Article Per Year (5 Year)
p-Index From 2020 - 2025
3.964
P-Index
This Author published in this journals
All Journal Mahasiswa S1 Teologi Hindu Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Kamaya: Jurnal Ilmu Agama Purwadita : Jurnal Agama dan Budaya Kalangwan: Jurnal Pendidikan Agama, Bahasa dan Sastra PARIWISATA BUDAYA: JURNAL ILMIAH AGAMA DAN BUDAYA Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya Vyavahara Duta Sanjiwani: Jurnal Filsafat Jurnal Penelitian Agama Hindu JNANASIDDHÂNTA : JURNAL TEOLOGI HINDU Sevanam: Jurnal Pengabdian Masyarakat Sphatika: Jurnal Teologi Widya Duta: Jurnal Ilmiah Ilmu Sosial Budaya
Ida Bagus Subrahmaniam Saitya
Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

Published : 34 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 34 Documents
Search

 1   2   3   4 
KAJIAN STRUKTURAL KETUHANAN DALAM TATTWA JÑÀNA Subrahmaniam Saitya, Ida Bagus
Mahasiswa S1 Teologi Hindu Vol 1, No 1 (2013)
Publisher : Mahasiswa S1 Teologi Hindu

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (33.87 KB)

Abstract

Teks Tattwa Jñàna merupakan karya sastra agama Hindu yang berbentuk tutur dan penyajiannya berbentuk gancaran atau prosa. Teks Tattwa Jñàna terdapat unsur-unsur intrinsik yang membangun suatu cerita, yaitu insiden, plot tema, penokohan, amanat. Teks Tattwa Jñàna mempunyai makna teologi yang dalam ajarannya berisikan ajaran ketuhanan, kosmologi, dan kamokûan.Makna teologi yang terkandung di dalam teks Tattwa Jñàna menempatkan Bhaþàra Úiwa sebagai dewa tertinggi dalam Úiwaisme dan sebagai Sanghyang Widhi, dan juga berisikan ajaran karmaphala dan punarbhawa.Makna kosmologi yang terkandung di dalam teks Tattwa Jñàna, dimulai dari penciptaan yang pertama adalah puruûa dan pradhàna sampai ciptaan yang terakhir adalah segala makhluk.Untuk mencapai kamokûan, maka seseorang diamanatkan melakukan prayogasaòdhi dengan tuntunan samyagjñàna yang diperoleh melalui tapa, brata, yoga, dan samàdhi.Sang Yogìúwara memiliki kàûþaiúwaryan menyebabkan Sang Yogìúwara mencapai kamokûan yang menyatu dengan Bhaþàra Úiwa.Di dalam teks Tattwa Jñàna memiliki koherensi intrinsik dalam membangun suatu cerita di dalam Tattwa Jñàna.Unsur-unsur intrinsik di dalam teks Tattwa Jñàna saling berhubungan dan saling berkaitan dalam membangun suatu cerita Tattwa Jñàna. Kata Kunci : Ketuhanan, Tattwa Jñàna.
Position Tapini In Yajña Ceremony: Perspective Tealogi Hindu Tary Puspa, Ida Ayu; Subrahmaniam Saitya, Ida Bagus
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 3, No 1 (2019)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (382.825 KB) | DOI: 10.25078/ijhsrs.v3i1.796

Abstract

Tapini has a strategic position in the yajña ceremony This feminist figure in the perspective of Hindu theology has been able to become a ceremonial leader even though it is customary to wait until the Pedanda dies. However, sometimes also in a Pakraman Village such as Sanur, the Pedanda of the one who has not died gives Pedanda his wife the opportunity to become the leader of the ceremony when she is overwhelmed to accept the wishes of Hindus so that she becomes the leader of the yajña ceremony . This shows that the current relationship in the position of leader of the ceremony is a serious challenge because a Tapini must also be an expert in the position of Goddess, as a teacher, and as an tukang banten.   
GURU SUSRUSA DALAM TEKS ADIPARWA Saitya, Ida Bagus Subrahmaniam
Kalangwan Jurnal Pendidikan Agama, Bahasa dan Sastra Vol 10, No 1 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/klgw.v10i1.1393

Abstract

Catur guru berarti empat guru atau orang yang berpengetahuan dan memberikan pencerahan serta mampu untuk mengarahkan orang lain. Dalam agama Hindu, guru merupakan simbol bagi suatu tempat suci yang berisi ilmu (vidya) dan juga pembagi ilmu. Catur guru terdiri dari guru rupaka, guru pengajian, guru wisesa, dan guru swadyaya. Di dalam ajaran Pañca Nyama Brata terdapat ajaran guru suśrusa. Guru suśrusa berarti mendengarkan atau menaruh perhatian terhadap ajaran-ajaran dan nasihat-nasihat guru. Di dalam teks Ādiparwa diceritakan saat Sang Āruṇika melaksanakan kewajibannya untuk menjaga sawah yang diperintahkan oleh gurunya Bhagawān Dhomya. Murid yang lain, Sang Utamanyu diperintahkan menggembala sapi, dalam melaksanakan tugasnya ia sangat lapar dan haus maka ia minta-minta terhadap orang-orang, namun perbuatan itu dilarang oleh Bhagawān Dhomya. Selanjutnya Sang Utamanyu meminum sisa susu sapi dari anak sapi yang digembala juga dilarang oleh gurunya sehingga ia meminum getah daun waduri yang menyebabkan Sang Utamanyu menjadi buta. Perbuatan tersebut merupakan perwujudan ajaran guru suśrusa yang tulus kepada seorang guru. Ajaran guru suśrusa juga ditunjukkan oleh Sang Weda kepada sang guru. Ia diperintahkan untuk memasak dan menghidangkan berbagai hasil masakannya dan perintah Bhagawān Dhomya dilaksanakan sebaik mungkin. Ajaran guru suśrusa berkaitan erat dengan guru bhakti. Bhakti bukan hanya kepada Tuhan saja, ajaran bhakti juga diterapkan kepada orang tua. Bhīṣma dengan bhakti-nya kepada ayahnya Raja Śantanu rela untuk brāhmacari selama hidupnya dan tidak menjadi raja di Hāstina agar ayahnya dapat mengawini Gandhawati. Wujud bhakti kepada orang tua juga ditunjukkan oleh Sang Garuḍa untuk membebaskan ibunya Dewi Winatā dari perbudakkan yang dilakukan oleh Dewi Kadrū berserta anak-anaknya.
YOGA DALAM PERNASKAHAN NUSANTARA SEBAGAI DAYA TARIK WISATA DI BALI Saitya, Ida Bagus Subrahmaniam
PARIWISATA BUDAYA: JURNAL ILMIAH AGAMA DAN BUDAYA Vol 5, No 1 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pba.v5i1.1325

Abstract

The development of tourism attraction is the main driver of the tourism sector requires the cooperation of all stakeholders consisting of the public and the government, direct cooperation from the business community and from the private sector. Cultural tourism is one type of tourism that utilizes the development potential of human cultural output as an object of attraction. This type of tour can provide benefits in the socio-cultural field because it can help preserve cultural heritage as the identity of local people who have that culture. The potential for spiritual tourism to be developed in Indonesia, especially Bali because it has a number of suitable destinations. The arrival of tourists to Bali is a specialty for Bali, because generally people know India as the center of world yoga. In Bali, there are many talks about the teachings of yoga, one of which is the sadaá¹…gayoga teachings contained in the text of Wá¹›haspati Tattwa.
KOMUNIKASI SIMBOLIK DALAM PENGGUNAAN UPAKARA YAJñA PADA RITUAL HINDU Tary Puspa, Ida Ayu; Sinta Dewi, Ni Putu; Subrahmaniam Saitya, Ida Bagus
Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya Vol 14, No 1 (2019): MARET 2019
Publisher : Institut Hindu Dharma Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (843.607 KB)

Abstract

Hindus in carrying out rituals by way of karma and devotional service use ceremonial means called upakara or also called banten. Upakara presented to Ida Sang Hyang Widhi Wasa and its manifestations must be based on sincerity which is also adjusted to the level of yajña that can be carried out by Hindus both at the level of Nista, masdya, and the main.In the process of making and offering upakara there is symbolic communication, namely the symbol of devotion to God / Ida Sang Hyang Widhi Wasa by sparking gratitude to Him. Symbolic communication is communication that uses symbols that have been agreed upon by the community or a certain group. The message will have the same meaning if it is in accordance with the agreement set by a certain community.Every communication process that is interwoven between individuals with one another means becomes the main element. Whereas language has a very strategic position and the mind becomes a very significant thing in identifying and interpreting a symbolIn the yajña or bebantan upakara there are several principles which are principle, namely the principle of name or designation, it can also be the sound equation in the material of the bull itself. The principle of this name means that the elements of the bull when viewed from the name or sound contain the meaning that is in accordance with the purpose of the upakara.
FAKTOR-FAKTOR PENYEBAB PEREMPUAN HINDU BEKERJA PADA INDUSTRI BANTEN Puspa, Ida Ayu Tary; Jendra, I Made Iwan Indrawan; Saitya, Ida Bagus Subrahmaniam
VYAVAHARA DUTA Vol 15, No 1 (2020): MARET 2020
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (363.041 KB)

Abstract

Ceremonies in Hinduism are carried out by people in their daily lives or certaindays. This gives an opportunity for Balinese women to play a role in the preparation of ceremonies as a means of offering at the ceremony. In this era of globalization because many Balinese women work in the public sector as employees, lecturers, medical staff, and others, causing them to have less time in preparing the ceremony. This gives an opportunity for Balinese women who love and pursue upakara to do so. There are those who make offerings as a home industry and some who work on a shop that prepares services based on orders. Hindu women who work in the banten industry, one of them is in the Desa Pakraman Penatih Denpasar Bali as the center of the banten industry is driven by two factors, namely the presence of internal and external factors. The internal factor is to increase family income and the desire to be independent. As for the external factors because of the opportunities and opportunities also because of the husband. These factors make Hindu women who work in the banten industry earn their own income that can be used for their needs independently and also for family needs.
FAKTOR-FAKTOR PENYEBAB TINDAK PIDANA KEKERASAN SEKSUAL TERHADAP ANAK Subrahmaniam Saitya, Ida Bagus
VYAVAHARA DUTA Vol 14, No 1 (2019): MARET 2019
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (180.89 KB)

Abstract

Law No. 23 of 2002 concerning Child Protection, affirms that children are a mandate as well as the gift of God the Almighty, which we must always guard because in them the dignity, dignity and rights as human beings must be upheld. Children who are victims of crime are weak people who often cannot protect and help themselves because of their situation and conditions. Crime of sexual violence against children is a crime that uses violence or threats of violenceagainst children so that the child can be controlled for sexual relations. Internal factors causing criminal acts of sexual violence such as the proximity of the perpetrator to the victim, the role of the perpetrator, and the position of the victim. External factors that cause sexual violence crimes, namely environmental influences, such as being far from the crowd, lonely, or closed places that allow perpetrators to commit sexual violence.
ESTETIKA HINDU DALAM CERITA SUNDA DAN UPASUNDA PADA TEKS ADIPARWA Saitya, Ida Bagus Subrahmaniam
Sanjiwani: Jurnal Filsafat Vol 9, No 2 (2018)
Publisher : IHDN Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/sjf.v9i2.1624

Abstract

?diparwa is an early part of the Mah?bh?rata. ?diparwa can be considered to consist of 2 (two) separate sections. The first part, presenting the framework of the Bh?rata epic, is the story of the sacrifice on the order of Janamejaya in order to destroy the dragons because Parik?it who was the father of Janamejaya was killed by the Taksaka. The second part, contains the genealogy of the Pa??awa and Korawa, their birth and youth to Arjuna?s marriage to Subhadr?. In addition to the above story, in ?diparwa there are also stories about Sunda and Upasunda, the story is often used in Balinese art, especially in the ballet. Sunda and Upasunda are siblings who are very loyal, they get the grace to be able to master the tri Bhuwana of Bha??ra Brahm?. The Sundanese and Upasunda stories contain elements of Hindu aesthetics, namely Satyam, Siwam, and Sundaram.
MULTICULTURALISM IN HINDU RELIGIOUS EDUCATION PERSPECTIVE Subrahmaniam Saitya, Ida Bagus; Suastika Arimbawa, I Komang; Gaduh, Acyutananda Wayan; Suryanti, Putu Emy; Rahayu, Ni Putu Ersa
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 4, No 1 (2020)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijhsrs.v4i1.1415

Abstract

Indonesia, like other developing countries, has social problems that are not simple. The economic crisis followed by various other crises made people aware of the importance of social capital. Social capital is the collective energy of the community in the form of togetherness, solidarity, cooperation, tolerance, trust, and responsibility of every society members in playing their duties and obligations. The development of dynamic society and social problems that continue to develop these days, require attention and sensitivity from all nation elements, not only from experts and observers of social problems but also the education world, especially concerning religious education which has a very strategic role as a vehicle and ?agent of change? for the society. The pluralistic condition of Indonesia both in terms of ethnicity, race, religion, and social status makes an extraordinary contribution to the development and dynamics in society. Therefore, it is considered very important to provide a portion of religious education in a multicultural perspective in the Indonesian education system, both through substance and learning models. This is considered important to provide a briefing and foster the development of insight and personality, also train students' sensitivity in facing the social symptoms and problems that occur in society.
Estetika Hindu dalam Cerita Sunda dan Upasunda pada Teks Adiparwa Saitya, Ida Bagus Subrahmaniam
Sanjiwani: Jurnal Filsafat Vol 9, No 2 (2018)
Publisher : IHDN Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/sjf.v9i2.1692

Abstract

Ādiparwa is an early part of the Mahābhārata. Ādiparwa can be considered to consist of 2 (two) separate sections. The first part, presenting the framework of the Bhārata epic, is the story of the sacrifice on the order of Janamejaya in order to destroy the dragons because Parikṣit who was the father of Janamejaya was killed by the Taksaka. The second part, contains the genealogy of the Paṇḍawa and Korawa, their birth and youth to Arjuna’s marriage to Subhadrā. In addition to the above story, in Ādiparwa there are also stories about Sunda and Upasunda, the story is often used in Balinese art, especially in the ballet. Sunda and Upasunda are siblings who are very loyal, they get the grace to be able to master the tri Bhuwana of Bhaṭāra Brahmā. The Sundanese and Upasunda stories contain elements of Hindu aesthetics, namely Satyam, Siwam, and Sundaram.
Co-Authors A.A. Diah Indrayani Acyutananda Wayan Gaduh Adi Suryana Ambarnuari, Mery Anggriawan, G. Arya Gaduh, Acyutananda Wayan Gaduh, Acyutananda Wayan Gede Agus Siswadi Hari Harsananda Harsananda, Hari Harsananda, Hari Harsananda I Gede Sathya Dharma Putra Mahardika I Ketut Wardana I Komang Suastika Arimbawa I Made Ary Hardana Yasa I Wayan Redi Ida Ayu Tary Puspa IDA AYU TARY PUSPA Ida Bagus Putu Adnyana Jagadhita, Pande Putu Puja Jelly, Ni Kadek Jendra, I Made Iwan Indrawan Kurniarini, Ni Nyoman Yunike Ni Gusti Ayu Nyoman Meilani Ni Luh Ratna Sari Ni Putu Ersa Rahayu Putu Emy Suryanti Rahayu, Ni Putu Ersa Sinta Dewi, Ni Putu Subawa, I Made Pasek Suryanti, Putu Emy Wirawan, I Nyoman Gede