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north central coast)) other important group went to Marga ((near Tabanan, to the north-east about 5 kilos from Tabanan town))others went to Klungkung, Karangasem ((far east of Bali)), Gianyar and Celuk historians who have examined the Praeaati Sira Pande Empu conclude that tone is more Hindu0Javanese than Hindu-Balinese, and in same general style as documents written by other organizations during the period seems to contradict claim of being in existence before advent of Hinduism on Bali, but have to remember that written during a time when Hindu-Javanese in control of government some Pande follow the regular rituals of Balinese Hinduism as dictated by the Triwangaa, obtaining their hold water from pedandas, but conservative pandes do not and some conflict Pandes accuse pendants in some areas of fomenting discrimination against them, and pedandas are sometimes criticized by pandes for trying to profiteer from sale of holy water and trying to monopolize clients pedandas tell non-pandes not to associate with clan because do not obtain holy water from pedandas and thus ritually impure; non-pande may come to help Pande families within a banjar, but may not accept offers of food or other refreshments in Gianyar a pedanda asks if there are any Pande men present before distribution holy water at a ceremony; if there are, they are asked to leave in the years before Eka Dasa Rudra (1979), govn. had always sent a pedanda to officiate at ceremonies at the Pande temple at Besakish just before the Eka Dasa Rudra ceremonies began, however, the central Pande organization sent a letter to the organizing committee saying that the Pandes would not accept a pedanda to officiate at the temple, and if the committee did send a pedanda he would have to perform his ceremonies outside the temple - a pedanda was not sent are records of bitter village conflicts in which Pande families denied the right to bury their dead in the village cemetery because the families did not obtain holy water from the pedandas, and villagers said the unpurified bodies would contaminate the cemetery the most conservative pande areas have their own temples and their own pemangkus, i.e. lay Pande priests, who officiate at special Pande ceremonies and make their own holy water for use only by Pande people in a penmangku in the Pura Beratan complex and another at Banjar Beratan in Singaraja as citizens of the village, the Pande are required to go with everyone else to the 3 village temples, but they try to avoid the holy water, and their main ties are to the Pande temples in a Pande temple there are not shrines or statues; the only object of worship is Ratu Pande, which is another name for Empu Pradah
Pande do not worship at the cad kahyangan, the six most important directional temples in Bali 
there is now only one ordained Pande priest, Empu Santa Budhi,

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