TransformasiSistem Irigasi Subak yang Berlandaskan Konsep Tri Hita Karana Rasa adil yang ditemukan dalam sistem subak , khususnya dalam subak sampel dicirikan pula dengan relatif tidak pernah adanya konflik dalam subak yang bersangkutan, meskipun misalnya di Kabupaten Karangasem bangunan-bagi di jaringan tersier dibuat dari batu-batu kali. TriHita Karana taler presida nuntun ring palemahan sane pinaka sarana ngemecikang indik kewentenan wewidangan Baline mangda asri saking kota rauh ring desa-desa. Duaning kadi asapunika buat kasuksman Tri Hita Karana ne, patut punika kekardinin kalih kalimbakang pamekasnyane ring jagat Bali. MengenalKonsep "Tri Hita Karana", Sumber Kebahagian Hidup Masyarakat Bali 17 Agustus 2020 18:17 17 Agustus 2020 18:17 Diperbarui: 27 Agustus 2020 03:21 2559 43 20 Laporkan Konten untukpertanyaan itu: Pidarta/pidato tentang Tri Hita Karana! tolong dibantu kkmau di kumpul besok.pelajaran bahasa bali - educators-help-id.com BALITRIBUNE - Pasca berakhirnya Millenium Development Goals (MDGs), PBB membuat tujuan baru yang disebut dengan Sustainable Development Goals (SDGs) atau tujuan pembangunan berkelanjutan. Ini menunjukkan pembangunan berkelanjutan menjadi tren atau kecenderungan dunia saat ini. Demikian disampaikan Gubernur Bali Made Mangku Pastika saat menerima audensi panitia Tri Hita Karana (THK) Awards iHmQXz. TRI HITA KARANA Ngajegan Bali NGWANGUN PARIWISATA KAPIKUKUHANG ANTUK TRI HITA KARANA "Om Swastiastu" Bapak Kepala Sekolah sane wangiang titiang. Para Guru-guru sane wangiang titiang. Lan Stap Pegawe miwah Para Siswa sami sane kusumayang lan tresnasihin titing. Ida dane sareng sami sayukti pisan sekadi mangkin, sami pada uning rumasa ring kawentenan kauripane pamekas iriki ring Bali sayan sukerta, sangkaning pidabdab duene sareng sami sane marupa wewangunan sekala molihing don. Inggih punika kasidan mapikolih. Mungguing bhoga, upabhoga, lan paribhoga sami sampun sapatuta. Sarana makadi margi, listrik genah malajah marupa sekolah, pasar, bale banjar, sampun wenten kadi babuatane. Punika sami silih sinunggil sangkaning panglimbak wewangunan pariwisata sane mapikolih. Lian ring punika, taler mapikolih ring utsaha nyujur karahayuan jagat. Satata ngulati, ngastiti mangdawaras, seger pinaka bekel nglaksanayang swadarmane, ngulati nitenin mangda keneng-keneng masemeton, keneng-keneng briak-briuk makrama banjar, makrama desa. Santukan malarapan antuk keneng-keneng punika, karya sane abot dados angan. Sakadi sampun kauningan kepariwisataan ring Bali sampun mawiwit saking riin daweg pemerintahan Welanda. Duk warsa 1935, ring Denpasar kawangun Bali hotel, sane kantun rajeg kantos mangki. Punika cihna tetamian kepariwisataan ring Bali. Punika awinan Bali punika dadis tatujon wisata sane sampun kaloktah ring dura negara. Akeh jejuluk sane kapicayang sakadi "Pulau Seribu Pura", "Pulau Dewata", muah sane siosan. Sane prasida nginggilan Bali punika tanwenten seos ring kautaman kebudayaan Baline sane rumaket ring agama Hindu, tur katampa antuk kaasrian gumi Bali punika. Sakadi kauningan para wisatawan punika rauh ka Bali gumanti maliang-liang, nglila ulangun, malancaran nyegara gunung, nonton unen-unenan muah ilen-ilan, matumbasan barang-barang kesenian anggen ipun temon-temon. Ipun taler meled uning tur nyingak asliaban indik tatakrama upakara saking embas kantos seda, ngamargiang panca yadnya manut agama Hindu. Sejeroning malancaran nglanglang ulangan janten makueh sane buatang ipun mangda pamargine wiakti nglangunin dewek ipun. Indike punika pastika akeh pikenoh lan puaran ipun, wentwn sane becik taler wenten sane kaon. Puara sane becik inngih punika ngruak genah makarya sane prasida ngirangin pangangguran, ngwentenang genah makaryamautsahanincapang kawikanan, nincapang pikolih marupa artha, ngwerdiang tur madabdaban sahana seni lan budaya Bali. Puaran sane kaon, akeh para jana banjar utaminipun para daha truna maparisolah sane tan manut ring budaya utawi jati ragan wangsa, pangarganbarang dados mael, makeh pisan tanah carik lan pabianan magentos dados sarana wisata, sane ngawinang wedesa ued magingsir saking genah ipun. Panglibakan pawangunan pariwisata ring Bali sampub kalintang jimbar, rumasat sampun ngebek. Ring sabilang kabupaten muah kota, sampun kapastikayang indik obyek wisata muah kawasan pariwisata punika. Manut pangrencana panglimbakan punika boya mandeg rauh irika. Pidabdabe pacing kalanturang sakadi ngwangun hotel sane ageng, lapangan golf, pasar swalayan, nglinggahin margi muah makarya sane anyar, ngwangun wantilan genah nyolahang unen-unen muah ilen-ilen, pasar seni muah sane lianan. Ritatkala nglimbakang wewangunan pariwisata punika manut dudonan pangrencana, mangda kapikukuhan antuk Tri Hita Karana tetiga pidabdab sane prasida ngametuang tatiga karahayuan jagat, inggih punika Parahyangan, Pawongan, lan Palemahan. Parhyangan punika genah suci umat Hindu mangda janten-janten kasuciang olih pngepon pariwisatane, nenten cemer tur nenten sayan rusak. Pawongan, wong Bali sane neunang tur ngraksa pariwisata mangda sareng ngawerdiang, sareng midabdab sahanan genah utawi tetujon wisatene mangda asri pamekas taler ring budaya Baline. Indik palemahan, janten wenten karang suwung, karang palemahan sane katandurin antuk wit-wit taru sane mapikenoh sajeroning kahuripan. Mangda nenten sami kagentosin antuk wewangunan beton, hotel, cottage, saha pirantin ipun. Wewangunan kasidan magda kaanutang ring sejeroning pidabdab lan pangrencana sane sampun kasungkemin olih para jana Baline, sajeroning peraturan daerahlan awig-awig desa adat. Nyarca indik pidabdab, pikenh lan puaran wewangunan parwisata tetojon lan genah wisata ring Bali wiakti makueh pisan babutan lanparantinyane. Sakewaten titiang nguningayang I wawu wantah akidik pinaka jalaran anggen pinget gumantingulati pamargi sane becik taler anggen pidabdab, anggen nincapang wewangunan pariwisata, kebudayaan lan kesenian Baline kapungkur wekas sayan becik. Mogi-mogi rasabakti, sutindih paramabela ring wangsa, desa lan negara sayan-sayan nincap Bapak Kepala Sekolah, Guru-guru, Stap Pegawe miwah Siswa sareng sami sane tresnasehin titing, asapunika atur titiang ngindikang menakadi Ngrajegang Ksusilan, make kirang langkung lan manawi wenten tan manut ring arsa, sekadi unjuk lungsur, anggah ungguhin basa, titiang nunas geng rena sinampura. Pinaka pingintat atur titiang antuk parama shanti, "Om Shanti, Shanti, Shanti Om" The Balinese – and other Indonesian – cultures managed to achieve a high level of sophistication without any excessive pressure upon the balance of Mother am sure all of you, all readers, love bananas. They are ubiquitous in Bali. On roadsides, in back gardens, but weirdly enough, not in plantations. Why? Very simply because in the times of yore, before you came to Bali, the banana had to be ready anytime. But it was not only the fruit people were after, but the leaves. They could be used to wrap food, or as a plate; or better, when it rained, it was a perfect umbrella. And, as we say now, they were perfectly was nearly everything else in fact. No concrete was ever used, but clay bricks. Roofs were of alang-alang thatch or clay tiles. Roof beams of the highly sophisticated carpentry were joined without using a single metallic nail. As a matter of fact, iron, all important, was a rare and expensive material. And there was bamboo of course, which could be turned into a house, food, a spear or nearly any cooking in all, Balinese – and other Nusantarian- cultures managed to achieve a high level of sophistication without any excessive pressure upon the balance of Mother Nature. Of course the Balinese have in the past interfered with Nature. But, before modern times, they have done so beautifully they have carved landscapes into rice fields, they have built biodegradable temples in the middle of the forest. They have made Nature a partner in their search of a Balinese pantheistic character of Balinese religion has, to a certain extent, contributed until recently to the preservation of the island’s nature. Trees are living beings. They may be endowed with only one single life principle ekapramana, compared to animals, which have two such principles –dwipramana, and human beings, who have three tripamana. But they all the same must be treated properly. Thus big trees are dressed one wraps a sarong around their trunk as a sign that they are living beings. Some are even provided with a nearby shrine, through which their “dweller spirit” duwe of the tree is addressed offerings by passers-by. For these reasons, one may not cut a tree without proper ritual precautions. After cutting the trunk, woodcutters never miss inserting a small branch on the stump and address it a small offering pejati, complete with the proper prayer. “O, Lord”, they will say ,” Don’t show your anger to me for having made you fall. Accept instead my offering as your reward’’. And for each tree they fell, they will plant a sapling nearby, with another fact, all aspects of nature are sacred, and all have their protective deity. The earth is the Mother goddess, Pertiwi. Fertilized through the entreaties of the god of water, Wisnu. Their union begot the demonic Bhoma, protector of vegetation. The mythical protector of Balinese villages, the Barong, is actually known as the Lord of the Forest, and its opponent, Rangda the witch, acquire her magical powers through the intercession of the cemetery’s huge kepuh trees. This reminds us that Man’s clearing of the forest is a relatively recent phenomenon. Until the 19th century, when the population was one third or one fourth of what it is now, villages were still often separated from one another by big expanses of in close symbiosis with nature, the Balinese have organized their environment in accordance with principles that reflect their awareness to remain in harmony with the larger cosmic order or Bhwana Agung. Thus they organize their occupation of land and architecture following two axis of pure-impure mountain/sea kaja/kelod on the one side, corresponding respectively to the place of origin of irrigation water and the other the receptacle of used water; and East/West kangin/kauh on the other side, corresponding respectively to the rising and the setting sun. Thus the household temple mrajan is always situated kaja-kangin, the purest corner of the compound, and the cemetery is also situated in the kelod part of the village, on the side of the used waters. Similarly they establish and build villages, temples, buildings, the island of Bali and Man himself– as duplicates of the tripartite structure of the world the Bhur demonic, Bhwa middle/human , Swah godly. Thus the lay-out of temples comprises three successive yards running along the axis of relative purity. The outer, “kelod” yard, called jaba , belongs to the “profane”; the middle jaba tengah is reserved to human-level activities; while the “inner” yard jeroan is where the gods reside, with the seat of Atintia or Siwa, God occupying the purest kaja-kangin traditional Bali was effectively a setting in which virtually everything was biodegradable –hence the paucity of archaeological remains—and in which Man, with its villages and rice fields, was harmoniously inserted in the island’s lush nature, things have drastically changed in the last forty years. Not only has population grown from 2 to million, but it has urbanized at a fast rate and moved en masse to the Southern part of the island. The greater Denpasar, which had a population of 150 thousand in 1970, has around one million now. Today’s population do not concentrate any more on high grounds close to rice fields, but increasingly along the roads, with a drastic impact on the beauty of the island – rice terraces are more often than not, occulted by shoddy buildings or overly imposing art shops. As for the banana leaves, they have disappeared, replaced by plastic clogging the rivers and littering the such development, what is – sadly – interesting is that instead of facing reality and taking necessary steps, most Balinese, apart from largely impotent NGOs, prefer invoking the past. They have come up with what they call a set of “Balinese Philosophical Principles”, the Tri Hita Karana, which emphasizes harmony between the Man or the social principle Pawongan, Nature Palemahan and the godly principle Pahyangan. Tri Hita Karana has become a favourite mantra for local officials and public intellectuals. They constantly invoke harmony as being a given feature of Bali, as if it were an a-historical birthright of the ignores a few things first Tri Hita Karana is, like many other things, an invented tradition. Probably dug from some obscure manuscript no one knows which one, it was brought to the fore in the late 1960s by a well-known intellectual of the days, the late Gusti Ketut Kaler. It played a function for a time modern Balinese architectural norms were defined in accordance with its principles. Alas, they were mainly enforced when it came to government buildings or foreign investments. It was never applied to urban planning or to ordinary two combined phenomenons –deterioration of the environment and Tri Hita Karana craze—underline the impotency of modern Balinese to face reality, to take concrete steps to protect their environment. Battered by modernity and globalization, flattered by all quarters because of the reputation of their culture, today’s Balinese seem to refuse to face the challenges of their future, they prefer to withdraw into an idealized past, that of a tradition of their dreams. That of an island long characterized by the fact that all’ its inhabitants were active participants of its arts and culture, it is a sad development indeed. It explains why people prefer to wrap food in plastic rather than banana surprise if mother earth is Couteau An observer of Bali for over 40 years, Jean Couteau is a graduate of the Ecole des Hautes Etudes en Sciences Sociales and former lecturer at the Denpasar Institut Seni Indonesia. He is a reputed specialist on Balinese culture, having authored Puri Lukisan 2000, Un Autre Temps Les Calendriers Tika de Bali 2004 Time, Rites and Festivals in Bali 2013, with Georges Breguet, and Myth, Magic and Mystery in Bali 2018 – to name but a few. He is a multilingual writer, contributing for Indonesia’s national paper, Kompas, with his column “Udar Rasa” published in the Sunday cultural page in Bahasa Indonesia. He also contributes a monthly cultural piece for NOW! Bali. Bali - Orang Bali memiliki sejumlah konsep hidup yang mengandung kearifan. Salah satu yang paling sering dibicarakan adalah falsafah Tri Hita Karana. Lantas, apa pengertian Tri Hita Karana? Apa saja penjabaran dan contoh penerapan Tri Hita Karana dalam kehidupan sehari-hari?I Wayan Padet & Ida Bagus Wika Krishna dalam Jurnal Genta Hredaya Volume 2, No. 2, September 2018 menyebut istilah Tri Hita Karana pertama kali muncul saat Konferensi Daerah Badan Perjuangan Umat Hindu Bali di Perguruan Dwijendra Denpasar pada 11 Nopember 1966. Tri Hita Karana disebut sebagai konsep spiritual, kearifan lokal, sekaligus falsafah hidup masyarakat Hindu Bali yang bertujuan untuk menciptakan keselasaran hidup manusia. Sejak itulah istilah Tri Hita Karana berkembang, meluas, dan memasyarakat. Ajaran Tri Hita Karana bersifat universal sehingga dijadikan sebagai landasan hidup menuju kebahagiaan lahir dan batin. Pengertian Tri Hita KaranaMengutip dari ulasan di laman resmi Pemkab Badung, Tri hita karana berasal dari bahasa Sanskerta yang terbentuk dari tiga kata, yaitu Tri artinya tiga, Hita artinya kebahagiaan atau sejahtera, dan Karana artinya sebab atau penyebab. Dengan demikian, falsafah Tri Hita Karana mengandung makna tiga penyebab tiga penyebab kebahagiaan yang dijabarkan dalam konsep Tri Hita antara lainParhayangan, yaitu hubungan harmonis dengan Tuhan. Parhyangan menegaskan bahwa manusia diharapkan senantiasa menghaturkan sujud bakti kepada Ida Sang Hyang Widhi Wasa, Sang Pencipta Alam Semesta beserta yaitu hubungan harmonis dengan sesama manusia. Pawongan menekankan hubungan yang harmonis antarsesama manusia yang dapat diwujudkan dalam hubungan dalam keluarga, hubungan dalam persahabatan, maupun hubungan dalam yaitu hubungan harmonis dengan alam lingkungan. Palemahan menekankan hubungan antara manusia dengan alam, mencangkup tumbuh-tumbuhan, binatang, dan hubungan yang harmonis itulah yang diyakini akan membawa kebahagiaan, kerukunan, dan keharmonisan dalam Tri Hita Karana dalam Kehidupan Sehari-hariDikutip dari tulisan I Wayan Padet & Ida Bagus Wika Krishna berjudul Falsafah Hidup dalam Konsep Kosmologi Tri Hita Karana dalam Jurnal Genta Hredaya Volume 2, No. 2, September 2018, berikut adalah contoh penerapan Tri Hita Karana dalam kehidupan sehari-hariContoh Penerapan ParhayanganParahyangan merupakan hubungan antara manusia dengan Tuhan, maka penerapannya dapat dilaksanakan dengan Dewa Yadnya. Misalnya dengan membersihkan pura-pura, taat sembahyang dan melaksanakan ajaran-ajaran agama serta mengamalkan dharma. Contoh Penerapan PawonganPawongan adalah hubungan antara manusia dengan sesama manusia. Contoh penerapan pawongan adalah dengan menjaga dan menjalin hubungan yang baik dengan bersikap tenggang rasa, saling menghargai, dan saling tolong-menolong dengan setiap Penerapan PalemahanPalemahan merupakan hubungan manusia dengan alam lingkungannya. Contoh penerapan palemahan adalah menjaga kebersihan lingkungan dan tidak mengeksploitasi isi alam, serta menjaga kelestariaannya. Simak Video "Mengenal Tumpek Wariga, Tradisi Mengupacarai Pohon di Bali" [GambasVideo 20detik] iws/iws Uploaded byPendi Haristantya 0% found this document useful 0 votes190 views3 pagesDescriptionTRI HITA KARANACopyright© © All Rights ReservedAvailable FormatsDOCX, PDF, TXT or read online from ScribdShare this documentDid you find this document useful?Is this content inappropriate?Report this Document0% found this document useful 0 votes190 views3 pagesTri Hita Karana Pinaka Dasar Ngrajegang Budaya BaliUploaded byPendi Haristantya DescriptionTRI HITA KARANAFull descriptionJump to Page You are on page 1of 3Search inside document Reward Your CuriosityEverything you want to Anywhere. Any Commitment. Cancel anytime. Ida dane sareng sami, maka pamungkahing atur, lugrayang titiang ngaturang panganjali umat, Om Swastyastu. Ida dane sareng sami sane kusumayang titiang. Lugrayang titiang ngaturang puja pangastuti pangayubagia mantuk ring Ida Sang Hyang Widhi Wasa, riantuk sangkaning asung kertha wara nugrahan-Ida, titiang miwah ida dane sareng sami, prasida mapadu wedana gumanti ngamiletin lomba dharma wecana rahinane mangkin. Ring galahe sane becik puniki titiang jagi ngaturang dharma wecana sane mamurda “Ngrajegang Bali antuk Tri Hita Karana”. Ida dane sareng sami, yening cingak kawentenan jagaté, utaminipun ring jagat Bali sampun wiakti matiosan ring kawentenan jagat duke riin. Sané matiosan punika wénten ring tradisi, kabudayan, lingkungan miwah widang-widang sane lianan. Yening rereh ring kawentenan tradisi, pastika sampun macampuh sareng tradisi ring panegara tiosan, punika taler ring kawentenan kabudayane. Wenten taler tradisi-tradisi Bali nguni sane sayan rered sakadi gotong-royong, tradisi briak-briuk miwah tradisi paparuman. Sajaba punika parilaksana warga utawi parajanane sampun taler ngasorang sakadi “tindak kekerasan” sane sayan-sayan nincap ngantos mamati-mati, silih tunggil conto wantah parilaksanan Margret matuk ring Anggelin, sane mapuara Anggelin ngemasin padem. Kawentenan biuta sakadi parebatan kantos masiat ngrebutin wates desa utawi setra ring desa adat, seneng mamunyah, kacanduan narkotika, pinyungkan AIDS taler sampun nincap ring Bali. Duaning kadi asapunika kawentenan byuta ring jagate, ngawit saking mangkin sapatutnyane iraga mataki-taki ngupapira jagat Bali mangda trepti, prasida raris mawinan jagat Bali rajeg. Pamargi sane prasida kautsahayang akeh pisan, sakadi sane sampun kasuratang ring sastra-sastra agama Hindune inggih punika nglaksanayang Tri Hita Karana. Ida dane sane kusumayang titiang, napi sane kawastanin rajeg Bali miwah Tri Hita Karana punika? Rajeg Bali inggih punika sahanan prawerti sane prasida nglanggengang indik tetamian para lelangit nguni, makadi adat, budaya, miwah agama. Sakadi punika kautamaan manusa, patut ngutsahayang mangda molihang karahayuan ring kauripan puniki. Yening selehin, Tri Hita Karana mawit saking kruna Tri sane mateges tatiga, Hita mateges bagia utawi kerta raharja, miwah karana mateges sane mawinan. Dadosnyane, Tri Hita Karana mateges tatiga sane mawinan bagia utawi kerta raharja ring sekala lan niskala. Taler sering kabaos, Tri Hita Karana punika marupa serana nyujur karahayuan urip, sanatana dharma, wastu sida moksartam jagat hita, malarapan bhakti ring Ida Hyang Widhi. Nincapang srada bhakti ring Hyang Widhi sane kawastanin parhyangan, paras paros sarpana ya pasidikaran, anut sadulur ring sesamen manusa sane kawastanin pawongan, tresna asih ring sesamen maurip saha nitenin bhuana agung sane kabaos palemahan. Sakadi sane munggah ring Sarasamusccaya Sloka 148, asapuniki. Hana mara wwang mangke kramania, Tapwan pagawe pariklesa ring prani, Tan pangungsi, tan pamati, Kewala sanukhana ring prani tapwa ginawenya, Ya ika sinanggah amanggih paramasukha ngaranya. Tegesnyane Manusa sane malaksana, sarahina nenten nyakitin sarwa maurip, nenten ngeret, nenten mamati-mati, nanging wantah maparilaksana ayu, kadi punika parilaksanannyane. Jadma sane kadi asapunika pacang molihang karahayuan sane utama. Ida dane sane wangiang titiang, napi patutne laksananyang mangda prasida jagat Baline rajeg? Silih tunggil patut laksanayang mangda prasida rajeg Bali punika kapanggih malarapan Tri Hita Karana. Ring widang Parhyangan mangda stata nincapang srada bhakti ring Ida Hyang Widhi. Indik subhakti ring Ida Hyang Widhi meweh pisan karasayang, santukan indik subhakti wantah manut wirasa soang-soang. Sane patut laksanayang akeh pisan sakadi sabilang rahiana iraga nglaksayang puja trisandya. Lianan ring punika iraga nglaksanayang utsaha ngeret indria antuk nglaksanayang tapa, brata, yoga, lan samadi, patut ngrumaketang dewek ring Ida Sang Hyang Widhi Wasa sakadi nglaksanayang upacara mabayuh, tirtayatra, taler satata malaksana manut ajah-ajahan sastra agama hindune. 1. Pawongan, iraga patut nglaksanayang saling, asih, lan asuh taler mapitulung ring sasamen manusa punika pastika iraga pacang ngamanggihang sane kawastanin rahayu masawitra ring jagate. Ring Bali saking riin sampun nglaksanayang konsep puniki sane kamargiang ring soang-soang desa pakraman. Desa pakraman puniki taler pinaka cihna jagat bali, duaning konsep desa pakraman wantah wenten ring bali kamanten. Ring desa pakraman wenten sane kawastanin awig-awig. Awig-awig puniki wantah titi laksana sane patut kamargian risajeroning manyama braya. 2. Palemahan, sane patut laksanayang mangdane jagat miwah jadma pada-pada mamargi antar inggih punika nglaksanayang reboisasi. Ring bali wenten dresta sane kamargiang risajeroning ngawangiang jagate inggih punika majalaran antuk nglaksanayang upacara yadnya nyabran nem sasih sane kawastanin tumpek pangatag utawi tumpek bubuh. Tatujon Upacara puniki wantah ngaturang parama suksma majeng ring jagate pamekasnyane majeng ring para taru. Sakadi punika kautaman jagate satata mapaica panugrahan sakadi ajengan utawi pangan sane malakar antuk pantun, umah utawi papan sane malakar antuk taru, panganggen titiange mangkin punika taler panganggen ida dane sareng sami, sane malakar atuk kapas. Indayang ja pikayunin mangkin manawita sami daging gumi inucap kaicalang, janten manusa, baburon, entik-entikan pacing padem. Iraga patut nulad pamargin Sang Pandawa sane mungguh ring carita Mahabharata sampunapi utsaha Ida kesarengin olih Dewi Dropadi ring kalaning jagat Astina kepah dados kalih Ida Sang Pandawa ngemolihang genah sane panes ngentak sakewanten prasida kawangun jagat Indra Prasta sane becik tur ngulangunin. Sane mangkin iraga sane patut mautsaha ngamecikang jagate puniki yening nenten iraga sira malih?. Napi malih jagate punika kakardi olih Ida Sang Hyang Widhi Wasa sakadi wenten kaucap ring sajroning Reg. Weda asapuniki Purnam ewedam sarwam Yad bhutam yasca bhawyam Uta mrtatwa syecam Yudam nena ti rohati Teges ipun Ida Sang Hyang Widhi sane ngardinin jagat puniki miwah sadagingnyane, Becik sane sampun wenten wiadin sane durung wenten, Sahaning asapunika Ida sane kaucap langgeng, Antuk kawentenan Ida urip tan pamangan. Asapunika sapatutnyane iraga ngamecikang jagate puniki miwah sadagingnyane, sesamen manusa saling asah asih asuh sagilik saguluk salulung sabayantaka, taler tresna asih sarwa urip, pinaka bhakti majeng ring Ida Sang Hyang Widhi Wasa. Yening punika sida kaulati sareng sami, sinah jagat Bali landuh, gemah ripah loh jinawi, tata tentrem kerta raharja ring skala lan niskala, sane kabaos moksartam jagat hita ya ca iti dharma. Ida dane sareng sami, Yening cutetang titiang daging Dharma Wacana puniki, wantah; 1. Rajeg Bali inggih punika sahanan prawertine sane sida nglanggengang indik tetamian para leluhure nguni, makadi adat, budaya lan agama. 2. Tri Hita Karana inggih punika marupa sarana nyujur karahayuan urip, sanatana dharma. Malarapan antuk nglaksanayang parhyangan, pawongan lan palemahan wastu sida ngamolihang jagat hita. 3. Ngrajegeng jagat Bali, swadharma iraga sareng sami, maka preti sentana sane embas ring Bali. 4. Yening iraga sareng sami prasida nglaksanayang Tri Hita Karana sakadi parhyangan, pawongan lan palemahan pastika jagat Bali puniki prasida rajeg. Ida dane sareng sami sane kusumayang titiang, Wantah asapunika daging dharma wacana titiang, mogi-mogi wenten pikenoh ipun. Tios ring punika, titiang nenten lali ngalungsur agung rena pangampura, manawi wenten kirang-kirang ipun. Maka wesananing atur, titiang ngaturang paramasanti. Om Santih Santih Santih Om

pidarta bahasa bali tentang tri hita karana