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Mandala Theory Of Arthaśāstra And Its Implementation Towards Indonesia's Geopolitics And Geostrategy Ni Kadek Surpi; Ni Nyoman Ayu Nikki Avalokitesvari; I Made Gami Sandi Untara
Jurnal Penelitian Agama Hindu Vol 4 No 3 (2020)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (453.869 KB)

This article examines the Mandala Theory, which was formulated as a concept of national defense by Acarya Cakaya or Kautilya more than 2000 years ago. The Mandala theory has been used since ancient India. Various major kingdoms in Southeast Asia, including in the Nusantara, also use it even to be implemented in the defense system, embodied in their geopolitics and geostrategy. By some authors, Mandala Theory is still considered traditional and military heavy. But in fact, this theory is inseparable from other defense concepts such as diplomacy (The concept of Mantrashakti, Ṣāḍguṇya, and Cautr Upaya) which are the strength of a state. This qualitative study is using critical discourse analysis and Gadamer's hermeneutics. Mandala's theory as a defense concept in Chanakya's view was explored from several major theories in Arthaśāstra and its implementation in Indonesian geopolitics and geostrategy. However, the current defense needs to be adjusted, especially regarding the involvement of non-military elements, to build a strong state. Therefore, national defense theory should not only understood by state administrators. But also the intellectual cadre of state defense, and even all of its people.

Bissu: Ancient Bugis Priest (Perspective On The Influence Of Hindu Civilization In Bugis Land) I Made Gami Sandi Untara; Ni Wayan Sri Rahayu
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 4, No 2 (2020)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijhsrs.v4i2.1837

This study discusses the Bugis or Bissu priests in South Sulawesi Province. The Bugis people's belief in bissu has been written since ancient times and has even been documented in the Lontara I La Galigo. In general, Bissu is a man but looks like and dressed up like a woman or in the Bugis language; it is called Calabai. During the heyday of the kingdoms in South Sulawesi, a Bissu had a crucial position in traditional ritual activities and other sectors such as medicine, as a fortune teller, to determine good days and a royal advisor. They are believed as the bridge between humans and gods or ancestral spirits through their language called Torilangi. Along with the times, the existence of Bissu in South Sulawesi began to disappear because they were considered to be carrying out idolatrous activities. There is no more special attention given by the government to their survival. So that many Bissu has switched professions to survive, such as being a bridal make-up, working on rice fields and gardens as well as taking part in regional tourism activities through the Magiri attractions they display.

BISSU: ANCIENT BUGIS PRIEST (Perspective On The Influence Of Hindu Civilization In Bugis Land) I Made Gami Sandi Untara; Ni Wayan Sri Rahayu
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 5, No 2 (2021)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijhsrs.v5i2.3032

This study discusses the Bugis or Bissu priests in South Sulawesi Province. The Bugis people's belief in bissu has been written since ancient times and has even been documented in the Lontara I La Galigo. In general, Bissu is a man but looks like and dressed up like a woman or in the Bugis language; it is called Calabai. During the heyday of the kingdoms in South Sulawesi, a Bissu had a crucial position in traditional ritual activities and other sectors such as medicine, as a fortune teller, to determine good days and a royal advisor. They are believed as the bridge between humans and gods or ancestral spirits through their language called Torilangi. Along with the times, the existence of Bissu in South Sulawesi began to disappear because they were considered to be carrying out idolatrous activities. There is no more special attention given by the government to their survival. So that many Bissu has switched professions to survive, such as being a bridal make-up, working on rice fields and gardens as well as taking part in regional tourism activities through the Magiri attractions they display.

AJARAN AHIMSA DALAM BHAGAVADGĪTĂ I Made Gami Sandi Untara; Ni Made Supastri
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 1, No 1 (2019)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/vidyadarsan.v1i1.424

Bhagavadgȋtā is a very important holy book which gives a deep spiritual understanding of life. The Bhagavadgȋtā text is divided into 700 sloka which are summarized in 18 chapters or adhyaya. In addition to learning what the Almighty God means, the Bhagavadgȋtās, living beings, the Bhagavadgȋtā also learns about the teachings of Ahimsa. Ahimsa teachings emphasize not killing, not hurting and without violence. Ahimsa as a teaching that does not do violence. It is true that killing is a form of violence. But there are murders which are permitted and even required by Vedic teachings. Killing to preserve life is not an act of Himsa karma. Even the Bhagavadgȋtā which is conveyed by the Personality of Godhead, Sri Krishna is an order for Arjuna to rise and do his duty to kill his opponents on the battlefield. Murder must be carried out in order to perform duties and obligations.

KOSMOLOGI HINDU DALAM BHAGAVADGĪTĀ I Made Gami Sandi Untara
Jnanasidanta Vol 1, No 1 (2019): Teologi Hindu
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/jnana.v1i1.342

Hindus have a holy book, the Vedas, which are the guidelines for human life in every process of life, which gives enlightenment to life. One of them is Bhagavadgītā. Bhagavadgītā also learned about precept as manifestation of the universe. Hindu cosmology teaches about the origin of the creation and development of the universe by placing God, also called the Soul of the Universe, as the origin of the universe. Hindu cosmology is different from general cosmology studied by Western scientists, Hindu cosmology deliberately and consciously places God as the beginning, middle and end of the existence of the cosmos, while cosmology in general (Western) is not too important to place and involve God. The process of creation in the Bhagavadgītā begins with the most subtle form to the crudest form. It starts with the emptiness of the mind in the sphere of garbha (God's content). Then comes the element of consciousness (budhi), followed by the power of creation (mind), so that an element of self (ahamkara) appears, then five gross elements (Panca Maha Butha) are formed. The first creation of Panca Maha Butha is akasa (ether), followed by bayu (air), teja (fire), apah (water), and prathivi (land).Keywords: Hindu cosmology, Bhagavadgītā

UPAYA PENANGGULANGAN TINDAK PIDANA KEKERASAN SEKSUAL TERHADAP ANAK Komang Ayu Suseni; I Made Gami Sandi Untara
PARIKSA: Jurnal Hukum Agama Hindu Vol 1, No 1 (2017): Pariksa – Jurnal Hukum Hindu STAHN Mpu Kuturan Singaraja
Publisher : Sekolah Tinggi Agama Hindu Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/pariksa.v1i1.632

Tindak pidana perkosaan merupakan salah satu bentuk kekerasan terhadap perempuan, sebagai contoh kerentanan posisi perempuan utamanya terhadap kepentingan seksual laki-laki. Citra seksual perempuan yang telah ditempatkan sebagai objek seksual laki-laki ternyata berimplikasi jauh pada kehidupan perempuan, sehingga dia terpaksa harus selalu menghadapi kekerasan, pemaksaan dan penyiksaan secara fisisk serta psikis. Permasalahaan dan tujuan penelitian yang diambil antara lain: mengetahui faktor-faktor penyebab terjadinya tindak pidana kekerasan seksual terhadap anak, mengetahui upaya-upaya yang dapat dilakukan untuk memberikan perlindungan terhadap korban tindak pidana perkosaan. Dalam penelitian ini penulis menggunakan studi hukum yang bersifat normatif dimana dalam studi hukum ini penulis mempelajari hubungan timbal balik antara hukum dengan lembaga-lembaga sosial yang lain dan dalam hal ini penulis juga mengkaji dari buku-buku dan perundang-undangan. Penelitian ini menghasilkan kesimpulan faktor-faktor penyebab terjadinya tindak pidana kekerasan terhadap anak disebabkan oleh faktor kesadaran dari diri sendiri baik dari orang tua maupun masyarakat. Perlindungan hukum terhadap korban kejahatan (tindak pidana perkosaan) adalah dengan upaya-upaya pre-intif, preventif maupun represif yang dilakukan baik oleh masyarakat maupun aparat penegak hukum seperti pemberian perlindungan atau pengawasan dari berbagai ancaman yang dapat membahayakan nyawa korban. Pemberian bantuan medis maupun hukum secara memadai, proses pemeriksaan dan peradilan yang fair terhadap pelaku kejahatan, yang pada dasarnya merupakan salah satu perwujudan dari perlindungan hak asasi manusia serta instrument. Dari sinilah dasar filosofis dibalik pentingya korban kejahatan (keluarganya) memperoleh perlindungan

PERANAN TOKOH MASYARAKAT DALAM UPAYA MENANGGULAGI PENYIMPANGAN SOSIAL DI DESA BUNGKULAN KECAMATAN SAWAN KABUPATEN BULELENG Ketut Agus Nova; I Made Gami Sandi Untara
PARIKSA: Jurnal Hukum Agama Hindu Vol 2, No 1 (2018): PARIKSA - Jurnal Hukum Hindu STAHN Mpu Kuturan Singaraja
Publisher : Sekolah Tinggi Agama Hindu Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/pariksa.v2i1.646

Fenomena yang terjadi di Desa Bungkulan di mana konflik selalu terjadi akibat penyimpangan sosial masyarakat seperti pergaulan bebas di kalangan anak-anak muda, minum-minuman keras, perjudian, baik itu kartu, sabung ayam dan lain sebagainya. Sehingga dengan adanya kebiasaan keliru dari masyarakat menimbulkan suatu kles atau perkotakan dan juga dampak negatif dari prilaku menyimpang itu akan berdampak pada kehidupan masyarakat desa Bungkulan.Adapun bermasalahan dalam penelitian ini adalah: 1) Apa penyebab terjadinya Penyimpangan Sosial di Desa Bungkulan Kecamatan Sawan Kabupaten Buleleng? 2) Bagaimana cara penangulangan terhadap Penyimpangan Sosial di Desa Bungkulan Kecamatan Sawan Kabupaten Buleleng? 3) Bagaimana peranan Tokoh masyarakat dalam upaya menanggulagi Penyimpangan Sosial di Desa Bungkulan Kecamatan Sawan Kabupaten Buleleng? Untuk mengumpulkan data digunakan metode observasi, wawancara/interview dan metode sekunder yaitu melalui tahapan dokumentasi dan kepustakaan. Kemudian data diolah menggunakan metode analisis deskriptif kualitatif guna mendapat gambaran yang jelas mengenai penelitian yang dilakukan. Penelitian ini bersifat kualitatif karena tidak ada analisa terhadap angka-angka, dengan kata lain data yang dianalisis merupakan data non angka dengan menggunakan beberapa teori.Hasil analisis sebagai berikut: 1) Penyebab terjadinya Penyimpangan Sosial Masyarakat di desa Bungkulan Adapun penyebabnya adalah a) Faktor Ekonomi b) Faktor Budaya yaitu budaya judi dan prostitusi. c) Faktor Biologis meliputi (a) Tahap awal kanak-kanak (b) Tahap Remaja (c) Tahap Dewasa. 2) Upaya Penanggulangan Penyakit Masyarakat yaitu a) Di Lingkungan Keluarga. b) Di Lingkungan Sekolah c) Di Lingkungan Masyarakat 3) Peranan Tokoh Masyarakat dimana Desa Dinas, desa Pakraman, PHDI dan guru-guru agama Hindu sangatlah penting dan membutuhkan suatu kerjasama dalam penangulanan masalah tersebut. a) Dharmawacana dilaksanakan pada setiap perayaan hari suci agama Hindu dan pada setiap piodalan di pura-pura yang ada di pura desa Bungkulan sebagai salah satu teknik pembinaan mental spiritual kepada para masyarakat dan pemuda. b) Dharmagita belum maksimal maka perlu adanya kegiatan pasraman secara rutin yang dilaksanakan lebih mendekati keseharian generasi muda baik itu setiap purnama tilem c) Dharmatula sudah dilakukan dalam kegiatan keagamaan dan hari suci lainya tetapi belum mencapai hasil yang maksimal disebabkan kurangnya metode yang bervariasi dalam menyelenggarakan dharmatula tersebut. d) Dharmasanthi, hal ini terbukti dari pelaksanaan persembahyangan Tri Sandhya yang selalu dilaksanakan, bahkan pada awal dilaksanakan tiga kali sehari yaitu pagi, siang dan malam hari.

Kajian Filosofis Tradisi Magepokan Di Desa Sembiran Kecamatan Tejakula Kabupaten Buleleng Kadek Suciani; Gede Mahardika; I Made Gami Sandi Untara
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 3, No 2 (2022)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/vidyadarsan.v3i2.2633

The magepokan tradition is one of the unique traditions in Sembiran Village, Tejakula District, Buleleng Regency. This magepokan tradition has been carried -out in the past by the community for generations. Every time the piodalan at Puseh Duur Temple in Sembiran Village on Purnama sasih kalima is believed to be symbolic so that all evil forces in Sembiran Village go away and do not destroy the plants and do not disturb the comfort of the community. People who live in Sembiran Village. From the background that has been described, this research will examine three problems, namely: 1) How is the basis of the magepokan tradition implemented in Sembiran Village, Tejakula District, Buleleng Regency?; 2) What is the function of implementing the magepokan tradition in Sembiran Village, Tejakula District, Buleleng Regency?; 3) What is the philosophical meaning of the magepokan tradition in Sembiran Village, Tejakula District, Buleleng Regency?. The theories used to dissect these problems are 1) Religious theory to dissect the first problem concerning the basis of the magepokan tradition carried out in Sembiran Village; 2) Structural Functional Theory to dissect the second problem regarding the function of the implementation of the magepokan tradition in Sembiran Village; 3) Hermeneutic theory to dissect the third problem regarding the meaning of philosophy contained in the magepokan tradition in Sembiran Village. The results obtained are 1) The foundation of the magepokan tradition carried out in Sembiran Village includes the historical basis, religious foundation and the procession of the implementation of the magepokan tradition from beginning to end; 2) The function of implementing the magepokan tradition in Sembiran Village includes: religious functions, ceremonial pamuput functions, functions of an embodiment of gratitude, and social functions and; 3) The philosophical meanings contained in the magepokan tradition in Sembiran Village include: the meaning of harmony, the meaning of togetherness, the meaning of repelling reinforcements, the meaning of ethics and the meaning of aesthetics.

Kajian Filosofis Tradisi Slametan Jum’at Legi Di Pura Penataran Giri Purwo Desa Kalipait Kecamatan Tegaldlimo Kabupaten Banyuwang Astu Arya Putra; Gede Mahardika; I Made Gami Sandi Untara
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 3, No 2 (2022)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/vidyadarsan.v3i2.2629

The Slametan Friday Legi tradition at Pura Penataran Giri Purwo is a tradition that is continuously carried out and is a legacy from the ancestors in Kalipait Village. The uniqueness of this tradition lies in its implementation which is carried out by Slametan every Friday Legi together by the people of Kalipait Village at Penataran Giri Temple, Purwo. Based on this background, it can be formulated several problem formulations that will be discussed including: 1) Why is the Slametan Friday Legi Tradition held at Penataran Giri Purwo Temple, Kalipait Village, Kec. Purwoharjo, Kab. Banyuwangi? 2) What is the function of the Slametan Friday Legi tradition at Penataran Giri Temple, Purwo, Kalipait Village, Kec. Purwoharjo, Kab. Banyuwangi? 3) What are the implications of implementing the Slametan Friday Legi Tradition at Penataran Giri Purwo Temple to the Kalipait Village Community, Kec. Purwoharjo, Kab. Banyuwangi? The method used in this research is using qualitative methods with data collection techniques of observation, interviews and document studies. The theories that are the basis and are used to dissect the formulation of the problem include 1) religious theory used to dissect the second problem formulation, 2) structural functional theory used to dissect the third problem formulation, and 3) socio-structural theory used to dissect third problem formulation. This type of research is a qualitative research using data collection techniques in the form of interviews, observations, literature studies, and document studies. The process in data analysis will produce 1) The procession of the Slametan Jum'et Legi Tradition at the Penataran Giri Purwo Temple, Kalipait Village which includes: History of the Slametan Friday Legi Tradition, the process of implementing the Slametan Friday Legi Tradition at the Penataran Giri Purwo Temple, Kalipait Village, the meaning of using the means of the Slametan Friday Legi tradition. 2) The function of implementing the Slametan Friday Legi Tradition at Penataran Giri Temple, Purwo, Kalipait Village includes: religious functions, social functions, and harmonization functions. 3) The implications of the Slametan Friday Legi tradition at Penataran Giri Purwo Temple for the Kalipait Village Community include: spiritual and devotional implications, social implications, and economic implications.

Eksistensi Upacara Ngekeb, Di Desa Mengwi Kecamatan Mengwi, Kabupaten Badung I Made Gami Sandi Untara
Pramana: Jurnal Hasil Penelitian Vol 1, No 1 (2021)
Publisher : Pramana: Jurnal Hasil Penelitian

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/jp.v1i1.1851

One of the religious ceremonies belonging to the Manusa yaja ceremony is the Ngekeb ceremony which is contained in the procession of the Metatah ceremony / tooth cutting. The Ngekeb ceremony means to bring humans closer to their natural environment, to each other and to God. The Ngekeb ceremony is carried out in a room or in a gedong. During the procession of the Ngekeb ceremony someone who carries out this ceremony is not allowed to leave the room or gedong. The forms of implementation of the Ngekeb Ceremony are: 1) Upakara facilities at the Ngekeb Ceremony using banten pejati, byakala and prayascita 2) The procession of the Ngekeb Ceremony starting from the initial stage, the core stage to the final stage of the Ngekeb Ceremony 3) The time of the Ngekeb ceremony being carried out the day before the ceremony mepandes 4) The clothes at the Ngekeb Ceremony are middle traditional clothes 5) The Pamuput at the Ngekeb Ceremony is a Stakeholder. Functions of the Ngekeb Ceremony a) Control function to be able to control thoughts, words and actions b) Religious function is seen when the holder leads prayers using offerings or Nyekeb ceremony facilities. Social can be seen when the cohesiveness of the community in the implementation of the Ngekeb Ceremony. In the Ngekeb ceremony it has meanings, namely: a) Symbolic meaning, namely through the means used in the Nyekeb ceremony in the form of an upakara or offering b) Philosophical meaning in the Ngekeb Ceremony Implementation This Ngekeb ceremony is the creation of nature that begins with darkness, then gets light and the creation process occurs. . c) The meaning of ethics at the Ngekeb Ceremony is contained in the behavior of the people who are very obedient to their own sanctity, besides that the Ngekeb ceremony is held to provide character education in the form of advice as spiritual guidelines for children.

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