Tirta Subak

🌾 The Relationship Between Subak and Tri Hita Karana

Subak is not merely a traditional irrigation system. It is a social, cultural, agricultural, and spiritual institution that reflects the philosophy of Tri Hita Karana. Tri Hita Karana consists of three main relationships: Parahyangan (harmony between humans and God), Pawongan (harmony among people), and Palemahan (harmony between humans and nature).

🛕 1. Parahyangan — Harmony Between Humans and God

The Parahyangan aspect can be seen through various religious rituals performed throughout the rice-growing cycle. These rituals express gratitude, prayers for protection, and respect for God and the forces of nature that support agriculture.

The process from planting to harvesting rice includes several stages:

1. Nuasen — A ritual to ask for blessings and determine an appropriate time to begin agricultural activities.
2. Ngendagin — A ritual associated with beginning the preparation of the rice field and asking for safety and smoothness.
3. Ngawiwit — The initial ritual marking the beginning of the rice-growing process.
4. Memule/Nandur — A ritual connected with planting rice and praying for healthy growth.
5. Neduhin — A ritual performed during the growth period to ask for protection and the well-being of the crops.
6. Biu Kukung — A ritual conducted during a particular stage of the agricultural cycle as part of the spiritual relationship between farmers, crops, and nature.
7. Ngasemin — A ritual performed during the rice-growing process as an expression of gratitude and a prayer for the crops' safety.
8. Nyangket/Mesabe — A ritual associated with harvesting rice and expressing gratitude for the harvest.
9. Mantenin — A ritual to honor the harvested rice and express gratitude for its fertility and abundance.
10. Nganyarin — A ritual involving the offering of newly harvested rice as an expression of gratitude.
11. Ngerainin — A closing ritual that expresses gratitude and marks the completion of the agricultural cycle.

These rituals demonstrate that farming in the Subak system is not merely an economic activity, but also a spiritual practice. Each stage reflects the farmers' respect for God and their belief in maintaining harmony throughout the agricultural cycle.

🤝 2. Pawongan — Harmony Among People

The Pawongan aspect is reflected in the strong culture of gotong royong, or mutual cooperation, within Subak communities.

Farmers do not work individually. They cooperate in managing irrigation, maintaining water channels, carrying out agricultural activities, solving problems, and making decisions that affect the entire community.

This cooperation builds solidarity, responsibility, equality, and a sense of community. Through meetings and collective decision-making, Subak encourages farmers to prioritize shared interests rather than individual interests.

Therefore, Subak is not only a system that connects farmers with their fields, but also a system that strengthens social relationships and community unity.

🌱 3. Palemahan — Harmony Between Humans and Nature

The Palemahan aspect is reflected in the way Subak manages natural resources while maintaining environmental balance.

Subak manages water through a shared irrigation network, where the distribution of water is coordinated according to the needs of farmers and the availability of water. This demonstrates that nature is not simply a resource to be exploited, but something that must be respected and protected.

Subak should therefore not be viewed as equivalent to a deep well or technological innovation that extracts water without considering the surrounding environment. While technology can provide solutions to agricultural problems, it should not destroy the natural systems that sustain agriculture.

Instead, innovation should work together with local wisdom. Modern technology can support Subak as long as it respects water availability, ecosystems, agricultural land, and the balance of nature.

This makes Subak an important example of sustainable environmental management, where human needs and environmental preservation can exist together.

The water journey in Jatiluwih Subak begins at the umbul near Pura Ulun Suwi Gunung Sari. From there, water flows through Tukad Yeh Aya and Tukad Yeh Bah before reaching the Jatiluwih Weir, where it is directed into the Subak irrigation network.

From the weir, water flows through the main and secondary canals and is gradually divided using tembuku before reaching smaller telabah that carry water to individual rice fields. Drainage channels then remove excess water, helping maintain a balanced irrigation system.

Water in the Subak system moves through a series of connected structures, each with a different function. The empelan collects the water, while the buka controls its entry into the system. Water then passes through the awungan or tunnels and the andungan, which helps collect sediment.

From there, the Telabah Gede carries the water through the main canal. The Tembuku Aya divides the flow, allowing water to continue through smaller canals such as the Telabah Cerik and eventually reach individual fields through the Telabah Pengalapan. Any excess water is carried away through the drainage system.

1. Bali Provincial Regulation (Perda) No. 9 of 2012 on Subak

This regulation provides a legal foundation for the protection, preservation, and development of Subak in Bali. It recognizes Subak as an important traditional institution that supports agriculture, water management, culture, and the implementation of Tri Hita Karana. The regulation aims to ensure that Subak can continue to function and adapt to social and environmental changes.

2. Law No. 41 of 2009 on Sustainable Protection of Agricultural Land

This law aims to protect agricultural land from uncontrolled conversion into non-agricultural uses. It is important for Subak because the sustainability of Subak depends on the continued existence of agricultural land. By protecting productive farmland, the law indirectly helps maintain irrigation systems, agricultural activities, food production, and the Subak community.

3. Presidential Regulation No. 4 of 2026 on Land Conversion Control

This regulation strengthens government efforts to control the conversion of agricultural land into other uses. It supports more careful planning and supervision of land-use changes so that agricultural areas and food-producing land are not easily lost. For Subak, this is important because uncontrolled land conversion can disrupt irrigation networks and threaten the continuity of Subak.

4. Minister of Agrarian Affairs and Spatial Planning/National Land Agency Regulation No. 2 of 2024 on Land Conversion Data

This regulation supports the collection, management, and availability of data related to land conversion. Accurate data helps the government monitor changes in agricultural land and make better decisions regarding land-use planning and protection. For Subak, reliable land-conversion data can help identify areas at risk of losing agricultural land and support better protection of Subak areas.

In Balinese culture, rice is not merely considered food, but is regarded as a sacred representation of prosperity, life, and divine blessings. Traditionally, Balinese people can preserve harvested rice for many years—even up to around 30 years—by storing it in a traditional rice barn called Jineng or Gelebeg. This traditional storage system reflects the importance of rice as a source of life and prosperity for the community.

The spiritual meaning of rice can be understood through its transformation from seed to food, with each stage associated with a different divine manifestation.

1. 🌱 Dewi Uma — The Newly Planted Seed
2. When the rice seed is newly planted, it is symbolically associated with Dewi Uma. At this stage, the rice is treated like a newborn baby that needs care and attention. Farmers perform rituals and provide mubuhin, symbolically comparable to giving food to a newborn, as an expression of care and hope for healthy growth.
3. 🌾 Dewi Sri — The Pregnant Rice Plant
4. When the rice plant begins to enter the stage known as bunting (when the developing grain is forming), it is associated with Dewi Sri, the manifestation of fertility and prosperity. This stage symbolizes that the rice grains will soon emerge and bring abundance to the community.
5. 🌾 Dewa Nini — The Harvested Rice
6. When the rice becomes ready to harvest, it is symbolically manifested as Dewa Nini. After harvesting, the rice can be placed in the traditional Jineng/Gelebeg, according to certain auspicious days determined through the Balinese calendar. This reflects the respect given to rice even after it has been harvested.
7. 🌾 Dewa Ayu Manik Galih — Rice Ready for Consumption
8. When the rice grain has been processed and is ready to be consumed, it is manifested as Dewa Ayu Manik Galih. This stage represents the transformation of rice from an agricultural product into a source of nourishment and life.
9. 🍚 Dewi Boga — The Rice We Eat
10. Finally, when rice becomes cooked food and is served as part of our daily meal, it is associated with Dewi Boga. Thus, the rice we eat is understood not simply as food, but as a manifestation of divine blessing that sustains human life.

This belief demonstrates the deep connection between agriculture, spirituality, and daily life in Bali. From the moment a seed is planted until it becomes the rice on our plate, every stage is treated with respect and gratitude. It also reflects the Parahyangan aspect of Tri Hita Karana, where agricultural activities are connected to a spiritual relationship with the divine.