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All Journal E-Journal of Linguistics Linguistika MUDRA Jurnal Seni Budaya International Journal of Interreligious and Intercultural Studies DHARMASMRTI: Jurnal Pascasarjana UNHI
I Wayan Suka Yasa
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Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences

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THE AESTHETICS, RELIGIOSITY, AND RESPONSE OF THE READERS OF GEGURITAN SUCITA I Wayan Suka Yasa; I Wayan Cika; Tjokorda Rai Sudharta; I Nyoman Suarka
e-Journal of Linguistics Vol. 4. Januari 2010 No. 1
Publisher : Doctoral Studies Program of Linguistics of Udayana University Postgraduate Program

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Abstract

The object of this research is the text of Geguritan Sucita having total versesof 1,877. The problem observed is that the structure, esthetic rule applied andsource of text transformation into GS as religion literature. The main objective ofthis research is to answer the three problems concerned. In addition, it has theobjective to preserve and develop geguritan literature. The benefit can be as oneof sources of knowledge in literary science, especially concerning geguritanliterature; as the consideration in making policy related to religion and Balineseculture; and also as reading material, especially for readers of geguritan literature.The theory applied in reviewing the three problems is structural, semiotic,intertext, rasa (mode) and literature reception. The data source obtained byconducting literature study, observation and interview. The data is the analyzedfrom literature and religion point of view. The research novelties are as follows :GS is gita puja of Ida Ketut Jlantik (1905-1961) which is offered to GodAlmighty. As worshipped song, GS is sekar. The materials are quoted fromclassical works of prior Hindu which is then arranged in accordance with idealismof writers kawi-wiku by considering rule of k?vya.GS is established using Balinese language Kepara enriched withvocabularies of Old Javanese so it has Hindu esthetic. Formal structure of GS isestablished according to geguritan : padalingsa matrix. The text consists of 1,877rhythm, 11 rhyme and 57 melodies. Sinom rhythm as the idol one to lead otherrhythm in order to s?nta rasa. Verses of GS can be grouped into two parts: 4rhythm manggala and) 1,873 narrative rhythm. Totally, formal structure of GSfulfills alamkara principle. the text has melody and euphony religious melody.Narrative structure GS is established following norm of tattwa purarbh?wa‘reborn cycle’, in addition it is the leader of rhythm as well as function as epilog.In term of contemplative reading level bhakti yoga, manggala is finally known asthe center text of GS.GS narration is developed according to aguron-guron rule‘having the teacher from spiritual and nyastra tradition. From matrix aguronguron,it is proposed two plots in paradox one: k?ma and tirtayatra. Plot sourceof k?ma is narrated by the existence of Sang Sucita. On the other hand, plot sourceof tirtayatra is narrated by the existence of Sang Subudi. K?ma (desire) and dilemma. Its message, if someone wish to succeed in reaching life objective, thetwo obstacles must firstly be defeated through learning process of mulat sarira byyoga : bhakti-karma-jnana- and yoga. After completion of narrating plot source oftirtayatra, it is also narrated k?ma which is developed into ahangkara. For thisreason, it is presented bad figure I Pataka to spread disaster which is in contrastwith the common rule of geguritan literature. GS narration can be understood asreading model according to narrative structure rule of k?vya. In every part ofstructure called sandhi is expressed rasa. There are nine rasa that can be enjoyedin GS. The nine rasa is inter-related and function collectively to strength the mainrasa of GS, namely s?nta rasa.Discourse of GS is established structurally like a diamond necklace: acarasusila-tatwa-yoga by narrating religious concept of syncretism idea of Siwa-Buddha. The philosophic thought is the three big schools of Hindu: dwaitawisisth?dwaita-adwaita. The source text is having a discourse of declarativeimperativeobjective. The hypogram is much read in term of searching and then tobee expanded. It can finally be said that GS is a literature of Hindu that fulfills therequisite of mah?k?vya in the domain of Sekar Alit bali.
SABDHÀLAMKARA DALAM SEKAR ALIT: RIMA EUFONI RELIGIUS GEGURITAN SUCITA I Wayan Suka Yasa
Linguistika: Buletin Ilmiah Program Magister Linguistik Universitas Udayana Vol 18 (2011): March 2011
Publisher : Program Magister Linguistik Universitas Udayana

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Abstract The domination of vowel sounds a, i, and u within the naratif lyrics of Geguritan Sucita seem to represent that the rhyme is euphonious and match with the characteristic of padalingsa: expresive-religious. The religious aura of the lyrics becomes stronger because of the improvement of consonant ng. Concerning the theological aspect of Hindu, if the vowel a, i, and u are followed by the consonant ng (letter of hamsa), they will become the symbol of the three manifestations of God. The first is Ang, which is the holy letter of Brahma. Then, Ing is the holy letter of Isana (Úiwa or Iúwara), and finally, Ung is the holy letter of Wisnu. Therefore, the rhyme of the GS lyrics can be regarded having euphonious-religious character, and moreover, GS is composed to voice and or to sing about religiosity.
GANDHARWA WEDA: MEMAHAMI PRINSIP KERJA KREATIF MPU KANWA I Wayan Suka Yasa
DHARMASMRTI: Jurnal Ilmu Agama dan Kebudayaan Vol 18 No 1 (2018): Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan
Publisher : Pascasarjana Universitas Hindu Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (318.747 KB) | DOI: 10.32795/ds.v1i18.105

Abstract

The object of this writing is one stanza of the Kakawin Arjuna Wiwaha. The text is reviewed to discover the worldview and creative working principle of the poet, Mpu Kanwa. In this context the analysis is based on rasa (Indian and Old-Javanese aesthetics) and semiotic theory. It is understood that purwa karma, i.e. yoga is the work of nobleness. This is the view of the world of Mpu Kanwa. The creative work is based on empowerment in an integrated and the focus between power of taste, power of mind, and power of desire. The three creative forces that gave birth to sense of art (taksu) which in the process of sustainable by itself has made someone as the center of dignity for the community.
Mengungkap Model Pendidikan Hindu Bali Tradisional Aguron-guron Wayan Paramartha; I Wayan Suka Yasa
Mudra Jurnal Seni Budaya Vol 32 No 1 (2017): Februari
Publisher : Institut Seni Indonesia Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31091/mudra.v32i1.92

Abstract

Pendidikan aguron-guron dikembangkan atas dua sub model. Model pertama dikembangkan dengan ideologi sakala ‘realis’ dengan tujuan Parartha ‘kesejahtraan’, yaitu agawe suka nikang rat ‘menjadikan siswa berkarakter dan dapat bekerja untuk kebahagiaan bersama di dunia (baca desa pakraman)’. Sedangkan yang kedua adalah ideologi  niskala ‘idealis’ dengan tujuan paramartha, yaitu matutur ikang atma ri jatinya ‘menjadikan siswa sadar akan jati dirinya, bahwa ia sesungguhnya adalah roh’ atau sinar Ilahi. Model pendidikan aguron-guron merupakan kearifan lokal yang menjungjung tinggi nilai-nilai keseimbangan dan harmonisasi. Oleh karena itu terus diperhatikan dan dikembangkan untuk memelihara karakter bangsa, membangun landasan teori pendidikan dan pembelajaran berbasis budaya. Penelitian ini merupakan tahun ke dua, yang bertujuan menghasilkan bahan ajar dan VCD sebagai media pendukung pembelajaran model pendidikan Hindu Bali tradisional aguron-guron serta menguji efektivitas bahan ajar dan media VCD model pendidikan Hindu Bali tradisional aguron-guron tersebut. Penelitian dilaksanakan di Pasraman Seruling Dewata Tabanan dan  Pasraman  Griya  Kekeran  Blahbatuh  Gianyar. Metode pengumpulan data digunakan wawancara, studi kepustakaan, dokumentasi dan angket penilaian bahan ajar dan VCD. Data dianalisis dengan menggunakan analisis deskriptif kuantitatif teknik prosentase dan kualitatif. Hasil uji ahli dan uji coba pengguna perorangan serta uji coba pengguna kelompok kecil terhadap produk yang dikembangkan berupa bahan ajar dan VCD mencakup materi Ilmu Silat Bali Kuno,Tapak Suci, Tattwa dan Nilai-Nilai Pendidikan Agama Hindu  menunjukkan sangat layak dan masuk dalam kategori tidak perlu direvisi
Degradation of the Tri Hita Karana Implication in Three-Star Hotels Landscape in Bali: Implications for Cultural and Architectural Sustainability I Nyoman Miyoga; I Wayan Suka Yasa; I Wayan Muka
International Journal of Interreligious and Intercultural Studies Vol. 8 No. 1 (2025): International Journal of Interreligious and Intercultural Studies
Publisher : UNHI PRESS

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This study examines the degradation of Tri Hita Karana (THK) implementation in tourism landscapes, particularly in the gardens of three-star hotels in Kuta sub-district, Badung Regency, Bali, influenced by modernization, capitalization, and globalization. THK, as a philosophy of Balinese life, emphasizes the balance of human relationships with God (parahyangan), with fellow humans (pawongan), and with the environment (palemahan). However, this research found that economic and political pressures have led to significant shifts in the implication of THK values in hotel landscape design, where traditional elements are often neglected in favor of spatial efficiency, modern aesthetics, and economic factors aimed at maximizing profit. This study employs a qualitative approach using a case study method. Data were collected through observations, in-depth interviews, and document analysis, and were analyzed using critical theories such as Foucault’s power-knowledge relations theory, which highlights the interconnection between power and knowledge; Giddens’ structuration theory, which explains the duality between agents (human resources) and social structures in relation to time and space; and Derrida’s deconstruction theory, which reveals hidden dual meanings. The findings reveal how agents such as architects, developers, and the government contribute to the degradation of THK values. The study highlights the discrepancy between regulations and actual implementation. Additionally, there is evidence of THK knowledge manipulation by capital owners to legitimize deviations from cultural values. This research makes a theoretical contribution by strengthening and expanding the understanding of THK application in modern architecture. Moreover, it offers practical recommendations to enhance the preservation of Balinese culture through regulatory reinforcement, education, and collaboration between the government, the private sector, and the community
Satus Kutus Nyuh Madan in the Balinese Usada Tradition I Ketut Dharma Kresna Wijaya; I Wayan Suka Yasa; I Gusti Bagus Wirawan
International Journal of Interreligious and Intercultural Studies Vol. 8 No. 2 (2025): International Journal of Interreligious and Intercultural Studies
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/ijiis.vol8.iss2.2025.8309

Abstract

Usada Bali is a traditional healing system rich in empirical and spiritual knowledge, transmitted through palm-leaf manuscripts (lontar), cultural practice, and Balinese Hindu cosmology. This study explores the functions, classifications, and processing of Nyuh Madan (Cocos nucifera) as a sacred medicinal plant within the usada tradition. The research investigates its use as a herbal remedy, a medium for spiritual purification, a tool in ritual healing, and a cosmological symbol in Balinese belief systems. Employing a qualitative descriptive-analytic approach supported by structural-functional theory, Ayurvedic principles, and reception theory, data were gathered through participatory observation, in-depth interviews with balian (traditional healers) and pemangku (temple priests), as well as philological analysis of lontar texts. The findings reveal over 100 distinct types of Nyuh Madan, classified by morphology, spiritual properties, and therapeutic function. The traditional production of Virgin Coconut Oil (VCO) through natural fermentation and sedimentation preserves the bioactive integrity of the plant. Laboratory tests confirm that VCO contains high concentrations of lauric acid and antioxidants with antimicrobial, anti-inflammatory, and immune-stimulating properties. User testimonials further validate its effectiveness in treating both physical ailments (sekala) and metaphysical imbalances (niskala). These results affirm Nyuh Madan not merely as an agricultural commodity but as an intangible cultural heritage symbolizing the harmony of health, spirituality, and ecological wisdom in Balinese life
Co-Authors I Gusti Bagus Wirawan I Ketut Dharma Kresna Wijaya I Nyoman Miyoga I Nyoman Suarka I Wayan Cika I Wayan Muka Tjokorda Rai Sudharta Wayan Paramartha