Pangkaja: Jurnal Agama Hindu
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
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<![CDATA[DISKURSUS KETUHANAN DALAM PUSTAKA BRAHMAVIDYA-UPANISAD HASIL TRANSLITERASI OLEH BEBERAPA SARJANA BARAT DAN TIMUR ]]>
<![CDATA[Donder, I Ketut]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 24, No 2 (2021) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[Divinity discourse in the Vedas is very broad, so that it gave birth to many documents from the results of reflection and in-depth study of the search for God. This Brahmavidya-Upanisad is the centerpiece of the 39th Upanisad of 112 Upanisads translated by board scholars. This Brahmavidya-Upanisad is the result of contemplative research by ancient sages who used the paravidya-apaparavidya approach. This approach is a holistic approach, namely the paravidya approach is related to the investigation of the microcosm, and the aparavidya approach is related to the investigation of the macrocosm. The paravidya approach is a spiritual approach (subjective) and the aparavidya approach is a material approach (positive objective). The integration of this positivistic subjective-objective approach is a harmonious-integrative approach called a holistic approach, a blend of spirituality and science. The results of integrative contemplative research on the combination of spiritual-science found that the macrocosm and micro-cosm are the same but differ in intensity.The results of the research of these sages have given space for mankind to seek God within themselves or to seek God in all of His creations that are in front of humans. There is nothing worse or better than man's search for God. If he is a layman then he can seek and place God outside of himself; but for spiritualists can worship God inside or outside themselves or both. This is a form of theology of freedom and theology of liberation that can liberate humans from alienation from God.]]>
<![CDATA[PENGGUNAAN MOBIL DALAM PENGANGKUTAN WADAH JENAZAH KE KUBURAN BAGI UMAT HINDU DI BALI ]]>
<![CDATA[Toya Wisuda, Pande Putu]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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DOI: 10.25078/pkj.v22i2.1688
<![CDATA[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.]]>
<![CDATA[PUDARNYA EGALITARIANISME PADA ARSITEKTUR BALI AGA ]]>
<![CDATA[Suyoga, I Putu Gede]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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DOI: 10.25078/pkj.v21i1.537
<![CDATA[The architecture of Bali Aga is an artifact in Balinese civilization. The concept of social relation of kesamen as an egalitarian tradition of Bali Aga society, besides forming equality in social in- teraction, apparently also affect architectural spatial and building in Bali Aga villages. This study uses qualitative method with analytical descriptive approach and data collection with observation and documentation. Informant determination was done by purposive sampling. Data analysis is based on Gramsci’s theory of domination and hegemony, as well as the theory of adaptation. The result of the research shows the form of building, spatial arrangement pattern, building material, and circulation system, have similarities between buildings with each other, so also in the layout of village settlements is relatively the same as applying linear pattern ‘straight line’ kaja-kelod with the center of communal activity in the center of the village. This uniformity was established for a long time, before it finally faded due to Bali Majapahit’s cultural pressures in the Balinese period. The architectural identity struggle produces a new artifact of neo architecture Bali Aga as a Bali Aga hybrid architecture with Bali Majapahit who contribute in the area of  Bali Aga villages. The results of architectural adaptation can be observed in architecture parhyangan, pawongan, public, and village spatial.]]>
<![CDATA[Eksposisi Para-Aparavidya Upanisad dan Penetrasinya Dalam Pemahaman Masyarakat ]]>
<![CDATA[Erviyanti, Duwik]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 22, No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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DOI: 10.25078/pkj.v22i1.1669
<![CDATA[The ultimate goal of human life according to Hinduism is to achieve God’s consciousness or self-awareness. Consciousness is not only the body but also the atman (Jiva or Spirit). Through this awareness, one can fully realize that he has two types of needs in terms of knowledge, namely Para and Aparavidya. Paravidya is knowledge that learns about things that are far from the measure of human worldliness, namely God. Whereas Aparavidya knowledge is knowledge that learns about everything that is within the scope of creation. The Paravidya and Aparavidya are needed and do not negate or conflict with each other. This article descriptively reviews how these two types of knowledge live and develop in people’s daily lives. Spiritual development known as the Paravidya has its own peculiarities for the progress of human life in the past to the present. It is very interesting that human beings always aim to achieve something that is outside themselves as long as happiness is a concern. When they are unable to find happiness from outside, they turn around, which is to look inside and then find it there.]]>
<![CDATA[MAKNA TĪRTHA SIDDHAKARYA DALAM UPACARA DEWA YAJNA ]]>
<![CDATA[Suta, I Made]]>;
<![CDATA[Wika, I Made]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 23, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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DOI: 10.25078/pkj.v23i2.2076
<![CDATA[TÄ«rtha Siddhakarya is a gift from Ida Sang Hyang Widhi to give sanctity to the ceremony that is carried out so that success can be achieved (Siddhakarya). Dalem Sidakarya is also a manifestation of witness Pituhu as a central figure who can connect or communicate actual all components, so that his presence is expected to neutralize the elements that are lacking in the implementation of Yajna. While the philosophical meaning of TÄ«rtha Siddhakarya is inseparable from the philosophical meaning of upakÄra that is used to obtain TÄ«rtha Siddhakarya, such as sesayut siddhakarya and typat siddhakarya. Sesayut Siddhakarya is a place for stoning Ista Dewata which is a means to invoke waranugraha in the form of TÄ«rtha Siddhakarya which will be used as a penyiddhakarya so that the Dewa Yajña ceremony can end successfully. ]]>
<![CDATA[EKSISTENSI KEPONGOR DI BALI REFLEKSI TERHADAP AJARAN KARMAPHALA ]]>
<![CDATA[Suharko, I Nyoman]]>;
<![CDATA[Suwantana, I Gede]]>;
<![CDATA[Wariati, Ni Luh Gede]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 24, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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DOI: 10.25078/pkj.v24i1.2180
<![CDATA[Kepongor for the Hindu community in Bali is a belief (belief) based on a tradition and ancestral culture. Where the kepongor culture is a form of teaching about human behavior (deeds), ethics and morality which is applied from generation to generation through a curse, it is possible that all descendants are always aware of (remember) the ancestors. Religion is taught and socialized to humans based on the text of the Veda scriptures, lontar, and Bisama (warning) from generation to generation. This has served to provide a belief about how diversity and culture are carried out by humans based on the Five Sradha and Tri Hindu religious frameworks, tattwa, morals and events. On the basis of sradha and bahakti, things that are beyond human reason and logic that are abstract in nature which cause sorrow, pain, etc. can be avoided. Through the description above, the problems discussed in this study include: 1) the form of kepongor experienced by Balinese, 2) Balinese people can learn and overcome kepongor, 3) the implementation of karmaphala teachings on the incidence of kepongor]]>
<![CDATA[Pembelajaran Humanistik Dalam Pendidikan Agama Hindu Berbasis Lokal Genius ]]>
<![CDATA[Temon Astawa, I Nyoman]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 2 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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DOI: 10.25078/pkj.v21i2.743
<![CDATA[Hinduism-based local genius education in humanistic learning in schools is an effort to implement values to achieve education with the nation's noble values. This local genius is very appropriate to be applied to Hindu religious education so it needs to be developed and re-socialized so that it can humanize humans. Many teachers or educators in less contextual learning rely solely on reading and memorizing, so there is saturation in learning. This article tries to discuss the form of learning that emphasizes on students themselves which are not just as objects, apply as subjects that deserve to be respected and aligned with their position. Hindu values, especially those based on local genius, display many humanist aspects that can be adopted by educators and then applied to students. The advantage gained from learning that  is based on local genius in addition to education itself is also on the sustainability of the local genius. This integration presents a harmonious relationship between education and local culture. Between local culture and education no longer collide with each other so that the elimination between one of them can be avoided.]]>
<![CDATA[Preservasi Bahan Baku Banten Perspektif Idio-Enviromentalis ]]>
<![CDATA[Wiradnyana, IBG]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 23, No 1 (2020) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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DOI: 10.25078/pkj.v23i1.1906
<![CDATA[Banten has multi interpretations. It is an essential mean for Hinduism especifically Balinese Hindu. Banten is a dynamic cultural creation in terms of formulation, art apperance as well as materials. Altough banten is created from a dynamic configuration and material but the ideology and spirit ought to be static/firm based on written literature and oral mites. Almost all of related manuscripts (literature-source) of Banten instructs that the elements or materials of banten is absolutely depend on the surrounding environment and natural resources. The necessity of the material and others related of banten has fundamentally religious meaning that requires a deep comprehension. The elements, that necessary required have an explicit difination as a sense of devotion, admiring, preserving, developing and exploring the nature resources. As long as Balinese Hindu serves banten for each ritual (panca yadnya – five yajna) on their life means that the ideology Tri Hita Karana (tree harmonius life interaction; Human, Nature God) is being alive as well. ]]>
<![CDATA[NILAI EGALITARIANSME DALAM HUKUM KARMAPHALA ]]>
<![CDATA[Asli, Luh]]>
<![CDATA[ PANGKAJA: JURNAL AGAMA HINDU Vol 21, No 1 (2018) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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DOI: 10.25078/pkj.v21i1.542
<![CDATA[All the creation are governed by the The Law of Karmaphala. Every action of His creation will certainly reward / produce reward. If good behavior is done, then good also result obtained. Con- versely, if the bad behavior is done, then the bad also harvested both during their whole life. This law of Karmaphala binds all of its creations, only in other terms mentioned in terms of causation, action-reaction and others. Karmaphala’s law is fair, objective, scientific, egalitarian and sophisti- cated. It is responsible for averything. If it is not responsible for all that human beings do, the virtues will be metabolized, because the essential principles are powerless to bind them. For that the law of Karmaphala not escape from all of God’s creation, only reward to be accepted there is slowly fast. Nevertheless it still has to be accounted for or the reward for his actions harvested as good as bad, big small karma done. Understanding of the concept of Karmaphala makes a better generation, a generation that obeys the principle.]]>
