Religion in Bali by C. Hooykaas

Dyus, dudus and padudusan, words for bathing, often interchange with lukat and panglukatan (d
2, d 3). The padanda, brahman priest, every morning as the result of his worship of Siwa the God
of the Sun, or of Buddha, prepares toya pabresihan, Holy water for purification (reckoned from
reasonable purity upwards) and toya panglukatan, Holy Water provided with exorcising qualities
(empowered to rub off existing but intolerable impurities [22; 24]. His cousins, brahmans like
him, but not (yet) consecrated to full priesthood (to the state of "high priest" as several books on
Bali have it) who have preferred to be performers of the shadow theatre and are entitled to being
called amangku dalang, prepare such Holy Water by dipping the handles of a chosen set of
ringgit, puppets, into clean water, accompanied by mantra and mudra, gestures of the fingers (n).
The impurity to be washed away with this kind of water may be that of the living as well as that
of the dead. It may be of (hoped) temporary nature, as when a child is intractable, or permanent,
as when a child is born on the wrong day or in a wrong composition of the family (for instance
five brothers, which is presumptuous, since mythology knows the five Pandawa brethren) [25].
Much could have been extended and added, but at this stage the reader should only be pervaded
by the ordinary Balinese feeling of frequent, accidental, external and rather material impurity,
which, however, makes him feel unhappy and desirous of help and of Holy Water.