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All Journal Mahasiswa S1 Teologi Hindu MUDRA Jurnal Seni Budaya Kamaya: Jurnal Ilmu Agama Purwadita : Jurnal Agama dan Budaya Kalangwan: Jurnal Pendidikan Agama, Bahasa dan Sastra Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya Vyavahara Duta 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

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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.
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.
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.
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.
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 | DOI: 10.25078/wd.v14i1.1040

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 | DOI: 10.25078/vd.v15i1.1436

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 | DOI: 10.25078/vd.v14i1.1097

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.
Secularization Of Pura Besakih In Bali Ida Bagus Subrahmaniam Saitya; I Komang Suastika Arimbawa
Jurnal Penelitian Agama Hindu Vol 4 No 4 (2020)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (150.628 KB)

Abstract

Pura Besakih is the largest temple in Bali and as Pura Kahyangan Jagat. Pura Kahyangan Jagat is a place of worship for Ida Sang Hyang Widhi Wasa and all of His manifestations. Pura Kahyangan Jagat is a general temple, meaning that everyone can pray at the temple to ask for safety/mercy, welfare, and shade in the universe. Pura Pura Besakih as a tourist attraction has an impact on a shift in values ​​and meaning, at the beginning of its establishment, Pura Besakih was a sacred temple, full of religious-magical values, but seen from the use of Pura Besakih as a tourist attraction that has attracted foreign tourists to visit to Pura Besakih. The method used is a qualitative method with data collection techniques in the form of observation and literature. There has been a change in the views and mindsets of the community and local government to take advantage of the Hindu spiritual cultural heritage into the form of economic values. Pura Besakih as an element of the wealth of Hindu spiritual culture that is preserved and observed by the community is commercialized for tourism purposes by utilizing Pura Besakih as a tourist attraction. These problems have caused the sacred and religious values ​​of Pura Besakih to experience secularization. Global culture with its ideology of freedom, may not recognize the rules for menstruation (menstruation) or cuntaka because there are deaths (according to village regulations, kala, patra that apply in the local area) to enter temples due to customary rules / awig-awig, this can cause Hindus feel uncomfortable when praying in temples.
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 Puspa, Ida Ayu Tary Putu Emy Suryanti Rahayu, Ni Putu Ersa Sinta Dewi, Ni Putu Subawa, I Made Pasek Suryanti, Putu Emy Wirawan, I Nyoman Gede Yuliarmini, Ni Made