Canang Sari is one of the most essential daily offerings in Balinese Hinduism. Used in homes, temples, shrines, businesses, and public spaces, it represents gratitude, devotion, and harmony. As part of the broader category of banten (offerings), Canang Sari combines symbolic elements that embody core philosophical concepts in Balinese spirituality.
This long-format article explains the definition, history, structure, materials, and symbolic meanings of Canang Sari without using narrative or storytelling elements.
1. Definition of Canang Sari
Canang Sari is a daily upakāra (ritual offering) created to honor Ida Sang Hyang Widhi Wasa, the supreme God in Balinese Hinduism. It is placed at shrines, temples, entryways, streets, or even on vehicles as a form of devotional expression, seeking balance between the physical and spiritual worlds.
The offering belongs to a group of canang, a category of small woven-leaf containers filled with symbolic components. Variations of canang include Canang Genten, Canang Burat Wangi, Lenge Wangi, Canang Sari, and Canang Meraka.
Among these, Canang Sari is the most widely used in daily worship.
2. Etymology
The term canang sari derives from:
- Sari — meaning “essence” or “core.”
- Canang — referring to the small container made from young coconut leaves (janur).
In Balinese linguistic tradition, canang is connected to the word “sirih” (betel leaf), once considered a valuable item of respect and honor.
Another interpretation comes from Balinese priest Ida Pedanda Gede Made Gunung, who explained that canang comes from two Old Javanese (Kawi) syllables:
- ca meaning “beautiful,”
- nang meaning “purpose.”
Thus, canang can be understood as an offering aimed toward beauty or divine harmony, directed to the Devata Nawa Sanga, the nine deities guarding the cardinal directions.
3. Components and Symbolism of Canang Sari
A complete Canang Sari consists of several structured elements. Each component carries philosophical and spiritual meaning. The offering is not only decorative but represents the structure of life, the human body, the cosmos, and the qualities needed for spiritual balance.
3.1 Ceper
- The base of the offering.
- A square tray symbolizing the angga-sarira (physical body).
- Its four sides represent:
- Panca Maha Bhuta (five great elements),
- Panca Tan Matra (subtle elements),
- Panca Buddhindriya (five senses),
- Panca Karmendriya (five organs of action).
- Symbolizes Ardha Candra (crescent moon) when paired with certain shapes, representing balance and cosmic order.
3.2 Rice (wija)
- Represents Sang Hyang Atma, the divine soul or life force.
- Symbolizes the seed of life originating from God.
3.3 Porosan
A crucial element made of:
- Betel leaf (sirih),
- Lime paste (kapur),
- Areca nut (jambe/gambir).
Symbolism:
- Represents Tri Premana — thought (bayu), speech (sabda), and action (idep).
- Symbolizes the Trimurti:
- Shiva (lime),
- Vishnu (betel leaf),
- Brahma (areca nut).
- Encourages a heart filled with love, compassion, and gratitude.
3.4 Cakes, sugarcane, and banana
- Symbolize Tedong Ongkara, expressing the forces of creation (utpatti), preservation (sthiti), and dissolution (pralina).
- Represent the cycle of life in the universe.
3.5 Sampian Uras
- A circular arrangement of coconut leaves.
- Usually crafted with eight segments.
- Represents the wheel of life and the Asta Iswarya, the eight divine qualities that guide human existence.
3.6 Flowers (Bunga)
Flowers are arranged according to the four cardinal directions:
| Color | Direction | Represents |
|---|---|---|
| White | East | Iswara |
| Red | South | Brahma |
| Yellow | West | Mahadeva |
| Blue/Green | North | Vishnu |
In the center:
- Mixed flowers (kembang rampai) represent Panca Dewata, the five manifestations of God.
Flowers symbolize purity, sincerity, harmony, and peace.
3.7 Kembang Rampai
- A mixture of various flowers placed on top.
- Represents wisdom.
- Symbolizes the duality of life — pleasant and unpleasant experiences — reminding humans to remain wise and centered.
3.8 Lepa
- A fragrant paste (boreh miyik).
- Symbolizes good conduct and moral behavior.
3.9 Scented Oil (miyik-miyikan)
- Represents calmness, self-control, and inner peace.
- Encourages individuals to approach life with clarity and composure.
3.10 Pis Bolong or Money
- A small coin (traditional uang kepeng, or “pis” in Balinese) or a small note.
- Represents the sari (essence) of the offering.
- Symbolizes sincerity and the human effort to give something of value.
4. Purpose and Function
The primary purposes of Canang Sari include:
- Expressing gratitude to God for life and prosperity.
- Maintaining balance between the seen (sekala) and unseen (niskala) worlds.
- Neutralizing negative energies.
- Honoring deities associated with specific directions.
- Showing respect to ancestral spirits.
- Sustaining the harmony known as Tri Hita Karana:
- Human–God relationship,
- Human–human relationship,
- Human–nature relationship.
Canang Sari is not intended to ask for material blessings but primarily serves as an expression of thankfulness and spiritual balance.
5. Placement and Ritual Practice
- Canang Sari is placed on household shrines (sanggah), temples (pura), workplaces, vehicles, and public spaces.
- Placement depends on the intention:
- On the ground: to neutralize negative elements.
- On a shrine/table: to honor gods and divine manifestations.
- Completed with the ritual act of mantra and sprinkling holy water (tirta).
Canang Sari represents one of the most distinctive and meaningful elements of Balinese Hindu tradition. Through its components and symbolism, it reflects core spiritual principles: purity of intention, harmony between realms, gratitude, and moral conduct. As a daily practice, it strengthens the spiritual balance of individuals and the broader community.