Sanjiwani: Jurnal Filsafat
Sanjiwani: Jurnal Filsafat merupakan jurnal ilmiah yang dikelola oleh Jurusan Filsafat Timur Fakultas Brahma Widya Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar, yang hadir untuk memberi ruang dan gerak bagi para penulis yang memiliki visi untuk mengembangkan dan menyebarluaskan nilai-nilai filsafat. Implementasi ajaran filsafat tercermin dalam setiap aspek kehidupan umat manusia. Sanjiwani sebagai Jurnal Filsafat berusaha melakukan pencerahan melalui kontemplasi hakikat berbagai macam realitas. Fokus dan ruang lingkup Sanjiwani: Jurnal Filsafat, yaitu: (1) Filsafat Timur; (2) Filsafat Agama; (3) Filsafat Hindu Klasik - Kontemporer; dan (4) Isu Pemikiran Hindu di Tingkat Global (Perennialisme, Humanisme, Feminimisme, Pluralisme, serta Ekologi).
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<![CDATA[HAKIKAT BUDAYA JAWA KAITANNYA DENGAN AGAMA HINDU DI BALI ]]>
<![CDATA[Poniman]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 10 No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[The existence of Balinese culture has taken place in the presence of foreign influences. Similarly, when Hinduism and Buddhism were embraced by Balinese people. It also affects Hinduism in Bali, which until now seems dominant and gives a hue and coloring the culture and life of Balinese people. Until now, the existence of the Religion and Culture of Bali faced global challenges, the challenges of materialism, and even the impact of the development of Social Media influenced Balinese culture. Knowing the Nature of Javanese Culture in relation to the development of Hinduism in Bali forms the character of Balinese Hinduism which eventually becomes the Balinese Culture. Hinduism in Bali is more visible in Adat and Tradition, this is due to the formation of Religion as a real-life practice. So that the existence of Hinduism is not clearly seen with the Wedanya book as the guiding basis but Lontar-Lontar which is used as a practice in adat both in rituals and literature so it is not found when religious events use Vedas as reading material in Pura and in ritual guidelines.]]>
<![CDATA[SEKSUALITAS DALAM LONTAR TINGKAHING SARASMI IMPLIKASI TERHADAP MASYARAKAT DI KECAMATAN DENPASAR TIMUR ]]>
<![CDATA[Ni Luh Gede Astiti Dewi]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 10 No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[Lontar Tingkahing Sarasmi explained about sexual relations at the time of marriage which in it explained sexuality ethics when having sexual relations so that they could reach the peak of sexual pleasure and the ethics of getting the desired son. So knowing this can help the community to deal with problems in the household and get the children they want. Then later children who are born will be a generation that has good quality and can have a good impact on the environment. In Lontar Tingkahing Sarasmai has the concept of sexuality which includes religious concepts and concepts of the use of sexuality. In the concept of sexuality, this explains the love of the gods in the human body so that sexual relations are said to be sacred and there is a prohibition on sexual intercourse because it can affect the character of the child. In addition, there are sexuality ethics, namely: ethics of having sex with wives, ethics of wife holding, ethics of wanting sons and daughters, ethics of wanting powerful sons, ethics of wanting sons and daughters of the main, ethics of wanting beautiful children, and ethics of wanting long-lived sons. As well as how the implications of sexuality in Lontar Tingkahing Sarasmi on the people in East Denpasar Subdistrict, including lifestyle implications, implications for community social behavior, implications for people who apply sexuality ethics in Lontar Tingkahing Sarasmi, and implications for people who do not apply sexuality ethics in Lontar Tingkahing Sarasmi.]]>
<![CDATA[MITIGASI SPRITUAL DALAM NASKAH LONTAR ROGA SANGHARA BHUMI ]]>
<![CDATA[I Nyoman Suka Ardiyasa]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 10 No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[The island of Bali is an island very vulnerable to disaster, it is proven with historical records that Bali has experienced a major earthquake better known as Gejer Bali. Various efforts have been made by the community from the past until now in the effort of mitigation done in sekala and niskala. In the community, people believe that if they want to avoid the disaster then the community must implement the tri hita karana, while niskala (theologically) done with various upakara. Upakara sources and the types of disasters that occur in this world are believed to be contained in the Lontar Roga Sanghara Bhumi manuscript. But the existence of the manuscript is not much to know so it is necessary to conduct a more in-depth review so that it can be disseminated to the public. To focus on these reviews, we focused on three problem formulas: analyzing the summary of the Roga Sanghara Bhumi lontar manuscripts, the types of disasters mentioned in the Roga Sanghara Bhumi lontar, and the theological attempts made in dealing with the disasters mentioned in lontar Roga Sanghara Bhumi. From the results of the study conducted it is briefly known that the lontar Roga Sanghara Bhumi contains about the causes of catastrophe or disaster occurred in the world, the types of catastrophes or disasters that can occur in the world and some characteristics of the coming disaster or disaster, while the types The disaster mentioned in the lontar of Roga Sanghara Bhumi is a type of disaster that repeats every sasih it and the kind of disaster that occurs which is seen from the bad gesture, in the concept of Lontar Roga Sanghara Bhumi called Durmanggala. The theological efforts undertaken in tackling the disasters mentioned in the lontar of Roga Sanghara Bhumi are performing ceremonies that are shown to Ida Sang Hyang Widhi Wasa with the aim of pleading for salvation such as Prayascita Ceremony, Master Piduka, Labuh Gentuh, Jagat, Pamahayu Bumi and Nangluk Mrana. All these ceremonies are theological (mitigation) efforts in reducing disaster risks that occur on earth.]]>
<![CDATA[FILSAFAT MANUSIA : SEBUAH KAJIAN TEKS DAN KONTEKS DALAM MEMAHAMI HAKIKAT DIRI ]]>
<![CDATA[I Gusti Made Widya Sena]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 10 No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[Humans actually have two bodies when born in this world, namely the material body and spiritual body. The material body is a form of physical-physical form that is crude and serves to carry out all forms of desires from the five senses, the respiratory system, the digestive system, muscles, neural networks, blood circulation and others. Whereas the spiritual body is a psychic body that is subtle and consists of a causal body (buddhi), a supra causal body (subtle ego) and atman. Born as a human being is the ultimate happiness in life because by being born into the world, a person is given the opportunity in his life to achieve the essence of himself by doing and increasing karma, bhakti, jnana to finally achieve contemplation by realizing the nature of self and atman in his body. This is what gives happiness to be born into a human being compared to being a creature in the world]]>
<![CDATA[KERAGUAN KRITIS: DESCARTES ]]>
<![CDATA[Krisna Sukma Yogiswari]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 10 No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[Rene Descartes is regarded as the father of modern philosophy, a figure of rationalism, a mathematician, and physiology. Descartes was also a philosopher whose philosophical teachings were very popular because his views which never faltered about the highest truths were in reason or human ratios. Descartes was a philosopher who was dissatisfied with Scholastic philosophy whose views were contradictory, and there was no certainty due to the poor method of thinking.]]>
<![CDATA[AJARAN KARMAPHALA MENURUT SUSASTRA HINDU PERSPEKTIF DALAM KEHIDUPAN SEHARI HARI ]]>
<![CDATA[I Nyoman Subrata]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 10 No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[The essence of Karmaphala teaches that there are three types of karma that are: karma that gives direct consequence, karma that has an indirect effect in which the reward is only enjoyed after death and the karma that will enjoy as a result of previous acts of life. The Hindus seyoganya understand this universal karmaphala law. Understanding that, every Hindu believer will always think long to do something, since the consequence is in line with the nature of the act to be done. Because knowing the consequences of bad actions will bring bad consequences for himself, then people will abuse themselves from bad actions. That’s why they always do good deeds, because by doing good, the consequences will be fine Whatever is done by human beings brings consequences, consequently there is good and bad quality, good results give pleasure and bad consequences to bring trouble. By doing so one must do good because everyone wants pleasure and live peacefully. The fruit of the act (karma) is called reward. The fruits of the act are not always directly perceived or enjoyed. Every act of leaving the former. There is a real container and there is an unidentified former (in the imagination and abstract) used carmavasana]]>
<![CDATA[SANKSI ADAT TERHADAP PERKAWINAN EXOGAMI DI DESA PAKRAMAN TENGANAN PENGRINGSINGAN, KECAMATAN MANGGIS, KABUPATEN KARANGASEM, PROVINSI BALI ]]>
<![CDATA[I Putu Sudarma]]>;
<![CDATA[Pande Kadek Dharmajayanti]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 10 No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[Indigenous Village Community of Tenganan Pegrisingan, Tenganan Village, Manggis District, Karangasem Regency, Bali Province is classified as a Balinese-Aga community which is still thick with customary prohibitions on exogami marriage. Violations of the marriage ban are subject to customary sanctions. Customary sanctions are not only imposed on the bride and groom, but also the bride’s parents in the village. Sanctions in exogamous marriages in Pakraman Village, Tenganan Pegringsingan are subject to reason, namely preservation of traditions, kinship system, and maintaining health. The form of customary sanctions in exogamy marriage is in the form of fines and moral sanctions, while the implication is to show inconsistency in marriage, and lose all of their rights as village manners in Pakraman Tenganan Pegringsingan Village.]]>
<![CDATA[TRADISI PABUNCINGAN JERO DONG DING DI DESA PAKRAMAN MUNCAN, KECAMATAN SELAT KABUPATEN KARANGASEM ]]>
<![CDATA[Ida Ayu Dwidyaniti Wira]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 10 No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[Tradition Pabuncingan Jero Dong Ding is one form of religious traditions god yadnya devoted presented to Ida Sang Hyang Widhi Wasa conducted with the purpose of applying the fertility presented to Ida Sang Hyang Widhi Wasa in his manifestation as Lingga (jero Dong) and Yoni (Jero Ding) ie aspect of God in the form Purusa-Pradana symbol of Lord Shiva and Goddess Parvati or Uma. Based on this analysis, be concluded as the following results: The process of implementation of the tradition Pabuncingan Jero Dong Ding in Pakraman Muncan divided into three stages: The process of making, the process Ngelinggihang and activities Pabuncingan Jero Dong Ding. The reason for the implementation of the tradition Jero Pabuncingan Ding Dong, in theology is to invoke presented to Ida Sang Hyang Widhi Wasa in manifestation of Lord Shiva and Goddess Uma, in the mythology is based on the belief or confidence that developed in rural communities Pakraman Muncan.]]>
<![CDATA[FALSAFAH HIDUP PEREMPUAN JAWA ]]>
<![CDATA[Sulastri]]>
<![CDATA[ Sanjiwani: Jurnal Filsafat Vol 10 No 1 (2019) ]]>
Publisher : <![CDATA[Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar ]]>
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<![CDATA[Woman are endless material for conversation. Woman, on the one hand are often described as weak, helpless and inferior. On the other hand, (sometimes) woman have the power to subjugate men and that strength is certainly not physical strength, because physically, women are indeed weaker than men. This article is an attempt to outline the life philosophy of Javanese women and is interpreted as an alternative concept for the position of woman today.]]>
