Tri Hita Karana and Tourism in Bali (7)
THK: An Way of Life

Following the summary of the THK (tri hita karana) Awards & Accreditations, showing the positive aspects of the program of certification and competition awards for the last three periods, this is now an explanation of its philosophical base.
It is important to understand its philosophical and conceptional basis as it is often used as an explanation in claims which interpret the THK concept as having a universal value. Some quarters have equated it with the Hindu religion and propose that it should only be discussed among religious experts. THK has also been perceived as having something of a sacred character. This is probably because of the aspect of THK which deals with interhuman harmony in relation to God (spiritual values).
The THK concept is also often confused with tri mandala terminology. Tri mandala is the concept of balance in the division of space into three parts: (1) the main mandala/central part, (2) the madya mandala/middle part, (3) the least-qualified mandala/outer space.
This has led people to misunderstand THK and believe that it has just a teritorially physical dimension. This misconception resulted in a very basic fault, i.e. equating parhyangan with temple/family temple/mrajan, while in effect the site of worship is a media of communication with God. On the other hand, home-based (traditional village’s wewidangan or houseyard site) possesses a similar position equal to pawongan. Thus, a grave, controlled by the traditional village, or sewerage system in the houseyard belongs to the palemahan aspect.
Such a perception and interpretation is not only incorrect but also degrades the existence and essence, universality and grace of the THK.
In effect, the THK is not only universal but also a totality. THK comprises the macrocosmos, bhuwana agung, without loosing sense and essence as an island, an area, a courtyard, a building, a space, even for a human entity.
In a human entity, commonly known as bhuwana alit (microcosmos), the three elements are as follows: (1) the soul/spirit as an element to enliven a human being or soul as the parhyangan element, (2) power, prana, or energy capable of activating a human being as the pawongan element, (3) the human body as a material entity (palemahan).
In the macrocosmos or bhuwana agung, the three elements of the THK include: (1) nature’s spirit (brahma/God Almighty); (2) the human being owning voice, energy, and thoughts functioning as a manager and motivator towards nature; (3) nature’s existence as the material entity of the cosmos.
Tri etymologically means three, hita denotes prosoperity, karana means causes. Thus, tri hita karana denotes three elements or layers of causes which give birth to happiness, or three factors bringing about realization of prosperity/happiness both materially and spiritually. The three elements of (1) Parhyangan (spiritual layers and values), (2) Pawongan (socio-cultural strata) and (3) Palemahan (physical and natural environment), may also be identified as soul, energy and physical entity.
Parhyangan relates to human harmony with God Tuhan (spiritual/theological layer), that of pawongan is concerned with harmony between people, (socio-cultural layer), and palemahan relates to harmony between people and the natural environment.
Thus, THK is essentially an way of balanced living, which necessarily needs to be developed into a way of life, combining ‘srada’ (faith), prayers to God, mutual service among people, and preservation of the natural environment.
Underlying this attitude and movement is the love and affection which are part of people’s duty or swadharma. The reciprocal relations of palemahan, pawongan and parhyangan elements of the THK have come out of what is written in Bhagawad Gita III.10 (Hindu Holy Book), as follows: ‘Saha-yajnah prajah srstva purovaca prajapatih, anena prasawisyadhvam esa wo’stvista kama-dhuk’. This can be translated as follows: ‘In ancient times, prajapati (God Almighty) created man in a ‘yadnya’ offering and said, ‘Hey man, by this offering you will multiply yourselves and the Earth will become your milking-cow.’
The Bhagawad Gita (III. 10) specifies the triple elements of the THK as follows: (1) Prajapati (God) as an element of parhyangan, (2) Praja (man) as the pawongan element, and (3) Kamadhuk (earth) as palemahan.
Thus, in performing ‘sradha’ and honoring God, in serving human beings mutually, and taking care of the environment based on ‘cakra yadnya’ (offerings supported by love and affection), human communities can realize the existence of the philosophical source and theoretical principles of the ‘tri hita karana’ in Hindu religious teaching. By Berata Asrama, The Chairman of THK Awards & Accreditations

Sago is a staple food for the inhabitants of several of islands of this archipelago. The sago tree grows wild in forests or on estates. It belongs to the family of Palmae, the genus of Metroxylon. Indonesia keeps a huge number of sago trees in its forests on the islands of Sumatra, Borneo, Celebes, Maluku and West Papua. In Bali the sago tree is very important. The people use the sago, outer skin, leaves, fruit and fiber so everyone will try to plant or at least take care of such a tree in his backyard or on the banks of streams.
This palm tree is very versatile. Every part of the tree from its trunk to its fruit is used for food, making offerings and decoration. By Galungan holiday the demand for young palm leaves will increase as villagers will set up penjor or bamboo poles with offerings, young palm leaves, fruits and cakes. Its flower stem can be used for producing tuak or palm wine.
The sago tree is ready to harvest when it reaches the age of eight years. The physical characteristics of a mature palm are blooming and having fruit and the leaves on the shoot get smaller. To get the sago, the tree must first be cut down and the trunk halved lengthwise. When the soft core is exposed it is cut into small slices and ground. It is then put in a container and water added. It is then pressed, wrapped in fabric and filtered to extract its essence. The water is slowly drained so that only the sago remains. The last step is to dry it in the sun. If, after testing, the sago content is not high, the rest is usually used as food for cattle, ducks or hens.
Sago is a practical and versatile ingredient for porridge and various cakes. It can be stored in the form of flour or a disc-like plaque. Dried for some hours, it can be kept for a long time. In the larger scale of processing, sago can be used as an ingredient for noodles, high fructose syrup and alcohol. (Punia)