Implementation of the Lontar Wreti Sasana Teachings for Pemangku

The existence of Hinduism always upholds and respects local traditions, local culture and customs adopted by the village or local area. Traditions that are sourced from literature or lontar made by spiritualists or poets. Bali, which is rich in Hindu literature, is local and rich in sources of Hindu religious teachings from traditional texts, both in the form of prasasti, lontar, tutur, babad, pupuh and other forms. One of the lontars that are still used today, in particular, is the Lontar Wreti Sasana which is a lontar which describes how the rules of a pemangku in carrying out their obligations in society. Next, the background behind discussing further about the teachings of Lontar Wreti Sasana is wanting to introduce Lontar Wreti Sasana to the younger generation and prospective pemangku so that they are able to know that Lontar Wreti Sasana is a lontar which contains rules for being a pemangku and needs to be preserved so that it does not heredity with time. Data collection methods used are literature study, observation, interviews and documentation. The data collected were analyzed using descriptive qualitative analysis method with data reduction steps, data presentation and drawing conclusions. The results showed, 1) Lontar Wreti Sasana contains the teachings of panca yama brata and panca niyama brata . 2) Hindu religious education values contained in Lontar Wreti Sasana , namely religious education values, ethical education values and social values (3) implementation of teachings in Lontar Wreti Sasana for pemangku in Pelaga Village that most pemangku have implemented the contents of Lontar Wreti Sasana ie not eating any food ( aharalaghawa ), only taking one wife after the study period ( krisna brahmacari ), not taking a wife who should not be his wife ( agamyagamana ), never telling lies and harsh words and words that hurt others ( satya ), has never dealt with the law ( awyawahara ), then is not negligent in carrying out duties (apramada ). So the teachings in Lontar Wreti Sasana are gym texts for someone wreti, namely people who carry out wrata or brata , namely the promise and realization of life based on religious teachings.


Introduction
In indonesia, the issue of trust is not only a personal problem, but trust is also a national issue, and religious requirements are regulated by the state.A belief called trust has at least 5 requirements.Namely, 1) have holy books, 2) have holy places, 3) have holy people, 4) have holy holidays, 5) a community of followers.Just as Hinduism is one of the beliefs recognized by the state and also has these 5 prerequisites.According to the explanation above, clergy or holy people are one of the important conditions in religion.Hindu saints have several titles and certain levels, such as brahmana, pandhita, rsi, wiku, sulinggih, and pemangku.In a religious system.
The existence of one religion, namely Hinduism, always upholds and respects local traditions, local culture and customs adopted by the village or local area.Traditions that are sourced from literature or lontar made by spiritualists or poets.Bali, which is rich in Hindu literature, is local and rich in sources of Hindu religious teachings from traditional texts, both in the form of prasasti, lontar, tutur, babad, pupuh and other forms.As today, there are many literary texts that provide guidance and instructions for a pemangku regarding sasana (ethics) that must be carried out in daily life in leading and guiding his people and carrying out the swadharmaning of a pemangku.All of these literary texts are elaborations of the values and teachings contained in the sacred vedic literature.Pemangku are clerics or Hindu saints who have passed the stage of purification both on a sekala and niskala and have the authority to lead religious ceremonies.According to (Suhardana, 2006) etymologically, pemangku comes from the word "pangku" which means nampa, bear the burden of responsibility or support.So a pemangku is someone who has a responsibility to serve and also as an intermediary for the community with Sang Hyang Widhi Wasa or ancestors.Furthermore, according to (Suhardana, 2006) in his book entitled "Dasar Kepemangkuan" explains about pemangku are clerics or Hindu saints who have passed the stage of purification both on a sekala and niskala and have the authority to lead religious ceremonies.Rokhaniawan means a person whose spirituality or soul has been purified.Therefore, as a clergyman, a pemangku should explore the meaning of clerical, so that the person concerned can position himself and carry out his work duties according to his level of holiness.
The application of the teachings of the sacred Veda literature into the form of Hindu literature, one of which is in the form of lontar.Lontar can be used as a guiding guide for the behavior of his people and a source of confidence or trust in Ida Sang Hyang Widhi Wasa.In this case, the application of veda teachings in the form of literatures and lontars with the aim of facilitating the understanding of the meaning and content contained therein.As we know Hindus in Bali are very respectful and believe that by understanding the core teachings contained in Hindu literature, namely in the form of lontar, they will be able to escape from darkness or ignorance (awidya), this is because in a lontar there are many written teachings about -Hindu religious teachings.By studying and understanding the essence of the teachings contained in Hindu lontars, it is hoped that Hindus will be able to obtain perfection both physically and spiritually or what is called Moksartham Jagadhita.Therefore, on saturday umanis watugunung, which is right on the day of the Saraswati celebration, Hindus give thanks to Dewi Saraswati who is the manifestation of Ida Sang Hyang Widhi Wasa, for all his grace in the form of knowledge.On that day, books, lontars, and other sacred libraries are collected to be offered as offerings or offerings to Saraswati.For all his grace in the form of knowledge.On that day, books, lontars, and other sacred libraries are collected to be offered as offerings or offerings to Saraswati.For all his grace in the form of knowledge.On that day, books, lontars, and other sacred libraries are collected to be offered as sesajen or banten saraswati.
Throw is one of the Hindu religious education media that contains many Hindu religious teachings which contain the teachings of tattwa, ethics or ethics and ceremonies.But if you look further, there are still many lontar whose contents are unknown to the Hindu community, so it is very necessary to be introduced to the community by conducting research and deeper studies to find out the main teachings and values contained therein.Lontar is also a type of classical literary work that uses old Balinese or old javanese (kawi) language.Most of the manuscripts are still contained in the original lontar form.In Bali there are thousands of classical manuscripts that are stored in both formal institutions and individuals.Most of the texts or lontars are in the form of tutur or tattwa which are part of religious, ritual and ethical texts.Likewise, every action always has good and bad actions, which can only be distinguished by humans.Because humans are the highest creation of god.Hinduism is the oldest religion in the world and continues to grow today and has had a tremendous impact on all aspects of human life (Mandra, 2023).
One of the lontars in Hinduism, namely Lontar Wreti Sasana, has the privilege of containing the teachings of leadership, as well as acts of truth (dharma).Lontar wreti sasana is a lontar that explains how the sasana or the rules of a pemangku in carrying out his obligations in society, in this case because the holder or holy man is one of the intermediaries of the community in relation to connecting with Ida Sang Hyang Widhi Wasa, especially in lead religious ceremonies.
According to Atmaja (2010) states that Panca Yama Brata are five types of selfrestraint based on efforts to stay away from religious prohibitions as norms of life which consist of: Ahimsa means not killing or hurting and giving love to all creatures created by Ida Sang Hyang Widi Wasa, Brahmacari means studying or studying with full faith in earnest, and not having sex (senggama/sex) while studying, Satya which means always being faithful to the promises that have been made and holding fast or always prioritizing honesty, Awyawaharika means love peace, do not like to fight and do not talk that is useless or careless, and Astenya means being honest and not committing theft.While in the teachings of Panca Niyama Brata there are five types of self-restraint that must be in accordance with predetermined dharma regulations, which consist of: 1) akroda means not being controlled by excessive anger, 2) guru susrusa which means respecting, listening and paying attention to teachings.-teachings and advice given by the teacher, 3) sauca which means always purifying oneself physically and mentally, 4) aharalagawa means eating good food (satwika food) and not living extravagantly, or excessively and 5) apramada means not arrogant and arrogant towards others.Listen and pay attention to the teachings and advice given by the teacher, 3)sauca which means to always purify oneself physically and mentally, 4) aharalagawa means eating good food (satwika food) and not living extravagantly, or excessively and 5) apramada means not arrogant and arrogant towards others (Ariyati, 2015).
Moral education, namely ethics or behavior in religious practice, is very important for a person's behavior to achieve religious goals.Religious education which includes faith and purity of body and mind.Its relevance to this research is that both discuss Hindu religious education, namely moral and religious order, while the difference is the lontar research because this study discusses the lontar siwa tattwa purana and in this study discusses Lontar Wreti Sasana.
The educational values contained in Lontar Siwa Sasana are the values of tattwa education, susila education and Upacara.education.The value of tattwa education contained in it includes the panca sraddha, namely believing in the existence of brahman (god), believing in the existence of atman, believing in the existence of punarbhawa, believing in the existence of karmaphala and believing in the existence of moksha.The relevance of this research is to both examine the main points of Hindu religious teachings, especially for the pemangku.The difference is that this study discusses the value of Hindu religious education in lontar siwa sasana while in this study discusses the main teachings of Lontar Wreti Sasana to pemangku.The contribution of this research is as a reference in determining the values of Hindu religious education contained in Lontar Wreti Sasana.
So Lontar Wreti Sasana is one of the manuscripts of lontar tattwa (philosophy) which contains about the nature and qualifications of a wiku or holder.As for the lontar manuscript, the conditions, obligations and values that must be held by a wiku or holder are described.A person who deviates or deviates from the obligations and values as has been mandated, does not deserve to be called and made a wiku or holder.The contents of the lontar manuscript provide an ideal picture or reflection for someone who has the qualifications of a clergy or religious leader who in this case is called a wiku or pemangku.

Method
The method in a study is very necessary, because the method will help in understanding the reality of a study.The type of research used in this study is qualitative research, namely research that produces data or information that can describe social reality and related events in people's lives.In describing the understanding of a phenomenon, which in this case is the implementation of Lontar Wreti Sasana teachings in pelaga village, petang district, badung regency.The research approach used is descriptive and phenomenological is used because empirical observations will be carried out and in writing descriptive research reports or going directly to the research location in pelaga village, petang district, badung regency.datacollection methods used are literature study, observation, interviews and documentation.As for Lontar Wreti Sasana is a papyrus that explains how sesana or the rules of behavior of a wiku or pemangku in carrying out their obligations in society, because the wiku or pemangku is someone who acts as an intermediary in connecting with Ida Sang Hyang Widhi Wasa, so that the teachings of contained in this lontar is loaded with the main teachings of Hinduism, the teachings contained in it are the teachings of Panca Yama Brata and Panca Niyama Brata.According to Atmaja (2010) states that panca yama brata consists of two words, namely from the word "Panca" which means five, "Yama" means control, and "Brata" means desire.So Panca Yama Brata are five types of self-restraint based on efforts to stay away from religious prohibitions as the norm of life.The teachings in panca yama brata must be carried out at the earliest or most basic, this is because after being free from dirty actions, one is expected to be able to make the mind and heart more pure and clean both in mind, heart, speech and deed.With a pure mind and heart free from the burden of dirty actions carried out by the physical body, it will be able to calm the mind and concentration of mind will be able to carry out spiritual purity.The parts of the panca yama brata are:

Results and discussion
1) Ahimsa Ahimsa it means the act of not killing or hurting, and can give love to all creatures, the attitude and behavior of ahimsa can be realized by sharing feelings of affection for others and other god's creatures.Such as: loving family, school teachers and friends is a form of ahimsa.Developing compassion for other powerful creatures such as plants and animals is also an embodiment of ahimsa.By making love to all creatures, that love will turn around in oneself, if someone loves and cares for others, other people will also do the same for him.Likewise, if affection is directed at nature, nature will also respond the same to everyone.One who cares for plants with affection, then the plant will be fertile and give a lot of flowers or fruit to those who care for it.Animals that are cared for with love will be tame to those who care for them.In Lontar Wreti Sasana, the details about Panca Yama Brata are described, while one of the statements in Lontar Wreti Sasana 1b is as follows: Ahingsa composing tan pamati-die, brahmacaryya composing tan keneng stri sangkan rare, mwang sang kumarwruhi kabrahmacaryan mantra, satya composing tuhu mojar, awyawaharika composing tan pawyawahara, astainya composing tan chindra ring drewya ningtha kalima, ika ling nghara lord rudra.

Translation:
Ahimsa means not to commit murder, brahmacarya means never touching a woman since childhood, and understands the kabrahmacaryan mantra, satya means telling the truth, awyawaharika means not fighting, astai means not intending to harm other people's property, the five names are yama brata, said bhatara rudra.
And in the teachings of Lontar Wreti Sasana there are also exceptions which state that murder can be committed, such as: a) Dewa Puja Killing is justified for the purpose of yajna or sacred sacrifice to Ida Sang Hyang Widhi Wasa.b) Atiti puja which is a treat to give to guests.c) Swadharma or obligations in the household ark.d) Protect yourself from all death threats.e) Not motivated by sad ripu.
However, the most important thing before committing a murder is to perform a ceremony using ceremonial facilities and infrastructure.As in Bali, it is known as Mapapada, which is to pray for animals before they are killed as offerings.Usually this mapapada ceremony is performed on four-legged animals such as pigs, cows and other four-legged animals.It is better if someone is better off not hurting or killing fellow living creatures created by god, then someone will be able to more easily achieve peace and tranquility living in this world both physically and mentally.

2) Brahmacari
In Panca Yama Brata the teachings of Brahmacari or brahmacarya come from the words "brahma" which means knowledge and " cari " or "carya" which means moving.Brahmacari is a period of studying or studying.The two stages of learning in Brahmacari are: a) Brahmacari or stages of learning at the age of single or have not built a household.
At this time, we really have to learn to be detached from worldly life.That is, at this time we must be able to refrain from all the temptations of worldly desires and achieve focus on learning.b) Brahmacari or the stages of learning when you have built a household ark.In addition, the division of the Brahmacari can be divided into 3 parts, namely: a) Sukla brahmacari is a person who has not married all his life.b) Sewala brahmacari is a person who only gets married once in his life, even though his wife is dead.c) Kreshna / tresna brahmacar is are people who have been married more than once up to a maximum of four times.
With the attitude and behavior of brahmacari, it is manifested by seeking the highest knowledge.Science will lead humans to achieve perfection.Discipline is needed for humans to gain knowledge.Some of the following are manifestations of brahmacari's attitude and behavior which is part of the discipline to gain knowledge including: diligent study, school on time, developing insight by diligently discussing both with friends and with teachers, respecting teachers, liking all subjects, and many more.Again.As a student, obeying all forms of rules at school is part of Brahmacari.

3) Satya
In Panca Yama brata the teachings of satya mean faithfulness, honesty, and truth.This satya must be studied and implemented, especially for a prospective diksa so that after he becomes a pemangku, he can become an example or role model for his people.The teachings of loyalty, honesty and keeping a truth will be able to be done after getting used to it.So before becoming a pemangku, you must first get used to carrying out satya teachings.The motto states that "Satyam Eva Jayate Na Nrtan".Which means loyalty wins, not lies/crimes.
In the teachings of this satya can be divided into five called panca satya, panca satya origin of two words namely panca and satya.Panca is five and satya is faithfulness, trust and responsibility.So Panca Satya are five loyalty and honesty that must be implemented in daily life to achieve tranquility.Loyalty does not come from other people, loyalty comes from ourselves so how do we cultivate that loyalty which consists of five forms of loyalty, honesty and responsibility.The parts are: a) Satya laksana: that is faithful to the deed or behavior.Living as a human being is influenced by the triguna, humans often do not admit what they have done.In satya laksana what is important is how humans are able to take responsibility for what has been done.So dare to do must dare to be responsible.Humans must also be honest and always do actions that are in accordance with the teachings of dharma.
All forms of action that must be adharma can be controlled by cultivating satwam nature or goodness in oneself.b) Satya mitra: that is loyal to friends.In looking for friends should be based on honesty.Today, most people are looking for friends only for their own interests.This is because humans only want to seek profit in friendship as a result when the time comes that friend or friend does not convey an advantage then he will leave his friend.This behavior must be controlled and avoided, because there is no wealth that is more meaningful than friends.c) Satya wacana: Faithful to words.This means that humans must speak honestly, as it is and in accordance with the truth.We must be able to avoid and control ourselves from words that are not true, false or slanderous.Because slander is more cruel than the loss of life.d) Satya Semaya: that is faithful to the promise.Not infrequently in this life humans give false promises and this is often done by candidates for representatives of the people or leaders.This should be avoided, because one lie will result in another lie.Not being able to keep a promise will always bring anxiety to the heart and mind so that the desired peace cannot be achieved.e) Satya Hredaya:that is faithful to the heart.We often do and say contrary to our conscience.Thoughts that are not true or negative thinking should be avoided.
Because bad thoughts will encourage people to say and do things that are contrary to dharma.By upholding truth, loyalty, and honesty, a person will be able to control himself more quickly, so it will be more practical to achieve peace and tranquility in life.

4) Awyawahara
Awyawahara the origin comes from the term "a" which means not and "wyawahara" which means bound with worldly life.So awyawahara means not being attached to worldly life (tan awiwada).In this life one must be able to control the faculties of worldly objects.If the senses control a person, he will fall into misery.Misery arises from within humans who are never satisfied with worldly things.Interest in worldly objects will make humans always drown in awidya.After becoming a pemangku, the person concerned is not allowed to carry out buying and selling activities using the tendency of multiplying profits, saving and borrowing (rna rni) as well as showing intelligence and cultivating sins except to protect inheritance, maintain family integrity, and wife's welfare.

5) Asteya
Asteyacomes from the word "a" which means not and "steya" which means to steal or rape someone else's property.So asteya means not stealing or raping other people's property such as shoplifting, corruption, or mugging.This means that whoever is especially the holder is not allowed to take or steal other people's property when he is thirsty and hungry on a long journey.According to Atmaja (2010) states that Panca Niyama Brata means five kinds of advanced self-control (second stage) at the mental level, to achieve inner perfection and purity.With the intention of knowing his own nature, namely to achieve dharma and moksha.The parts of Panca Nyama Brata are: a) Akroda means not angry, a person is expected not to be quick to express his emotions when angry or in other words to be able to control himself when he is angry.b) Guru Susrusa means respect and devotion to the teacher.Guru susrusa also means listening to or paying attention to the teachings and advice of the teacher, and it is hoped that the teachings he receives can be implemented in everyday life.c) Sauca means purity and inner purity.This inner and outer purity can be obtained in one way, namely being diligent in doing worship, yoga, cleaning one self and one's mind spiritually or what is often called melukat.d) Aharalagawa means eating well, not overeating, and consuming healthy foods.e) Apramada it means not being negligent or ignoring obligations, meaning that we always remember to prioritize our duties and obligations.So the teaching of Panca Nyama Brata is to function to control all the bad effects caused by our mental and thoughts as humans (Eka, 2023).So, as humans, it would be nice to always carry out a good life according to the teachings of Hinduism so that later we as humans have a healthy mental, mind and body, so that later we can live a peaceful, beautiful, and happy life in this world.
Pigure 1. Pemangku Carry Out Their Obligations Source: (Documentation Researchers, 2020) Based on figure 1, it can be explained that in accordance with the teachings of panca niyama brata, especially apramada, which means always remembering the duties and obligations, the image above emphasizes that a pemangku has carried out his duties and obligations well.As explained in the lontar, namely: Apramada ngaran ing tan paleh-paleh, enget ri sapamekas the teacher, irikang ulahkna.(Wreti Sasana,2a).Translation: Apramada means not negligent, remember the advice of the teacher, which should be implemented.As for the purpose of the statement, the pemangku must not be negligent in carrying out his duties and obligations as an intermediary or liaison in human relations with Ida Sang Hyang Widhi Wasa.Besides that stakeholder they must also be able to carry out their obligations with a clean and sincere heart.b.The main teachings of Hinduism contained in Lontar Wreti Sasana The main teachings contained in Lontar Wreti Sasana are Panca Yama Brata and Panca Niyama Brata.Panca Yama Brata consists of two words, namely from the word "panca" which means five, "yama" means control, and "brata" means desire.Panca yama brata are the first five kinds of self-control for attaining perfection and bodily purity.Panca yama brata must be done first or as a basis, because after being freed from dirty actions will be able to make the mind and heart pure.In Lontar Wreti Sasana, details about the panca yama brata are described, while one of the statements in Lontar Wreti Sasana is as follows: Ahingsa composing tan pamati-die, brahmacaryya composing tan keneng stri sangkan rare, mwang sang kumarwruhi kabrahmacaryan mantra, satya composing tuhu mojar, awyawaharika composing tan pawyawahara, astainya composing tan chindra ring drewya ningtha kalima, ika ling nghara bhatara rudra.
(Wreti Sasana, 1b) Translation: Ahimsa means not to commit murder, brahmacharya means never touching a woman since childhood, and understands the kabrahmacaryan mantra, Satya means telling the truth, awyawaharika means not fighting, astainya means not intending to harm other people's property, the five names are yama brata, said bhatara rudra.Meanwhile, Panca Niyama Brata means five kinds of advanced self-control (second stage), especially at the mental level, to achieve inner perfection and purity.With the intention of knowing the nature of oneself, namely in achieving dharma and moksha.In this case the teachings of panca nyama brata means to control all the bad effects caused by the human mind and mentality.As stated in lontar wreti sesana as follows: Akrodha ngaraning tan kataman srengen, gurususrusa ngaraning lot umulahaken siddha ning swakaryya ning guru, guru bhakti kalinganya ring mangkana, makaimitta hyuniran rumengwaken sarinahasyaning warah-warah the guru, sauca ngaraning nityasah rentabhatara ngarcana suryya laghana apramada ngaraning tan paleh-paleh, an angabhyasa ri sang hyang kabhujaggan, ika ta kalima niyamabrata nga, ling bhatara shiva.
(Wreti Sasana 2a) Translation: Akrodha it means not being infiltrated with anger, gurususrusa means constantly trying to complete tasks for the teacher, which is actually a bhakti teacher, namely devotion to the teacher, so that he is willing to convey his secret teachings, sauca means always purifying himself, worshiping the sun, worshiping bhatara, aharalaghawa means not eating any food, apramada means refusing to repeat studying the teachings of kabhujaggan, that is the five number of niyama brata, says lord Bhatara Siwa.So it can be concluded that in the application or implementation of the teachings of Panca Niyama Brata which are the rules for achieving perfection both spiritually and spiritually pure related to the literary content of Lontar Wreti Sasana, one of the teachings contains guidelines or behavior from pemangku in living their daily lives, pemangku.
Must have a patient nature, devotion to Ida Sang Hyang Widhi Wasa, get used to a clean and healthy life, regulate the best way to eat and maintain personal health, carry out duties and obligations such as leading religious ceremonies.This is what the pemangku in pelaga village have applied from the teachings of Lontar Wreti Sasana, especially the teachings of panca yama brata and panca niyama brata which have been well realized until now.

The value of Hindu Religious Education Contained in Lontar Wreti Sasana
Values are tools that demonstrate the basic reasoning that "an exclusive mode of conduct or end state is socially preferable to an opposite mode of conduct or end state.Values contain elements of consideration that bring new views from an individual about things that are right, good, or desirable.
Based on the view of value theory from Spranger (Ali & Asrori, 2015) states that there are six types of values, namely: ( 1 Religion can function as motivation in society and can also have a religious influence in society.In Hinduism, a stakeholder is a Hindu religious holy person or one who has a duty, one of which is to lead religious ceremonies, especially in pelaga village, petang district, Badung regency.Stakeholders in the area can create deeper religious values in the community.The educational value of the tattwa aspect of the stakeholder contains the essence that mankind has realized its existence in this world cannot be separated from the influence and power of god as the creator.Therefore, with the presence of stakeholders, religious ceremonies in pelaga village, petang district, badung regency can be carried out properly.Lontar Wreti Sasana contains many values of religious education, 1) Education about the teachings of yoga Teachings yoga which is discussed in Lontar Wreti Sasana is a dhyana where a practitioner must have a stage of knowledge about meditation that can focus one mind on one object continuously.In addition, as for the contents of the Lontar Wreti Sasana literature above, it can be explained that in accordance with the yoga teachings referred to in lontar, namely doing sradha bhakti to Ida Sang Hyang Widhi Wasa like worshiping him by performing yadnya ceremonies.In addition, a pemangku must also do dharma actions, namely by doing good to society, that is also one of the teachings of yoga.
(Wreti Sasana, 25b) Translation: Brata there are many things to do, there are many kinds, every brata you want (such as) puspa sattwika, namely not getting tired of worshiping, jagrasattwika, which is liking not sleeping, jnana sattwika, namely not getting tired of offering praise, especially if you understand kayogiswaran and tapa kasatyan (tranquility) the name is tapa brata, don't expect the results, just be happy to try while doing brata, for the rest of your life.
Figure 2. Pemangku Worship the Ida Sang Hyang Widi Wasa (Documentation Researchers, 2020) Based on figure 2, it can be explained that the pemangku in pelaga village are carrying out asceticism by worshiping Ida Sang Hyang Widhi Wasa, where this implementation is related to the value of religious education, especially yoga education in Lontar Wreti Sasana.

2) Education about Panca Yama Brata
Panca Yama Brata means five kinds of self-control not to commit acts of violating morals as for the parts, namely ahimsa, namely not hurting or killing, brahmacari, namely controlling sexual desires, satya, namely truth, loyalty, and honesty, awyawahara, namely doing business that is based on peace and sincerity, asteya namely not stealing or embezzling property belonging to other people or the state.As for the contents of the Lontar Wreti Sasana literature above, it can be explained that the ahimsa in question is not to offend others, always love one's family and respect others.Brahmacari is meant to always learn to be a pemangku who should be an example for the community and be able to understand the sacred mantras of Hinduism.Satya which is interpreted as always loyal and honest in mind, words and deeds.Awyawaharika means that a pemangku must be able to control himself from anger so that there is no quarrel.Asteya in question is a pemangku does not take the property of others.That is the behavior that must be applied by a pemangku in the community.
(Wreti Sasana, 1b-2a) Translation: Akrodha it means not being infiltrated with anger, gurususrusa means constantly trying to complete tasks for the teacher, which is actually a bhakti teacher, namely devotion to the teacher, so that he is willing to convey his secret teachings, sauca means always purifying himself, worshiping the sun, worshiping bhatara, aharalaghawa means not eating any food, apramada means reluctant to repeat studying the teachings of kabhujaggan, that is the five many niyama brata, said Bhatara Siwa.So it can be concluded, based on the contents of the lontar literature, it can be explained that the pemangku can control himself from anger or it can be called akrodha.Pemangku must also carry out their obligations as servants or intermediaries for the Hindu community with Ida Sang Hyang Widhi Wasa (guru susrusa).Pemangku must also look holy not only from the physical, but from the thoughts, words and actions (sauca).The bearer should always be grateful for what he eats (aharalaghawa).Then the Apramada in question is that the pemangku can carry out his obligations properly and sincerely.Those are the five second stage of self-control that must or must be carried out by a pemangku.

b. Value of ethical education
Ethics is the knowledge of morality.Morality is in the form of rules that contain prohibitions or orders to do something, such as how to eat a pemangku which can be eaten and which cannot be eaten.As in the lontar it is stated: Mwang satya ta sira ulah ring, ring brata, apan sang wiku yan tan satyeng brata, panten sira, kadyangganira sang siddhanta brata, yan unclean irikang inuhutaken ing sang siddhanta brata, panten sira yan mangkana, ndya tek tan pangen ira nihan.Kadyangga ning beef ing wong, beef ing wre, beef ing beef, ing tiger meat, beef ing liman, beef ing jaran, beef ing asu, beef ing gardabha, beef ing stay home, beef ing boar umah, beef ing singha, ika ta kabeh inaran acoksa prey.
(Wreti Sasana, 6b) Translation: And he is right in his actions, obedient to the brata, because if the wiku disobeys the brata, he will be penten, just as the person who practices the brata siddhanta, if he eats the food that is forbidden for the person who performs the brata siddhanta, he is a sage if so.What did he not eat?Such as human meat, monkey meat, beef, tiger meat, elephant meat, horse meat, dog meat, donkey meat, house chicken meat, house pork, lion meat, all of these are said to be impure meat.Pigure 3. Pemangku Eat Food in the Teachings of Lontar Wreti Sesana Source: (Documentation Researchers, 2020) Based on figure 3 above, it can be explained that a pemangku ating food that is allowed in the teachings of Lontar Wreti Sasana related to the value of ethical education in the form of Lontar Wreti Sasana statement above, that pemangku are prohibited from eating food that comes from beef, house chicken, house pork and so on.However, Lontar Wreti Sasana also explains that there is meat that can be eaten by pemangku.

c. Social Value
Lontar Wreti Sasana contains a lot of teachings about how the pattern of behavior of a pemangku in his life in society, Lontar Wreti Sasana also regulates how a pemangku should live in the community, how to be self-reliant in a pemangku in the community, what a pemangku in the community should not do, and what punishments should be given.To a pemangku who violates the rules or order of behavior in society.Besides that, this lontar also explains the types of punishments on a sekala and niskala that are appropriate to be given to a pemangku who violates the rules that apply in the community as well as the rules that apply in the procedures for his administration.As explained in lontar are: Mwah pwa yan malakwa-lakwana, asing paranira lumaku, tan mara i umah ning wwang ajagal, amalanten.Lawan ta muwah tan palungguh ing pajudyan, yadyapi tan hana ning babotoh tuwi, tan ungsiren juga de sang wiku, mon kahudanan, yan kapanasan kunang, panten sira yan umungsir sir irika.Kunang ika yan hana bale pajudyan, tan hana galanggang mwang lampit, kalinganya tan tuhu-tuhu pajudyan, tan sthityanggwan ing abotoh-motoh, tan dosa siran pangobangkana, yan kabelet ing hudan mwang panes.
(Wreti Sasana, 14b-15a ) Translation : And when he travels, every destination he goes to does not go to people's homes butchers animals, does not steal.And again not sitting in a gambling place, even though there are no gamblers, the wiku also doesn't come, if it rains, if it's hot, it's good if he comes there.As for if there is a gambling hall, there is no arena and mats, it is not really a gambling place, it is not still used as a gambling place, it is not a sin to take shelter there, if it cannot escape the rain and heat.Based on literary lontar throw above, it can be explained that the pemangku is prohibited from visiting the house of a person who is slaughtering animals or mebat because the pemangku will be patent or impure.There is also a prohibition for pemangku to come to gambling places, if this is done then the pemangku will also get a patent.
Pemangku comes from the old javanese language, from the word 'pangku' it turns into the word amangku, mangku, pinangku, kapangku, which means to hold, hold, support, carry in both hands in front of the chest (Zoetmulder, 1995).In Balinese, this word means nampa, support, bear the burden or assume responsibility as a servant or intermediary between those who have work with Ida Sanghyang Widhi, in other words, namely people who accept work assignments to carry the burden or responsibility as a servant of Sanghyang Widhi Wasa as well as a public servant.According to the decree of Mahasabha Parisadha Hindu Dharma Indonesia II dated december 5, 1968, what is meant by pemangku are those who have carried out the yadnya pawintenan ceremony to adiksa widhi, tanpa ditapak and amari aran.
By referring to the literature above, that a pemangku of the main task is not enough to provide services to the people in order to complete the yajna ceremony, the pemangku is also obliged to maintain self-purity both for himself and for others considering he is the embodiment of Shiva Sekala, or siwaning in pakraman village, as the bearer of the ummah who is tasked with guiding the ummah every day in the context of searching for the essence of the self for the realization of the serenity of the universe.In the formal juridical aspect, pemangku are people who are still classified as ekajati, considering that the purification ceremony is limited to Mapadengen-dengenan and Pawintenan.a. Pemangku self-control awareness, According to Donder (2008) science can help improve intellectual quality.High intellect causes the development of viveka, namely the ability to distinguish between good and bad.The development of Viveka will sharpen spiritual sensitivity, which also results in the development of a nobler personality.What is good is not necessarily true, preferably what is right is not necessarily good and furthermore with this viveka knowledge a person will be able to control himself, because among various living beings it is expressly stated that only humans have that knowledge, therefore transforming into a human who has passed this stage.Sanctification and have the authority to lead the ceremony of belief (pemangku) should always be self-controlled.As mentioned in the sloka below: Manusah sarve bhutesu varttate Vai dubhasubhe asubhesu Samavistam subhesvevakarayet Ri sakwehning sarva bhuta, iking wwang also ntangguma fishg sebha asubha karma, firefly harvests kena ring asubhakarma also fishg subha karma, phala ning dadi wwang Sarasamuccaya 2 Translation: Among all beings, only those who are born as humans can carry out good or bad deeds.Immerse yourself in the good deed, incarnate as a human.
In the sarasamuccaya book it is also explained that becoming a human is the main opportunity and very difficult to obtain (parama durlabha) and life as a human is stated to be very short (ksanikasvabhava) like a flash of lightning.Indeed, when we think about it, in fact, humans are almost very rare to reflect again, what is the purpose of our incarnation, how we should act in this world, will we really be, what will we be and how we will be there and other statements will appear for us.Those who have the sensitivity to contemplate life again.
Hindu religious teachings provide guidance and guidance for a person who has succeeded in living in this global world, including how he behaves in responding to and dealing with life, which today is very felt the tendency to be material or pleasure oriented, it is stated in the puranas, that the era of kali (kaliyuga) is human orientation (Jutari & Nerawati, 2023).Only in material and pleasure, which will not give true happiness.If we become human beings, especially pemangku, only pursuing material satisfaction or mere worldly pleasures (kama satisfaction), then suffering is what we will encounter.Satisfying kama is just like dousing a blazing fire not using water, but using gasoline and the result is that the coal expands which causes destruction.Hinduism mandates to create peace in this life (peace oriented), because behind true peace (true happiness).True happiness (moksha) is not a fantasy, but a reality that can be realized in this world (through samadhi) which is called Jiwanmukti.That is why, a pemangku must be able to control everything that is tied to worldly life, because the pemangku has a great responsibility to serve and as an intermediary for the community with Ida Sang Hyang Widhi Wasa.

b. Actualization of Sraddha dan Bhakti Kepemangkuan
Improving the quality of sraddha and devotional service, Hinduism views that life in this world is to carry out a sacred vision and mission in the field of dharma (dharmaksetra) to carry out devotion and prostration to Ida Hyang Widhi Wasa, and to develop a sense of affection (parama prema) for all of god's creations, and enforce dharma in order to improve bad deeds into good (subha-asubhakarma).If the quality of sraddha and bakthi service is getting higher, then one's empirical behavior will not be far from the teachings of the religion he adheres to.A person will always radiate affection and nobility, respect each other, not only fellow human beings, but also towards all powerful creative beings as revealed in the fifth stanza trisandhya mantra which states: Sarva Prani Hitankarah ..." all beings are prosperous...".c.Self-image Pemangku According to Chaplin (2006) states that self-image is a picture of the individual self, based on the psychological dictionary self-image or self-image is identity as depicted or imagined.Self-image is a perception of ourselves, and we are often not aware of it, because it has a very subtle or abstract form.Self-image is more global in nature and acts as a big umbrella that covers all our tendencies to think or act.Self-image is also often analogized as a self-identity card that we introduce to the universe (Sudarsana & Candrawati, 2023).Furthermore, according to Mappiere (2010) states that there is a similarity in meaning to the terms self-image and self-concept.These two terms, this selfimage is a person's mental picture of who he is.This self-image develops over time, and is a system of beliefs that a person takes about himself.
According to Jro Mangku Nyoman Sarba, for this reason, the self-image of a pemangku should carry out his administrative duties consistently, always maintain the sanctity of himself and the temple, maintain the cleanliness and sanctity of the temple, always guide the people in creating order and wisdom in carrying out the ceremony.Pemangku as dharma ambassadors should always provide guidance to their people regarding the development of religious teachings.
Based on the informant's exposure, it can be explained that in carrying out his duties as a pemangku, the pemangku must always base himself by always adhering to religious literature.To support such a noble task, a pemangku is obliged to carry out strict discipline standards, as the basis for reaching god.Related to the implementation of the teachings of Lontar Wreti Sasana, it can be concluded that after making observations by making questionnaires and interviews given to pemangku in pelaga village that most of the pemangku have implemented the contents of Lontar Wreti Sasana, namely not eating any food (aharalaghawa), only taking their wives.One after completing the study period (krisna brahmacari), not taking a wife who should not be his wife (agamyagamana), never telling lies and speaking harshly and words that hurt others (satya), never dealing with the law (awyawahara), then not being negligent in carrying out the task (apramada).
) theoretical values and scientific values, (2) economic values, (3) social values or solidarity values, (4) trust values, (5) artistic value and (6) political value or power value.This is in line with the values used in this study, but in this case only discusses three types of values derived from these six values, namely: social values or solidarity values, trust values, and artistic values.The Hindu religious education values contained in Lontar Wreti Sesana are: a. Value of religious education