The concept of Tri Hita Karana (THK) has long been recognized as a foundational philosophical framework that guides social and cultural life in Bali. THK emphasizes the importance of maintaining harmony among three interconnected relationships: the relationship between humans and the divine (Parhyangan), among human beings (Pawongan), and between humans and the natural world (Palemahan). This principle not only shapes religious and ceremonial practices but also influences decision-making in community development, land management, and the adoption of new technologies. As noted by Pitana (2018), THK represents a holistic worldview in which spiritual, social, and ecological well-being are interdependent and must be balanced to sustain communal harmony.

Parallel to THK, the Triple Bottom Line (TBL) framework introduced by Elkington (1997) has become a cornerstone in sustainability studies, particularly in evaluating the performance of development initiatives and business practices. TBL assesses sustainability based on three core dimensions: People, referring to social welfare and equity; Planet, referring to environmental protection and ecological stewardship; and Profit, referring to economic viability and resource efficiency. While widely applied in global sustainability efforts, TBL has been critiqued for its limited engagement with cultural and spiritual dimensions, which are crucial in many non-Western contexts where identity and tradition strongly influence community responses to innovation.

Several scholars have suggested that bridging local values with global sustainability frameworks can improve the acceptance and long-term success of renewable energy projects. In culturally embedded communities, technology adoption is not merely a matter of functional efficiency but also of cultural compatibility and spiritual resonance. Research on renewable energy in indigenous and traditional societies has shown that community acceptance increases when technological implementation is framed as aligning with local values and cosmological beliefs (Gössling, Hall, & Scott, 2021).

This conceptual alignment between THK and TBL allows for the development of an integrative sustainability model. Parhyangan aligns with the Planet dimension by emphasizing sacred ecological respect; Pawongan aligns with People through the promotion of social cooperation; and Palemahan aligns with Profit through responsible stewardship of natural resources that ensures long-term economic benefit. Integrating these conceptual pillars results in a culturally grounded sustainability approach that both respects traditional wisdom and fulfills contemporary renewable energy objectives.

As illustrated in Figure 1, the conceptual integration aligns the three relational domains of Tri Hita Karana with the sustainability dimensions of the Triple Bottom Line. Parhyangan corresponds with the Planet dimension, emphasizing a sacred ecological responsibility in which environmental preservation is regarded not only as a physical necessity but as a spiritual obligation. Pawongan aligns with People, highlighting community cooperation, shared responsibility, and participatory engagement in technology adoption. Meanwhile, Palemahan aligns with Profit, which in this context refers to sustainable resource management that ensures long-term economic benefit without compromising cultural or ecological harmony. The overlapping core of the model represents a culturally grounded sustainability paradigm in which spiritual, social, and ecological values work together to guide the acceptance and use of renewable energy technologies in sacred environments.

Despite its theoretical potential, empirical applications of this integrated model in religious or heritage contexts remain limited. Therefore, further investigation is necessary to understand how THK enhances the cultural legitimacy of sustainability frameworks such as TBL, particularly in the adoption of renewable energy technologies in sacred spaces. The integration of THK and TBL therefore offers a holistic sustainability framework that incorporates spiritual, social, environmental, and economic considerations. While TBL provides a widely recognized global model, its application in culturally embedded contexts requires the inclusion of local philosophical foundations such as THK to ensure cultural legitimacy and community acceptance. However, existing studies rarely examine how the alignment

between cultural values and sustainability frameworks influences the adoption of renewable energy technologies in religious spaces. This research seeks to address that gap by analyzing the acceptance of solar energy technology at Dadia Temple through the integrated THK–TBL lens. The literature suggests that culturally aligned sustainability models can significantly improve the successful implementation and long-term maintenance of green technologies in traditional communities.

Participants included three temple caretakers (pengempon pura), two community leaders, and five students from the Electrical Engineering Department of Politeknik Negeri Bali who assisted in the installation process. The sampling technique used was purposive sampling, in which participants were selected based on their direct involvement and understanding of both the temple’s cultural practices and the technology implementation process. This ensured that the data collected reflected authentic perceptions and experiences related to spiritual, social, and environmental considerations.

Data were collected through participatory observation, semi-structured interviews, and documentation. Participatory Observation was conducted during the installation of the solar lighting system, allowing the researchers to observe interactions, decision-making, and symbolic interpretations of technology within the sacred space. Semi-structured Interviews were used to gather in-depth perspectives on the meaning of technology adoption, the perceived benefits, and its alignment with cultural values. Interview duration ranged from 15 to 35 minutes per participant. Documentation included photographs, field notes, temple layout sketches, and records of ceremonial activities before and after the installation.

Data analysis followed the thematic analysis technique as outlined by Miles and Huberman (2014), consisting of:

Validity was ensured through triangulation of data sources (caretakers, community members, and students), triangulation of methods (observation, interview, documentation), and member-checking to confirm interpretive accuracy with participants.

The installation of the solar-powered lighting system was conducted through a collaborative process involving students of the Electrical Engineering Department and the temple caretakers. The initial stage involved preparing the lighting components, transporting mounting poles, and coordinating layout plans for the temple area. This preparatory phase provided the opportunity for knowledge transfer and hands-on learning, reinforcing community-based technological empowerment.

This Reflects the Pawongan Dimension, Emphasizing Cooperation and Shared Responsibilities in the Adoption of Technology.

The process continued with determining the appropriate location for the placement of the lighting poles. Spatial alignment within temple grounds must respect sacred zoning principles known as hulu-teben (sacred-profane spatial orientation). Therefore, decisions regarding pole placement were made collectively to ensure that the technology did not disrupt symbolic order or ritual pathways.

The collaborative installation process highlights environmental awareness and sensitivity to sacred space orientation.

This installation stage demonstrates that technical acceptance is inseparable from cultural reasoning. The community did not evaluate the technology solely for functional efficiency, but also based on whether it aligned with spiritual meaning and ritual aesthetics.

This finding aligns with the Pawongan dimension of Tri Hita Karana, where harmonious relationships among community members are central to sustaining collective well-being. Social acceptance of technology was strengthened by cultural participation, indicating that renewable energy adoption in sacred spaces is fundamentally a social process rather than merely a technical intervention.

The findings suggest that renewable energy implementation in religious environments succeeds when it aligns with cultural ideology, spiritual symbolism, and collective involvement. The integration of THK and TBL provides a stronger sustainability model than either framework alone, because it acknowledges that community acceptance is emotional, cultural, and spiritual, not merely functional. This research contributes to sustainability theory by demonstrating that “cultural sustainability” is a necessary dimension in renewable energy adoption in traditional societies.