BALINESE PLANNING PHILOSOPHY: IMPLEMENTATION IN DENPASAR CITY PLAN

Tri Hita Karana, Tri Mandala, and Sanga Mandala are the Balinese spatial planning philosophies. Core values in Tri Hita Karana are balanced and harmony among parahyangan, palemahan, and pawongan. Denpasar city plan was stated formally based on Tri Hita Karana. Application of this concept was revealed into Tri Mandala and Sanga Mandala which producing nine zones. If these philosophy implemented fully then the land allotment in the spatial plan follow the rules and there is no problem of disharmony between the elements of Tri Hita Karana. The purpose of this study is to identify deviations in the application of traditional Balinese spatial concepts in the Denpasar city plan and proposed prevention of the emergence of problems in its implementation. To find deviations between the Tri Hita Karana concept and the city spatial plan, an overlapping analysis was conducted between the Sanga Mandala zoning and the Denpasar city spatial plan. The results show that there have been deviations in various zones. To prevent the emergence of problems due to deviations, implementation needs to be supported by zoning regulations and other supporting regulations.


INTRODUCTION
The realization of safe, comfort, productive and sustainable spaces of Denpasar city is the goal of the city spatial plan (D.N. Wastika, 2005). One indicator of sustainable space is the existence of harmonious and balanced interaction among the Tri Hita Karana components.
Tri Hita Karana is a philosophy that underlies Balinese culture in the use of space. Culture is the whole of human knowledge as a social creature that is used to understand and interpret the surrounding environment and becomes the basis of behavior (Astika in D. Roth;G. Sedana, 2015). Human actions are manifestations of their culture. One form of human actions is arranging the spatial plan. By the spatial plan which based on culture of harmony, sustainable city can be created and is expected to further influence the quality of life.
Balinese people have strong traditional culture. Their behavior are regulated and based on the teachings of Hinduism which consist of three elements: tatwa or philosophy, susila or ethics, and upacara or ritual (Meganada in D. Roth;G. Sedana, 2015). Tatwa, susila, and upacara in daily life are directed to achieve a harmonious relationship between the bhuana alit (human) and the bhuana agung (God Almighty). The conception governing the relationship between humans as bhuana alit and the universe as bhuana agung is known as Tri Hita Karana or the three elements of life (D. Roth;G. Sedana, 2015). This concept is used by integrating human beings in utilizing the environment, both with biotic, abiotic, and socio-cultural elements (D. Purnomo, 2009).
Tri Hita Karana consists of three elements, namely parahyangan (human relationship with God), pawongan (human relationship with human), and palemahan (human relationship with the natural environment) (Local Government of Denpasar City, 2019). In everyday life, the concept of Tri Hita Karana must be the basis for the use of space.
LivaS: International Journal on Livable Space K.A.P. Wijaya [12] In order to providing protection of spatial functions and preventing negative impacts on the environment and the culture, the spatial plan is aimed to guide the realization of the philosophy of Tri Hita Karana which is adjusted to the sociocultural character of the community by referring to the derivative of this concept itself. For spatial orientation is based on the concepts of Tri Mandala and Sanga Mandala. These two concepts are the foundation for the realization of a dynamic unity of spatial planning and protecting the environment.
Bali island has become a national and foreign tourist destination. It makes the tourism development sector develops rapidly. It created an employment which attracts high inward migration, especially to the southern part of Bali island where Denpasar city is in it. The main motivation for migration is economic motives, namely to obtain higher employment and income (Mantra in (I.A.W. Kasuma;I. Suprijanto, 2012).
Denpasar City as the provincial capital city is the center of economic and government turnover. It is considered a densely populated city. By 2019 its population will be around 930.600 (Bali Provincial Regulation Number 16 of 2009 the Bali Provincial Spatial Plan (RTRW) for 2009). In addition to being an administrative and government center, it is the center for education, commerce, and offices. The development has either positive or negative impacts, one of them is the problem of carrying capacity as well as the threat of fading of the cultural values that are the markers of community and Balinese identity. Therefore, it is necessary to have a spatial plan and its implementation based on the local wisdom so that the development process of the city is controlled and leads to its sustainability.
Application of the concept of Tri Hita Karana with Tri Mandala and Sanga Mandala is the basis to realize harmonious relationship among parahyangan, palemahan, and pawongan in order to achieve the sustainable city. The purpose of this article is to find deviations in land use plan between the Sanga Mandala zoning concept and the Denpasar city spatial plan and propose solutions to overcome the rising problem in reality due to these deviations.

TRI HITA KARANA
The words of Tri Hita Karana come from Sanskrit, tri means three; hita means prosperity, good, happy, sustainable; and karana means the cause. Tri Hita Karana means three causes/elements that make life (I.M. Adhika, 2004). The three causes or elements include the soul called atman/atma; the energy or strength called prana/kaya; the body, container or physical called sarira/angga. These three elements underlie the formation of the cosmos from the most macro called the macrocosm (bhuana agung/universe) to the most micro called the microcosm (bhuana alit/human).
In (T.N. Samadhi, 2001), Tri Hita Karana is a philosophy of Balinese life that build a balance and harmony of the relationship between humans and God, humans and humans, and humans with their environment that is a source of prosperity, peace, and happiness for human life. The three relationships must be maintained and preserved because among them interrelated so that they can form a harmonious relationship. See figure 1. Tri Hita Karana is a local wisdom that serves as the philosophy of life (way of life) of the Balinese people in all aspects of life. This philosophy is adopted and practiced in order to achieve the goals of human life, namely happiness and wellbeing both physically and mentally. In Hinduism, happiness or physical welfare is Vol. 05, No.1, February 2020: 11-20 Balinese Planning Philosophy: Implementation in Denpasar City Plan [13] called jagadhita while spiritual/inner happiness is called moksa. This philosophy is reflected in the governance of Balinese life which is realized through parahyangan, pawongan, and palemahan.

Parahyangan
Parahyangan regulates human relations with Ida Sang Hyang Widhi (the God) as the creator of the universe, as the origin, and purpose of humans (M.M. Sudarwani; I. Priyoga; Penglipuran D. A.; Bangli K.; Cempaga D. A., 2018). This is realized by the existence of land to build the holy places or praying facilities (sacred) as a symbol of the close relationship to God. Every religious community has a sacred place in meeting his spiritual needs (worship), as a place to establish relationships with the creator. In the Hindu religion, parahyangan is indicated through the tri kahyangan or three revelation which represents the humans-God relationship which is located in the sacred part of the area (I. G Suyoga, 2017). The worship area is not only intended to praise Ida Sang Hyang Widhi, but also to praise each family's ancestors. The meaning of this concept is also a symbol of respect for the existence of other God's creations or noetic that does not appear in accordance with the belief that as human beings will live side by side.

Pawongan
Pawongan regulates interpersonal relationships in social life, thereby creating goodness, pleasure, and sustainability (I. G Suyoga, 2017). Human as a social being needs a place to establish relationships with others. Pawongan in the order of life is represented by a residential area. Balinese settlements take the form of dwellings called sima karma villages which represent human relations [10]. Residential system in Bali is regulated in the traditional village system. It is a community unit in a tri kahyangan bond (parahyangan) that has a certain area with a unity of tradition as a social group. Society behaves as a unity towards the external world both physically and spiritually and is hereditary. Indirectly, this concept has always been the basis in strengthening the relations between people that are absolute. Human -environment relationship is a reciprocal that influences one another. Humans need the environment to be able to survive and continue their lives. On the contrary, the environment needs humans, namely in the process of maintenance (one of which is through religious ceremonies), protection, and good management.

TRI MANDALA
The meaning of Tri Mandala is: tri means three and mandala means space (I.K.G. Santhyasa, 2017). It is a spatial planning system dividing an area into three zone which different spatial values influenced by the direction of two orientations: the orientation of mountain-sea (Kaja-Kelod) or North-South and the orientation of sunrise and sunset (Kangin-Kauh) or East-West. This concept is basically a guide in the division of complex areas or land.

SANGA MANDALA
The Sanga Mandala was derived from the Tri Mandala which was adjusted to the criteria based on traditional Balinese spatial planning (Regional Regulation of Bali Province Number 4 of 2019 Desa Adat in Bali, 2019). This is a traditional concept based on cosmological orientation to achieve a harmonious life. Sanga Mandala means nine areas. This conception was born from the nine manifestations of Ida Sang Hyang Widhi in maintaining the balance of nature towards a harmonious life called Dewata (the Gods of) Nawa Sanga (Meganada in D. Roth;G. Sedana, 2015). Dewata Nawa Sanga points in the direction of the eight cardinal points plus the center in the middle. The sacred area is always placed in the direction of the mountain (Kaja-Kangin), while the profane area is placed in the direction that leads to the sea (Kelod-Kauh).
The parts of Sanga Mandala arranged from the sacred to the profane zones are (see Table 1):  (NN) is the southwest zone designated as a landfill, grave, fields/moor and sea. The implementation of Sanga Mandala is based on the belief system, through a sense that is formed from a tradition that forms values and spatial order so as to form a harmonious framework.

METHODS
The methodology used to pursue the objectives is as follows: first, deriving the philosophical concept of Tri Hita Karana into nine zones of Sanga Mandala and its type of land allotment. The second is conducting overlapping analysis between Sanga Mandala zoning and Denpasar city plan to assess the deviation between them. The Denpasar city plan governs the dominance of land use, while Sanga Mandala directs it in more detail. Third, find the land use problem based on the area of deviations. The fourth is proposing the solutions to overcome the rising problem in the deviation area.

THE SPATIAL PLAN OF DENPASAR CITY
See Figure 3. Land uses based on the Denpasar City Spatial Plan are as follows: a. The city service center systems consist of: the city center, the city subcenters, and the neighborhood center. b. The built environment includes allotment areas of: housing and settlement, trade and service, office, tourism, industrial and warehousing, disaster evacuation areas, informal sector allotment activities, non-green open space areas, and other designation areas.  Wastika, 2005) c. Protected areas including areas that provide protection to the area underneath, local protected areas (coastal borders, river borders, around springs, etc.), nature conservation areas, cultural and scientific reserves (mangrove forested coastal areas, major forest parks, etc.), disasterprone areas, and green open spaces (green space parcels, green space in residential environments, city-scale green space, public green space, private green space). (profane places). These three zones are influenced by the orientation of the mountain-sea and sunrise-sunset directions. If the two orientations in the Tri Mandala are combined to produce spatial patterns and zoning methods for a site consisting of nine (9)  The results of the suitability analysis (crow) between the Balinese spatial concepts (a-row) and the land use plan in the Denpasar City Spatial Plan (b-row) is shown in Table 2.

DISCUSSION
The implementation of the concept of Balinese spatial value in the Denpasar City Plan lies in the placement of the area based on the following pattern: 1. Utama area (bhur loka) is an area that must be protected and designation as a green open space which is useful as a water catchment area and storage of ground water reserves. Utama area is the most sacred level of purity that should be designated as a sacred area (pura), but in the Denpasar City spatial plan the area it is not well planned and implemented. 2. Madya area (swah loka) is the center of government and residential areas. This area has been implemented well in the Denpasar City spatial plan. This area functions as the center of the city or a place for community activities to meet their daily needs. The designation in the spatial plan has fulfilled its function and role. 3. Nista area (bwah loka) is an area that is considered less sacred. This area in the spatial plan of Denpasar City as a final disposal and cemetery located in In Madyaning Madya, there is a match between Denpasar City Plan with the concepts, such as the downtown area as a core area designated in the spatial plan as an area of settlement, government, and trade & services. For shrines (temples) it is not quite appropriate when referring to the concept. This can be seen from the absence of planned shrines in the Utamaning Utama, Utamaning Madya, and Utamaning Nista. The sanctuary area (temple) is considered as the cleanest and most sacred area, so that it is conceptually at the top (Utamaning). Likewise, Setra (grave) and landfills areas are in accordance with the concept, which is located in the Nistaning area or can be said to be a profane or impure area.  The results of the overlapping analysis in table 2 show that differences generally occur in settlements that is in areas not designated for it, as can be seen in Figure  7. Waste Management, 2018) regarding Waste Management has governed the prohibition such as disposing of waste from the upakara (traditional event) to environmental media (Bank Data Kota Denpasar, 2018). This is an example of local government and community efforts to maintain a balanced between parahyangan (relationship humans and God) and pawongan (human relations with their environment). This condition is reflected in the Adiwiyata Mandiri award received by Denpasar City in 2018 (Bank Data Kota Denpasar, 2018). In (Regional Regulation of Bali Province Number 4 of 2019 Desa Adat in Bali, 2019) regulation concerning Desa Adat in Bali protect the ongoing traditional Balinese settlements which is crucial in manifesting the teachings of Tri Hita Karana from the insistence of development due to the large number of migrants.
Meanwhile, migrants who are not familiar with the concept of Tri Hita Karana need to be socialized with this concept and elaborated in their daily activities to participate in maintaining the balance and harmonization between the elements of parahyangan, pawongan and palemahan.

CONCLUSION
Based on Local Regulations No. 27 of 2011 Spatial Plan of Denpasar City, the spatial plan is based on Tri Hita Karana, but in some zones this concept is not implemented according to the philosophy, these zones include: 1. The Utamaning Zone, the plan to designate a sacred area (temple) is not yet implemented. In this zone, there is no temple construction so that the component of parahyangan (human relationship with God) is not balanced yet. 2. The Madyaning Zone (central/ downtown) has been implemented due to most of the settlement designation is in accordance with the pawongan component (human relations). 3. The Nistaning Zone is a profane area that has been implemented, can be seen through the application of the palemahan component (human relations with the environment) in the form of the designation of final disposal sites (landfills), setra (graves), and industrial areas. To reduce deviations, zoning regulation and supporting regulations are needed.