Taman Ujung was founded in 1919 by King of Karangasem last one, located in the Village Tumbu, who was used as a place perisitirahatan King of Karangasem. Because of its beauty in Taman Ujung called the "Water Palace". Taman Ujung Construction architecture has similarities with Taman Air Tirtagangga dan Puri Agung Karangasem.
Galungan history remains a mystery. By studying the literature, libraries, among Panji Amalat Rasmi (Age Jenggala) in the XI century in East Java, had been celebrated Galungan. In the last days Pararaton Majapahit kingdom in the sixteenth century, this kind of celebration was also held.
According to the meaning of the language, it means war Galungan. In Sundanese there Galungan word that means war.
Hindu Dharma Parisadha concluded, that the ceremony Galungan Pawedalan means universal or Oton Gumi. Does not mean that Gumi / Universe was born on the day of Buddha Keliwon Dungulan. But the day was set for Hindus in Bali to offer college suksemaning idepnya before Ida Sang Hyang Widhi the creation of the world and everything in it. On the day that people angayubagia, grateful for the gift of Ida Trance Wasa Widhi who has been pleased to create everything in this world.
Suksmaning maha Ngaturang eyelash, angayubagia is a sign of a conscious soul Kinasihan, know the debt.
Most importantly, the implementation of upakara on feast days it is mental attitude. About us bebanten not write a complete and detailed. Only written the main points of course according to what people commonly do. But again, the important thing is sincerity of intention in mind.
In a series of warnings Galungan, libraries, literature teaches that since we Redite Pahing Dungulan visited by Kala-tiganing Galungan. Sang Sang Kala Tiga Bhuta is Galungan, Sang Sang Bhuta Bhuta Dungulan and Amangkurat. Mentioned in the literature-literature that: they are a symbol of self-centered (keletehan). So in this case the people of war, not against enemies of the physical shape, but when keletehan and adharma. Struggling, fighting between the dharma to beat adharma. Judging by the names, presumably it can be interpreted as follows:
1. The first day = The Bhuta Galungan.
Galungan means war / battle. Based on this, should we mean that on the day we Redite Pahing Dungulan bhuta new arrivals (when) the attack (we had just been attacked).
2. The second day = The Bhuta Dungulan.
He visited us on the day Pon Dungulan Soma next day. The word means bow Dungulan / beat.
3. The third day = Sang Bhuta Amangkurat
Wage Anggara Dungulan day we dijelang by the Bhuta Amangkurat. Amangkurat equal to rule the world. Intended major world domination (Bhuwana Great), and the small world is our own bodies (Bhuwana Alit).
In short, our first attacked, then lowered, and finally mastered. This is what will happen, really keletehan will dominate us, if we passively to these attacks. In this context Sundari-Gama taught that in these days people jnana anjekung den prayitna Nirmala, lamakane den kasurupan. Let the people take courage not to be affected by bhuta-bhuta (keletehan-keletehan) the heart. This is the essence of Abhya-Kala (mabiakala) and metetebasan done on the Penampahan day.
According to Reader (palm) Djayakasunu, on the day that Ida Trance Galungan Widhi lowered grace of the power of faith, and purity of mind to win the fight adharma dharma. Keletehan remove from our hearts each. Noting Galungan meaning that, then patutlah at that time, the people rejoice and exult. Delighted with the full sense of Parama Suksma, gratitude, the grace Hyang Widhi. Are excited about the grace, joy also because the Lord-Lord, the holy spirit ancestors, since the sugi Manek down and was in the midst of pratisentana up to Brass.
Penjor fixed in front of the house with a grand and beautiful. He is the symbol pengayat to Mount Agung, Ida respect to the presence of Trance Widhi. Do penjor was made only as mere decoration. More on holiday Galungan, because penjor is a meaningful symbol. Penjor hung on agricultural products such as: rice, corn, coconut, beverages, etc., as well as clothing items (a cloth) and money. This has meant: Penggugah heart race, as the momentum to build on the human sense, that everything that is fundamental to the life of grace Hyang Widhi. Everything we use is a gift, which dilimpahkannya to us all for the love of His love. Let us together hangayu bagia, to offer a sense of Parama suksma.
We will rejoice-the grace to accept that gift, either in the form of materials needed for life, or the delegated power of faith and spiritual purity. In realizing the joy it must not get used in ways that go out and deviate from that based on the joy of the religious spirit. Realize the joy with gambling, drinking, or religion is prohibited pengumbaran senses. Have fun in the limits of decency (social decency and religious morality) as a performance art, literary evening, mapepawosan, sports and others. Let us dare to dismantle the mistakes / errors of the old drsta obviously unsuitable or contrary to the moral teachings. Religion adjusted to the village, when and patra. Further by the Balinese Hindus conducted jointly persernbahyangan to all the prayers, for example: the sanggah / pemerajan, in pretending to pretend like heaven Three and others. Meanwhile, the spiritualist, Galungan is celebrated with Dharana, Dyana and yoga semadhi.
Dihaturkan offerings before Ida Trance Widhi and to all the gods and performed in parhyangan objected, on the bed, on the page, in the barn, in the kitchen, the monument (tumbal), at home buildings and others.
Three onwards in the heaven, in Pengulun Setra (Prajapati), the Goddess of the Sea (Ocean) God of Forests (Wana Giri) in the furniture / equipment, household appliances and so on.
Widhi-widhananya for the Sanggah / parhyangan is: Tumpeng penyajaan, wewakulan, cymbal raka, sedah woh, penek ajuman, kernbang payas and perfumes and pesucian. For the temple (piasan) dihaturkan cone pengambean, jerimpen, and with complementary pajegan. Sesate side dishes of fried pork and beef, duck meat or ayarn, made Rawon and so on. After completion upakara deliver to the ceremony and then we deliver to segehan game as usual, to pelaba-pelaba to Sang Bhuta Galungan The so because they forget happy with its obligations interfere with inner peace and teasing people.
Thus Galungan should apply to the safe and covered by the sacred atmosphere of silence, an abundance of generosity Ida mengsyukuri Trance Widhi for human safety and the whole world. On the day Wuku Saniscara Keliwon Brass (Tumpek holidays or Brass), Ida Widhi Trance of the Gods and Pitara-pitara down again to earth to bestow gifts of these basic needs.
On the day it is made of yellow rice, a symbol of prosperity and dihaturkan offerings, offerings of thanks and eyelash suksmaning we as human beings (people) receive the gift of Hyang Widhi of clothing materials and food are all delegated by him to his people on the basis of love - love. In the tebog or selanggi containing yellow rice is planted a puppet-wayangan (angels) who bestow grace on us all prosperity.
Thus briefly details in celebrating Galungan and Kuningan in the implementation of the inner aspect.
Tales about the island of Kemarau, located near Palembang along the 800-kilometer Musi River that meanders across South Sumatra, are abound, with two of the most recounted riches-to-rags stories involving Chinese ships sailing down the river.
Both regrettably tragic tales could easily pass for mythology rather than straight history. The most popular one about this low-level island — often described as “the island that floats the river” as it mysteriously never seems to flood despite heavy rainfall — recounts the story of a Chinese commercial ship sailing down the river after its captain earned a fortune trading goods in Palembang.
Inebriated from celebrating his success, the captain neglects his sailing duties, sinks his ship near the island and spills all his riches into the river there. Since then, people have been searching the river to recover the fortunes believed to have sunk around the island.
In the second tale, which claims to explain how the island came to exist, a Chinese man by the name of Tan Bu An comes to Palembang to study and falls in love with a local princess called Siti Fatimah.
He asks for her hand in marriage but her parents insist upon gifts to allow the wedding to go ahead.
Tan Bu An sends a messenger back to his father in China asking for such gifts to be provided. When the messenger returns with fruits and vegetables, Tan Bu An is so disgusted he throws the gifts into the river, not realizing his father had placed money inside the edible gifts.
Upon finding out about the subterfuge, the enamored Chinese man frantically jumps into the river to find the discarded treasures, but soon drowns. Siti Fatimah, who rushes to the river the instant she finds out her love is lost in the river, also sadly drowns.
It seems however she had a premonition about her fate, so before entering the river’s waters, she leaves a message saying land may form in the place she will die, and the tree that will grow will be one of love.
The land that emerged is said to be Kemarau Island. It is also believed the spirit of Tan Bu An remains on the island and over the years, the local Chinese community has consequently come to see Kemarau as a special place.
Nowadays, the main attractions are a Chinese temple and pagoda, built as a result of those mythical stories.
The Taoist temple, dedicated to a deity that protects homes, villages and rural areas on the island, was erected in the 1960s and receives a fairly constant flow of worshippers. Those visitors usually brave the murky waters of the river by slow sampan (a flat-bottomed skiff usually propelled by two short oars) or fast speedboat to make offerings and say their prayers.
A tall Chinese pagoda erected in 2006 is now the most distinctive feature of this otherwise flat island.
Many Chinese figures are represented in relief or statues, with the most alluring of these being a huge venerable golden standing Buddha, seemingly laughing out loud looking across the river. The island tends to fill up during festival times such as the Chinese New Year, but otherwise remains a haven of peace the rest of the year.
Pilgrims — local and sometimes from Singapore and Malaysia — who come to pay respect to their deities, leaving the sweet smell of their burning incense sticks to waft across the island.
How much truth there is to the tale of Tan Bu An and Siti Fatimah cannot really be said, but hopefuls can still be seen scouring the river looking some of the lost riches of that wedding gift.
With many believing the island is still haunted by the spirit of Siti Fatimah’s suitor, Kemarau remains a sleepy little outcrop of Indonesia, enveloped by the Musi River’s murky waters.
While much of the surroundings are industrial, the island remains a charming get away for those seeking quietness.
