Volume 6.
Issue 1, 2023 p62-71 Lekesan: Interdisciplinary Journal of Asia Pacific Arts Journal homepage http://jurnal.
isi-dps.
id/index.
php/lekesan The Concept of Tri Hita Karana in Kakawin oiwarAtrikalpa as a Means to Interpret Life Suminto1.
Dyah Kustiyanti2 1,2Dance Study Program.
Faculty of Performing Arts.
Indonesian Institute of the Arts Denpasar sumintoisidps@gmail.
Old Javanese literature, especially Kakawin oiwarAtrikalpa, has an essential role among the Hindu community in Bali, not only because of its captivating story elements but also because it is essential for human life as it contains artistic values, religious values, moral teachings .
, manners, character education, philosophy, law, and morals.
Tri Hita Karana is a concept of balancing the relationship between humans and God, humans and others, and humans and their natural environment to achieve prosperity and harmony in life in the world.
Human life has undergone significant changes due to the changing times.
The demands of modern life have brought human behavior to problems that need The advancement of science and technology has caused a shift in social values, which has led humans to promiscuity, moral decline, the conflict between religious communities, lifestyle changes, environmental degradation, exploitation of natural resources, and even environmental destruction.
This research is qualitative descriptive research by applying the concept of Tri Hita Karana.
The source of the data is scientific, meaning that apart from observing texts, researchers are trying to observe and understand empirical phenomena directly in people's lives.
The theory used is the theory of Human Relations.
The results of the discussion prove that the three parts of the Tri Hita Karana concept are always related and cannot be separated.
Humans, as the main actors in life, must continue to seek and strive for a safe, peaceful, and happy life.
Keywords: Tri Hita Karana.
Kakawin oiwarAtrikalpa, the meaning of life Received March 19, 2023.
Accepted April 28, 2023.
Published May 23, 2023 https://doi.
org/10.
31091/lekesan.
A 2023 The Author.
Published by Pusat Penerbitan LP2MPP Institut Seni Indonesia Denpasar.
This is an open-access article under the CC BY-NC-SA license LEKESAN: Interdisciplinary Journal of Asia Pacific Arts Volume 6.
Issue 1, 2023 ISSN: 2598-2192 (Onlin.
Introduction A form of Old Javanese literature has noble values.
The story is built by considering the principle of balance between the relationship between humans and God, humans and each other, and humans and their natural environment.
This can be observed from the author's way of expressing the characters and the way the author describes situations that are expressed in a beautiful sense.
Old Javanese literary works are also local wisdom, a significant wealth as a source of inspiration and life, which contains many noble teachings, such as teachings about religion, morals, and behavior.
Classical literary works are also considered manifestations of the old society, having functions, positions, and benefits among traditional societies, especially in Bali.
This paper takes a case study of the Book of Siwaratri Kalpa by Mpu Tanakung, translated by IBG.
Agastya, published by the Denpasar Dharma Sastra Foundation in 2001.
Tri Hita Karana is a concept of balance, which is embodied in parahyangan, pawongan, and palemahan (Provincial Government of Bali, 2000: .
This concept can be described as the relationship between humans and their God, humans and others, and humans and their natural environment to achieve prosperity and harmony in the world.
The concept of Tri Hita Karana actually exists in Old Javanese literary works.
Old Javanese literature has an essential role in the Hindu community in Bali.
According to I Nyoman Kuta Ratna .
, literature provides role models and significant social behavior to improve life.
According to Sudiarta .
1: .
, the concept of Tri Hita Karana is a concept of balance between Bhuwana Alit and Bhuwana Agung, which emphasizes the harmonious relationship between humans and God, humans and others, and humans and nature.
Research by I Nengah Medera et al.
titled "Translation and Value Study of Astadasaparwa" in 1986 explained the study of Astadasaparwa's value, position, and function of Astadasaparwa in the life of the Balinese community, accompanied by a translation of the book Wirata Parwa.
In this research.
I Nengah Medera explained that Astadasaparwa actually consists of 18 parwa from the book Mahabharata.
However, not all values in each Parva are Not even an example is given in the Old Javanese text.
An explanation of the description of the values contained in Astadasaparwa is disclosed in general terms only.
This aforementioned research serves as a reference and direction in studying Old Javanese literary texts in this study.
I Made Suastika's writing with the title "Old Javanese Literature as a Source of National Character Values" in Old Javanese Literature: Reflections on Past.
Present, and Future Challenges, edited by I Made Suastika and I Nyoman Sukartha, in 2012, explained about the emergence of Old Javanese literature from the 9th to the 15th centuries in East Java, which turned out to contain various life values that had significant positions and functions for These values are always studied, recited, sung, then interpreted in the mebebasan An explanation of the values of the national character originating from Old Javanese literary works is expressed through verses in the Kakawin Ramayana and Kakawin Niti Sastra, along with their translations.
However, this paper does not explain the concept of Tri Hita Karana.
I Nyoman Artayasa's article titled AuErgonomics and Tri Hita Karana on Balinese Traditional Houses BuildingAy in Lekesan: Interdisciplinary Journal of Asia Pacific Arts explained the concept of Tri Hita Karana in realizing the condition of a traditional Balinese residential house, whose tasks are focused on the basic elements, organization, and This article never mentions the relationship between the Tri Hita Karana concept and Old Javanese literary products.
Kadek Wiweka's article titled "Tri Hita Karana Concept Analysis on Cultural Heritage Attractiveness.
Case Study of Puri Agung Karang Asem," in the Tourism Master Journal (JUMPA) 1, contains local wisdom called Tri Hita Karana .
things that cause harmony and prosperit.
, which can support the sustainability of tourism, such as the cultural tourism of Puri Agung Karangasem.
Puri Agung Karangasem has great potential to become a product of cultural tourism and can develop well.
Puri chose Tri Hita Karana as the basis for tourism management by paying particular attention to the 3 elements of Tri Hita Karana, parahyangan .
, pawongan .
, and palemahan .
The aforementioned article does not mention the concept of Tri Hita Karana in Old Javanese literature, so this research at hand is still original.
Research Methodology The notion of human relations, also called interaction, is the relationship between two or more human individuals and the behavior of one individual that affects, changes, and improves the behavior of another individual or vice versa (H.
Bonner in lusa.
downloaded January 10, 2.
Tri Hita Karana comes from the word tri, hita, and karana, which means three causes of happiness (Wiana, 2015: .
Tri Hita Karana is formulated as parahyangan, pawongan, and palemahan.
Parahyangan is the human relationship with God.
pawongan is the human relationship with each other as social beings.
And palemahanis the human relationship with the natural environment.
As the most perfect creatures, humans become the center of the actors of the relationship between the three.
The success of the relationship depends entirely on humans.
The concept of parahyangan in human worship of God is described by Wiana .
5:79-.
in 9 ways, namely: .
Sravanam .
orshipping God by listening to sacred Kirtanam .
orshipping God by singing hymns of prais.
Smaranam .
orshiping God by remembering all its manifestation.
Arcanam .
orshipping God with the medium of sculpture or pratim.
Wandanam .
orshipping God by reciting sacred religious sloka.
Dasyanam .
orshipping God by way of serving or ngayah and yadny.
Padasewanam .
orshipping God by worshiping God's padma fee.
Sakhyanam .
orshipping God by being close friends with saint.
Atmaniwedanam .
orshipping God with complete surrender to God.
The concept of pawongan is described as a social relationship with others.
Relations between generations, relations between professions, and pakraman village development (Wiana 2015:125-.
This is important to do to establish harmonious relationships in life.
The concept of palemahan is described as human relations with the universe.
That the universe is the real sthana of God so that when there is a destruction of nature, it will destroy the laws of nature.
Therefore it is necessary to maintain and build the welfare and sanctity of nature (Wiana 2015: 151-.
Results and Discussion Zoetmulder .
3: 453-.
mentioned that Kakawin Lubdhaka is also called Kakawin oiwarAtrikalpa, which means 'honoring Shiva's night.
' Kakawin oiwarAtrikalpa tells of a Nisada hunter named Lubdhaka.
Lubdhaka kills animals and violates the proper order of life.
One day while hunting.
Lubdhaka spent the night in the forest without catching anything.
He climbed into a tree whose leaves shade the lake water.
Because he was afraid to sleep and fall.
Lubdhaka picked the leaves from the tree and dropped them into the water.
The leaves fall right above oiwa linga.
After dawn.
Lubdhaka returned home.
Several years later.
Lubdhaka fell ill and Lubdhaka's evil soul was seized by Yama's army and tortured.
However, oiwa demanded that Lubdhaka be released because he had honored oiwa's night.
A war broke out between Yama's army and Shiva's army.
The Shiva army won, and Lubdhaka's soul was placed in The story above is full of meaning guiding how humans should live and act.
Let's compare it with life in this world.
There appear to be a lot of moral declines, inter-religious conflict, lifestyle changes, environmental degradation, exploitation of natural resources, and even environmental destruction.
These crises must be seen as a challenge to rebuild this nation into human beings with better character.
Humans, as the most perfect creatures in the world, are the main actors in life.
However, humans have demonstrated various behaviors that deviate from the truth.
Religion, which should be used as a guide in life to behave better and right, is used as a tool to see differences, causing hostility and destruction.
The deviation from the meaning of religion makes it seem as if religion is a source of violence.
Social relations between people have also undergone many changes.
This social change will arise when people are still characterized by high egoism and discrimination based on race/ethnicity, class, and position.
Acts of violence are increasing.
Even in various media, it is reported that there are fights between teenagers, sexual harassment, promiscuity, and the use of illegal drugs.
What is even more concerning is the exploitation of nature and the The impact of excessive deforestation has resulted in ecosystem damage, resulting in floods and landslides, as well as forest fires.
Ideally, the inculcation of the values contained in Pancasila and Bhinneka Tunggal Ika can strengthen attitudes, behavior, traits, and noble character.
Therefore, it is necessary to establish and strengthen the values of truth to improve life in God, society, and being at peace with the universe to strengthen national resilience further.
Old Javanese literature has an essential role in the Hindu community in Bali because it contains artistic values, religious values, moral teachings .
, manners, character education, philosophy, law, and morals.
Therefore, studying Old Javanese literature and gaining knowledge is also a window to see, study, and understand past knowledge, which is essential, meaningful, and useful to guide life in behavior and speech.
Society, especially the younger generation, abandoned and ignored many of these noble values.
The Concept of Parahyangan in Kakawin oiwarAtrikalpa To realize the teachings of Tri Hita Karana, it must start with improving the human self because humans need to understand their nature, soul, and character (Wiana, 2015: .
Humans, as the most perfect creatures, are sometimes still more concerned with personal pleasure, overwhelmed by lust and greed, even forgetting God who created them.
Devotion to God is improving oneself to become a quality human with commendable morals.
In the story of Lubdhaka's life, he is described as a man who never commits dharma, let alone worships God.
Lubdhaka's behavior as a human being concerned with personal pleasure reaps torment and misery when death picks him up.
His soul suffered mercilessly when he was in the Yama realm.
Lubdhaka's suffering ends only because he has unintentionally carried out the main "brataAy with no sleep for one whole last night, which happens to be Shiva's night.
Lubdhaka did arcanam, worshiping God with the medium of sculpture or pratima.
In this case.
Lubdhaka accidentally sprinkled maja leaves on siwalinga.
Although not actually meant to implement"brata", nonetheless.
Lord Shiva felt respected and worshiped by Lubdhaka, so finally.
Lord Shiva continued to give gifts to Lubdhaka so that his soul would be happy to live in heaven.
The concept of parahyangan in Lubdhaka's life story is difficult to happen in the reality of life today.
Humans must build themselves into humans who have better character.
To reach heaven, humans must earnestly strive to become human beings who obey religious Several verses of the text in Kakawin oiwarAtrikalpa, which describe the concept of parahyangan are as follows.
saUkan-saUkan alit taman hanaU ulah dharmyriya mwaU yasa, aUhiU lot maburu gawaynya mamati-U moU wuk gaja mwaU warak, salwar niU muga kapwa uirNa rinarahnya-n tan biypet hurip, yekytah paUiwynya riU tanaya lAwan dAra len-len kadaU.
(Wirama 2: oArdulawikridita, stanza 2, page .
(Since he was little, no "dharma" and "yasa" was carried out.
but he always hunted.
job was killing tigers, pigs, elephants, and rhinos.
all the animals he hunted were killed, but he could not save his soul.
the results of the hunt he used to support his children and his prAptykaU bala KiUkarynudini maUdhik sAhasyUumbuli, ai ko-U Lubdhaka kaumalydhama dahat lampu-ngawemw-yhala, tiUhal tyki mukhaUku haywa humunuU daNdy taUanku-ngihat, byaktyki-n mupuhyhi ko ywa palalun krodhaUku haywywihaU.
(Wirama 15: oArdulawikridita, stanza 5, page .
(When Hyang Yama's troops arrived, they shouted and seized him.
"O thou Lubdaka, the despicable, accept .
for your evil deeds.
look at my face and don't be silent, pay attention to the gada weapon that I hold.
this weapon will surely hit you.
accept my anger, do not dodge.
ai putraUku rariUku toh run ujarku bibi kasih-arupku waswasun, muUgwiU hambara tan hana wruh i gatiUku kasihan anahun laradhika, de saU KiUkarawadwa sAhasa manalyani taya wunaU olaha Uhulun, wet niU rakwa kadukutaUku liU iryUuman-uman i uarira ni Uhulun.
(Wirama 16: RAgakusuma, stanza 1, page.
("O my son and my wife listen to my lamentation and see my suffering.
while in the sky and no one knows me I bear untold suffering.
tied tightly by Kingkara's soldiers so that I cannot move.
it is said that because of the evil of my behavior according to his words, he cursed me.
liUnya makin tinalyan ateguh linud iUuman-uman sinAhasan, jAti nikaU watuk Yamabala prasama-sama taman kunyU wlas, ndyyki kadaUmu yogya datuUyry aku satata manumbahy Uhulun, tan masuUyku ko luwara riU tali ri gatimu dua (Wirama 18: Kusuma Wilasita, stanza 1, page .
(Thus, the Lubdaka's spirit wails and is even more tightly bound, scolded, and in fact.
Hyang Yama's soldiers do not feel pity.
"if your family will meet me by bowing down to me.
I will not let you loose from your rope because your actions are always evil.
wuwus nira ri Citragupta tumuluy maUulati ri galihnya sakaNa, sinarwi magalar-galar tinuduhan jariji lagi winaUsu-waUsulan, tathApi taya puNyamAtra kahuniU galih awarah i jyU YamAdhipa, ya marma nira yan marA ri kahanan Giriua masalahy gawe nira.
(Wirama 30: JagatnAtha, stanza 11, page (That's what Lord Yama said.
Then Sang Citragupta looked at his notes.
repeating and counting with his fingers.
in his notes, it was proven that the Lubdaka had never done good deeds and, in that regard, was reported to Lord Yama.
Lord Yama went to Hyang Siwa with the intention of placing the dadi wukasan mapet panalimur harip mata sakyU makujupa, pinipik ikaU rwan iU maja nirantara-n tinibakunya riU wway adalum, ri dalum ikaU taAka hana tyki rakwa oiwaliUga nora ginawe, yata kahanan ikaU sakalawilwaparNa tumibA tanora minahA (Wirama 5: Auwalalita, stanza 5, page 37-.
(Finally, he looked for the cause of the loss of sleepiness because he was afraid to fall asleep.
then he pecked the maja leaves and threw them continuously into a deep in the middle of the lake, it turned out that there was a Siwalingga that was not made by humans.
to that place, the maja leaves fell unintentionally.
nA hetuUkw akudy mutus kita kabeh meta-U niAdAtmaka.
Apan diwya dahat tukapnya mamaUun dharmAdhika mwaU brata, lAwan taU maUipupakyrja wawanun mArganya yapwan datuU, sep t-aUkat kita haywa saUuaya gaway sojarku haywykabut.
(Wirama 12: oArdulawikridita, stanza 2, page .
(That's why I insisted on sending you to take the Lubdaka's spirit.
because he had done a noble thing to do the main dharma main and brata.
and bring the beautiful gems puspaka as a vehicle to bring him.
Ananda, immediately and do not hesitate to carry out My orders.
ikaU makaUaran si Lubdhaka juga-U huwus aUulahakun warabrata, mataUhi rikanaU wuUiU kapitu kuNa makatithi caturdauattama, ndatan hyun ika riU bratAdhika nimitta nika tan akujup sakyU taku, ttathapi katumu-U phalyriya tuhun karaNa nika tuhyU oiwAlaya.
(Wirama 33: RAgakusuma, stanza 5, page .
(Only Lubdaka has implemented the main "brataAy.
not sleeping all night during the dark half of the fourteenth in January.
he didn't really mean to do the "brata" and he was so scared that he didn't sleep.
but finally he gets the merit that leads to "Siwalaya.
The Concept of Pawongan in the Shivaratri Kalpa Book Regardless of the forgetfulness of a Lubdhaka towards God, someone who has never done any dharma since childhood, he is a good family head.
Lubdhaka always tries to fulfill his obligation to make his family happy.
His daily routine is not based on the personal ego to please himself but as a form of responsibility.
Relationships between individuals in the family are well-established.
Likewise, the relationship between Lubdhaka and the community is also well-established.
What Lubdaka has done can be used as an example regarding the responsibility of a family head to make his family members happy.
Even so, there are things that must be to make your family happy, you must not forget God.
In the current Kali Yuga era, money is considered a 'god' that can grant all wishes.
Many humans are trapped in accumulating material wealth, living a hedonistic lifestyle, or distinguishing social status.
If this continues until near the end of life, then all that is left is The life that should be used to do good is wasted doing self-defeating things.
The incident that happened to Lubdhaka at the end of his life taught him that relationships with fellow human beings create attachments.
In this case, the problem is not the relationship that occurs but the impact of the relationship.
Lubdhaka is attached to his family, so it burdens him.
It was this burden that tormented him before his death.
Therefore, it is essential to learn to be in a relationship without being attached because attachment will only cause suffering.
Some text verses in Kakawin oiwarAtrikalpa which describe the concept of pawongan are as follows.
nAhan tambayan iU kathA taliUanun de saU widagdhyU laUy, sambaddhanya hanaU niAda winuwus khyAti-U haran Lubdhaka, sthityyUher i pucak nikaU hacala uobhytyanta rAmyylaUy, nora-U saUuaya kewalysukha-sukha lAwan swabhAr-yAtmaja.
(Wirama 2: oArdulawikridita, stanza 1, page .
(This is a story that should be heard by wise authors.
the story is of a very famous hunter named Lubdaka.
always living on the top of a very beautiful and enchanting never worried, and always having fun with his wife and children.
saUkan-saUkan alit taman hanaU ulah dharmyriya mwaU yasa, aUhiU lot maburu gawaynya mamati-U moU wuk gaja mwaU warak, salwar niU muga kapwa uirNa rinarahnya-n tan biypet hurip, yekytah paUiwynya riU tanaya lAwan dAra len-len kadaU.
(Wirama 2: oArdulawikridita, stanza 2, page .
(Since he was little, no "dharma" and "yasa" was carried out.
but he always hunted, his job was killing tigers, pigs, elephants, and rhinos.
all the animals he hunted were killed but he could not save his soul.
the results of the hunt he used to support his children and his family.
luwar iU kulum wijil iU arka saka riU udaya prabhAswara, irika-U niAda tulas Adan atutur i gawenya riU lagi, ri hulih nikyUut iU ulahnya sukha saha kucumba warga len, iti nA gawaynya satatAnuwuki sakasunuU niU indriya (Wirama 8:
Tebusol, stanza 7, page .
(After the night had passed, the sun appeared on the eastern horizon, shining at that time, the Lubdaka remembered his former job.
he remembered the results of his hunt, which made him happy and enjoyed with his family.
was what he did to fulfill his sensual pleasures.
duh putraUku mapalahanta mara yan katilara tukap iU yayah pujah, tan wwantun masiha syapykan asuUA pinaUan i tanayaUku kAsihan, ndyynuU warga kadaU- kadaU sumilihy sih iU atanaya he rusun tuhan, yyUde rus ni hatiUku tan kawaua maUlihatana ri tuwuhta kasyasih.
(Wirama 9: RAgakusuma, stanza 4, page .
("Oh my son, what will be your fate when your father leaves you to die.
no one will love you, give you food in a state of suffering.
where will your family be able to replace your father to give love.
that is why my heart is filled with compassion not being able to see as long as you live to suffer.
nAhan sambat ikaU niAdawanita kasih-arup apuyuh rinuUwakun, warNan tyki jalunya tan wunaU aUylakun i paramatikNa niU lara, saUsAra-n pakujat-kujat kutu-kutugnya ri jaja masamun tukyU gulu, nora-n dharma samAtra paUlupasa jiwa karaUa nika yan samaUkana.
(Wirama 9: RAgakusuma, stanza 5, page 4.
(In this way, the lamentation of Lubdaka's wife was heard, full of sad nuances in her tears.
now it was told that the husband could not bear the pain, he was dying.
he suffered his pulse was choked and there was no more pulse in his chest and neck.
because all this time he had never done dharma as a way to guide the soul at the moment of death, that's why he is like that.
nahan mara pasamba-sambat i taUis nika manuyuhi nAla niU hati, ikaU mati tulas huwus rinuruban hinayut i hiriU iU gunuU- gunuU, kadaU- kadaU iki-n datuU sama-samyUiriU adara-darak hatut hunu, bhinasmi tulas iU gusuU pada mulih tikaU aUiriUakun tukyU guha.
(Wirama 10: JagatnAtha, stanza 1, page 51-.
(That's how the wife wailed, her heart was broken.
Lubdaka's body was wrapped and sent to the mountainside.
his family members came to escort him along the road together.
Lubdaka's body was then burned, and after it was reduced to ashes, the mourners returned to their respective homes.
The Concept of Palemahan in the Shivaratri Kalpa Book Nature is a means for humans to live and reproduce to maintain their existence.
Life aims to achieve union with God and experience happiness by practicing dharma.
Happiness cannot be obtained only by having a good relationship with God or fellow human beings.
A good relationship with nature is also a determining factor.
A simple example is when nature does not provide an abundance of crops in the form of food.
There will be a shortage of food, which triggers a struggle for food ingredients and leads to the occurrence of chaos in society.
It was then realized that nature is essential as a human life support.
The beautiful form of nature is actually a form of happiness that the eyes can enjoy.
course, the feeling of being in the middle of the desert will be very different from being on a The desert state will make the mind angrier, while the coolness of the mountain slopes will manipulate the mind to be cool and tend to be calm.
When nature is not considered, everything is also not as expected, as illustrated in the text verse in Kakawin oiwarAtrikalpa as Deua pwyki kuniU katuUkulan I sor muUgwing slewaU niU gigir, nyAuanyyrja tinon hatip rahab I raUkaUnyylamuk katruhan, humryUlandiU ikaU kukus malimunan sampun mamiuryU tawaU, hyb niU wANdira tan bale kinalakah pintin pagohyan sadA.
(Wirama 2: Sardulawikridita, stanza 5, page 20-.
(You can see a village below between the mountain ridges, its halls look beautiful, but the roofs have weathered with age, and the smoke that spreads and rises looks like it has merged with the sky under a lush banyan tree, there is a wantilan hall which is used as a meeting place.
Kilyanyyki gigir-gigir pasawahanyykrip galiUnyylaris, kubwanyyrNib adanta-danta tirisanyykweh padysoU limut, kuntul myr kumidap-kidap liyip adoh muUgwiU teUah niU remeU, mukymiura lawan limut kahidipanyypan tilas tan katon.
(Wirama 2: Sardulawikridita, stanza 6, page .
(To the west on the ridges of the mountains, there is a stretch of rice fields with straight bunds.
the fields look lush with coconut trees covered in mist, flying egrets can be seen faintly flickering far away through the clouds, disappearing together with the clouds are not visible.
Again.
dharmygyU riU usAna koyjuk asamipa walahar asamun tikuU hawan, runtuh uirNa tikaU supit makara tan kahuniUa lalayanya meh rubah, kadyyUumbih ikaU cawintun asaput mukha winilut i payjrah iU latA, lwir uokyUlih atirikaU wiwarapAla maguliUan akuNdah iU lemah.
(Wirama 3: RAgakusuma, stanza 1, page 23-.
(There is a padharman temple, the great and towering one by the river and the deserted street.
collapsed and with destroyed supit makara, no one paid any attention, and the walls almost gave way.
as if screaming his statue was wrapped and covered with trees vines across the facade.
it's like telling the grief looking at the guardian statue lying on the ground.
bwat-dhantun ri natarnya uirNa makihu waUunan ika gigal waneh awuk, rigrig runtuh atupnya tan patuluUan saka nika tumayuU mariUguUan, aUras twas pakatonan iU wukiran adyah aUadug-adug aUduly tawaU, himpur mAjarakun laranya winiwarja taya linawad iU mahas maUy.
akweh nyAua huwus rusak sahana niU katutupan ndatan hili, (Wirama 3:
RAgakusuma, stanza 2, page .
(A hall in the yard tilted and damaged rotten wood fell.
the roof also fell, and no one repaired it.
the pillars hanging down were no longer sturdy.
how sad are the carvings of beautiful girls standing looking up, like telling the suffering left and not visited by the dreamer of beauty.
akweh nyAua huwus rusak sahana niU katutupan ndatan hili, maUkA-U bwat-rawi sopacAra nika purwaka sama-sama tan kadi-U lagi, tistis tan hana wurya-wuryan iU umampira ri nata-natar nikysamun, kumbaU niU kamuniU ruru manarasah sumawur inuput iU madhubrata, (Wirama 3: RAgakusuma, stanza 4, page .
(So many buildings have been damaged, all the drains have been clogged so that the water does not flow.
likewise, the garden is no longer as beautiful as it used to it looks deserted without anyone visiting, the yard looks dirty.
the yellow flowers fall scattered because they are damaged by beetles.
Conclusion The concept of Tri Hita Karana reflects the concept of the relationship between humans and God, humans and others, and humans and the natural surroundings.
These three cannot be separated.
Humans, as the most perfect creatures in the world, are the main actors in life that must continue to seek and strive for a safe, peaceful, and happy life.
That's because humans are the center of the actors of the relationship, and everything depends entirely on In building a life in harmony with God, others, and nature, humans must hold fast to the truth of dharma.
Therefore by maintaining the purity of the soul, humans will be able to maintain communication with God, others, and the universe.
References