Saput Poleng, Lawar and Tuak (Perspective of Local Genius Knowledge, Vedanta Philosophy, Bhagavad Gita and Manava-Dharmasastra)

Abstract

Saput poleng rwa bhineda consists of two colors white and black arranged in a checkered pattern symbolizing duality (good–evil, life–death, darkness–light, and so on). From a theological perspective, saput poleng rwa bhineda is interpreted as a protective medium. More broadly, its meaning cannot be separated from animistic beliefs (animo meaning “spirit” or “that which animates,” and -isme referring to a system of belief). Lawar in Balinese daily life may function both as an offering and as a ritual substance, while tuak symbolizes collectivity or kinship. This beverage is always present during ceremonies or communal events, and it also serves as a drink of “brotherhood” during gatherings. The purpose of this study is to analyze the local symbolic forms of Balinese Hindu society (saput poleng rwa bhineda, lawar, and tuak) and their implications for socio-religious life. This approach emphasizes subjective data derived from social phenomena and the interpretation of various types of documents. Saput poleng has become a representation of Tri Hita Karana, a guiding principle esteemed by Balinese Hindus. Through this principle, efforts are made to preserve Bali’s natural environment. For the Balinese, the physical environment is a vital and indispensable entity that must be protected. The use of lawar as an offering in this context can be classified into two types: sagi and soda rayunan. Meanwhile, tuak is interpreted as a symbolic medium that unifies and strengthens social bonds. In this way, saput poleng rwa bhineda, lawar, and tuak are inseparable subcomponents embedded within the socio-religious fabric of Balinese life.