Here is an interesting article on environment in Balinese Hindu by T. Nirarta Samadhi:
Two core conceptions within the Balinese Hindu thoughts which the respondents from seven desa adat in Gianyar regarded as addressing the existence of nature and environment are the psycho-cosmic concept of cosmoses relationships and Tri Hita Karana or literally “three causes of goodness”. They are among the core Bali Hindu conceptions of space and also serve as fundamental philosophical principles which underlie the socio-cultural and natural worlds of Bali (Samadhi, 2000).

PSYCHO-COSMIC CONCEPT
The psycho-cosmic concept is a Balinese Hinduism conception, which can be explained through symbols of the spiritual world within the sphere of physical world (sekala) and its relation with the metaphysical world (niskala) in a way similar to the relations between the bhuwana alit (microcosm) and the bhuwana agung (microcosm). As such, the human body is regarded as the world of microcosm which is differentiated from his immediate environment or universe (macrocosm).

The psycho-cosmic concept, being the most general conception of all is implicitly mentioned in many articles within the law. The philosophy of Balinese Hindu urges that a man as a bhuwana alit (microcosm) should harmonize himself with the universe as a bhuwana agung (macrocosm), because the human body and the universe are originated from the same elements, the element of Panca Mahabhuta or five basic elements (Puri, 1995) i.e. pertiwi (earth/solid substance), apah (water/fluid substance), teja (fire/light/heat), bayu (air), and akasa (space/ether). Thus, in regard to man-environment relationships within the Balinese Hindu conceptual framework, the maintenance of balance or harmonious relationships is one of the religious goals to be attained.

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Today, 12/29/07, Balinese celebrate the birthday of the trees. This holiday is called Tumpek Wariga or Tumpek Pengarah. There a lot some articles in this blog which describe how Balinese express their gratitude to the trees through the celebration of Tumpek Uduh and how this holiday serves as a remainder of the importance of trees for Balinese’s life and also serves as a message for the Balinese to preserve the tree. So this time I will put emphasis on unique mepengarah ritual which is practiced on the celebration of this ceremony.

Mepengarah ritual is a unique ritual in which Balinese give an instruction to the trees (menpengarah means giving an instruction). The ritual is conducted right after the ceremony to honor the god of the trees is finished. Balinese will tap the tree three times to wake it up and give the instruction to it. It runs as follow: Kaki-kaki titiang pengarah, malih selae rahina Galunganne, mabuah nyen apang nged. Nged, nged, nged”; the free translation of this instruction runs as follow “Grandpa-grandpa, I have an instruction, it is 25 days left for Galungan day, produce a lot of fruit, a lot of fruit, a lot of fruit.” In this ritual Balinese inform the trees that Galungan (Christmas a la Balinese) holiday will soon arrive and to celebrate the Galungan holiday many fruits and other and rice will be needed to make offerings which are going to be presented to the God and ancestors in this holiday and Balinese ask the trees and other plants to produce plenty of fruits and rice to fulfill the demand on this resources.

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Nyuh, is Balinese name for coconut, this plant is the life of Balinese. All part of this plant is important for Balinese life and ceremony. But let me begin with general information on coconut in Balinese life.

www.ikmsd.fotix.net/photo/2500/ and www.flickr.com/photos/tk_yeoh/

The name of a Coconut species in Bali is determined by the color of its fruit especially the fibrous husk while the fruit is still young since it is difficult to differentiate the color of the husk when it is already mature. A species of coconut that produces a green colored fibrous husk fruit is called “nyuh gadang”, green coconut. A coconut with yellow fibrous husk is called “nyuh gading”, yellow coconut. A coconut with red fibrous husk is called “nyuh udang” prawn coconut, since prawn has red skin and a coconut with white fibrous husk is called “nyuh bulan” or moon coconut. There are twelve varieties of coconut based on its color and size known by Balinese.

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In order to produce an optimum quantity of rice a complete farming tools is necessary. Balinese farmer has a wide selection of farming tool based the activity in the field. For example:
1. Land preparation
Land preparation is first step of rice growing phase; these are the tools which are used for land preparation:
a. Hoe (with one tooth, two teeth, four teeth, and six teeth)
b. Sorok (spade)
c. Tulud (leveler)
d. Penampad (long knife)
e. Tengala (plow)
f. Lampit (leveler pull by bull)

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The general Balinese philosophy guiding the subak system adheres to the principle of Tri Hita Karana which emphasises that happiness can only be reached if the Creator (God), the people (the farmers) and nature (the rice fields) live in harmony with each other. Based on this philosophy are the ceremonies which are a substantial part of the rice cultivation cycle. The ceremonies are carried out at the various temples which are associated with the subak.

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Balinese rice cultivation is famous all over the world for its efficient use of irrigation water. At the heart of irrigation management are the water user associations called subak. They are the backbone of Balinese rice cultivation.

Subak has been described by several authors. It is commonly recognized as an autonomous socio-religious association which deals with matters related to the cultivation and irrigation of rice. They have evolved over centuries, organized by the farmers themselves without (or little) guidance from central authorities. The subak are considered to be one of the most effective irrigator organizations in the world.

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