Balinese Hindu Research Articles

Menyama Braya dalam Masyarakat Bali (Perspektif Pendidikan Agama Hindu)

Hindu religious education must be taught to become a guide to life that contains many values ​​and norms that will help people live in all things, including their relationship with Sang Hyang Widhi, fellow humans, and their environment. Menyama braya, meaning "brother", is a well-known social value system in Hindu Bali. The concept of equaling braya is a strong foundation in building harmony and implementing respect between religious communities. This research uses a purposive technique, which means that subjects are selected based on research objectives so that informants can provide the necessary information and aim to obtain the necessary and valid information. Data collection in this research refers to the principle that the researcher is the main tool for conducting research which is used objectively and in accordance with the research objectives. Researchers will also collect data through interviews, observation and documentation with appropriate methods, researchers can obtain accurate results and can help in decision making or policy making in the future. In this research, to analyze Menyama Braya in Balinese Society, perfect Hindu Religious Education in its analysis discusses Menyama Braya in the Balinese Community, namely building social harmony and togetherness between fellow citizens in society. There are many religious and cultural values ​​contained in this tradition, especially in relation to Hindu religious education. The function of Hindu religious education is in the menyama braya tradition in the Balinese community which emphasizes building togetherness, developing local culture and traditions, fostering harmony. The Value of Hindu Religious Education in Embracing Braya in the Balinese Community. The value of Hindu religious education plays an important role in preserving and strengthening the concept of Menyama Braya in Balinese society. These religious values ​​emphasize the importance of unlimited brotherhood, helping each other and maintaining balance, respect, and commitment to environmental cleanliness.

Strengthening Ideological Values through Pasantian Singing: Problematizing the Nexus Between Local Cultural Practices and Globality in Bali

This article aims to explore the traditional cultural practices of pasantian reading clubs in facing globality and subjective perceptions of modernity, transformation and change. Pasantian members sing and interpret conventional Balinese texts, thus playing a crucial role in maintaining the artistic and ideological identity of Bali Hindu people. However, engagement in these practices is significantly challenged by rapid sociological changes, which have led to a notable decline in the number of people involved in pasantian. The study focused on understanding how pasantian interact with notions of globality and how these groups can be strengthened to preserve local cultural and ideological values. A qualitative approach employed ethnographic methods such as participant observation and in-depth interviews to explore the practices of pasantian in terms of continuity and change. Findings highlight the importance of practitioners of traditional art forms in negotiating the local-global nexus and suggest strategies for revitalizing pasantian groups.

Teks Taru Premana Sebagai Simbolisasi Ekuilibrium Manusia Hindu Dengan Alam Semesta Bali

A holistic understanding of the side effects of chemical drugs, stimulating this era's humans to engage in contemplative movements, using ancient literature to maintain sanitation, physical health and mental health. Taru Premana is the philanthropic mission of Mpu Kuturan to create Hindu people as well as a healthy Bali environment. So, to realize the human mission, humanistic practice begins, to find a variety of herbal medicines. The research aims to analyze the Lontar Taru Premana, by looking for a link between health practices and the stimulation of subjects in the preservation of the environment. The research uses a qualitative approach or specifically applies textual studies to undermine searches and reconstructive efforts in understanding the texts of the art of traditional medicine of Bali. The technique of collecting Taru Premana manuscripts as a source of research data is obtained from the process of accumulating ancient writings dealing with traditional medicine. Further, it is analyzed using literary studies as well as philological studies. The compendium on traditional health science taught in Taru Premana is explained specifically in the processing techniques of traditional ingredients, their manufacturing processes and their application, such as bearing, spraying, patching and fixing. The Taru Premana manuscript has an interpretation in other aspects, namely as a symbolization of the internalization of the values of social-religious life. This lontar is an argument for the harmonization of man with his environment, and gives the scheme that man is not a determining entity, but an individual and a cosmic entity forming a typology of dependency. Taru Premana as a means of balancing the existence of humans and the environment (praja dan kamadhuk). In other words, man without the presence of nature is meaningless, because the process of life becomes stopped because of the nullity of the supporting life. Lontar Taru Premana plays an important role in the spiritual, social and ecological reality of the Bali Hindu community, as it applies traditional techniques and ecologic balance.

The Business of Canang: An Overview of the Role of Balinese Women in Local Economic Development In The Breath Of Hinduism

The shift in the lifestyle of Balinese people from agrarian to industrial has changed the order of people's lives, one element of this is the emergence and development of the canang sales business. Yadnya offerings in the form of canang are the religious breath of the Hindu community in Bali. When these offerings cannot be made by households for various reasons, this creates business opportunities for Balinese women. This study aims to determine the role of Balinese women in the selling business of canang seen from the aspect of the local economy that is carried out in relation to Hinduism in Bali. This type of research is non-experimental research (ex post facto) with a qualitative descriptive method. The research sample is canang traders in Badung Regency and Denpasar City. Data collection techniques were observation, interviews, literature study, and documentation. Data analysis techniques were data reduction, data presentation and conclusion drawing. The results showed that the factors that influenced Balinese women choose to work as canang traders were for reasons of profit, flexible business, being able to divide their time with the time saving of being housewives, and having market share. The increase in activity and economic value comes not only from their canang sales business, but can also create new business opportunities from canang raw materials such as coconut leaves, banana leaves, various kinds of offering flowers, porosan, and other materials provided by local communities. These various business activities involved in selling canang and the raw materials of canang certainly move the wheels of the local economy of Bali.

FORM AND FUNCTION STUDY OF BARIS KEKUPU DANCE IN BANJAR LEBAH, SUMERTA KAJA VILLAGE, DENPASAR CITY

Dance is one of the crucial aspects of the Balinese Hindu community's artistic, cultural, and socio-religious activities. Dance is referred to as the art of movement and contains aesthetic and philosophical values, which can be enjoyed by the dancers and the audience (art lovers) during the performance. In Sumerta Kaja Village, East Denpasar Subdistrict, Denpasar City, there is a Baris Dance whose shape has a speciality, namely the Kekupu Baris Dance. This article aims to describe the beauty of the form and function of Baris Kekupu Dance. The research method used is descriptive qualitative. The results showed that the Baris Kekupu Dance is a traditional Balinese dance created around 1930 by a Balinese kakebyaran artist, I Nyoman Kaler. This dance describes the movements of a group of colourful butterflies who are playing in a beautiful flower garden, happily looking for flower honey. Baris Kekupu dance was popularized by Banjar Lebah dance maestro, Ni Ketut Arini, and until now, its existence is still sustainable and has become an icon of Banjar Lebah. The uniqueness of Baris Kekupu Dance can be seen from its dance movements and costumes, which combine Legong dance movements with Baris dance movements. Furthermore, in terms of dance costumes for body decoration using awiran type costumes (Baris Dance costumes), while for headdresses using gelungan of legong dance (the type of gelungan pepudakan). Baris Kekupu Dance has two primary functions: as a ritual tool in the Dewa Yadnya (a ceremony to Gods/Goddesses) and Pitra Yadnya (ceremonial offerings to ancestors) ceremonies, and as an aesthetic presentation.

KEPASTIAN HUKUM TERHADAP TANAH DRUWE PURA MELALUI PENDAFTARAN TANAH SISTEMATIS LENGKAP (PTSL)

The aim of this research is to find out more clearly and in depth about legal certainty regarding Druwe Pura land through complete systematic land registration (PTSL). This research is a type of normative legal research (doctrinal legal research). Article 19 of the Basic Agrarian Law states that in order to ensure legal certainty that the Government will carry out land registration throughout the territory of the Republic of Indonesia, the National Land Agency as the implementer of duties in the agrarian sector in Indonesia is obliged to serve the needs of the people who wish to register their land. To implement the order contained in Article 19, Government Regulation Number 24 of 1997 concerning Land Registration was issued. Parisada Hindu Dharma Indonesia (PHDI) has made a Memorandum of Understanding with the National Land Agency (BPN) Number: 189/PH.PHDI.Pusat/V/2023; Number: 20/SKB-HK.03.01/V/2023 concerning Implementation of Land Registration, Assistance for Prevention and Handling of Land Asset Problems under the auspices of Parisada Hindu Dharma Indonesia. The implementation of this Memorandum of Understanding is further regulated in the Cooperation Agreement between Parisada Hindu Dharma Indonesia and the National Land Agency (BPN), with Number: 269/PH.PHDI.Pusat/II/2024; Number: 4/SKB-100. HK.03.01/II/2024.. Registration of land belonging to the Temple (Pura druwe land) as a place of worship through Complete Systematic Land Registration (PTSL)

The Existence Of Penjor Pan Balang Tamak In Karangasem

Penjor symbolizes gratitude and appreciation for the blessings of the earth bestowed by the divine. Balinese Hindus believe that Mount Agung is the sacred residence of Hyang Bathara Putra Jaya, along with other gods and ancestors. In the village of Karangsari Karangasem, there is a Penjor that remains true to ancestral traditions, unchanged from what has been orally passed down by the village elders. This Penjor is known as Penjor Balang Tamak. It represents critical thinking, devotion, and an expression of thanks to Ida Sang Hyang Widhi Wasa. The use of this Penjor has been preserved through generations and has become an integral part of the community's identity. It is placed in the northwest corner of the Bale Agung, to the east of the Candi Bentar in the Pura Puseh courtyard, as a tribute to the Balang Tamak figure and a symbolic witness to the village council meetings (pesangkepan) held at Bale Agung.

The Meaning And Function Of Rerajahan In The Religious Life Of The Balinese Hindu Community

This abstract provides an overview of rerajahan, a form of sacred symbolism prominent in Bali, often referred to as the Island of the Gods. Rerajahan consists of small cloth pieces adorned with intricate images and inscriptions, such as human figures, mythical creatures, and sacred motifs, displayed on structures like homes and shrines. These symbols, embodying both artistic and spiritual dimensions, serve to invoke blessings and protection, reflecting the deep cultural and spiritual practices of the Balinese community. The term "rerajahan" originates from "rajah," indicating an inscription or image with mystical power. In Balinese Hinduism, rerajahan is classified into two types: "rerajahan pengiwa" (left-hand path) and "rerajahan penengen" (right-hand path), each with distinct spiritual roles. These symbols are not mere decorations but require specific rituals, known as "pasupati," to activate their spiritual efficacy. The process of creating and activating rerajahan integrates sacred scripts, such as Modré, with symbolic imagery to harness their magical properties. Rerajahan plays diverse roles in Balinese rituals and daily life, including protection, healing, and enhancing spiritual well-being. It features prominently in religious ceremonies like the Panca Yadnya rituals and is used in offerings and personal amulets. The complex Balinese script and careful selection of media for rerajahan highlight its cultural and religious significance. Whether depicted on cloth, metal, or other materials, rerajahan represents a profound connection to the divine, underscoring its importance in both sacred and everyday contexts within Balinese Hinduism.

Aspects of the Transformation of Hinduism in Bali

Aspects of the Transformation of Hinduism in Bali

A cross-cultural analysis of spiritual transcendence and its impact on job satisfaction, job security, and life satisfaction in Bali and Türkiye: mediator effect of earthquake anxiety.

Earthquakes are considered as a major factor causing PTSD, anxiety, and depression across various age groups. Increased anxiety stemming from earthquakes may prompt individuals to turn to spirituality as a coping mechanism, with spiritual transcendence believed to be an effective way to mitigate anxiety. In this study, Bali, which has a Far Eastern spiritual tradition, and Türkiye, the majority of whose population is Muslim, are discussed comparatively. In fact, the underlying reason for this choice is to examine whether there is a difference between Hindu belief, one of the Far Eastern religions as a spiritual tradition, and Islam, one of the monotheistic religions, regarding individuals' ability to manage anxiety and some basic psychological reactions to the fear of earthquakes. An example of Bali's Hindu tradition has been considered a representation of the Islamic tradition, one of the monotheistic religions in Türkiye. Given this phenomenon, the study took a quantitative approach, giving a novel conceptual framework for understanding the relationship between spiritual transcendence, seismic fear, job satisfaction, job security, life satisfaction, and the moderating influence of optimism. Empirical data were acquired via surveys issued via Google Form to a total of 913 workers in Bali and Türkiye. The research data were analyzed using SmartPLS software and a structural equation modeling technique. Findings indicate that earthquake anxiety and the impact of spiritual transcendence on satisfaction and job security are stronger in Bali than in Türkiye. Additionally, spirituality holds greater significance for the Balinese sample compared to the Turkish sample. The study clarifies the implications of its findings and provides guidance for future research endeavors.

COMMUNICATION BETWEEN HINDU CULTURE AND THE TIONGHOA ETHNIC GROUP AT BATUR

Indonesia is a country that has extraordinary uniqueness and cultural richness. This country consists of thousands of different tribes, races, languages, religions and customs. In the context of diversity, social interaction and cultural contact between various ethnic groups becomes inevitable. This process involves the exchange of ideas, values, and habits that influence each other. Tolerance plays an important role in interacting with different cultures. Tolerance is a basic element needed to foster mutual understanding and respect for existing differences. Among the many tribes and ethnicities that exist, the Chinese and Hindu ethnic groups in Bali have a long and complex history of interaction. Pura Batur in Kintamani District, Bangli Regency, is a concrete example where this intercultural interaction takes place. Intercultural communication at Pura Batur reflects the harmonious relationship between ethnic Chinese and the Balinese Hindu community. This interaction can be seen in various aspects, such as participation in religious ceremonies, cooperation in social and cultural activities, and mutual respect for each other's traditions and customs. This research aims to understand the dynamics of intercultural communication between ethnic Chinese and Hindus at Pura Batur, Kintamani District, Bangli Regency. Using a descriptive qualitative approach, this research will explore how social and cultural interactions occur, as well as the factors that influence communication between the two ethnic groups. Perception and communication between the two groups are influenced by history, religion, culture, and economics. Despite challenges, new perceptions are formed through daily interactions, reflecting good attitudes of adaptation and integration. Economic aspects become dominant in perceptions during communication between groups, especially in trading activities in markets and tourist areas. Trust and misunderstanding in communication influence social perception. This research shows that inter-ethnic harmonization in Kintamani is influenced by history, trade, multiculturalism and good communication, resulting in a peaceful and harmonious social life.

The Practice of Islamic Traditions among the Bugis in Bali

This study aims to explore the practice of the grave pilgrimage tradition in the Suwung Village, Denpasar, using qualitative methods. Interviews, observations, and document studies were conducted to gather data directly from the Bugis community during the grave pilgrimage. The results of the study show that the majority Hindu Balinese community can accept the Bugis migrants, who are Muslims, to express Islamic traditions in Bali. This expression of Islamic religious tradition is marked by the existence of ancient Islamic manuscripts in Muslim villages, one of which is the Bugis Suwung Village in Denpasar. Specifically, the traditions that are unique in this village are the tradition of Ngeruwah (praying for the spirits of ancestors before the arrival of the month of Ramadan), the tradition of Pagelicing Qur’an (parading the Qur’an), and the tradition of grave pilgrimage. However, the tradition of parading the Qur’an has not been practised since the 1970s. This was done because the tradition was feared to be cultised by the Muslim community in the region.

Determinasi Sosial dalam Memilih Pasangan Hidup Melalui Perkawinan Nyentana pada Masyarakat Hindu di Bali

Nyentana marriage has both positive and negative impacts on sentana rajeg. Although nyentana marriage in Bali supports gender equality, sentana rajeg faces significant challenges in implementing a matrilineal kinship pattern amidst patrilineal dominance, leading to difficulties in choosing a life partner. The aim of this study is to describe the current condition of nyentana marriage, analyze the forms of social determination experienced by sentana rajeg, and explore the social practices undertaken by sentana rajeg in seeking a life partner. This research employs a qualitative method with a descriptive-explanatory and descriptive-exploratory approach. Data collection techniques include in-depth interviews, observation, and document studies. Data analysis is conducted based on social practice theory. The study finds that the acceptance of nyentana marriage among the Balinese Hindu community is relatively slow due to the social stigma of "paid bangkung," issues of caste differences, conflicts of rights and obligations, and the loss of inheritance rights for men post-nyentana marriage. Sentana rajeg experiences social determination in choosing a life partner due to the need to fulfill various aspects such as religious norms, adjustment to the matrilineal kinship system, the necessity to find a partner from the same caste, demands for stability, and geographical limitations in finding a partner. According to social practice theory, to establish the habitus of nyentana marriage, sentana rajeg must distribute various capitals within a limited arena.

Upacara Melasti dan Simbolisme Dewa Cili

Melasti Dewa Cili is an expression of gratitude to Ida Sanghyang Widi Wasa for having obtained abundant agricultural fruit through rainwater that comes from sea water. The purpose of this study is to study the Melasti ceremony and symbolism of the Chilean gods: Exploration of spirituality in Hindu Kutuh traditional village, South Kuta, Badung. This research uses a qualitative approach with data collection is observations, interviews and documentation, data collected are analyzed descriptively interpretatively. The results of research show that (1) the Chilean word God consists of two words namely God and Chili. The Sanskrit word God is the root of the word div which means light. God means the sacred light Ida Sanghyang Widi Wasa or manifestation of God. In the village of Kutuh, the symbol of the goddess of Sri was made of a padi tied filled with a Bali Hindu wreath called the Cili God. (2) The purpose of the wages is as described above but the worship of the gods of Cili has more meaning than the expression of gratitude because the Lord Almighty the people have obtained abundant harvest/products of agriculture through the rainwater whose source is the sea. (3) The series of wards of the Gods of Cili include: (a) melis, melasti, mekiis which means the wards in Hindu religion that are generally aimed at purifying themselves inherently and internally; (b) nyejer means upholding, the qualities of God that exists in the human being; (c) masinah means light, bold, sure; (d) century war means the life of man visiting the Tri Kona: utpati (birth), sthiti (living), and pralin (death); (e) maprani means paying wages as an expression to the feelings of Gods.

Symbolic Interaction of the Meaning of Triwangsa Women's Marriage in Balinese Hindu Culture

The existence of Hinduism and Balinese culture is an inseparable unity, both of which guide the lives of Balinese people. In Balinese Hindu culture there is a grouping of wangsa as a symbol of identity and social status. Differences in social status will cause differences in behavior in communicating with the audience. The grouping of social status affects the rules of marriage that require women to marry men who have equal social status. Women are not allowed to marry men who have low wangsa because if they do so, the women must go down the wangsa. When a woman has stepped down, there is a change in the way she interacts and communicates with family and society. Changes in the identity of Triwangsa women have a big impact on the doers as well as the family and the environment. This research aims to describe the symbolic interaction in the marriage of Triwangsa women towards the Balinese Hindu family and environment. The results showed that there are differences in interaction patterns between women who descend from the wangsa and women who still have a fixed wangsa.

Effects of Mebyakaonan Marriage Law in the Perspective of Balinese Customary Law: Study on Balinese Community, Rantau Jaya Village, Ilir District, Putra Rumbia, Central Lampung Regency

Marriage is the outward and inner bond between a man and a woman as husband and wife to continue their lineage. Marriage in Balinese customs is called pawiwahan. Pawiwahan is a sacred thing in the process of human life from the status of brahmacari to the time of grhasta. Mebyakaon marriage is marriage under the hand. The problem in this study is why mebyakaon marriage is taken by the parties to form a marriage and the legal consequences of mebyakaon marriage on their marital status in the community and the status of children born from this marriage in Rantau Jaya Ilir Village, Putra Rumbia District, Central Lampung Regency. This research is normative-empirical legal research with a descriptive research type. The problem approach used sociological juridical approach with data sources is primary data and secondary data. Data collection techniques with literature studies and field studies are interviews with informants and respondents who carry out marriage mebyakaon. Data analysis is qualitative analysis. The results of research and discussion show that the reason for the marriage is caused by several factors, namely economic factors, educational factors, mutual demen, parental desire factors, and the factor of men who are still legally married to other women. The marital status of mebyakaon is not the same as traditional Balinese marriage in general, what distinguishes it from mebyakaon marriage is that it lies in a traditional procession that has not been carried out completely. Based on the decisions and decrees of Parisadha Hindu Dharma Indonesia (PHDI), the validity of marriage is determined on condition that Tri Upasaksi. The legal position of mebyakaon marriage does not have a strong binding force so that this marriage may not have the same legal status as traditional Balinese married couples in general. Similarly, the legal consequences of marriage will be different. Couples who perform mebyakaon marriage may not enter the temple and participate in the massacre in the village because mebyakaon marriage is valid according to the parties only but, according to Balinese customary law this marriage is invalid and children born from mebyakaon marriage are extramarital children (anak astra) and marital property in mebyakaon marriage There is no legal certainty and there is no mixing of property between husband and wife.

Student’s knowledge on primates: Long-tailed macaque educonservation efforts through primatology course

Within 15 years, the population of Macaca fascicularis has declined rapidly. In early 2022, the IUCN Red List classified them as “Endangered”, though they were considered a species of “Least Concern” in 2008. Land alteration, illegal hunting, and human-macaque conflict often halt long-tailed macaque conservation efforts. Through the Primatology course, anthropology students are taught the importance of macaque conservation and its complications. This preliminary study aims to reveal anthropology students’ knowledge regarding the long-tailed macaque’s status quo and its conservation efforts, pre- and post- their enrolment in the course. Employing a descriptive qualitative approach, this study conducted in-depth interviews with 10 consenting informants—active undergraduate anthropology students. After the transcription process, the data was analyzed by dividing it into multiple subchapters and reviewed with existing literature. More than half of the informants’ knowledge about Macaca fascicularis and primates, in general, is quite satisfactory, though they are still unaware of their current conservation status. According to the informants, cultural and religious factors are closely related to long-tailed macaque conservation, shown in Balinese Hindu temples, Javanese wayang, and topeng monyet. The study concluded that primatology is important because it raises awareness about human’s closest relatives, their ecological significance, and their conservation measures. Adoption or adaptation of the ethnoprimatological framework in biology education as a means of sociocultural exploration and primate conservation is highly recommended. Further research on ethnoprimatology in Indonesia is much needed since Indonesia has many cultural values that might assure the people about contemporary conservation efforts

The Animal Signs in Determining Good and Bad Days in the Ala Ayuning Dewasa on Balinese Caka Calendar

Time determines the good and bad day to start doing something in Balinese society. This study aims to analyze the sign system in the Ala Ayuning Dewasa on the Balinese Caka Calendar. Data is taken from the Balinese Caka Calendar 2023. There are two types of data in this study, namely written and oral data. Written data is in the form of animal name terms and their meanings. Oral data is a description of the relationship between signifiers and signifieds. Written data were collected through observation assisted by note-taking techniques. Researchers observed the sign system in the Ala Ayuning Dewasa on the Balinese Caka Calendar and noted it in the sheets provided. Oral data were obtained from three informants who wrestled with the Ala Ayuning Dewasa on the Balinese Caka Calendar through interviews. The results showed that (1) signifiers were formed from a combination of times called wewaran, wuku, and penanggal/pangelong, (2) there were 20 animal terms consisting of 9 forms of noun phrases, and 11 simple clauses, (3) signifiers and signifieds have a connotation relationship, (4) signifieds are complex which means that one signified can have the meaning of good das, bad day, good and bad days, even one signifier can have up to 5 meanings. This research is a sound guide for Hindus in Bali to discover the meaning of the relationship between animal signifiers and their signifieds in the Ala Ayuning Dewasa on the Balinese Caka Calendar.

The importance of sambhasa (debate method) for increasing the self-confidence of the younger generation of hindu in Bali

Sambhasa is the art of debate and logic in India, equipped with a structured debating method. Hindu followers have three ways to resolve issues: first is Vada (discussion), second is Samvada (dialogue), and third is Tarka (Debate). Debate is a highly intellectual and refined skill aimed at elevating Hindus from various impure beliefs and thoughts that can be detrimental to Hindu Dharma. It serves the noble purpose of training the younger generation in analytical skills, using real facts to gain understanding of an issue, and comparing different perspectives on the matter. Debating becomes a fascinating discipline, inclusive of pramana, which involves seeking fundamental truths through four methods of observation: pratyaksa, anumana, upamana, and sabda, recognized by the Nyaya system as the four valid sources of knowledge. Debate is an engaging activity for the youth believed to boost confidence and shape positive character. However, a drawback lies in the dominance of participants who are confident and well-versed, overshadowing those who lack confidence and expertise in competitive debate.

The existence of pelinggih ratu niang sakti as an environmental conservation effort in supporting sad kertih loka Bali

This study discusses Pelinggih Ratu Niang Sakti as an environmental preservation effort in supporting Sad Kertih Loka Bali. Hindus in Bali have literature on the preservation of the inner environment, which is used in ceremonies such as Bhuta yadnya, ceremonies on tumpek bubuh or tumpek pengatag days, and Tri Hita Karana teachings. In addition, the problem of the natural environment, especially with regard to waste, is still a problem that has not been resolved. One form of environmental preservation that is carried out indirectly is the existence of the Ratu Niang Sakti temple. This study is analyzed using the Ethnographic Content Analysis (ECA) method and the data is presented in qualitative form. The existence of Pelinggih Ratu Niang Sakti as an environmental conservation effort in supporting Sad Kertih Loka Bali includes three things, namely (1) as a harmonizer of Tri Hita Karana teachings; (2) as biological preservation, and Hindu theo-ecology; and (3) supporting Sad Kertih Loka Bali, especially in the field of wana kertih. From the point of view of Hindu Theo-ecology, the existence of Pelinggih Ratu Niang Sakti is also related to efforts to preserve the natural environment, such as wana kerthi, which means glorifying forests and trees in Bali. The large trees that accompany the Pelinggih Ratu Niang Sakti, especially the kepuh tree (Sterculia foiteda), a type of kapok or randu tree that is tall with a towering trunk, is often found in the coastal forests of Bali and also in Java.