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Hartaka, I Made
STAH Negeri Mpu Kuturan Singaraja
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Implikasi Yoga Marga Terhadap Kesehatan Rohani Ni Made Yunitha Asri Diantary; I Made Hartaka
Jurnal Yoga dan Kesehatan Vol 3 No 2 (2020): Volume 3 No.2 Tahun 2020
Publisher : UHN IGB Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (468.126 KB) | DOI: 10.25078/jyk.v3i2.305

Abstract

Hindus have a noble purpose in life namely moksartham jagadhita ya ca iti dharma or attain jagadhita (physical well-being) and moksa (inner peace). This goal can be achieved by a variety of paths known as catur marga or catur yoga. Catur marga or catur yoga is a method or way that can be done to get closer between humans and God. The catur yoga marga are bhakti yoga, karma yoga, jnana yoga, and raja yoga. Each individual can take the path that he wants to pursue to reach God. This path is carried out with a sincere heart and in accordance with the conditions of each Hindu. Through this yoga path, Hindus can actualize their lives in accordance with their respective obligations. Self-control through mind control as a whole through the practice of meditation can be a medium in achieving this life goal. Control of the senses and the human mind is key in managing the mental and spiritual health of mankind. In yoga this self-control is very important and important to apply, so it is obligatory to do meditation in this life as a way to achieve spiritual health that is directly related to physical health. A healthy mind will mean creating a healthy body.
Simbolisasi Wanita dalam Kakawin Arjuna Wiwaha Yunitha Asri Diantary; I Made Hartaka
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 7, No 1 (2023)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v7i1.2823

Abstract

Women have an important position and role in life, not only appearing as sacred beings who are adored. Women are also chased and coveted by the opposite sex to become lovers and wives. Women are often the center of attention because of their beauty and beauty. In kakawin arjuna wiwaha women have a very central position in achieving the mission of saving the three worlds. In accordance with the civilization of the gods, women are not only equal to men, but men are also very dependent on women. The Gods will not be able to carry out their duties perfectly whether in creating, maintaining or fusing without a partner as a source of strength. So that the gods Brahma, Visnu, and Siva can only carry out their main tasks and functions when there is magic. Likewise with men in life in the world they will not be able to carry out their swadharma properly without encouragement or motivation from their women. The influence of women is so great in this life, that society should be able to glorify women and appreciate them more. Women in the kakawin arjuna wiwaha have several positions that depict special symbols or signs according to their roles, such as testing the firmness of a man's faith, women as goddesses, women as weapons and women as wives.
Implementasi Ajaran tata Susila Dalam Agama Hindu Di Panti Asuhan Narayan Seva Nia Pratami; Tina Septiana; I Made Hartaka
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 5, No 1 (2023)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/darsan.v5i1.3582

Abstract

Manusia merupakan makhluk yang memiliki ciri khas, terutama dalam hal kemampuan intelektual dan sosial yang mampu untuk berpikir secara kompleks, memproses informasi, merenungkan berbagai konsep dan mampu membuat keputusan berdasarkan pemikiran dan pertimbangan. Selain itu memungkinkan manusia untuk berbagi ide, pengetahuan, dan emosi dengan orang lain. Ajaran Tata Susila berkaitan dengan tattwa (filsafat), susila (etika) dan upacara (ritual), yang erat hubungannya dan saling mengisi satu sama lain. Tata Susila dalam ajaran agama hindu berasal dari bahasa Sanskerta yang memiliki arti tingkah laku baik dan benar. Perbuatan yang baik atau tingkah laku yang baik terkandung dalam kata susila. Tata susila sebagai konsep etika dan moral membahas mengenai apa yang dianggap benar dan salah dalam tindakan dan perilaku manusia serta mejadi dasar bagi individu dan keompok untuk membuat keputusan dalam menghadapi situasi moral di kehidupan sehari-hari. Tujuan tata susila diantaranya dapat membina hubungan yang selaras dan menjaga keharmonisan hubungan yang rukun antar masyarakat dengan makhluk hidup di sekitarnya, dimana agama sebagai dasar dari tata susila berdasarkan ajaran agama hindu.
EKSISTENSI RUMAH ADAT SAKA RORAS DESA CEMPAGA KECAMATAN BANJAR KABUPATEN BULELENG Ni Kadek Yuni Ariningsih; I Made Gami Sandi Untara; I Made Hartaka
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 5, No 1 (2023)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/darsan.v5i1.3628

Abstract

Rumah adat saka roras adalah rumah adat yang terletak di Desa Cempaga Kecamatan Banjar Kabupaten Buleleng. Rumah adat saka roras merupakan rumah yang disakralkan oleh masyarakat Desa Cempaga. Adapun rumusan masalah penelitian ini terdiri dari: 1) Apa Landasan adanya rumah adat saka roras? 2) apa fungsi rumah adat saka roras, 3) apa makna filosofi dari rumah adat saka roras? Landasan teori yang di gunakan peneliti dalam menganalisis masalah yaitu: 1) Teori Religi 2) Teori struktural fungsional 3) Teori Hermeneutika. Jenis riset ini adalah penelitian kualitatif deskriptif dengan mendeskripsikan objek yang di teliti. Metode yang digunakan untuk mengumpulkan data adalah: metode observasi, metode wawancara, metode kepustakaan dan metode dokumentasi. Data yang terkumpul kemudian di analisis dengan metode analisis deskriftif dengan menggunakan teknik reduksi data, penyajian data dan penyimpulan. Hasil penelitian menunjukkan: 1) Pembangunan rumah adat saka roras dilandasi oleh adanya cerita turun temurun yang hingga saat ini menjadi sejarah, landasan sosioreligius, landasan estetis dan landasan religi. 2) Fungsi rumah adat saka roras adalah: fungsi religi yang digunakan untuk melaksanakan pemujaan terhadap Tuhan dan leluhur, fungsi sosial yaitu untuk meningkatkan solidaritas dan kebersamaan masyarakat dan krama Desa Cempaga, sebagai pelestarian budaya untuk mempertahankan dan melestarikan adat dan budaya. 3) Makna filosofi yang terdapat dalam rumah adat saka roras yaitu makna keharmonisan untuk meningkatkan keharmonisan antara Tuhan, manusia atau keluarga yang menempati rumah adat saka roras, dan lingkungan sekitar hal ini didapat dari fungsi kompleks. Makna simbolik yaitu adanya tempat atau ruang yang disimbolkan sebagai tempat pemujaan Tuhan. Kata kunci: Eksistensi, saka roras, filosofi
Nilai Ajaran Agama Hindu Dalam Upacara Ngaturang Idangan Kusuma Dhana, I Gusti Made; Yuliani, Ni Made; Sariyani, Ni Nyoman; Arlinayanti, Kadek Dwi; Hartaka, I Made
Metta : Jurnal Ilmu Multidisiplin Vol. 3 No. 1 (2023)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/metta.v3i1.1807

Abstract

Hindus, especially in Bali, cannot be separated from ritual activities or yadnya ceremonies. Ritual activities have become the breath of life for the Hindu community, especially in Bali which has been passed down from generation to generation, where one of them is the Ngaturang Idangan Ceremony. The research objective was to find out the value of Hindu religious education in the Ngaturang Idangan Ceremony. The method used is qualitative research. Data collection uses non-participant observation techniques, unstructured interview techniques, document study techniques, and literature study techniques. The results of this study are that the reason for carrying out this ceremony is due to theological reasons, mythological reasons, philosophical reasons, and sociological reasons. The process of carrying out this ceremony can be divided into four stages, namely the preparatory stage, the initial stage, the core stage, and the final stage. The value of Hindu religious education contained in the implementation of the Ngaturang Idangan Ceremony includes the value of tattwa education, the value of moral education, the value of ceremonial education, the educational value of tat twam asi, and the educational value of tri hita karana.
Pelaksanaan, Makna Dan Nilai Pada Tradisi Ngejot Tumpeng-Anten Di Desa Pekraman Kesian Gita Widyantini, Pande Putu; Hartaka, I Made
Ganaya : Jurnal Ilmu Sosial dan Humaniora Vol 4 No 4 (2021)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/ganaya.v4i4.3091

Abstract

Hinduism has many religious holidays, especially Balinese Hinduism. One of the holy religious holidays in Bali is Galungan. Galungan Day is usually greeted with a joyful atmosphere, this is because the philosophy of Galungan Day is the day when good (dharma) wins over evil (adharma). Speaking of traditions, the island of Bali itself has so many traditions that have been passed down from ancestors and are still preserved today. Likewise, when the Galungan holiday arrives, it will also be followed by the implementation of various traditions, one of which is the Ngejot Tumpeng-Anten tradition in the Kesian Pakraman Village. This research uses qualitative research. The results of this study indicate that the Ngejot Tumpeng-Anten tradition is a tradition that means togetherness between people, as a means of establishing relationships and silahturahmi with new couples. The implementation of this tradition is divided into two stages, namely right on Galungan day and on Galungan umanis. The difference between the first and second stages of ngejot lies in the time, the anten (bride) and the gift (jotannya). The tradition of Ngejot Tumpeng during Galungan is a tradition that has a high divine (theological) value, because it is a tradition related to faith in God Almighty. The use of offerings in Balinese terms called banten in this tradition is a form of self and also Ida Sang Hyang Widhi Wasa as the ruler of the maxrocosmos (bhuana agung) and microcosmos (bhuana alit) and also the universe. The values contained in this tradition, namely the value of togetherness, the value of mutual cooperation and the value of divinity / religion.
Etika Ritual Pada Pemujaan di Pura Sari Desa Selat Pandan Banten, Kecamatan Sukasada Kabupaten Buleleng Somawati, Ayu Veronika; Hartaka, I Made; Yuliani Dewi, Ni Luh Putu
Jurnal Penelitian Agama Hindu Vol 8 No 2 (2024)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/jpah.v8i2.2677

Abstract

Buleleng Regency has many old and unique temples which are very interesting to study. One of them is Sari Temple in Selat Pandan Banten Village, Sukasada District. In addition to the unique shape of the building, this temple also has a ritual ethic that distinguishes it from temples in general. The purpose of writing this article is to examine the forms and values ​​of ritual ethics in this temple. By using the methods of observation, interviews and documentation studies, the authors examine the existence of Sari Temple and the ritual ethics of the temple. Based on research results, the sacred building at Sari Temple is still in the form of bebaturan which has been maintained until now. The community agreed to maintain the original form of the temple because apart from preservation purposes, it is also because of the community's belief that has been passed down from generation to generation to always maintain the originality of the temple. Apart from being related to the shape of the building, this temple also has ritual ethics, that are worship is carried out without using bells, not using gongs and performing dances in the main area of ​​the temple and not being allowed to offer four-legged animals (suku pat). All of this is a form of implementation of religious teachings and the people's efforts to continue to carry out the traditions from generation to generation.
Integrasi Nilai-Nilai Dharma Agama dan Dharma Negara Dalam Tradisi Upacara Hindu di Bali Hartaka, I Made
Jurnal Penelitian Agama Hindu Vol 9 No 3 (2025)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/jpah.v9i3.4234

Abstract

The application of religious dharma in Bali is evident in religious rituals and also in the implementation of public policies that prioritize local cultural values. If we look at it, dharma in Hinduism is a good action based on Hindu teachings performed by Hindus for the development and interests of Hinduism. This aligns with the dharma of the state, which serves as a guideline regulating societal activities, including religious activities, to ensure they comply with regulations set by the state, such as regional regulations and public order. The purpose of this research is to analyze the intersection or connection between religious dharma and state dharma in the context of traditions or ceremonies in Bali. This research uses a qualitative method with a phenomenological approach. The results of this study are the dharma of religion and the dharma of the state in Hinduism, the manifestation of the values of the dharma of religion and the dharma of the state in religious ceremonies, the potential for conflict and resolution in the implementation of the dharma of religion and the dharma of the state, and the implications of integrating the values of the dharma of religion and the dharma of the state. The conclusion of this research shows that the integration of religious dharma and state dharma not only preserves the continuity of Balinese Hindu traditions but also strengthens the role of indigenous communities within the framework of the Indonesian rule of law. This integration can be strengthened through the development of regulations.
Co-Authors Arlinayanti, Kadek Dwi Ayu Veronika Somawati Desak Made Ayu Indri Safira Gede Indra Nisastra Gede Mahardika Gita Widyantini, Pande Putu I Dewa Gede Agus Priana Putra I Made Gami Sandi Untara I Putu Ariyasa Darmawan I Wayan Titra Gunawijaya Ida Bagus Putu Eka Suadnyana Ida Made Windya Kadek Suciani Kadek Yuli Wahyu Astini Ketut Sudiartha Komang Heriyanti Kusuma Dhana, I Gusti Made Luh Putu Cita Ardiyani Ni kadek Yuni Ariningsih Ni Made, Yunitha Asri Diantary Ni Putu Ayu Dian Puspa W Ni Putu Yuliani Dewi Ni Wayan Selina Dewi Nia Pratami Sariyani, Ni Nyoman Tina Septiana Yuliani Dewi, Ni Luh Putu Yuliani, Ni Made Yunitha Asri Diantary Yunitha Asri Diantary Ni Made Yunitha Asri Diantary Ni Made