Yadnya dalam Bingkai Ritual dan Politik

I Nyoman Suamba

doi:10.25078/sp.v10i1.1567

Abstract

This article discusses the problem of yajna in its implementation into various rituals whose existence often comes into contact with politics. Implementation is often identified with ceremonies or rituals, even though the scope of the real yajna is broader in scope. Lontar-lontar as a ritual reference text also more explicitly mentions yajna as a ritual form that contains offerings and worship. Hindus in Bali recognize the Panca Yajna that emerged from the principle of Tri Rna. In the implementation of the Panca Yajna, especially the yajna which are general or together in nature, for example those held by Desa Pakraman and other groups, as well as the yajna in the temple, often involve political participation in their implementation. One example is the provision of assistance to every Desa Pakraman in Bali by the Bali Government as a form of political participation in the implementation of the Yajna. Likewise with the emergence of the simakrama phenomenon of political figures when the implementation of the yajna is a form of intersection between political activity and religious activities. This will be discussed in this article.

Highlights

This article discusses the problem of yajna in its implementation into various rituals whose existence often comes into contact with politics
Implementation is often identified with ceremonies or rituals, even though the scope of the real yajna is broader in scope
In the implementation of the Panca Yajna, especially the yajna which are general or together in nature, for example those held by Desa Pakraman and other groups, as well as the yajna in the temple, often involve political participation in their implementation

Summary

Pendahuluan

Secara etimologi kata yajna merupakan bahasa Sanskerta, yaitu berasal dari urat kata yaj yang berarti pengorbanan dengan penuh cinta kasih. 11 memberikan penegasan bahwa manusia diwajibkan untuk melakukan yajna sebagai bentuk saling menghormati (balas budi) kepada para dewata yang telah menciptakan dan memelihara manusia. Dengan amanat tersebut dapat dikatakan bahwa yajna merupakan bentuk membayar hutang kepada pihak-pihak yang telah menyelenggarakan kehidupan ini. Dewa Rna, yaitu hutang yang ada dan harus dibayar kepada Tuhan dan manifestasNya. Hutang ini muncul, karena manusia berhutang kepada Tuhan yang telah menciptakan umat manusia, baik berupa badan jasmani maupun memberikan unsur kehidupan dalam bentuk atman yang menyatu dalam badan. 2. Rsi Rna adalah hutang yang harus dibayar kepada para rsi sebagai penerima wahyu suci, para pandita dan para guru yang telah memberikan pengetahuan, sehingga manusia menjadi insan yang berilmu dan memahami akan hakikat jadi dirinya. 3. Pitra Rna adalah hutang kepada para leluhur dan orang tua, sebab melalui beliau manusia mendapatkan badan manusianya, sehingga atman dapat memasuki badan yang telah terbentuk. Pemerintah wajib memiliki ketiga wawasan ini (Politik, Ekonomi, dan Agama)

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