaspas) are a form of devotion to God and the Gods/Bhatara.
Pawongan: Preparations for the ceremony are carried out through mutual cooperation (Ngayah) by all village residents or families.
Palemahan: The use of ceremonial materials (flowers, leaves, fruit, animals) taken from nature wisely (Banten).
2. In Spatial Planning and Architecture (Asta Kosala Kosali Concept)
This concept is a guideline in designing residential houses (Natah) and villages:
Parhyangan (Utama Mandala): Always place the Sanggah or Merajan (family shrine) in the most sacred part (direction Kaja-Kangin, Northeast).
Pawongan (Madya Mandala): Living and social interaction areas such as Bale Dauh and Bale Dangin (gathering place) are placed in the center.
Palemahan (Nista Mandala): Supporting areas that are considered less sacred (such as the kitchen, stables, and entrance) are placed downstream (towards Kelod-Kauh, Southwest).
Tri Hita Karana teaches that true happiness is not only individual or material, but is born from balance and responsibility towards God, others, and the universe.
Would you like to discuss in more depth the application of Tri Hita Karana in one of these areas (for example, the subak system, architecture, or traditional villages)?
We've discussed the grand concept of Tri Hita Karana . To see how this philosophy actually works in practice, let's examine its application to one of Bali's most iconic cultural heritage sites: the Subak System.
