<p><em>The temple is a holy place of Hindu religion to worship and connect to Ida Sang Hyang Widhi and all His manifestations. Pura Dalem in Desa Pakraman Julah is a group of Pura Kahyangan Tiga in Desa Pakraman Julah. Pura Dalem Julah has a uniqueness that is from the history of the founding of the temple which is believed to have existed long before Mpu Kuturan conduct pasamuan in Pura Samuan Tiga. Another uniqueness seen from the temple structure that does not use the concept of Tri Mandala and when the piodalan not use all kinds of types of facilities in rolling and piodalan activities should not be until the night. Based on the background of the problem can be formulated problems as follows: (1) How the existence of Pura Dalem in Pakraman Julah Village, Tejakula District, Buleleng District, (2) How Pura Dalem Function in Pakraman Julah Village (3) The Meaning of Pura Dalem in Pakraman Village Julah.</em></p><p><em>In this study using three theories, namely: (1) the theory of existentialism, (2) structural functional theory and (3) the theory of religion. This research is a qualitative field research. Data collection methods were conducted in three ways, namely (1) observation, (2) interview and (3) library study. This research is presented in the form of descriptive or narrative is creative and deep.</em></p><p><em>The results obtained are: Existence Pura Dalem in Pakraman Village Julah can not be separated from a very long history. The existence of Pura Dalem is believed by the Julah community to have a very important role to maintain the harmony of the Julah community. Pura Dalem is divided into three parts: Pura Dalem Kawitan, Pura Dalem Beneh / Bali, and Pura Dalem Jawa. Pura Dalem Julah has several functions namely social function, unifying function of ummah as well as religious function. The meaning contained in Pura Dalem is the meaning of ethics, aesthetics and the meaning of harmony. Pura Dalem has a very important role for the community Julah.</em></p><p><em> </em></p>

<p><em>Yoga is a way to connect or unite in the spiritual or spiritual dimension which is the main process / path to achieve the goal, namely eternal freedom or the union of the soul with God. This oneness exists after breaking the duality of mind into the highest consciousness. Āsanas is the third part of the eight yoga paths, which are known as astāngga yoga or the eight sections of yoga. The aim is to make our bodies steady and ready for higher techniques such as pranayama (breath control), pratyahara (sense withdrawal), dharana (concentration), dhyana (meditation) and Samadhi (cosmic realization). The method used in this writing uses qualitative methods, using qualitative descriptive analysis. Besides that, in the implementation of the training, the method of material presentation, question and answer method, and practical method is also carried out. Data collection used by using observation, interview and documentation techniques. Through āsanas yoga training which is not theoretical but direct practice through the āsanas yoga training structure by emphasizing the importance of deep understanding of the philosophy of each āsanas pose that is carried out. So that by staying more persistent, it will be easier to concentrate and meditate. In addition, the āsanas movement balances the production of hormones from the various glands, the stretching and bending position of the āsanas movement, which is carried out for a certain period of time, puts special and sustained pressure on the glands so that it stimulates the glands in various ways, regulates glandular production and ultimately going to control emotions. If the deficiency of the glands is resolved, the mind becomes free from emotional distress and a perfect inner calm will be achieved. So that the training participants will feel the benefits both morally, physically, mentally and spiritually by making the practice of yoga as a sadhana.</em><em></em></p>

Today, education tends to only be interpreted as a learning process in formal schools and education is only interpreted as a process of learning and teaching by teachers and students. This phenomenon is very common where people only interpret education as limited to an ordinary routine that must be done without understanding that there is a benefit in it. This kind of thinking turned out to be a time bomb when the symptoms began to get lazier in understanding the education community and began to lazy the students to learn and began to notice the reluctance of education stakeholders and organizers to build and improve the quality of education in Indonesia.

<p><em>Legong Sri Sedana Dance is one kind of Balinese dance that is used to accompany the  down   Bhatari Sri and Bhatara Sedana. This dance is only in pakraman peliatan village and only staged at the time of the great works (Ngusabha), precisely like ngusabha dalem which is held in Dalem Gede Temple Pakraman Peliatan Village, subdistrict ubud, gianyar district which motivated the writer to conduct research from the backgrown of the problem can be formulated some problems such as: (1) How Legong Sri Sedana Dance in Pakraman Peliatan village, subdistrict ubud, gianyar district?, (2) what is the  function of legong sri sedana dance in pakrmana peliatan village, subdistrict ubud, gianyar district?, (3) what is the meaning of Hindu Teology contained of legong sri sedana dance in pakraman peliatan village, subdistrict ubud, gianyar district?.In terms of shape on legong sri sedana sedana dance can be seen from: (1) the history of legong sri sedana dance, (2) time and place of execution of legong sri sedana dance, (3) staging legong sri sedana dance, in which there are staging structures, dancers, costumes/clothing dancers, (4) accompaniment legong sri sedana dance, (5) upakara on staging legong sri sedana dance. The function of dance performances legong sri sedana dance at the dalem gede temple pakraman peliatan village, subdistrict ubud, gianyar district: (1) religious functions, social functions, cultural preservation functions. The meaning of hindu  theology contained in legong sri sedana dance can be divided into four namely: (1) the meaning of offerings, (2) the meaning of aesthetics. </em></p>

<p><em>The human body in the concept of Hinduism consists of three layers called Tri Sarira, namely: Sthula Sarira (body), Suksma Sarira (subtle body) and Anthakarana Sarira (causative body). Stula Sarira or coarse body is the outermost layer of the human body which is formed from the Panca Maha Buta, which consists of: Pertiwi (solid element), Apah (liquid element), Bayu (air element), Teja (heat / light element), and Akasa (ether). Suksma Sarira or subtle body which is a layer of the body that cannot be seen or touched, but is present    in mankind for example the mind. Anthakarana Sarira is a fine layer that is the cause of human life called Atman. Birth is closely related to the procurement of offspring, serves to pay birth debt. Debt in Sanskrit    is called Rna, which developed into Tri Rna, including: debt to the Gods (Dewa Rna), debt to parents or ancestors (Pitra Rna), and debt to the Rsi (Rsi Rna). In “Lontar Anggastya prana” it is told that the life of the baby while in the womb the mother is guarded and protected by Hyang Siwa / Siwatma.</em></p><em>The process of creation (uttpti) begins with interest or liking at the age of adolescence until the relationship occurs / intercourse until fertilization occurs between spermatozoid (kama petak) with ovum (kama bhang) becomes Sang Hyang Antigajati in the form of the seed of life. When a child is looking for birth, he is called Sang Hyang Siwatma. When humans are born into the world, he is accompanied by four brothers called Chess Sanak in the form of Yeh Nyom (amniotic fluid), placenta, shampoo, and blood. The Catur Sanak accompanies humans from birth as Sang Anggapati, Sang Prajapati, Sang Bhanaspati, and Sang Bhanaspatiraja, until humans die and change their designation according to human development, and continue with the depiction of God in the human body in the form of sacred characters.</em>