Analysis of the three fundamental frameworks of Hindu: Karya Agung Mamungkah Wrhespati Kalpa Utama Ngenteg Linggih at Pura Agung Mpu Kuturan Singaraja

Abstract

Background: This study examines the implementation of the Karya Agung Mamungkah Wrhaspati Kalpa Utama Ngenteg Linggih at Pura Agung Mpu Kuturan, Institut Agama Hindu Negeri (IAHN) Mpu Kuturan Singaraja, through the analytical framework of the Three Basic Frameworks of Hinduism (Tattwa, Susila, and Acara). The research is motivated by the temple’s “floating” functional status, which does not fully conform to traditional classifications such as Kahyangan Jagat, Kawitan, or Swagina temples, yet accommodates a large-scale and complex ritual typically associated with universal-scale temples. Methods: This research employs a qualitative case study approach conducted at Pura Kampus Mpu Kuturan Singaraja over a six-month period from July 2025 to January 2026. Data were collected through observation, in-depth interviews with key informants including religious leaders, lecturers, students, and institutional authorities, as well as document analysis. The data were analyzed using an interactive model involving data reduction, data display, and conclusion drawing, guided by the analytical framework of Tattwa, Susila, and Acara and supported by relevant sociological and religious theories. Findings: The findings reveal that the implementation of the ceremony is grounded in a conceptual synthesis that positions the campus temple as a hybrid form integrating elements of Kahyangan Jagat and Swagina. The ritual procession, guided by sacred texts such as Lontar Bhama Kertih, includes preparatory stages, core rituals such as Mecaru, Melaspas, and Melasti, culminating in Ngenteg Linggih as the installation of divine presence, and concluding with Masineb. The implications of this ritual are multidimensional, encompassing the strengthening of Sradha and Bhakti through an affective-experiential approach to religious learning, the emergence of organic-spiritual solidarity through ngayah that reinforces social cohesion and institutional social capital, the transformation of the institution reflected in improved academic quality and increased student engagement, and the sustainability of culture through the transmission of ritual knowledge across generations. These findings demonstrate a strong alignment between the theoretical framework of Tattwa, Susila, and Acara and their lived expression within a modern academic environment. Conclusion: The study concludes that the Karya Agung functions not merely as a ritual activity but as a transformative mechanism that integrates spirituality, institutional development, and cultural preservation within the context of higher education. Novelty/Originality of this article: This study introduces the concept of the campus temple as a “spiritual laboratory,” offering an innovative integrative model of Tattwa–Susila–Acara within modern higher education institutions. It reconstructs traditional temple classifications into a hybrid functional model and demonstrates that large-scale Hindu rituals can operate as spiritual capital that drives institutional transformation, strengthens social cohesion, and sustains cultural continuity in contemporary settings.