Within Balinese Hinduism, priesthood unfolds as a structured path of vocation, lineage, and ritual transformation. Broadly, two priestly roles are recognized: the *pedanda* or high priest, and the *pemangku* or temple priest. The *pedanda* is generally drawn from Brahmana families and is entrusted with the most complex rites and scriptural responsibilities, while the *pemangku* serves more locally, maintaining temples and leading daily or periodic worship for a specific community. In both cases, the journey is not merely a social appointment but a gradual reshaping of a person’s life around sacred duty, purity, and service.

For a *pedanda*, the path is particularly demanding and formalized. Birth into a Brahmana lineage is usually a prerequisite, and this is followed by years of study in Hindu scriptures, philosophy, and ritual texts, often including Sanskrit and related liturgical languages. Under the close mentorship of an established *pedanda*, the aspirant learns mantras, mudras, and the detailed choreography of major ceremonies. This preparation culminates in a consecration rite—described as *diksa*, *mawinten*, or related terms—through which the candidate undergoes ritual purification, receives sacred mantras and implements, and takes vows of purity and disciplined conduct. From that point, the new *pedanda* is authorized to perform major life-cycle rituals, prepare holy water, and preside over large temple ceremonies.

The *pemangku* follows a path that is simpler in form yet equally rooted in community recognition and ritual consecration. This role is often hereditary or emerges through selection by temple elders and village leaders, sometimes affirmed by spiritual signs such as dreams or inner promptings. Training is practical and focused: learning basic mantras, offerings, and the specific ritual patterns of the temple being served, usually under the guidance of a senior *pemangku* or a higher priest. A key turning point is the *mawinten* or similar purification and installation ceremony, in which the candidate is ritually cleansed, blessed, and vested with simple priestly garments and tools. Thereafter, the *pemangku* assumes responsibility for daily worship, temple maintenance, and mediating between the local community, ancestral spirits, and the deities honored at that shrine.

Across both paths, certain elements are shared and give priesthood its distinctive spiritual character. Periods of ritual purification, observance of dietary and behavioral restraints, and ongoing study of mantras and procedures are expected. The priest is recognized not only by formal rites but also by the community’s trust and the continuity of a living tradition transmitted from teacher to disciple and from elder to younger generations. In this way, becoming a priest in Balinese Hinduism is less a single event than a sustained process of formation, in which a human life is slowly aligned with the rhythms of worship, service, and sacred responsibility.