Dewata Nawa Sanga

According to the Sundarigama scripture, the nine deities are understood as manifestations of the Supreme God who protect and sustain the universe. Their positions are symbolically arranged in a diagram known as the Padma Bhuwana (“the universal lotus”). The placement of Shiva at the centre of the lotus indicates that this system is grounded in Shaivite philosophy, which has been the dominant Hindu tradition in Bali since the 16th century.

The table below outlines this system: each compass direction is associated with a specific deity and sacred colour. Each deity is also linked to a vehicle (vahana) and a celestial weapon. Temples located in the corresponding directions across Bali are traditionally assigned to these deities.

The concept of nine protective deities first appears in Wrihaspati Tattwa and Sundarigama, two influential Balinese Hindu theological texts dating to the fifteenth century. The Javanese priest Dang Hyang Niratha is credited with introducing the Nawa Sanga system to Bali in the late fifteenth and early sixteenth centuries. The formulation of the Nawa Sanga served as a means of political and religious unification at a time when Bali was divided by competing Hindu sects, following the collapse of the Majapahit Empire and during the rapid spread of Islam across the Indonesian archipelago.^[1]

Unlike the asta dikpalaka system—derived from Vedic tradition—which recognises eight directional guardian deities with Brahma at the centre, the Nawa Sanga places Shiva at the centre. In this system, all deities of the Nawa Sanga, with the exception of Vishnu and Brahma, are understood as manifestations of Shiva. This reflects Niratha’s strong Shaivite orientation. The inclusion and spatial positioning of Vishnu, Shiva, and Brahma nevertheless preserved reverence for the Trimurti, which remained a central theological concept in Balinese Hinduism at the time.^[1]