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METANARASI DALAM TEKS BRAHMA SŪTRA Suryana, Adi; Subagia, I Nyoman; Brahman, I Made Adi
Pangkaja: Jurnal Agama Hindu Vol 27 No 2 (2024)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pjah.v27i2.3698

As a human being who lives in a world full of great secrets of the universe, surely the investigation of metaphysics is interesting. Metaphysical matters can generally be sought through sacred texts as well as academic reasoning. Therefore, metanarratives formed from metaphysical objects are a matter that dancing to be discussed. Moreover, a deep understanding of the nature of these metaphysical objects will help humans discover things that are still hidden in the universe. The events shown in the universe can certainly be accessed through various sources, one of which is scripture. In this context, Brahma Sūtra as one of the sacred texts of Hinduism has a metanarrative in which it contains explanations of metaphysical objects that are interesting to discuss. This discussion includes the concepts of Brahman, atman and spirit, mind, prāņa, and mokșa. Some metanarratives in this study will be elaborated scientifically through the study of Hindu Theology, of course, by including various text sources in the Brahma Sūtra. The method used is Qualitative with a Descriptive approach used to analyze the text of the Brahma Sūtra. From this study it can be seen that Brahman is the One True God who is the supreme entity of the entire universe. The Atma and spirit are the parts of Brahman that must seek to return to Brahman after death. The mind is the means of accessing the universe as well as the access of Brahman consciousness. Prāņa is the energy or vital force of living beings used as a means of accessing Brahman consciousness. Prāņa is the energy or vital force of living beings used as a means of accessing Brahman consciousness. The last is mokșa, the ultimate goal of living beings which is the highest consciousness/freedom.

ATMAN SEBAGAI SAT GURU DALAM AJARAN JNANA BUDA SIWA PADA ASHRAM LEMBAH BHAYAM Parbasana, Nyoman; D.E., Relin; Wiguna, I Made Arsa
Pangkaja: Jurnal Agama Hindu Vol 27 No 2 (2024)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pjah.v27i2.3699

This research departs from the problem of how to achieve the existence of Atman as a Sat Guru in the Jnana Buda Shiva teachings taught at the Ashram Lembah Bhayam in Bababahan village, Penebel subdistrict, Tabanan district. Atman as Sat Guru is Atman as a life guide that emerges from within oneself through the deepest conscience as the most important goal of life based on Hinduism because Atman is the all-knowing within oneself. Achieving Atman's guidance is the path to achieving moksartam jagadhita ya ca iti darmah”, which is a universal path and has various variations, especially through the path of tapa bharata yoga samadhi. The formulation of the problem raised: (1) What is the existence of Atman as a Sat Guru in the Jnana Buda Shiva teachings taught at the Ashram Lembah Bhayam in Babahan Village, Penebel District, Tabanan Regency? (2) What are the Hindu theological aspects of the concept of Atman as the Sat Guru in the Jnana Buda Shiva teachings at the Ashram Lembah Bhayam in Babahan Village, Penebel District, Tabanan Regency? (3) What are the implications of the application of Atman as a Sat Guru in the Jnana Buda Shiva teachings for the Bhakti at the Ashram Lembah Bhayam in Babahan Village, Penebel District, Tabanan Regency? Hindu theology taught in the Jnana Buda Shiva teachings is mainly about the Tri Purusa teachings which consist of God as: Parama Shiva, Sasdha Shiva and Shivatman. The results of this research are that Bhakti as Sisya of Maha Guru Sri Jaya Nara in the initial stages are required: (1) Sisya candidates are required to train themselves and face for at least one year in order to establish themselves to become Bhakti of Ashram Lembah Bhayam. After that, you can receive Upanayana Samkara purification. And students who can receive Upanayana Samkara must also be 14 years or older. (2) You must worship and meditate at least once a day, develop love for fellow human beings, cultivate a sense of peace and sincerity in devotion. (3) Devoted to parents, guiding teachers and diligently cultivating knowledge in the soul. (4) Obediently implementing the teachings of Guru Padesa Maha Guru Sri Jaya Nara in order to become Para Bhakti of Ashram Lembah Bhayam with its glory. (5) Ready to accept sadhana as a process of getting to know Atman as Sat Guru in his samadhi or in whatever conditions his Atman desires. (6) Ready to serve the Indonesian archipelago and the nation, fight and pray for the sake of world peace. This provision is always reminded to the Ashram Lembah Bhayam devotees so that the devotees are always aware and sincerely accept the soul of mukti as an implication of knowing Atman as the Sat Guru.

WARAK KERURON: Upacara bagi Mereka yang Mengalami Keguguran Atmaja, I Gusti Ngurah; Donder, I Ketut; Sena, I Gusti Made Widya
Pangkaja: Jurnal Agama Hindu Vol 27 No 2 (2024)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pjah.v27i2.3714

The Warak Keuron ceremony is a ceremony that has only been implemented since the 1970s. Before the 1970s, Hindus in Bali did not really question miscarriages. Miscarriage is considered a normal phenomenon that does not need to be held a special ceremony, because it is considered non-fatiguing. However, as time goes by, it turns out that many women after experiencing a miscarriage experience various problems, psychological disorders, trauma, even hallucinations and other difficulties. According to sacred Hindu literature, miscarriage is an event that causes sadness/fatigue both in the person experiencing it and in their environment. So to get rid of it, a ceremony called the Warak Karuron Ceremony needs to be held. The aim is to eliminate pain/fatigue for the mother, so that she does not continue to experience psychological disorders which have very broad impacts. And also to free the baby's spirit which is still trapped in its prakerti body, for this reason its prakerti elements consisting of the Panca Maha Bhuta elements are returned to their origin, the baby's spirit is purified so that it can continue its journey to the sunialoka realm.

KONSEP KALEPASAN PADA TEKS BUBHUKSAH GAGAKAKING: Perspektif Teologi Hindu Santika, Ni Made Mitia; D.E., Relin; Pradnya, I Made Adi Surya
Pangkaja: Jurnal Agama Hindu Vol 27 No 2 (2024)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pjah.v27i2.3776

In order to achieve the final goal of this life, namely Moksa, there are various paths that can be taken. Several teaching sources contained in the Vedas, Itihasa, Puranas and Hindu literature are tools to be guided by in order to find the path to kalepasan. One of the sources from Hindu literature that is used as research regarding kalepasan in this case is the Bubhuksah Gagakaking Text. Meanwhile, the methods used are identification of the type of research, intertext observation, documentary, online data search, instruments followed by data analysis techniques and presentation of data analysis results. The text structure consists of Synopsis, Characters, Incidents, Plot, Setting, Theme and Message. Meanwhile, the teachings contained in Bubhuksah Gagakaking's text are Harmony, Moral Teachings, Shiva Buddha Teachings, Peditativity Teachings. The concept of kalepasan that can be explained consists of the Shiva Abhrawi Concept implemented by Gagakaking, namely a path to kalepasan through self-discipline, meditation by becoming a Pandita who always adheres to the provisions of the Veda, is faithful to the promise to avoid various taboos, is always compassionate, and does not commit murder. and abstain from eating meat. Meanwhile, Bubhuksah's concept of kalepasan Buddha Bhrawi is to always be self-disciplined by becoming an ascetic as a Buddhist priest, worshiping diligently facing west, eating everything he likes, killing game animals and eating them without any leftovers, as the basis for liberation of these animals. Kalepasan can be done perfectly through Tyaga Pati, namely self-discipline to follow the path of truth towards God with full sincerity without blaming others. Towards the One God who is supernatural or Acintya as the source of all that exists can be reached with concentration of mind, not through japa, meditation or science.

MAKNA SIMBOLIK CATUS PATHA AGUNG SEBAGAI TEMPAT PELAKSANAAN YADNYA DI KABUPATEN BANGLI I Wayan Wira; I Gusti Ngurah Sudiana; I Made Adi Brahman
Pangkaja: Jurnal Agama Hindu Vol 27 No 2 (2024)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pjah.v27i2.3778

The symbols in Hinduism are closely related and inseparable from the doctrine of the Divine (Hindu theology), because the symbols are expressions for bringing people closer to Him. They are arches or prefaces for the gods, the wheel of gods or the vehicle of the Gods, sacred buildings for the worshippers to worship Him. However, before we talk further, there is an idea that a city that was once a symbol of the kingdom now becomes the center of the district/city of the concept this is called Catus patha. Generally speaking, Catus Patha is the face of chess in which almost the entire Hindu community of Bali strongly believes that who sits on Catus pathha is Sanghyang Catur Bhuana, However, the catus patha that stands in the City of Bangli is a statue using the symbol Tri Murti. This research belongs to qualitative research with descriptive analysis with an experimental approach so that the researcher is the key instrument. Data collection techniques are triangulated, data analysis is inductive and the results of qualitative research emphasize meaning rather than generalization. The primary data source is from the results of field observations and in-depth interviews with the Sulinggih and Pinandita who are considered to know the research in this research. The informants are determined purposively sampling, that is to say, against those who really are in it. From the results of the analysis obtained Catus Patha the great in Bangli City is still an icon of government where there are still elements such as Puri (Istana), Wantilan (public open space), alun-alun (green open area), and Peken (market) despite some changes in the present day. As the center of the ceremony of the Yadnya, such as the tawur agung, ngerebeg, the naggluk merana, the ngulapin and other ceremonies, and in the sphere of society there is little controversy, among which are symbols less relevant to the other Catus Patha Agung. The statue of the Catus Patha Agung in the district of Bangli that the symbol is displayed in the symbol of the triumvirate, while according to some scribes and generally the Catus Patha Agung sthana Shang Hyang Chatur Bhuana is identified with the face or four-faced chess.

KEMULIAAN WANITA DALAM CERITA SABHA PARWA Ningsih, Ni Made Tisna; Subagia, I Nyoman; Suwantana, I Gede
Pangkaja: Jurnal Agama Hindu Vol 27 No 2 (2024)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pjah.v27i2.3791

The glory of women in the story Sabha Parwa from the Mahabharata reflects the values and beliefs underlying Hindu theology about the role of women in society and spirituality. This research aims to explore the understanding of the glory of women in this Hindu epic story from a theological perspective. The background to the issue highlights the importance of understanding the role of women in classical Hindu literary works to strengthen the values of gender equality and respect cultural heritage. The research method used is text analysis, focusing on the main female characters in the Sabha Parwa story such as Kunti, Draupadi, and Gandhari. The analysis was carried out by considering the cultural, social and theological context at the time the Mahabharata was written, as well as the interpretation of the text by Hindu scholars. The research results show that the nobility of women in the Sabha Parwa story is reflected in their role as family protectors, wise advisors, and moral pillars. These women display courage, loyalty, and wisdom in facing life's trials, which is considered a manifestation of aspects of the goddess in Hindu tradition. The theological implications of this research highlight the importance of respecting the role of women in society and integrating Hindu spiritual values in everyday life. Women in the story of Sabha Parwa are glorified for their role as guardians of the family, bearers of wisdom, and moral pillars. They demonstrate courage, loyalty, and wisdom in facing life's trials, which is considered a manifestation of aspects of the goddess in Hindu tradition. The implication of the glorification of these women in Hindu stories is the recognition of their spiritual power, wisdom, and contribution in maintaining balance in the universe. This research provides a deeper understanding of the glory of women in the story of Sabha Parwa from the perspective of Hindu theology, and emphasizes the importance of appreciating and understanding the role of women in Hindu cultural heritage and spirituality. The glorification of women in the story of Sabha Parwa reflects Hindu theological values which respect the role of women as symbols of spiritual strength and wisdom, and strengthens the importance of gender equality and respect for diversity in Hindu society.

PENGGUNAAN PALAKIWA DALAM UPACARA NGABEN DI DESA ADAT KULUB KECAMATAN TAMPAKSIRING KABUPATEN GIANYAR I Made Restu Artama; Ni Gusti Ayu Agung Nerawati; Jro Ayu Ningrat
Pangkaja: Jurnal Agama Hindu Vol 27 No 2 (2024)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pjah.v27i2.3868

Dalam mewujudkan rasa bhakti memuja kebesaran Tuhan, masyarakat di Desa Adat Kulub Kecamatan Tampaksiring, Kabupaten Gianyar, melakukan upacara pitra yadnya yang dimana di dalamnya terdapat rangkaian pelengkap upacara yang disebut dengan Palakiwa. Upacara ini diyakini sebagai salah satu wujud rasa bhakti serta pengorbanan suci yang ditunjukan kepada para leluhur sehingga para pertisentana kelak mendapatkan kebahagian serta dianggap tuntas membayar hutang kepada leluhur. Berdasarkan fenomena yang terdapat pada pelaksanaan upacara Pitra yadnya tersebut, sangat penting dilakukan suatu penelitian dengan judul “Penggunaan Palakiwa Dalam Upacara Ngaben Di Desa Adat Kulub Kecamatan Tampaksiring Kabupaten Gianyar (Kajian Filsafat)”. Dalam penelitian ini mengangkat tiga permasalahan pokok yaitu : (1) Bagaimana proses penggunaan Palakiwa dalam upacara ngaben di Desa Adat Kulub, Kecamatan Tampaksiring, Kabupaten Gianyar ?, (2) Apa fungsi penggunaan Palakiwa dalam upacara ngaben di desa Adat Kulub Kecamatan Tampaksiring Kabupaten Gianyar ?, (3) Simbol apa yang terkandung dalam penggunaan Palakiwa pada saat upacara ngaben di Desa Adat Kulub, Kecamatan Tampaksiring, Kabupaten Gianyar?. Tujuan penelitian ini adalah untuk mengetahui proses penggunaan Palakiwa tersebut, kemudian untuk mengetahui fungsi dari penggunaan Palakiwa serta untuk mengetahui simbol makna apa yang terkandung di dalam pelaksanaan Palakiwa dalam upacara ngaben yang dilaksanakan oleh masyarakat di Desa Adat Kulub, Kecamatan Tampaksiring, Kabupaten Gianyar. Dalam penelitian ini menggunakan metode deskritif kualitatif yang dibantu dengan tiga jumlah teori yang meliputi: Teori religi, teori fungsional struktural, dan teori simbol. Metode pengumpulan data yang digunakan meliputi observasi, wawancara, serta studi kepustakaan. Data yang telah dikumpulkan kemudian dianalisis menggunakan metode interpretative deskriptif. Hasil penelitian menunjukkan (1) proses penggunaan Palakiwa merupakan salah satu rangkaian dari upacara ngaben yang sebagai salah satu cara untuk menghaturkan rasa bhakti terhadap leluhur. (2) Fungsi yang terdapat dalam penggunaan Palakiwa adalah fungsi religi, fungsi sosial, fungsi kemakmuran, keharmonisan dan keseimbangan. (3) makna yang terkandung dalam penggunaan Palakiwa yang dilakukan ialah makna estetika dan filsafat (tattwa).

KOMODIFIKASI UPACARA NGABEN DI DESA LEGIAN KUTA BADUNG Sukrayasa, I Wayan; D.E., Relin; Wiguna, I Made Arsa
Pangkaja: Jurnal Agama Hindu Vol 28 No 1 (2025)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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This research aims to examine the phenomenon of commodification of the Ngaben ceremony in Legian Village, Kuta, Badung, Bali. Ngaben, which is an important ritual in Hinduism in Bali, is experiencing significant changes along with increasing tourism and commercialization in the region. This research uses a qualitative approach with descriptive methods to gain an in-depth understanding of the process and impact of the commodification of the Ngaben ceremony. Data was collected through in-depth interviews with key informants, participant observation and documentation. Key informants include traditional leaders, ceremony holders, and business actors involved in the commodification process. The research results show that the commodification of the Ngaben ceremony not only has an impact on economic aspects, but also brings changes to the cultural and social values of the local community. The once sacred Ngaben ceremony is now often adapted to attract tourists, leading to a shift in the meaning and purpose of the ceremony. These findings indicate that although commodification provides economic benefits for society, there are concerns regarding the preservation of the traditional and spiritual values of the Ngaben ceremony. This research recommends the need for a balanced policy between tourism development and cultural preservation so that the essence of the Ngaben ceremony is maintained.

EKSISTENSI KREMATORIUM SAGRAHA MANDRA KANTHA SANTHI DI DESA PAKRAMAN BEBALANG, KABUPATEN BANGLI Karsana, I Nyoman
Pangkaja: Jurnal Agama Hindu Vol 28 No 1 (2025)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Bali is an island which is famous for its customs and culture that are wrapped in Hinduism. The changes that are constantly occurring lead us to the world's development that is increasingly advanced. The changes that occur refer to all aspects, including the implementation of the ngaben ceremony in Bali. Many phenomena that we find in the community, i.e. many people who carry out the funeral ceremony at the cremation place. This is caused by the fact that today's society wants everything that is practicable, economical and without reducing the meaning. This is the reason why people choose crematorium as a place to carry out the funeral process, one of which is Bebalang crematorium, Bangli. The methods used in this research are qualitative methods using literature review. Ngaben ceremony is one of the pitra Yajña ceremonies, which become the time for paying debts to ancestors. Ngaben is the ceremony of burning the corpse of Hindu in Bali. Nowadays, people are starting to turn to the crematory to carry out the process of funeral ceremonies. One of them is the Sagraha Mandra Kantha Santi Crematorium. This cremation place was recently established in 2019, but many people have carried out their funeral ceremonies in this place, especially during the pandemic. There are several reasons that causes people prefer crematoriums as a place to hold ngaben ceremonies, first, because it is very practical, it doesn't take a long time, the cost of carrying out the ceremony is also relatively cheap, and the main thing is the procession of the activities is similar to the ngaben which is carried out in traditional setras generally.

ETIKA UPACARA BALIATN PEMBENTUK KARAKTER MASYARAKAT HINDU DAYAK DEAH Soharsono; Sukarma, I Wayan; Ariastina, I Gusti Putu
Pangkaja: Jurnal Agama Hindu Vol 28 No 1 (2025)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Before the teachings of Hinduism came, Monotheism and Monism had already developed in Indonesia, among the native population, a belief system called Animism and Dynamism. This belief is still implemented and believed to this day. We can see the belief in animism and dynamism in the Dayak Deah ethnic group who still practice healing methods of illness in the form of ceremonies (rituals), namely Beliatn. The Beliatn ceremony is included in the Human Yadnya ceremony. The Beliatn ceremony is only carried out by the Dayak tribe who adhere to the Hindu religion. The implementation of the Beliatn ceremony by the Dayak Deah tribe is only understood as a belief passed down from generation to generation in the form of entrenched traditions, without understanding the religious meaning including ethical values. Because scientific research into the Beliatn ceremony has not been carried out to an essential extent. Based on this, to find out, the implementation of the Beliatn ceremony in terms of facilities, place and time, the ceremony leader, the series of implementation, what ethical education is during the implementation of the Belitan ceremony, what is the perception of the ethical education aspects in the ceremony. This research uses qualitative methods, processing data by compiling it systematically, emphasizing analysis on descriptive data in the form of observed written words. The analysis of this data is more focused on library research, namely by reading, studying and examining books and written sources that are closely related to the problem being discussed. Related to the educational value of Baliatn Ceremony ethics in Hinduism. with research subjects carried out in Mangcupuk Village, Muara Uya District, Tabalong Regency. Through the results of this scientific research, conclusions can be drawn as to the main problem. The Beliatn ceremony uses facilities in the form of food containers, ceremonial equipment and musical instruments, and is led by a Mulukng assisted by a Penggadikng in charge of arranging the upakara/offering facilities during the ceremony. The series of Beliatn ceremonies consist of; Ngontah ceremony (initial ceremony), Besurah (deliberation), Netungkal ceremony (cleaning), Metanja ceremony (sacred dance), and Ngator ceremony (final ceremony). Rituals in the form of Belian ceremonies are not only for curing illnesses, but also as a medium for instilling educational values of Ceremonial, Religious and Social Ethics which they call the Wolupm custom.

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name -

Contact Email jurnalpangkaja@gmail.com

Phone +6282145932952

Journal Mail Official jurnalpangkaja@gmail.com

Editorial Address Jl. Kenyeri No. 57 Denpasar, Bali

Location Kota denpasar, Bali INDONESIA

Abstract

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Contact Name
-

Contact Email
jurnalpangkaja@gmail.com

Phone
+6282145932952

Journal Mail Official
jurnalpangkaja@gmail.com

Editorial Address
Jl. Kenyeri No. 57 Denpasar, Bali

Location
Kota denpasar,

Bali

INDONESIA