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Pangkaja: Jurnal Agama Hindu
Published by Institut Hindu Dharma Negeri Denpasar
ISSN : 14127474     EISSN : 26232510     DOI : -
Core Subject : Religion, Education, Social,
Religion Education Social Sciences
Pangkaja: Jurnal Agama Hindu dengan No ISSN 1412-7474 dan e-ISSN 2623-2510 yang dikeluarkan oleh LIPI dikelola oleh Pascasarjana Institut Hindu Dharma Negeri Denpasar dan diterbitkan oleh IHDN Denpasar Jurnal Pangkaja adalah media untuk mempublikasikan hasil penelitian yang berkaitan dengan berbagai masalah Agama, Sosial dan Budaya Hindu yang semakin kompleks dewasa ini seiring perkembangan globalisasi. Jurnal ini terbit dua kali dalam setahun yakni pada bulan Maret dan September. Fokus Jurnal Pangkaja : Agama Hindu, Sosial dan Budaya Hindu
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 16 Documents
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Search results for , issue "Vol 22, No 2 (2019)" : 16 Documents clear
UPACARA NGABEN WARGA PANYUWUNGAN DI DESA ABIANBASE KABUPATEN GIANYAR Ambarnuari, Mery
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

Ngaben ceremony is the cremation for return the physical, soul, and the atman to the initially. Bali has many tradition, and the tradition not always same at the diverent village. The diverent make some tradition so unique, one of the unique tradition is the Ngaben ceremony of Panyuwungan clan at the Abianbase village in Gianyar regency. Based on the data analysis, can be found a fact that Ngaben ceremony are share by three part, the first part is preceremony (determine the best day for doing the ngaben ceremony, prepare the medium, ritual offerings, and pabersihan procession); the second part is the realization of Ngaben ceremony (ngaskara ceremony, ngupadesa ceremony, the cremation, and pengiriman ceremony); The third part is post Ngaben ceremony (pecaruan ceremony).The fungsion of the Ngaben ceremony Panyuwungan clan at Abianbase village is the cultural Fungsion, consist of: social fungtion, economy fungtion, language fungtion, the art fungtion, and religion fungtion.The meaning of the Ngaben ceremony Panyuwungan clan at Abianbase village was teology meaning, eskatology meaning, and soteriology meaning.
BRAHMA VIDYĀ DALAM KITAB ĪŚĀ UPANIṢAD (Studi Teologi Hindu) Sura Adnyana, Putu Eka
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

The book Īśā Upaniṣad is upanisad which is quite unique and important. Īśā upaniṣad is the shortest and smallest upaniṣad of all 18 types of upaniṣad, but is the most important upaniṣad of all upaniṣad books in Hinduism. Īśā Upaniṣad is always associated with Veda Śruti, the Yajur Veda Putih (Śukla Yajur Veda). Īśā Upaniṣad is in addition to the notion of Īśā, as well as some of the teachings on which Hinduism is based. The book Īśā Upaniṣad described that the principles of the teachings contained in Īśā Upaniṣad, namely divinity, karma, the universe, vidyā and avidyā. God is called Īśā. The absolute Iśā, and the Impersonal. The universe and all its contents are either soul or soulless, controlled by Īśā. Therefore every living creature fights steadily with the karma and closer to God in his life. Furthermore, Brahma Vidyà teachings contained in Iśā Upaniṣad, namely: God almighty, God can not be thought, God is the source of all, God is everywhere, ātman, sambhūti and asambhūti. God is called Īśā, essentially Esa, the source of everything that exists in the universe and becomes the place of the return of all things. The one, while still in place, does not move, but his speed exceeds the mind, preceding the velocity of the Gods. God is unthinkable, supernatural, pervading everything, everywhere.
IMPLEMENTASI MEDIA PEMBELAJARAN VIDEO MODELING PADA PEMBELAJARAN HATHA YOGA DI SMAS YPVDP BONTANG Adnyani, Ni Made; Dwiyono, H. Yudo; Limbong, Effendi
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

Pembelajaran yoga asana (hatha yoga) merupakan salah satu topik dalam pembelajaran Pendidikan Agama Hindu dan Budi Pekerti. Merujuk pada Peraturan Menteri Pendidikan dan Kebudayaan Nomor 21/2016 tentang standar isi yang memuat tentang kompetensi inti yang mesti dicapai oleh peserta didik. Kompetensi inti meliputi kompetensi Inti sikap spiritual, sikap sosial, pengetahuan dan keterampilan. Yoga asana merupakan salah satu kompetensi dasar yang mesti dimiliki oleh setiap peserta didik kelas XI.Pembelajaran yoga asanas (Hatha Yoga) merupakan pembelajaran yang berbasis praktik atau Doing outcome. Target pembelajarannya berupa sikap (Attitude) dan keterampilan (Skill). Penilaian yang tepat dalam pembelajaran yang berbasis praktik adalah penilaian perilaku (manner) dan unjuk keterampilan (performance). Pada tipe pembelajaran seperti ini, media pembelajaran yang tepat adalah media pembelajaran seperti modeling, dan demonstrasi dengan langkah-langkah yang terperinci. Tulisan ini bertujuan mendeskripsikan (1) prosedur implementasi media pembelajaran Video Modeling (VM), dan (2) persepsi siswa terhadap media pembelajaran VM pada pembelajaran Hatha Yoga di SMA YPVDP Bontang. Penelitian ini dilaksanakan di SMA YPVDP Bontang, Kecamatan Bontang Selatan, Kota Bontang-Kalimantan Timur. Metode yang digunakan dalam penelitian adalah metode penelitian kombinasi model concurrent (campuran) dengan bobot metode kualitatif lebih tinggi daripada kuantitatif. Teknik pengumpulan data dilakukan dengan mewawancarai dan menyebarkan kuesioner kepada siswa, kepala sekolah, guru dan orang tua siswa. Kuesioner disusun dengan menggunakan skala Likert. Sedangkan data yang bersifat kualitatif dianalisa dengan menggunakan metode Triangulasi Data. Hasil penelitian menunjukkan prosedur implementasi media pembelajaran VM dilakukan dengan 3 tahap yaitu perencanaan, pelaksanaan dan evaluasi. Persepsi siswa terhadap media pembelajaran VM ditentukan berdasarkan pada tiga aspek, yaitu aspek tampilan, aspek pengoperasian dan aspek kemanfaatan. Secara keseluruhan, persepsi siswa menunjukkan bahwa siswa merasa senang karena tampilan VM sangat menarik, pengoperasian yang sangat mudah dan bermanfaat dalam membantu pembelajaran mandiri siswa. Hal ini diperkuat dengan data kuantitatif bahwa aspek tampilan VM memperoleh nilai sangat baik dengan rata-rata 70,84%, aspek pengoperasian VM memperoleh nilai sangat baik dengan rata-rata 83,34%, dan aspek kemanfaatan VM menunjukkan penilaian sangat baik sebesar 75%. Media pembelajaran VM ini sangat cocok diterapkan pada pembelajaran yang menekankan pada keterampilan olah fisik.
PENGGUNAAN MOBIL DALAM PENGANGKUTAN WADAH JENAZAH KE KUBURAN BAGI UMAT HINDU DI BALI Toya Wisuda, Pande Putu
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

The ceremony is a tradition that characterizes social behavior and the system of ideas of the Balinese Hindu community. Widely present the ceremony covers the life cycle and various social activities in the life of the Balinese Hindu community. The ceremony has always been an important part of accompanying the Balinese Hindu religious system. Along with the changing times, Balinese Hindus have arranged and used time in a strict manner because the activities carried out were more complex. The more complex the activities carried out, the idea of conducting cremation rituals, especially when transporting bodies to the grave in a more efficient way. Traditionally in the past the Ngaben ritual was carried out with a sense of togetherness, help, and religious solidarity that was quite high. However at this time the transfer of bodies to graves has begun to change, using transportation in the form of acar.The phenomenon of transporting the remains to the grave by car is quite interesting to be excavated and disclosed. There are several reasons for transporting the corpse to a grave by car, namely efficiency, distant graveyard and the use of transportation technology. Instead, the implications are the implications of modernization, the implications of weakening tradition, the implications of fading social solidarity, and the implications of education.
BOYONG DEWI SRI TRADITION In KUMENDUNG VILLAGE, MUNCAR, BANYUWANGI, EAST JAVA D.E, Relin
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

Boyong Dewi Sri is one of the traditionsof the Javanese community whichis specifically done to welcome the rice harvest. During the rice harvest, the Java community in welcoming the blessings bestowed by Hyang Murbeng Dumadi always manifested in the form of salvation. The hope expressed by the Javanese community through their salvation is the harvest is abundant. Boyong Dewi Sri Tradition is usually implemented by farmers when the rice plants are yellowed or aged six months after planting. Boyong Dewi Sri Tradition still survive because it implies theological sense, as well as an ancestral cultural heritage that is believed to be relevant throughout ages. Boyong Dewi Sri Tradition own uniqueness and superiority. Its uniqueness is apparent on its implementation, which is carried out by the whole community and all religions, whether Muslim, Hindu, Buddhist and Christian. While his lead is that, despite all religions participate in the tradition of Boyong Dewi Sri, but there is no significant conflict occured.
KONTEKSTUALISASI TEOLOGI HINDU TEKS ĀDIPARWA DI UPT TAMAN BUDAYA PROVINSI BALI Subrahmaniam Saitya, Ida Bagus; Suarka, I Nyoman; Duija, I Nengah
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

Ādiparwa is an early part of aṣṭadaśaparwa that forms the Mahābhārata, consisting of 2 (two) separate sections. The first part presents the framework of the Bhārata epic, the story of the sacrificial rites on the orders of King Janamejaya in order to destroy the dragons because King Parikṣit who was the father of King Janamejaya was killed by the Taksaka dragon. The second part, contains the genealogy of the Pāṇḍawa and Korawa, their birth and youth to Arjuna's marriage to Subhadrā. In the Ādiparwa text there is also another story, the story of the rotation of Mount Mandara, which fighting between the gods and the daitya. In the story of the rotation of Mount Mandara transformed into the form of existing buildings at UPT Taman Budaya Provinsi Bali.
AKSARA BALI DALAM UPACARA DWIJATI DI GRIYA AGUNG BANGKASA, DESA BONGKASA KECAMATAN ABIANSEMAL KABUPATEN BADUNG Yadnya Manuaba, I Gede Sugata
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

The Balinese letters in the ritual of dwijàti (coronation) of a Balinese Priest, it’s really very complex and many used. The letters of Bali in the ritual of dvijàti is used called the letter of modre and wijàksara. Both the meaning is magic syllables. Both of letters mostly paint (rajah) in the plain white cloth as shroud or winding sheet, and at the body of the candidate, and many tools of this ritual also. In this research toned at the Balinese letters above. The formulation of problems in this research comprises of the forms, function and the meanings of Balinese letters at the cloths of sedaraga (ritual of dead body) at Griya Agung Bangkasa, the Bongkasa village, district of Abiansemal, Badung regency, Bali province. The theory used in this research comprises the theory of symbols, the functional structural theory and semiotic theory. The results of this research include the forms of many letter of Balinese written in the cloth shroud or winding sheet, at the body of the candidates and many tools of this rituals. The functions include religious function, magic, expressive, inspiration and aestetics-decoration. The meaning of the Balinese letters of the ritual of dvijati include the theologically meaning, education, socio-religious, socio-cultural and solidarity.
SARATHI BANTEN DI BALI ANTARA PROFESI DAN YADNYA DALAM PERSPEKTIF PERSAINGAN PASAR BEBAS Adhikang, Lilawati
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

Of the three basic frameworks of Hinduism which consist of Tattwa, Susila and Upacara, the elements of the ceremony that look very dominant compared to the other two. Ceremonial facilities usually called banten consist of many components, knick-knacks vary with various types of variations. Nowadays, preparing ceremonial facilities is no longer possible to make itself, the practicality paradigm, fast because it is pursued by a limited time so buying facilities is a fast, appropriate and safe choice. The demand for fast and instant modern society opens opportunities for service providers and ceremonial products. The emergence of the banter artisans or Sarathi who are ready to provide all the ceremonial necessities quickly. This collaboration on the basis of mutual need raises new social capital in the community. Sarathi is a fast-paced social capital that will be contested by the perpetrators to become a new industry. There is demand followed by the provision of placing Sarathi as the seller of the providers of cash facilities. Sarathi enters the market for aid facilities like the market will be competitive. Free competition in the digital era is one of them. Sarathi Banten will be a special profession sought by modern society. This study will answer the role of Sarathi in the Hindu view, the role of Sarathi in being part of traditional free market competitionand the digital era and to provide a view of the role of government and publicity institutions to Sarathi so that they are able to play a role in tattwa but survive in the market.
PENGGUNAAN MOBIL DALAM PENGANGKUTAN WADAH JENAZAH KE KUBURAN BAGI UMAT HINDU DI BALI Toya Wisuda, Pande Putu
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v22i2.1688

Abstract

The ceremony is a tradition that characterizes social behavior and the system of ideas of the Balinese Hindu community. Widely present the ceremony covers the life cycle and various social activities in the life of the Balinese Hindu community. The ceremony has always been an important part of accompanying the Balinese Hindu religious system. Along with the changing times, Balinese Hindus have arranged and used time in a strict manner because the activities carried out were more complex. The more complex the activities carried out, the idea of conducting cremation rituals, especially when transporting bodies to the grave in a more efficient way. Traditionally in the past the Ngaben ritual was carried out with a sense of togetherness, help, and religious solidarity that was quite high. However at this time the transfer of bodies to graves has begun to change, using transportation in the form of acar.The phenomenon of transporting the remains to the grave by car is quite interesting to be excavated and disclosed. There are several reasons for transporting the corpse to a grave by car, namely efficiency, distant graveyard and the use of transportation technology. Instead, the implications are the implications of modernization, the implications of weakening tradition, the implications of fading social solidarity, and the implications of education.
BOYONG DEWI SRI TRADITION In KUMENDUNG VILLAGE, MUNCAR, BANYUWANGI, EAST JAVA D.E, Relin
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v22i2.1683

Abstract

Boyong Dewi Sri is one of the traditionsof the Javanese community whichis specifically done to welcome the rice harvest. During the rice harvest, the Java community in welcoming the blessings bestowed by Hyang Murbeng Dumadi always manifested in the form of salvation. The hope expressed by the Javanese community through their salvation is the harvest is abundant. Boyong Dewi Sri Tradition is usually implemented by farmers when the rice plants are yellowed or aged six months after planting. Boyong Dewi Sri Tradition still survive because it implies theological sense, as well as an ancestral cultural heritage that is believed to be relevant throughout ages. Boyong Dewi Sri Tradition own uniqueness and superiority. Its uniqueness is apparent on its implementation, which is carried out by the whole community and all religions, whether Muslim, Hindu, Buddhist and Christian. While his lead is that, despite all religions participate in the tradition of Boyong Dewi Sri, but there is no significant conflict occured.

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