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Journal of Architectural Research and Education Vol 1(No.2), 2019
168 |I Nyoman Nuri Arthana
Journal of Architectural Research
and Education (JARE)
Vol. 1 (2) 168-175
@I Nyoman Nuri Arthana. 2019
DOI: 10.17509/jare.v1i2.22322
The Knowledge Building of Construction Process of Bali
Arya’s Architecture: Interpretation of the Manuscript Asta
Kosala Kosali
I Nyoman Nuri Arthana 1
1 Department of Architecture, Faculty of Engineering and Planning, Universitas Warmadewa,
Denpasar - Bali, Indonesia
1 Jalan Terompong No. 24 Tanjung Bungkak, Denpasar-Bali, Indonesia
Corresponding Author:nuriarthana60@yahoo.com
Article History:
Received: 5 Oktober
2019
Revised: 15 November
2019
Accepted: 20 Desember
2019
Available online: 31 Desember
2019
Abstract - Bali has written rules about building procedures which are traditionally are still used today.
The rules are written in an ancient manuscript in the form of a palm leaf known as Asta Kosala Kosali
(AKK). The AKK manuscript has been around since the arrival of the Aryans from the Majapahit
kingdom to Bali, therefore the architectural products produced in this period are called Bali Arya’s
architecture. Based on the contents of the AKK script, the disclosure of architectural knowledge is
carried out using an architectural perspective in the context of construction. This perspective and
context used show that this research is different from previous studies of the AKK manuscripts that
use cultural, anthropological, and historical perspectives. This study places the AKK script as the
main object of research, therefore the method used is to apply hermenetic operations or called
interpretations. Through this research architectural knowledge can be formulated in the context of
construction, namely; 1) the basic foundation of the construction process that is carried out is truth
in the process, obedience to the principles of building and the achievement of pleasure in each stage
and its results. 2) The principles applied in the construction process, technically is the assembly of
construction components starting from the building body, applying the principle of strong columns -
weak beams, prioritizing the sustainability of materials, construction and building, and using rational
composition of regular geometric shapes to achieve beauty . 3) The basic concept as the ultimate
goal of the construction process is the balance and harmony of the relationship between humans,
nature and God. These three formulations are components of the building of Bali Arya’s architectural
knowledge in the context of the construction process.
Keywords: knowledge; construction process; Bali Arya’s architecture; interpretation
1. Introduction
Bali is one of the provinces in Indonesia which has characteristics of culture, environment,
society including distinctive architecture. Typical Balinese architectural forms, one of which is caused
by the way or construction process used. Architecture is a beautiful building, starting when arranging
its elements attentively, (Klassen, 1990). This view shows that the main elements that determine the
form of architecture are the elements of construction including the material, which in its manifestation
is influenced by the way they are arranged, arranged and unified. Bali Arya’s architecture in its
construction process uses the lontar manuscript Asta Kosala Kosali (AKK) as a guide. This AKK text
contains philosophical (tattwa), ethical (ethika) and technical (upacara) aspects related to
development implementation. Historically, this AKK manuscript has existed since the sixteenth
century, when Bali arrived by the Aryans (royal officials) from Majapahit. Based on the historical
aspects of this AKK manuscript, the architectural product of that era was called the Bali Arya’s
architecture.
The AKK text clearly contains guidelines on the implementation of development, but most of
the research that has been carried out on this manuscript is in the realm of linguistic, cultural and
anthropological knowledge. So far only two studies have been found that use an architectural
perspective, namely research conducted by Kagami (1988) and Satria (2015). Previous studies show
that there is a knowledge gap in exploring the knowledge contained by the AKK Manuscript. Kagami's
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research is a descriptive study comparing the contents of the AKK script with the physical artifacts
of Balinese architecture. Satria conducted research to uncover the aesthetic principles contained in
the AKK manuscript. While this research will explore the AKK script by using an architectural
perspective in the context of the construction process, aiming to reveal knowledge of Balinese
architecture in general and specifically Bali Arya’s architecture.
The use of different perspectives and contexts from previous studies, shows that this research
is a new research that places the manuscript as its main object. This research will answer the
question 'how to build knowledge of Bali Arya’s architecture in the architectural perspective and
context of the construction process ?, as intended by AKK script. The object of this research is the
text or writing which is positioned as a text (Ricouer, 1971), therefore the method used in this study
uses the principles of interpretation.
2. Materials and Methods
Based on historical tracking, the AKK manuscript is a record of the development process of
the Semarapura kingdom located in Klungkung (one of the regencies in Bali), which was carried out
by the executor of development from Karangasem's work. Notes on this building process, from
Klungkung brought to Karangasem and written in the form of palm-leaf named Asta Kosala Kosali.
After that the AKK manuscript was found scattered in several regions in Bali. Considering the
historical aspects, this research will use the AKK script sourced from Karangasem, which is precisely
now stored in Puri Madurha. While other manuscripts will be positioned as a comparison to clarify
the truth of the substance of the AKK manuscript used as the object of research.
Research on the AKK manuscript will be carried out using the method of interpretation
(Ricouer, 2014) by applying discrete criticism techniques to decipher the substance of the
manuscript, analysis of critical discourse to analyze the manuscript based on the perspective and
context of research and logical argumentation (Grout and Wang, 2013) to formulate knowledge
building Bali Arya’s architecture, according to the AKK script.
3. Theoretical Review
Some theoretical views referred to in this study are used to gain an understanding of the
perspective and context of research.
3.1. Knowledge and Architectural Knowledge
Etymologically Edward (1972: 17) states that knowledge comes from the English word,
knowledge. In the Encyclopedia of philosophy explained that the definition of knowledge is true belief
(knowledge is justified true belief). Salam (1997: 54), explains the knowledge possessed by humans
is classified into four types, namely: 1) ordinary knowledge, 2) science knowledge, 3) philosophical
knowledge, and 4) religious knowledge. Kruft (1994: 27), states that architectural knowledge is the
result of thought processes that are reasonable and supported by experience. Prijotomo (2006: 2)
states that architectural knowledge is knowledge that is cultivated in, about and by architectural
disciplines. And it is stressed that architectural knowledge becomes knowledge when its contents
and order are accepted in the applicable provisions of knowledge. This research generally places
itself in the study of knowledge as a science. In particular this research was in the domain of
knowledge about architecture.
3.2. Architecture and Construction
Kruft (1994: 27), referring to Vitruvius, explains that architecture is a building that has three
main components, namely; Firmity (structure and construction or strength), Utility (function or use)
and Venustas (beauty and aesthetics). Kruft also distinguishes architecture as a (physical) product
and architecture as a science or knowledge. As an architectural product is the result of practice, while
as architectural knowledge is the result of thought processes that are reasonable and supported by
experience. Prijotomo (2002: 12), asserted that basically architecture is an environment that is able
to become a container for various human activities that have a certain aesthetic charm or meaning.
Klassen (1990: 43), explains that architecture is a construction, the form of architecture does not only
consist of one material, but consists of many materials that are arranged and arranged into a single
form. Klassen also stressed that architecture is a beautiful building that starts when we arrange the
elements attentively. Klassen's view shows that the main elements of architecture are the elements
of construction (material), which in their manifestations are influenced by the way they are arranged,
arranged and united. Porphyrious (1991: 13), states that architecture is a form of art or a form that
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170 |I Nyoman Nuri Arthana
has an equivalent value with works of art. Furthermore, in the context of constructing art, Frampton
(1995: 23), states that architecture is an expression of the formation of structures and constructions
that are produced through the process of compiling materials in such a way as to create a form that
has artistic / artistic dimensions that are not figurative or abstract.
Based on the notion of architecture and construction above, this study uses an architectural
perspective that is understood as a form that is produced through the process of uniting, connecting
and assembling structural components to present a form capable of accommodating activities with
aesthetic charm and meaning.
4. Kosala Kosala Manuscript Review
The Asta Kosala Kosalai Manuscript (AKK) is a relic of past written works written in letters and
in Kawi languages (a mixture of ancient Javanese, Sanskrit and Balinese letters and languages) on
rontal leaf strands, known as lontar. The AKK ejection manuscript is classified into the ‘Kanda’ type
classification. Kanda means code of conduct or procedure for doing something. The classification of
AKK into the type of kanda manuscript shows that this manuscript bearing contains a procedure for
doing something, which in this case is about the procedures for implementing building construction
in Bali.
In connection with the process of building in Bali according to Gelebet (1986), the use of AKK
has begun since the pre-construction stage, especially in the activities of makarya, nyanggra, and
ngurip gegulak as well as nyikut and ngruak karang, to the construction stage in the form of nglakar
and nasarin activities, ngakit and ngerabin as well as ngaug. Each activity was preceded by the
implementation of the ritual (upakara) and the determination of the good day (dewasa ayu). And the
position of the AKK is as a guide and reference in the implementation of each stage of construction.
Based on the substance, use and position of the AKK manuscript in the building process, this
manuscript can be stated as an architectural manuscript. Thus the disclosure of architectural
knowledge contained therein can be done, especially in the context of construction.
5. Knowledge of Bali Arya’s architecture
Based on the stages of interpretation of the manuscript starting from the stage of saying,
explaining and translating, the formulation of knowledge of Bali Arya’s architecture which was
successfully revealed consisted of; 1) the basic foundation of the construction process, 2) the
principles of the construction process, and 3) the basic concepts of the Bali Arya architectural
construction process.
5.1. The Base of Construction Process of the Bali Arya’s Architecture
There are two basic principles adopted by the AKK manuscript, set out in article 97, which
states, as follows:
‘Siku siku nga, walik yan ring sarira, ala ayu ning iděpta. Patitis nga, pěměněr ring sarwwa
ginawe, yan ring sarira paměněr ring pati lawan urip. Kalinganya manah ta winangun ayu
wrěddhi, ika riněngěn juga, yan sira wěruh ring phala, widyaning sarwwa ginawe. ……….’
Meaning:
Elbows mean the opposite. If it's on yourself, that is the good and bad of your mind. Patitis
means justification (the tool used to make it right) for everything that is made. If inside, the
truth is death and life. It also includes your mind which gives birth to virtue, only that which
deserves to be heard, if you want to get the results of all that is done …… ..
The description in this lot contains several principles or fundamentals as the norm in the use
or application of AKK. The first principle is to always consider the two opposing poles (such as siku-
siku), which are good and bad. Second, the mind (buddhi) is a tool used to achieve truth in everything
that is done. The use of buddhi in implementing AKK, has also been stated in lot 1 which ‘…buddhinta
juga wisesa, wi, nga. pangesengan, nga. agni, mungguh ring nabhinta, angesengakna lara roganta,
teka geseng.’, which means your ultimate buddhi, which can solve all problems. The use of reason
in carrying out the construction process, shows that the AKK text is based on rational truth.
The sentence in the AKK ejection script in article 6 states “Iti kadharman Asta Kosali nga,
kawruha sang suddha dharmma, weti kinon de nira Bathara Siwa……”, which means that the AKK
is a means to carry out sacred work, which was compiled by order of Bhatara Siwa and received by
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Sang Citra Gotra and Bhagawan Swakarmma as the authors. The final part of this article states that
“sampun putus de nira anyubuhakna”, which means this AKK has been perfect to be applied. Both
of these sentences show that the AKK text contains truth, so don't hesitate to apply it. These two
articles illustrate that the AKK is not a creation or idea from humans but from God. The idea of linking
the AKK with the beliefs held by the community, through the mentioning or involving God / Bhatara,
a saint called Bhagawan, clearly shows an attempt to sacred the AKK placing it as sacred knowledge.
The sacreding of the AKK is intended so that humans obediently and consciously use the AKK as a
guide in development and apply it properly.
The AKK manuscript besides containing the technical aspects related to the process, also
contains aspects related to the ritual procession. The ritual of implementing the procession in the
construction process is carried out in each stage, using infrastructure and facilities that contain sesaji,
sesari and mantra. Sesaji are offerings consisting of various types of food. Sesari is an offering in
the form of a hole or money pis made from a mixture of metal with a hole in the middle. Mantra are
sacred words or sentences spoken as a language of introduction to offerings to God. After sesaji and
sesari are offered with a mantra as an introduction, these sesaji and sesari are then given to all
parties involved in the construction process. The procedure for its distribution, carried out in
accordance with the authority and responsibilities of each of these parties. In connection with this in
article 151 of the AKK manuscript, mentioned‘……yan sire kipwen pwen de sang angingu,
awehakěna sanakta kabeh,…..’, which means if you are offered or given something (offerings) by
the person who gives the job, give it all to your family. Providing offerings to all parties involved in
the construction process, to give pleasure or satisfaction, so that the work done with pleasure will
get good results. Based on the rituals performed in each construction process, shows the
construction process which is based on the pleasure of the process and the results obtained by a
pleasant form. Hoping that according to the AKK text is pleasure in terms of process and results.
The description shows how the basis for the construction of the Bali Arya process is the truth
called satwam, obedience called siwam and pleasure called sundharam.
5.2. Principles of Construction Process of the Bali Arya’s Architecture
Technically, the Bali Arya’s architecture construction process starts from the determination of
the dimensions of sesaka or building columns. Dimensions of this sesaka will be the basis for
determining the dimensions of other construction components of a building. Article 8 of the AKK text
states that “iti sikut ing yasa, kaweruhakna de sang amangun yasa, pawitan sasaka ika….”, meaning
that this is the size of the building, it should be known by the person who is going to build the building,
starting from the sesaka (column).
Figure 1. Tri Angga and Building Parts
Referring to the concept of Tri Angga, which divides the building into three parts, namely; 1)
the head is part of the roof of the building, 2) the body is part of the frame of the building including
the walls, and 3) the foot is the foundation part of the building. The building columns is located on
the building body part, therefore as stated by AKK ejection, the construction process of Bali Arya’s
architecture starts from the building body part.
KEPALA
BADAN
KAKI
sasaka
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The contents of this article also indicate that the dimensions of the building colums are the
most important and structurally important, in this case the dimensions of the building columns
determine the strength of the building. By placing the columns as the main component of the building
structure, conceptually shows that the structural planning principle adopted is the strong column
weak beam concept. Frick (1998), explains that buildings that use a structural frame system, have
major components in the form of columns and beams. The principle applied in the planning and
design of buildings using a structural frame system is strong columns and weak beams. This principle
considers the safety factor of building users, where if there is a failure in the building, then the beam
first collapses, at least the signs of collapse can be known in advance (eg deflection or cracks in the
beam or sound from the beam) , so that humans in the building still have time or opportunity to save
themselves.
The AKK text referred to in articles 110.111 and 112, also regulates the classification and use
of wood species in construction components, as in table 1 below.
Table 1. Classification and Use of Wood
No
Fungsi
Bangunan
Nama Kayu
Klasifikasi
Keterangan Penggunaan
Pada Bagian Bangunan
A
Parahyangan
(tempat suci)
Lot 110
Cendana
Prabhu
Rangka Atap
Menengen
Patih
Kolom
Cempaka
Arya
Kolom dan/atau Balok
Kwanditan
Tumenggung
Balok
Suren
Rangga
Dinding
B
Bale (tempat tidur)
Lot 111
Nangka, Kwanditan, Kampwak
Prabhu
Rangka Atap
Jati, Juwet
Patih
Kolom dan/atau Balok
Benda, Gentimun
Arya
Dinding
Timbul, Kaliasem
Tumenggung
Bale-bale
Sentul, Boni
Rangga
Pelengkap Bagian Atap
Sukun, Bulwan
Demung
Ornamen
C
Jineng dan Paon
(tempat bahan dan
pengolahan
makanan)
Lot 112
Wangkal
Prabhu
Rangka Atap
Kutat
Patih
Kolom
Blalu
Arya
Balok
Buu
Tumenggung
Lantai
Endep
Demung
Bale-bale
Catatan :
• Bila ada kayu berbuah tanpa bunga, tidak boleh dipakai dapur.
• Bila berbuah berasal dari bunga itu boleh dipakai dapur, Wreksa namanya.
Source: AKK Manuscript
The classification and regulation of the use of wood in a part of the building is intended to
utilize wood effectively and efficiently. On the other hand regulating the use of wood is an effort to
avoid and control the use of one type of wood in large quantities (a lot), considering that wood
requires time to grow until it meets the requirements as a construction material in a relatively long
period. This is an implementation of the concept of sustainable materials, which will ultimately
guarantee the creation of sustainable buildings and constructions. On the other hand the prohibition
of using wood from trees that bear fruit but does not bloom for kitchen buildings, aims to maintain
the security of kitchen buildings from the threat of vulnerability to fire hazards. This confirms again
that sustainable buildings and constructions, are principles that are conceptually adhered to by the
AKK. In the context of form, the AKK text contains rules relating to three main parts of the building,
namely; the foot, called bebataran, is the elevation or distance between the ground and the floor of
the building, the body part called pengawak consists of sesaka arranged in a modular arrangement
with a lambang (beam above the column) and sunduk (stiffening beam) and the head is called raab
or payon, in the form of sineb (coupling beam) and a series of iga-iga (rafters). Geometrical forms of
Bali Arya’s architecture, based on the AKK manuscript, can be seen in the following figure.
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Figure 2. Buildings Geometric Forms
Geometrically, the foot of the building is rectangular, the body part is rectangular and the head
of the building is triangular. Rectangular and triangular shapes are the basic shapes of geometry
(other than circles). The triangular shape has a rational, stable and sturdy character on the side
position, unstable and dynamic at the point and directed position. Whereas quadrilateral has a
rational character, simple and innocent (as is), neutral and static, directed and not directed, can be
dynamic at the point position. The geometric-regular shape of the Bali Arya’s architecture arises from
the consequences of applying the rules of measurement, measurement and calculation of building
components. On the other hand, the arrangement of geometric shapes in Bali Arya’s architecture
also shows the existence, unity; form arranged into a unified whole in a building, harmony; one form
with another does not show contradiction, it appears that one another accepts mutual acceptance,
symmetry; the present form illustrates the similarity between the left and the right, if folded, they can
overlap, and balance; the shape shows the weight similarity both in quality and quantity between the
left and right when viewed from the axis of the building which is exactly in the middle. Thus the Arya
Balinese architectural form has a simple, stable visual character indicating the existence of unity,
harmony, symmetry and balance.
5.3. Basic Concepts of Construction Process of the Bali Arya’s Architecture
The earliest part of the AKK states that ‘tingkah uriping kayu ring sariranta’, which means the
nature of the life of wood is in humans. An analogy that represents how humans should behave
towards wood (read: nature). The statement has two meanings, namely; 1) human and nature are
one entity that cannot be separated, in this case nature as a container, while humans as their
contents. 2) humans, nature and all of its contents are both living things or objects that are considered
to have life. Both of these meanings indicate human relations with nature, a symbiotic mutualism, a
relationship that is mutually beneficial, caring for and caring for (Frick, 1998).
The AKK manuscript also mentions the methods adopted to preserve and care for nature,
where the manuscript mentions ‘uriping kayu kayu ika, ulihakna maring pradhana, nga. Prathiwi’ and
‘kapatyaning kayu kabeh, ulihakna maring purusa. Purusa, nga Akasa’. This means returning wood
life to the ground and wood death returning to the sky. The return of living wood to the soil, means
replanting, as an effort to maintain the natural balance and availability of wood. Returning wood to
the sky means optimizing the use of wood that is already in the form of waste, even though it is no
longer useful (read: dead) for anything. To be returned to heaven the only way is to burn it. Utilization
of wood by burning can be done in its use as firewood, for cooking, burning citakan (rectangular
ground mold that has not yet become brick) or converted into an adang (charcoal) that can be used
by the pande (people who have the skills to make equipment from iron / metal) in their work. Thus
the wood will not be in vain, all can be utilized and even after becoming ashes is also useful, such
as a mixture of soil in the making of slides, additives for slides for walls in buildings, or plastering on
the floors and walls of buildings and walls of shearers (walls border of the yard). The return of dead
wood (waste) is an effort to reuse and at the same time destroy or reduce wood waste from the
construction process is an effort to protect nature from pollution or negative impacts caused by the
waste.
KEPALA
BADAN
KAKI
Segitiga
Segiempat
Segiempat
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On the other hand the sentence in the AKK above is a form of awareness for humans, that
building somehow is an activity that has the potential to damage nature. Cutting down trees for
building materials, digging soil for foundations, including disposing of waste from the construction
process are examples of building activities that can pollute and destroy nature. The AKK text provides
direction that the relationship that humans must build with nature in architecture and construction is
a harmonious and balanced relationship. Thus the basic concept of the construction process adopted
by the AKK is harmony and balance.
6. Conclusions
Knowledge of Bali Arya’s architecture is substantially rational and historically empirical. At this
point the resulting architectural work (borrowing a term from Rasmussen, 1980) is a geophysical
architectural work, which is based on experience and geometric architectural works based on
calculations. The basic foundation of architecture in the context construction process of the Bali
Arya’s architecture in accordance with the AKK script is truth (satwam), obedience (siwam) and
pleasure (sundharam). The principle of the construction process that is applied is the principle of
strong column – weak beam, the principle of construction starts assembling components from the
body part of the building, the principle of material, construction and building sustainability, and the
principle of regular geometry beauty. All construction process activities carried out to achieve balance
and harmony both in the process and the results achieved. Bali Arya’s architecture knowledge
building, diagrammatically can be described as follows:
Figure 3. Schematic Buildings Knowledge of Construction Process
of Bali Arya’s Architecture
7. References
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Heinz Frick, 1998, Sistem Bentuk Struktur Bangunan: Dasar-Dasar Konstruksi Dalam Arsitektur,
Kanisius, Yogyakarta
Grout, Linda and Wang, David, 2013, Architectural Research Method, Second Edition, John Wiley
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Gelebet, I Nyoman, 1986, Arsitektur Tradisional Bali, Departemen Pendidikan dan Kebudayaan
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Kagami, Haruya, 1988, Balinese Traditional Architecture in Process, Little World Museum of Man,
Japan
Klassen, Winnand, 1990, Architecture and Philosophy: Phenomenology, Hermeneutics,
Deconstruction, University of San Carlos Press, Cebu City, Philippines.
KEBENARAN / SATWAM
KETAATAN / SIWAM
KESENANGAN / SHUNDARAM
BALANCE
HARMONY
1
2
3
4
TUHAN
ALAM
MANUSIA
Keterangan :
1. Strong column-weak beam
2. Mulai dari badan bangunan
3. Keberlanjutan (sustainability)
4. Regular Geometri
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I Nyoman Nuri Arthana | 175
Kruft, Hano-Walter, 1994, A History of Architectural Theory from Vitruvius to The Present, Princeton
Architectural Press, London
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Satria, Wina, Ni Made, 2015, Kajian Estetika Arsitektur Bali, tidak di publikasikan, Thesis program
magister arsitektur Institut Teknologi Sepuluh Nopember, Surabaya
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