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All Journal Jurnal Kajian Bali Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies ANUBHAVA: Jurnal Ilmu Komuniksi Hindu Sevanam: Jurnal Pengabdian Masyarakat Literacy : International Scientific Journals of Social, Education, Humanities Japam Guna Widya : Jurnal Pendidikan Hindu Pangkaja: Jurnal Agama Hindu
I Gusti Ngurah Sudiana
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CONTRADICTIONS OF THE COMMUNITIES OF UNDISAN TEMBUKU BANGLI IN RESPONDING TO THE ORGANIZATION OF NGABEN IN CREMATORIUM I Wayan Arya Adnyana; I Gusti Ngurah Sudiana; Ida Ayu Tary Puspa
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 6 No 1 (2022)
Publisher : UHN I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/vidyottama.v6i1.815

Abstract

The purpose of this study is to examine the pros and cons of holding the Ngaben ceremony at the crematorium for the people of Undisan Village, Tembuku, Bangli, Bali, and to examine the implications of the ceremony. Ngaben at the crematorium for the people of Undisan Village, Tembuku, Bangli, Bali. The data were analyzed using several theories, namely McDonaldization theory, Symbolic Interactionism Theory and Social Change Theory. This study uses a qualitative approach. The research location is Undisan Tembuku Village, Bangli, Bali. Data collection techniques were carried out through observation, interviews, and document studies. Data validity was obtained by using triangulation technique. Informants were determined purposively, and the researcher himself as the main instrument was assisted by interview guides, cameras and stationery. From the results of the study, the pros and cons of the community in the Ngaben ceremony at the crematorium are as follows. People who are pro of the equality of the Ngaben ceremony at the crematorium, the equality of sradha and devotional service, the basic equality of beliefs, changes in tradition, considerations for choosing the place for the Ngaben ceremony at the crematorium, considerations of cost efficiency, limited time, energy, and solidarity, work in the non-agricultural sector (heterogeneous), educated community groups, loosening customary sanctions in responding to social change. As for the people who are against the preservation of traditions, strengthening solidarity, employment in the agricultural sector (homogeneous), community groups with limited education, strict customary sanctions in responding to social change.
IMPLICATIONS OF DHARMAGITA LEARNING TOWARDS THE DEVELOPMENT OF STUDENTS' COMPETENCIES AT PASANTIAN WIRAMA SANTI SASMITA KAPAL VILLAGE MENGWI BADUNG I Made Dharmawan; I Gusti Ngurah Sudiana; I Made Surada
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 6 No 2 (2022)
Publisher : UHN I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/vidyottama.v6i2.1678

Abstract

Dharmagita are sacred songs that specifically contain dharma values and are used to accompany Hindu religious ceremonies. Badung is one of the regencies in Bali Province which is quite intense in developing community skills for Dharmagita, one of is through Pasantian Wirama Santi Sasmita. Regarding on that, researchers are interested in studying further the implications of Dharmagita learning for students at the Pasantian Wirama Santi Sasmita, Desa Adat Kapal, Mengwi District, Badung Regency, by studying in depth and specifically the implications of implementing Dharmagita at Pasantian Wirama Santi Sasmita on the development of student competencies both in the realm of spiritual and social attitudes (affective), knowledge (cognitive), and also skills (psychomotor). To solve the formulation of the problem, the type of research used in this research was descriptive qualitative research, with a phenomenological approach. The results of this study indicated that the implications of implementing Dharmagita at Pasantian Wirama Santi Sasmita consist of implications for participants which describe strengthening spiritual attitudes, developing social attitudes, increasing knowledge, and developing skills (psychomotor).
THE EXISTENCE OF TRADITIONAL VILLAGES IN THE STATE CONSTRUCTION OF THE REPUBLIC OF INDONESIA I Gusti Ngurah Sudiana; Nuriawan, I Nengah Alit
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 9 No 2 (2025)
Publisher : UHN I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/vidyottama.v9i2.2361

Abstract

This study aims to analyze the existence of the Traditional Village in the Provincial Government of Bali. This research was conducted in two districts in Bali, namely Bangli and Karangasem. Data collection in this study was carried out through observation, in-depth interviews, and documentation studies. Based on the research conducted, it was found that, the differences in the structure of traditional village leaders can be described in two types, namely the traditional village version of the leadership structure of the Bali Aga traditional village and the version of the Balinese Majapahit traditional village. The Bali Aga traditional village referred to in this study is the Tenganan Pagringsingan Traditional Village, Manggis sub-district, Karangasem district, and the Batur Traditional Village, Kintamani Bangli, representing the Bali Aga Traditional Village. Meanwhile, the Kubu Traditional Village, Bangli District, Bangli Regency, and Karangasem Traditional Village, Karangasem District, Karangasem Regency, represent the Balinese Majapahit/apanage traditional village. Bali Aga traditional villages are found in the mountainous areas of the Bangli, Karangasem, Tabanan, and Singaraja districts. Regarding the term Bali Mula Traditional Village or Bali Aga, Balinese customary law experts still do not have an agreement as a unified word term for the name of the Traditional Village whether it is Bali Aga/Bali Mula, Bali Apanaga, and so on. In this research, the name used for the term Balinese Traditional Village as it is found in the area mentioned above is the Bali Aga Traditional Village. Meanwhile, villages other than Bali Aga Village are called Bali Apanaga.
THE FUNCTION OF THE TOLOTANG TRADITIONAL LEADER'S HOUSE AS A MEDIA FOR CONFLICT RESOLUTION IN THE HINDU COMMUNITY IN AMPARITA VILLAGE Ulio; I Gusti Ngurah Sudiana; I Nyoman Ananda
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 7 No 2 (2023)
Publisher : UHN I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/vidyottama.v7i2.2379

Abstract

The Tolotang Hindu community in Amparita Village is a traditional community whose life is still dominated by old customs. The majority of residents in Amparita Village adhere to Hinduism as a core belief from time to time until now. All lines of activities related to customs, traditions and religion are implemented and decided at the Tolotang Traditional Leader's house. The House of Tolotang Traditional Figures is one of the traditional traditional houses of the Bugis community as the residence of Tolotang Traditional Figures. Apart from being a place for traditional leaders and their families to live, this house also has another function as a place to resolve disputes or social conflicts that occur in society.The approach used in this study is a qualitative approach. The data sources used are primary data in the form of data obtained from observations, interviews and documentation, and secondary data in the form of relevant data related to the research. Determining informants using purposive sampling technique. Data analysis techniques include data reduction, data classification, data interpretation, and drawing conclusions. The theories used to dissect existing problems are structural functionalism theory, conflict resolution theory, and social integration theory.The function of the Tolotang Traditional Leader's house is as a media for resolution, namely conflict as a function as a medium for discussion, as a medium for negotiations, as a place of mediation, as a place of mediation, as a function to decide and resolve conflicts, and finally, as a function of protecting the community regarding all problems and issues that exist in the Tolotang community, both related to ceremonial activities. religion, traditions and customs as well as resolving social conflicts that occur in society. The conflict resolution process carried out at the Tolotang Traditional Leader's house consists of several stages or parts, namely starting with conflict analysis or problem analysis, deliberation involving both parties to unite their voices or opinions, after the deliberation process to reach a consensus, the process of taking action must be in accordance with the method or the path to resolving the conflict that has been determined, then building a joint agreement to implement the results of the decision, and finally the decision evaluation stage so that it can represent all the interests of the conflicting parties and provide a sense of fairness to all parties.
DIVERSITY OF TRADITIONAL VILLAGES IN BALI: PARHYANGAN, PAWONGAN AND PALEMAHAN PERSPECTIVES I Gusti Ngurah Sudiana
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 7 No 1 (2023)
Publisher : UHN I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/vidyottama.v7i1.2380

Abstract

This study aims to analyze the differences between the three types of traditional villages, both the traditional village of the mountains, the traditional village of Dataran and the traditional village of Pesisir or Anyar from the side of Parhyangan, Pawongan and Palemahan. This is what will be investigated in depth so that people know correctly about this diversity. This research is a descriptive research with data collection methods through observation, in-depth interviews and documentation studies. The results of the study stated that the diversity of traditional villages from the side of Parhyangan, Pawongan and Palemahan cannot be denied that there are differences from one to another. This gave rise to the term Mawacara Negara village, mawa tata, bhina wakya eka sruti, kala patra village or kala tattwa village. That the diversity of traditional villages in terms of Parhyangan, Pawongan and the Palemahan of the meaning is the same in different forms.
PITULIKUR VILLAGE: THE SOCIAL STRUCTURE OF THE COMMUNITY OF ANCIENT BALI IN THE TRADITIONAL VILLAGE OF DUDA, SELAT SUB-DISTRICT, KARANGASEM DISTRICT Ni Made Widiastuti; I Gusti Ngurah Sudiana; I Nyoman Subagia
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 7 No 2 (2023)
Publisher : UHN I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/vidyottama.v7i2.2385

Abstract

Pitulikur Village is an ancient community social structure thought to have existed since the mid-17th century. The implementation of aci by Pitulikur Village experienced disharmony and was not satisfactory to the community of Desa Adat Duda. The method of writing is a qualitative description with primary and secondary data sources. The theories used are Structuration Theory and Functional Structural Theory. Factors causing disharmony are internal and external factors that disrupt the balance of energy in sekala and niskala. The role of Pitulikur Village based on Awig-Awig Desa Adat Duda is to organize Aci Usaba Emping, Usaba Kapat, Usaba Bangket, Aci Mendak at Ulun Siwi Temple, Metabuhin, and Aci Usaba Dalem. Pitulikur Village functions according to the concept of Catur Lawa and Prasadam Bangun Urip; namely, Pasek functions as a mass mobilizer in prasadam getting puspusan / feet. Kebayan functions to organize, manage resources. In prasadam get polo/brain. Penyarikan functions as secretary, in prasadam gets ikuh/tail. Members/Jro Desa get prasadam in addition to feet, brain, and tail. This research found that the existence of Pitulikur Village strengthens the organization of aci in Desa Adat Duda, because it gets the legality of authority both in sekala and niskala through the existence of sacred buildings of Pasek, Kebayan, and Penyarikan in the main mandala of Pura Puseh and Pura Desa (Bale Agung). The organization of aci can be harmonious with the functioning of agil.
THE DYNAMICS OF THE NGABEN CEREMONY IN BANJAR JADI BABAKAN, BANJAR ANYAR VILLAGE, KEDIRI , TABANAN REGENCY Dewa Ketut Sujatha; I Gusti Ngurah Sudiana; I Wayan Wastawa
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 8 No 2 (2024)
Publisher : UHN I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/vidyottama.v8i2.2472

Abstract

 
THE ROLE OF COUNSELOR SARWE SUKHINAH BHAWANTU FOUNDATION GIVING HINDU MARRIAGE COUNSELING IN DENPASAR CITY Ida Ayu Aryani Kemenuh; I Gusti Ngurah Sudiana; Ida Bagus Gede Candrawan
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 7 No 2 (2023)
Publisher : UHN I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/vidyottama.v7i2.2796

Abstract

Marriage is an inner and outer bond fostered by the groom and the bride in the bond of husband and wife. Marriage is a manifestation of the seriousness of the purusa and pradhana in carrying out religious dharma, and state dharma in living life. Phenomenon in Denpasar City, many married couples register for divorce at the Denpasar District Court. True marriage is to gain happiness, but ends in divorce. This needs to get the attention of all parties to prevent divorce in the city of Denpasar. The presence of counselors at the Sarwe Sukhinah Bhawantu Foundation in providing counseling has helped prospective wedding couples to prepare themselves as well as possible. Counselors at the Sarwe Sukhinah Bhawantu Foundation have helped the people of Denpasar city in preventing problems regarding divorce by providing premarital counseling to teenage couples or prospective brides. In addition, counselors at the Sarwe Sukhinah Bhawantu Foundation also provide counseling in caring for marriages for couples who are already married.
THE MEANING OF TAKSU IN HINDU SOCIETY Rudita, I Made; I Gusti Ngurah Sudiana; I Nyoman Alit Putrawan
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 8 No 2 (2024)
Publisher : UHN I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/vidyottama.v8i2.3583

Abstract

Globalization and modernization affect the lives of the Hindu community in Denpasar City, especially in the aspect of the Hindu religion. The cultural traditions of Balinese society hold many mysterious things. One of them is the conception of taksu, which is believed by many Balinese people in general, and Denpasar people in particular, to be the peak energy or spiritual power that is really needed in various aspects of socio-religious life, including Balinese artistic life. So that the taksu conception can be useful for artists (pregina) in producing quality and stunning works of art, it is important to look for the implied meaning behind the taksu conception. Based on this, it is necessary to reconstruct divine teachings (theology) through research on the meaning of taksu, especially taksu pregina (artists) in Hindu society in Denpasar City. Based on this description, this research discusses the meaning of taksu in Hindu society in Denpasar City, Hindu Theological Studies. The aim of this research is to find out, explain and analyze the meaning of taksu in Hindu society in Denpasar City. The theory used in analyzing the problem formulation in this research is symbol theory. This research uses scientific methods, literature study, observation and interviews. The meaning of taksu found in fulfilling the spiritual needs of the Hindu community in Denpasar City is: (1) the religious meaning as a symbol of all artists' activities (pregina) to build and awaken the power of taksu which is classified as a religious activity, (2) the meaning of bhakti as a symbol of all artists' activities (pregina) to build and awaken the power of taksu carried out with a sense of devotion as a form of offering to God, (3) aesthetic meaning as a symbol of all the artist's activities (pregina) to build and awaken the power of taksu is very full of aesthetic values originating from religion Hinduism (4) means respecting time as a symbol that time is a very valuable thing, a blessing and gift from God given to every human being. , and (5) the meaning of work professionalism as a symbol for humans to work in their profession (gina) in accordance with the talents (guna) they have had since birth.
INTEGRATION OF PUTRIKĀ AND SENTANA RAJEG IN BALINESE CUSTOMARY INHERITANCE LAW: A GENDER EQUALITY PERSPECTIVE I Gusti Ayu Jatiana Manik Wedanti; I Gusti Ngurah Sudiana; I Made Dian Saputra
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 9 No 1 (2025)
Publisher : UHN I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/vidyottama.v9i1.4874

Abstract

This article explores the intersection of the putrikā provision in Hindu law and the sentana rajeg practice in Balinese customary law through the lens of gender equality in inheritance. Putrikā, as articulated in the Manava Dharmasastra, legitimizes the appointment of daughters as heirs in the absence of sons, preserving both lineage (gotra) and religious duties. Likewise, sentana rajeg enables daughters to assume hereditary roles within Balinese adat, including through nyentana marriages. This study applies a normative legal methodology incorporating conceptual, historical, and statutory approaches. It finds that both legal traditions, despite their patriarchal foundations, contain adaptive mechanisms that acknowledge female inheritance under certain conditions. These mechanisms reflect a legal pragmatism oriented toward maintaining familial and spiritual obligations. From a modern human rights perspective, these customary norms require reinterpretation to align with principles of substantive gender equality. Strengthening women’s inheritance rights not only promotes justice within traditional societies but also reinforces the legitimacy and adaptability of customary law in a globalized context. The article argues for collaborative legal reform involving customary authorities, state institutions, scholars, and civil society to create inclusive, equitable inheritance frameworks that respect both tradition and contemporary gender norms.
Co-Authors Desak Putu Oka Shinta Purnamayanti Dewa Ketut Sujatha Dewi Rahayu Aryaningsih Harmi T I Gede Januariawan I Gede Suwantana I Gusti Ayu Jatiana Manik Wedanti I Ketut Tanu I Made Adi Brahman I Made Bagiarta Mandraguna I Made Dharmawan I Made Dian Saputra I Made Rudita I Made Surada I Nengah Alit Nuriawan I Nyoman Alit Putrawan I Nyoman Ananda I Nyoman Subagia I Wayan Arya Adnyana I Wayan Wastawa I Wayan Wira Ida Ayu Aryani Kemenuh Ida Ayu Tary Puspa Ida Bagus Gede Candrawan Ni Made Widiastuti Ni Nengah Puji Widiani Relin D.E Suwastawa, Kadek Ulio