The second of the three relationships that make up the Balinese philosophy of Tri Hita Karana, Pawongan involves maintaining good relations with other people as a way towards balance and the good life. It also encompasses the rites of passage in Balinese life.
Pawongan can be understood in two senses: ritual and practical. In a ritualistic sense, pawongan covers the numerous rites of passage ceremonies that a Balinese must go through in their life. In a practical sense, pawongan means being a good person in your personal and social life.
Let’s start discussing pawongan in a ritualistic sense. Throughout the life of a Balinese, there are many rites of passage that a Balinese must go through. Simplified, the stages of life are divided into four: undergoing education (Brahmacari), starting a family and being an “adult” (Grahasta), retirement (Vanaprashta), and finally, full devotion to the spiritual prior to death (Sannyasin). These steps of life are known as the Catur Asrama.
Catur Asrama is then implemented in Balinese ceremonies centring on the individual, known as Manusa Yadnya. When an individual is born, ceremonies related to birth are commenced in hopes that the baby can grow up to become a good person and contribute to society. Then, in accordance to the Balinese calendar, every year, the person celebrates their birthday, known as otonan. In an otonan, the person is ritually cleansed and blessed so that they can live their lives to the fullest. As the person grows and matures, other ceremonies are conducted. To mark the passage from childhood to adulthood, a Balinese must undergo a ceremony known as mepandes, or the tooth-filing ceremony. Filing the canines marks that a Balinese has achieved emotional and spiritual maturity to move on to the next part of life: marriage. Pawiwahan, or the marriage ceremony, joins together two souls in a lifelong partnership. Together, they must work to navigate through the rough ocean of life towards the good life. Once they have children, they will have to nurture their children so that they can become good members of society. After their children have grown up and have a life of their own, the parents grow older. They retire to enjoy the remainder of their life. Some pursue spiritual fulfilment by retreating from society, while some remain to enjoy worldly pleasures. At the end, the children, all grown up, will now have to conduct the final ceremony in the cycle of life: death. It is a child’s duty to oversee their parents’ ngaben, or cremation. After the flames are extinguished and the ashes are spread into the ocean, the life of a Balinese ends and continues on to the afterlife, where they will reincarnate to resume the cycle again.
In a more practical sense, pawongan is often understood as “love thy neighbour”. Being a communal society, the Balinese place heavy emphasis on community and amity. Being a good person in Balinese society means contributing to society in your capacity and working together with other people for the greater good. Such is seen in the spirit of nguopin, or the Balinese term for “volunteering”. When your neighbour needs help with ceremonial preparations, it is the duty of a good Balinese to volunteer their skills. If something needs to be done about the pests at the farm, members of the community will have to help one another in extermination efforts.
On a larger scale, pawongan can also be understood as having good relations with other communities. The banjar is an example of this. Through community events, the ties between people of one banjar and another will be strengthened, which will help development in the future. Or perhaps, two banjars share a common temple, and a big ceremony is on the horizon. Both will have to cooperate with one another to get things done.
In sum, the philosophy of pawongan is deep-rooted in Balinese culture and values. It applies to a person as an individual, in the form of rites of passage; individual- community relations, in the form of mutual help; and community-community relations in the form of major events. Overall, maintaining good relations with other people is the key to a good social and spiritual life. It feels good to help!