Kehen Temple is located in Banjar Pakuwon, Cempaga Village, Bangli District, Bangli Regency, Bali, a distance of about 45 km from Denpasar City. This temple is very strategically located, namely on the side of the main road and facing south. Geographically, Kehen Temple is at coordinates 80 26' 31.36" South Latitude 1150 21' 36.49" East Longitude, and at an altitude of 483 meters above sea level.
As in general, temples in Bali, Pura Kehen is divided into three courtyards, namely the inner courtyard (jeroan), the middle courtyard (jaba middle), and the outer courtyard (jaba side). Each courtyard is bordered by a surrounding wall equipped with an entrance and exit (gate). The temple structure is made of terraces (stepped terraces) which are divided into eight terraces. The first terrace to the fifth terrace is the outer courtyard, the sixth terrace is the first central courtyard, the seventh terrace is the second central courtyard, and the eighth terrace is the inner courtyard (innards). Different from other temples in Bali, Pura Kehen's gate to the central courtyard is in the form of a bracketed temple flanked by two momentary temples on the right and left. To get to the second central courtyard and the inner courtyard there is an entrance in the form of a momentary temple.
The existence of the Kehen temple can be determined based on the discovery of three copper inscriptions. In one of the inscriptions dated 1126 Çaka (1204 AD) instructions are written to the surrounding residents to carry out major ceremonies at Kehen Temple at certain times. This inscription is named after King Sri Dhanadhiraja (son of King Bhatara Parameswara, and King Bhatara Sri Dhanadewi's mother was Bhatara Guru Sri Adhikunti) and his queen Bhatara Sri Dhanadewi. Goris (1948), suspected that Bhatara Guru Sri Adhikunti was the wife of a king named Bhatara Guru who had died. The source of the inscription also mentions a number of temples that have a close relationship as one unit with Kehen Temple, namely Hyang Matu, Hyang Kedaton, Hyang Paha Bangli, Hyang Pande, Hyang Wukir, Hyang Tegal, Hyang Waringin, Hyang Pahumbukan, Hyang Buhitan, Hyang Peken Lor, Hyang Peken Kidul, and Hyang Kehen. The temple is located not too far from Kehen Temple.
The name Hyang Kehen for this site can be interpreted to mean that the current Pura Kehen complex was not previously called Pura Kehen. In accordance with the description of Kempers (1960), in Bali there is a very famous temple called Pura Kehen and the name is taken from the name of the small temple in front of it. Perhaps the name Hyang Api in the first inscription changed to Hyang Kehen in the third inscription (Kehen=Keren=place of fire). Even though this third inscription dates back to Saka 1126 (1204 AD) it does not mean that Pura Kehen was founded in 1204 AD.
Investigations into the founding of Kehen Temple can be found from two other older inscriptions. Goris (1954) said that the first inscription, consisting of 18 lines and in Old Balinese, is estimated to date from 804-836 (between 882-914 AD). The first inscription is as follows: "Hyang Karimana,. . . Hyang Api in Simpatbunut Village (“Wangunan hermitage in Hyang Karimana jnganangan Hyang Api. . . in Wanua in Simpit bunut-Hyang Tanda”). This inscription also mentions the names of Bhiksu. The second inscription, of which only the last page remains, consists of 10 lines and is in Old Javanese, it mentions the name Senapati Kuturan, sapatha and the names of the king's employees. Goris estimates this second inscription to be dated to the Saka years between 938-971 (1016-1049 AD).
From these inscriptions the year numbers can be seen as follows: The first inscription is dated 882-914 AD (late 9th century AD or early 10th century AD) The second inscription ranges between 1016-1049 AD (11th century AD) The third inscription in 1204 AD (13th century AD) Etymologically, in its subsequent development, the name Hyang Api contained in the first inscription became Hyang Kehen in the third inscription and then became Pura Kehen. This means that Kehen Temple existed in the Saka years between 804-836 (between AD 882-914 AD), or around the IX – X century AD.
Inventory activities at Kehen Temple Based on this description, it seems that the existence of Pura Kehen reflects local wisdom in the fields of science and technology and religious magic. The wisdom of science and technology can be seen from the structure of the temple building, which has terraces, reminding us of the terraced building structures of the megalithic period. In this case, the ancestors of the classical period were able to transform the building models of the previous period and adapt them to the natural thoughts and environmental conditions of the next period. Likewise, with beliefs in the magical religious field, there is a continuation of the worship of natural forces from the previous era (Hyang Api, Hyang Tanda, and Hyang Karimana) which was then adapted to the beliefs that developed during the Hindu era to become the Tri Murti gods (Gods Brahma, Vishnu, Ciwa). .
