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INDONESIA
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 153 Documents
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PERBEDAAN AGAMA DENGAN AKULTURASI TRADISI SUBAK DALAM MEMPENGARUHI PSIKOLOGIS, KARAKTER, DAN PERILAKU MASYARAKAT Putra, Kadek Ari Setia Utama; Anggarini, Kadek Ari; Putri, Putu Pande Pinandia Eka; Sutriyanti, Ni Komang
PANGKAJA: JURNAL AGAMA HINDU Vol 24, No 2 (2021)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v24i2.2387

Abstract

Bali tidak terlepas dari budaya dan kearifan lokalnya yang dipadukan dengan budaya dari umat agama lain salah satunya adalah akulturasi budaya Subak yang dilaksanakan oleh Umat Hindu dan Umat Islam. Berbagai hal yang terjadi di Indonesia mengenai peristiwa intoleransi keberagaman, sehingga masyarakat membentuk sebuah organisasi masyarakat di Bali yang mengatur air untuk persawahan dari suatu sumber air di dalam suatu daerah yang anggotanya terdiri dari gabungan Umat Hindu dan Umat Islam yang tinggal di daerah pedesaan. Organisasi ini dibentuk masyarakat untuk menjaga keharmonisan masyarakat dan digunakan sebagai wadah dalam membentuk akulturasi budaya. terjaganya akulturasi budaya Subak yang dilaksanakan di Desa Yeh Embang, Mendoyo, Jembrana mampu mengubah psikologis masyarakat dalam memengaruhi karakter dan perilaku masyarakat. Adapun tujuan yang ingin dicapai pada penelitian ini adalah mendiskripsikan eksistensi budaya Subak pada era modern saat ini, menganalisis proses adanya akulturasi budaya antara Umat Hindu dan Islam di Subak Yeh Santang dan, menganalisis dampak akulturasi budaya Subak antara Umat Hindu dan Islam terhadap psikologis dan karakter masyarakat. Instrument penelitian ini meliputi wawancara, kuesioner, dokumentasi, objek pengamatan serta buku dan jurnal. Data yang diperoleh dianalis dengan metode deskriptif kualitatif. Adapun hasil penelitian ini sebagai berikut; akulturasi budaya Subak dapat mempererat keharmonisan antar warga atau masyarakat dan adanya dampak positif dari akulturasi budaya Subak terhadap psikologis, pola pikir, dan perilaku masyarakat yang memengaruhi karakter masyarakat kearah yang lebih baik dengan persentase pengaruh akulturasi budaya Subak terhadap psikologis masyarakat sebesar 87% dan peran masyarakat sebesar 78,11% menunjukkan bahwa masyarakat berperan sangat penting dalam pelaksanaan akulturasi budaya ini.
UPACARA MENEK DEHA Widyawati, Anak Agung Ayu Alit; Ambarnuari, Mery
PANGKAJA: JURNAL AGAMA HINDU Vol 23, No 2 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v23i2.2075

Abstract

The Humans in their lives will pass the stages of growth and development. Hinduism has ceremonies that must be passed in entering the stages of human life. One of them is a ceremony given to children who reach adolescence which is marked by menstruation in girls and nocturnal orgasm and the voice become deep in men. The ceremony that is given to children who are teenagers is called the menek deha ceremony. The procession is start with take a bath, shampooing, and then matur piuning, melukat or majaya-jaya ritual, mabyakala and maprayascita ritual, natab sesayut rah and sesayut ngraja singa ritual, marriage with Sang Hyang Semara Ratih ritual, pray to the family temple, pengekeban ritual, mapadamel ritual, and the last is pengliwetan ritual. This ceremony are using banten such as: pejati, byakala, prayascita, duurmenggala, bayuan, suci, ayaban tumpeng pitu, sayut pengambiyan, sesayut sabuh rah, sesayut ngeraja singa, padedarian, and canang lengawangi-buratwangi. This ceremony is part of the Manusa Yajńa ceremony which aims to obtain purification, salvation, and an increase in status both physically and mentally.
KEMULIAAN DAN PERGESERAN MAKNA GURU Yasa, Putu Dana
PANGKAJA: JURNAL AGAMA HINDU Vol 24, No 1 (2021)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v24i1.2181

Abstract

A teacher has a very important role and responsibility for change and improving the quality of students. The responsibility of a teacher must be believed and realized so that the teacher really gives true knowledge in the teaching process. The Hindu view in understanding the meaning of the word "guru" is not limited to a profession as a teaching staff, but in Hindu theological studies "guru" is a person who has a very noble character and position. The glory of a "guru" is contained in various Hindu literature which is also used as a source for Hindus in their efforts to understand religious teachings. "guru" is not just a profession but a person who has spiritual qualifications who are able to lead his students to have ethics and morals. A true "guru" will not be bound by material shackles and even has to be free from everything that is materialism.
Penyederhanaan Ritual Sebagai Alternatif Beragama Hindu Di Era Saat Ini Suarjaya, I Wayan
PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 2 (2018)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v21i2.744

Abstract

The simplification of the ceremony is an issue that is being discussed by both intellectuals and the gen- eral public. They are discussing this because it allegedly burdens the community in the midst of today’s fast-paced life. Changes in the times demand that every Balinese person must devote more time to the profession so that very little can be used for the community. Not to mention the basic needs currently increasing which previously did not include counts, such as tuition fees, transportation costs, commu- nication costs, and other types of costs that were initially tertiary and secondary, turned into primary needs. Meeting these many needs, they objected to the expensive ceremony fees. Not a few of them must be willing to give up their inheritance to sell or seek debt only for the sake of yadnya. This work describes the urgency, who plays a role in the effort and how simplification can occur. In this discussion, the tri aspect of dating the yadnya is very important, namely the pandita who presides over the ceremony, the tapini who works the ceremony and the yajamana who holds the ceremony.
Penggunaan Uang Kepeng Dalam Tradisi Cacah Jiwa Di Desa Payangan Desa, Kabupaten Gianyar Perspektif Vedanta Yuliantari, Ni Putu Sarasdewi
PANGKAJA: JURNAL AGAMA HINDU Vol 23, No 1 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v23i1.1907

Abstract

Uang Kepeng is well known in Balinese society, since the trade between the Chinese and the ethnic Balinese. The high intensity of interaction between ethnic Chinese and Balinese led to a cultural mix between the two ethnicities. One of the effects of such cultural mixing is the use of UangKepeng in Hindu religious rituals. As a cultural object which is the result of a process of cultural mixing, the use of UangKepeng in the traditions and ceremonies of Balinese people is interesting to study. The use of UangKepeng in every ceremony in Bali is also contained in Hindu literature. The value of using UangKepeng can also be seen from the perspective of advaita, visistadvaita and dvaita. This study aims to understand the use of UangKepeng in community life and other factors that contribute to the use of UangKepeng in both tradition and ceremony in Bali. In addition, this study also aims to understand Vedanta's views on the use of UangKepeng in tradition and ceremonies in Bali and people's creativity in preserving and increasing the economic value of UangKepeng. The results of this study indicate that the Hindu community in Bali has a perspective regarding the use of UangKepeng. UangKepeng has a religious meaning because it is closely related to religious ideology. UangKepeng also has economic and mystical significance for the community. The high demand for UangKepeng has led to reproductive and innovative efforts to preserve Uang Kepeng. 
KEBIJAKAN RAJA MENGENAI HARTA WARISAN KELUARGA YANG TERGOLONG KRÄ€NGAN PADA ZAMAN KERAJAAN BALI KUNO YANG HINDUISTIS Semadi Astra, I Gde
PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v21i1.543

Abstract

This article discusses one of the facets of life in ancient Balinese times, namely inheritance, espe- cially family estate belonging to krāngan (family without children/ descendants), or more precisely the king’s policy regarding the inheritance of a childless family. There are three matters concerning the king’s policy on the subject which the writer would like to answer based on the data already found, namely (a) of the principal ratios of inheritance of the family internally, (b) about the parties who have a share of the property, and (c) of the philosophical view underlying the distribution. First, the principal ratio of the division of inheritance used by the king is 1: 2 in the sense that one-thirds of the husband’s inheritance is the wife’s right and two-thirds is the right of the husband. Secondly, the inheritance part of krāngan ampung belonging to the movable property is placed on the sacred building of Hyang Api and belonging to immovable property that is placed on the holy building of Hyang Tanda. Thirdly, the philosophical foundation underlying the king’s policy is that the property possessed by humans in general is as a “borrowing item” that should not be taken to another world.
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

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v22i2.1684

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.
EKSISTENSI BARONG DAN RANGDA (EKSPLORASI TEOLOGI HINDU) Susandi, I Made Ari
PANGKAJA: JURNAL AGAMA HINDU Vol 24, No 2 (2021)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v24i2.2634

Abstract

The dynamics of Balinese people's lives are constantly under the spotlight because of the variety of cultural activities that blend with various lives. The arts of barong and rangda are spread across all districts and cities in Bali, but not all pakraman villages or temples have barong and rangda arts. This is due to the existence of barong and rangda in the religious dynamics of Balinese Hindu society. although in reality barong and rangda are not merely an art form, but furthermore they are the implementation of theology (divine teachings) of Hinduism, both concerning the philosophical (essential) religious side and religious psychology (psychological/emotional aspect).
SAGUNA BRAHMAN DALAM TEKS KAṬHA UPANIṢAD DAN IMPLEMENTASINYA BAGI PRAKTIK AGAMA HINDU DI BALI Sari, Ni Luh Komang Indah
PANGKAJA: JURNAL AGAMA HINDU Vol 23, No 2 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v23i2.2079

Abstract

This article describes one source of Hindu theology, Kaṭha Upaniṣad. The Kaṭha Upaniṣad is examined in the scope of scientific Brahmavidya to discover the Saguna Brahman concept in it. The study also examined aspects of implementation in the practice of Hinduism in Bali. The values of local wisdom in Balinese Hindu society actually have harmony with the principles and philosophy of the Vedas. The use of Acintya as Nirguna God in the Hindu version of Bali actually actually has the signs of the Saguna Brahman which is the fusion of the Nirguna Brahman concept into the Saguna Brahman. The implementation of Saguna Brahman in Balinese Hindu practices can be seen in the manifestation of Tri Hita Karana whose principle is to manifest love for the universe, while the universe is the embodiment of God. 
Nilai Ketuhanan Hindu dalam Sarana Upacara Bale Gading Aryana, I Made Putra
PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 1 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pkj.v22i1.1666

Abstract

The implementation of religious ceremonies in Hinduism uses certain ceremonial facilities and specifically at the ceremony. Likewise, in a potong gigi ceremony using a very striking and absolutely necessary means, namely the Bale Gading facilities/uperengga. To get information about the use of bale gading facilities in potong gigi ceremonies, information was collected using interview techniques, observation techniques, library techniques and documentation. The data obtained is of a raw  nature, processed using data analysis techniques. Bale gading is a mandatory tool  used in cutting teeth ceremonies. Bale Gading in the form of a small gedong (house) made of materials, supplies    and decorations in gading color (yellowish-white). The material used is gading bamboo, the roof is made of braided frangipani flowers, cempaka or gumitir flowers, and the decoration uses white and yellow fabrics. The use of bale gading facilities in a potong gigi ceremony is symbolic of Sang Hyang Semara Ratih’s  stance being requested and  his gift during a potong gigi ceremony. In the facilities of bale gading placed upakara/banten peras ajuman daksina, canang burat wangi, canangsari completed with klungah of gading coconut which is kasturi (cut) and drawn by Semara Ratih, covered with white or yellow cloth, sangku contains water and flowers and white yellow rantasan. Bale gading is God’s sthana in manifestation of Him as Sang Hyang Semara Ratih and was asked for His grace to give the power of holy love to humanity (adolescents) to a higher level of life. In bale gading there is a function of Hinduism education, social functions and aesthetic functions.

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