Balinese Hindu Research Articles

Harmonisasi Paksa Siwa Dan Paksa Budha Di Bali (Perspektif Teologi Kontekstual)

This article is the result of qualitative research using hybridity theory and the concept of the Siwa-Buddha theology (I Gusti Bagus Sugriwa). Hinduism and Buddhism are one of the religions found in Indonesia and initially developed and was born in India. Even so, the existence of these two religions is disharmonious in the land of their birth. The problem studied is the factors that cause Siwa-Buddha to coexist harmoniously in Bali. The method used in this research is a qualitative method with an interfretative paradigm. The object of his study is the harmonization of Śiwa and Buddha in Bali. The result and discussion is that the factors that cause Śiwa-Buddha Coexistence in Bali include theological, philosophical, historical, psychological and sociological factors. (1) The telogical factor of Siwa teachings is manifested by the symbol of Ongkara, while in Budha it is called Hrih. (2) The philosophical factor of Śiwa-Buddha harmony in Bali in the concept of deliverance in Hindu religious beliefs will lead to the realm of Sūnya and Nirvana in Budha beliefs. (3) Historical factors in the area of ​​origin Siwa-Buddha experienced great conflict and became a dark historical record, but in Indonesia on the contrary Siwa-Buddha lived in harmony and hamonis. (4) The psychological factor of tantric Śiwa-Buddha teachings, the human body as a miniature universe it becomes the center of a quest to the One through the use of Aksara, Mantra, Yantra, Mudra, and Yoga. (5) The sociological factors of the Balinese Hindu community are familiar with that Śiwa-Budha are indeed one and One. Bhatara Śiwa-Buddha withtraits Ardhanareswari in Bali is known as Hyang Tunggal. The existence of Śiwa-Buddha in Bali, which is a meeting between two beliefs and can live side by side and in harmony in Bali.

Penjor Bali and its Development

Streets in the province of Bali are very distinctive with penjor, especially on Balinese Hindu holidays such as Galungan and Kuningan. Penjor as part of a religious ceremony is full of meaning and the manufacture must be following the standard. Nowadays, penjor is used for events outside of the Balinese Hindu religion. Penjor has also changed its function as a decoration that adds to the lively area of Bali. To find out the development of penjor in Balinese society, a study was conducted with literature studies. The results show that based on its usefulness, penjor consists of two types, namely sacred penjor and decorative penjor. Penjor is used for other religious ceremonies such as Christmas, used for events such as New Year's, and other social occasions. Penjor forms are very diverse, with a variety of materials. The material and shape of the sacred penjor must follow the standard while the shape of the decorative penjor is free with more diverse materials. However, the essence of the meaning of penjor both for sacred penjor and decorative penjor does not shift, namely as a thanksgiving to God.

Hindu Society Perception of Catur Varṇa in Bali

<p><em>The social life of the Hindu community in Bali cannot be separated from the ins and outs of work which then reflects the profession of the people who claim it. Professions in the social life of society will give birth to something called the professional group. This professional group will then have a social impact in the form of life strata in society. There is a separation between one profession and another, which then gives birth to a concept of ideas called the Catur Varṇa. In recent years there has been a widespread dualism of perspectives on the meaning of this Catur Varṇa concept. Some of them stated that this concept was a tradition passed down from generation to generation and there were also those who stated that this concept was an idea to organize the social life of Balinese people. The Catur Varṇa concept itself can be understood through literature which gives birth to a reality and facts. The concept of Catur Varṇa has been degraded due to the cognitive bias of the Balinese Hindu community in Bali in embodying the meaning of this concept. So that this concept does not give birth to social life that is more organized but instead creates a social problem that causes inequality in the body of community life. This inequality must be corrected immediately so that it does not become a tradition that has increasingly worsened the atmosphere of social life in Bali. Because today the concept of Catur Varṇa is consciously shifting meaning into a new concept that we have previously called the term Catur Wangsa.</em></p>

DISINTEGRATION AMONG WOMEN: HINDUS WOMEN' CHALLENGES IN BUILDING SUKINAH FAMILY

<p>Subordination of women becomes a question in carrying out the household dish, especially the care for children who are born, which is the responsibility of husband and wife. It is impossible for the Sukhinah family to be formed if the burdens, both domestic and social, are not matched equally between men and women. Like a pillar in a house, if the load is not the same, not only will one of the pillars be destroyed but the house itself will collapse, if that is the case then the sukhinah family is the goal of every Hindu marriage, namely a happy and prosperous marriage that will not be realized. In fact there are divorce cases that have occurred in Denpasar City, divorce cases for Hindu couples in general have increased, namely in 2013 as many as 297 cases, in 2014 as many as 326 cases, 2015 as many as 315 cases, in 2016 as many as 418 cases, in 2017 as many as 495 cases , and in 2018 there were 566 cases. Based on the above phenomena, the author wants to explore the potential problems faced by Balinese Hindu women when carrying out domestic, public and social roles (traditional krama) in building a sukhinah family. It seems that women have problems adapting well to their husband's family environment because of differences in paradigms, different parenting styles and differences in habits. The factors causing the challenges faced by Balinese Hindu women in Denpasar City actually arise from the vertical relationship between women.</p>

KOMODIFIKASI SENI RUPA DALAM BRANDING PARIWISATA BALI DI MASA KOLONIAL

Bali island is very thick with arts and tourism. Balinese Fine Arts has gone through a long historical journey from the prehistoric era to the present. Many observers say that the art that has developed on the island of Bali has its own characteristics. Balinese Fine Arts as part of Balinese culture has its own complex development. When compared to the fine arts that have developed in other areas such as Yogyakarta, Bandung and Jakarta, Balinese art has a different ecosystem. In Balinese fine arts, the religious aspect is still very influential, in line with the flow of modernism brought by the entry of tourism that has occurred since the colonial period. Today, in Bali, art, which became present as an offering and is communal in a contextual context, continues and has become part of the traditions of the Balinese Hindu community in the midst of the development of modern / contemporary art which is personal and profane. In the context of artistry, Balinese fine arts to this day develop very dynamically where traditional art, as well as modern / academic art, develop and have their respective actors, enlivening the Balinese art ecosystem. The position of the Balinese art ecosystem that intersects with the development of the world of tourism is actually a potential that can be mobilized as Bali tourism branding. The purpose of this research is that the two of them can collaborate for mutually reinforcing developments. This research will be conducted using the literature method from existing data.

AJARAN BHATARA KUMARA DALAM TUTUR KUMARA TATWA DAN PENGARUH TERHADAP KEHIDUPAN MANUSIA

Hindus considered Bhatara Kumara in Bali as a protector or guardian deity for newborn children. Offering and worshiping Bhatara Kumara is very important to do every day to protect or give children gifts. However, in Tutur Kumara Tatwa, Bhatara Kumara teachings are not only for children but for all people. The teachings conveyed are a form of self-control in this life. The teaching or education in Tutur Kumara Tatwa certainly has implications for human life, especially in Bali. Children's education is essential to do from an early age to develop good character. Good character is not only for children but also applies to all human beings. According to Tutur Kumara Tatwa, character education from Bhatara Siwa to Bhatara Kumara originated from a field where Bhatara Kumara was grazing called Argakuruksana. Bhatara Kumara felt like life in solitude. During his life as a shepherd, he had experienced many ups and downs. It is what can be learned as teaching or values in life that can affect human life. Bhatara Kumara was blessed or awarded by Bhatara Shiva to stay young, achieving eternal happiness. Bhatara Kumara is represented as the god of a baby. It means that babies should have received character education from their parents. Bhatara Kumara's role in human life, especially for Bali's Hindu community, is seen as the God of children from birth to Telung Oton's age (630 days). Bhatara Kumara is placed in Pelangkiran and is believed to be the child's protector or guardian

Redefining the concept of Tri Mandala cosmology in the spatial organization of resort hotel in Bali

Protecting local culture is one of the sustainable development principles. Balinese Architecture is an embodiment of the cosmological Balinese Hindu concept, which is the local community’s way of life so that it needs to be preserved. The application of the Tri Mandala concept in modern building design through the neo vernacular architecture approach is a way to preserve Balinese culture. This paper is an exploration of the implementation of the cosmological traditional concept of Tri Mandala in the spatial organization of a modern resort hotel without changing its true meaning. The approach used is trough defining the traditional meaning of Tri Mandala and interpretation into the modern function context in resort hotel design in Kuta Bali. As a result, Tri Mandala divides space into three parts, namely Utama, Madya, Nista which means sacred, neutral, less sacred is realized in the zoning organization of private as unit rooms, public area as lobby, restaurant, drop off, and service area as kitchen and parking lot.

Bondres Dangdang Ketekung Sebagai Media Komunikasi Pendidikan

One of the Balih-balihan arts is bondres. Bondres is often performed in ritual activities in Bali. Bondres is used as a communication medium that can educate the public with unique packaging such as displaying funny characters, as well as fresh humor. The implementation of ceremonial traditions and arts for Balinese Hindus is inherent. Bondres Dangdang Ketekung still exists in the midst of the development of communication technology, it can be proven by the fact that they often fill events in various activities in Buleleng Regency. With still active Dangdang Ketekung, it indicates if the community is entertained by his jokes. In addition, Dangdang Ketekung also uses social media such as Facebook, Instagram and YouTube to be better known by the wider community, especially the younger generation. The communication of education implemented in the Dangdang Ketekung bondres mask performance is expected to be able to make an important contribution in understanding and practicing the interactions and actions of all individuals involved. In their performances, they understand communication models such as dialogic, persuasive and educative. So that the teachings of education can be conveyed to the public. One of them is about the teachings of Tri Kaya Parisudha, Tri Kita Karana, and topics that are currently trand.

The Social Integration of Hindu and Muslim Communities: The Practice of "Menyama-Braya" in Contemporary Bali

The social interaction between Bugis Muslims and Hindus in Bali has long been known to be harmonious. This interaction can become a role model for religious interaction in Indonesia. This paper aims to explain the practice of menyama-braya (brotherhood) as a cultural system and its relevance to the integrative social interaction between the Hindu and Bugis Muslim communities in Bali. The research was conducted in the villages of Serangan, Kepaon, Tuban, Suwung, Tanjung Benoa, and Angantiga. The research is qualitative in nature and draws on interviews and the broader literature. The study reveals that a successful harmonious social life cannot be separated from the adoption of menyama-braya culture, which combines the attitude of solidarity and tolerance. The practice of the menyama-braya cultural system has been maintained for generations through various methods, such as socialization, rituals, the use of the same symbols, and formal educational institutions.

Menyama Braya dalam Upanisad

This paper aims to convey an understanding of Brama Brama in the view of Upanishad. Upanisad is a book that cannot be separated from the Vedic scriptures. Even each part of the Chess Weda Samhita each has an Upanishad, albeit with different amounts. There are so many teachings contained in the Upanishads, one of which is the teachings on norms that teach about harmonization of life both human and human, human beings with God, and humans with the natural surroundings. Humans other than as individual beings are also at the same time as social beings where humans need interaction with other humans in order to meet their needs. Tri Hita Karana which in its division is Pawongan which means a harmonious relationship between humans and humans. The interactions that occur in Balinese Hindus are not only the application of the teachings of Tri Hita Karana but also as the application of the teachings of Tat Tvam Asi.

DAMPAK VIRUS CORONA (COVID-19) TERHADAP KEHIDUPAN SOSIAL BUDAYA MASYRAKAT HINDU BALI (PERSPEKTIF PENDIDIKAN AGAMA HINDU)

<p>The Coronavirus (Covid -19) has been declared a Pandemic by the World Health Organization or what is called the World Health Organizer (WHO), because it has spread to almost all countries in the world. Efforts to contain the spread of this virus are continuously being carried out, but in implementation it is inevitable that new impacts or problems will arise in the adjustment. For this reason, further research is needed in order to reveal the impacts arising from the adjustment of people's lives to the epidemic disaster management efforts. In this study, the research location was carried out in Bali. The approach in this study is a descriptive qualitative approach, which will explain the picture of the socio-cultural life of the Balinese Hindu community in the midst of the Covid -19 Pandemic. This study aims to determine the effects of the Covid-19 Pandemic so that it can be used as learning in the future to face similar disasters. The effects of this Pandemic are also studied from the perspective of Hindu religious education. As a result of the arrival of the Coronavirus (Covid -19), many significant changes have occurred in Bali. The results showed that the socio-cultural life of the Balinese people followed new adjustments or adaptations to anticipate the development of the Corona virus disease (Covid -19) outbreak. These adjustments include regulations, religious activities (regarding traditions) and social activities</p>

Jaja Bebangkit as an Embodiment of the Offering Which Contains Aesthetic Value

Hinduism in Bali is a religion that is very full of offerings as gratitude to God in all His manifestations, as well as offerings to the ancestors, also to the Rsi which is translated as a debt, so that all people feel obliged to do the offering. In carrying out the obligation to make offerings with a series of ceremonies, it is always packed with a series that is very symbolic and has a high aesthetic value. Beauty or aesthetics is a very important consideration in carrying out a series of offerings, starting from objects as manifestations of ceremonies, mantra words pronounced in beautiful rhythms, to the attitudes of the performers of offerings with beautiful attitudes and movements in the form of dances. Bebangkit is a series of ceremonies with symbolic meaning which means the manifestation of the great world, contained with symbols of all contents in this universe.

The Process of Bali Hindu Human Life (Theoretical Study of the Process and Meaning of the Manusa Yadya Ceremony for the Balinese Hindu Community)

The Balinese Hindu community interpret life as a process of transformation that must always be interpreted and treated. According to the beliefs of the Balinese Hindu community, the process of the life cycle to achieve the perfection of life must go through various stages of the procession of the ceremony (the ceremony of manusa yadnya). Life cycle ceremony processions carried out since the fetus is still in the womb, born, large, adult, old, even to death. It is believed that it is not only the body that needs nutritionally complete and balanced food in its growth and development. Spiritual must also be given spiritual food to build spiritual growth itself toward a healthy, strong and steady spirit. The life cycle ceremony process is a process of spiritual self cleansing to lead to physical and spiritual purity. In the Book of Manawa Dharmasastra the life cycle ceremony process is stated as samskara sarira. Sarira samkara means a ceremony to increase the sanctity of one's body through the process of yadnya (holy sacrifice) ceremony. To achieve this increase should be balanced growth between the body (sarira) physical and spiritual. Corresponding to that, then studying the ceremonial procession and the meaning of the ceremony procession of the Hindu Balinese human life cycle is something very urgent.

The Implementation Of Pitra Yadnya Ceremony In The Pandemic Covid-19 Time At The Hindu Community In Saksari Hamlet North Cakranegara Lombok

This research aims to conduct a study regarding the implementation of the pitra yadnya ceremony during the Covid-19 pandemic in the Saksari hamlet, North Cakranegara subdistrict, Lombok. The background of this research is related to the habits of Hindus in this area to carry out the pitra yadnya ceremony by continuing the tradition of menyama braya, saling rojong, sidikara, and fraternal ties in creating harmony. The pitra yadnya tradition carried out by Hindus today is experiencing adjustments as a result of the spread of the Covid 19 pandemic, with social restrictions. In this regard, this research focuses on three formulations of problems, namely (1) how is the pitra yadnya ceremony; (2) what is the family strategy in implementing the pitra yadnya ceremony; and (3) what are the implications of the pitra yadnya Ceremony for community during the Covid-19 Pandemic in the Saksari hamlet, North Cakranegara subdistrict? This study was designed in a qualitative descriptive study to provide an overview of the implementation of the pitra yadnya ceremony at the research location. Based on the research results found three findings. First, the pitra yadnya ceremony procedures during the Covid-19 pandemic were carried out simply, without reducing the meaning of the ceremony, according to the concepts of iksa, sakti, desa, kala, patra, and tattwa. Second, the family strategy in carrying out the pitra yadnya ceremony during the Covid-19 pandemic is to continue to carry out the ceremony by following the advice and appeals of the Parisadha Hindu Dharma Indonesia (PHDI) or Hindu religious council and health protocols. Third, the implication of the pitra yadnya ceremony for the community during the Covid-19 pandemic is the change in the social order of the community, such as menyama braya, saling rojong, and sidikara, from an economic point of view, it was much more efficient than the situation before the Covid-19 pandemic.

Ajaran Tri Parartha dalam Kakawin Aji Palayon

<em><span lang="EN-US">Literary work is a life guide of the Balinese Hindu community that still exists until today. One type of traditional Balinese literary work that is rich in moral teachings, especially related to Tri Parartha is kakawin Aji Palayon. This paper seeks to uncover the teachings of Tri Parartha contained in Aji Palayon's kakawin literary work with a set of semiotic and religious theories supported by content analysis and descriptive analysis methods. The results of the analysis show that Kakawin Aji Palayon is a traditional Balinese literary work in the form of a song that tells about the journey of the atman since leaving the rough body until it reaches shunya laya (a place of eternal peace). On the journey the atman is also filled with the teachings of Tri Parartha, namely asih (compassion), punia (sacrifice / sincere gift), and bhakti (truth devotion) which is dominantly found in chapter 1, 3, and 6. With high wisdom and understand the teachings of Tri Parartha well, then the atman can pass through various kinds of obstacles and temptations, so that finally he reaches shunya laya (place of eternal peace).</span></em>

Flowers and Value of Conservation in The Culture of Hindu Community in Bali

Balinese Hindu community cannot be separated from plant in their life. The information on plant species and how to utilize them are easy to find but limited information about the potency of flowers in the Balinese Hindu community. Flowers have a meaning as sincerity, a symbol of Sang Hyang Widhi, the valour, and also have mythological values. This research aimed to determine the species of flowering plants that are often used for ceremonial and understand the meaning, the cultural conception related to conservation education. The study was carried out in four locations in Tabanan Regency (Baturiti, Penebel, Marga, and Tabanan). Data were collected using an interview with purposive sampling. Data analysis based on the value of Relative Frequency (FR) which is indicated plant most widely used. Â A total of 36 species of flowers are used in traditional Hindu religious ceremonies, of which 29 species are cultivated plants and 7 species are still wild. There are ten of plants which have high FR value, such as: Cananga odorata (FR 0.069), Impatiens balsamina (FR 0.069), Hydrangea macrophylla (FR 0.069), Plumeria acuminata (FR 0.069), Tagetes erecta (FR 0.069), Magnolia champaca (FR 0.069), Gomphrena globosa / bunga ratna (FR 0.047), Gardenia jasminoides / jempiring (FR 0.039), Nymphaea spp./ tunjung (FR 0.030), and Hibiscus rosa-sinensis L./ pucuk (FR 0.030). This research revealed the role of flower in Hindu ceremony and describe the strategic plant conservation due to culture of Balinese Hindu community. Finally, this research expected to documented local knowledge about flowers used as Hindu religious ceremonies, to provide an understanding of the meaning and conceptions of culture related to conservation education.

The Existence of Tri Datu, From Temple's gift to Souvenir Industry

Consisting of three colors: red, white, and black, Tri Datu reflects three absolute powers surrounding the universe. Balinese Hindu people manifest the trinity deities into interwoven red, black and white threads. Almost in every Balinese Hindu ritual, the existence of the Tri Datu thread can be seen. Therefore, the Tri Datu thread has been using as a ritual instrument or protective amulet. On a philosophical level, the item has a value of self-control. If someone is wearing the sacred item, they would properly behave in society because the interwoven thread represents the divine symbol of righteousness. Many Balinese have been spotted wearing the three-colored thread, thus attracted the non-Balinese people curiosity. The phenomenon was perceived by wider communities that the interwoven thread is local identity. It is gradually led to market demand to obtain the Tri Datu as a souvenir from the island of God. One to another home industry of the Tri Datu accessories emerged as a response to tourism industry demand. Today, one may find the Tri Datu thread-based souvenir in the marketplace at ease. Although the interwoven thread strongly relates to religious symbols, it does not mean that non-Balinese cannot wear it. One should be aware that the Tri Datu holds a religious value that should be taken into account. Therefore, one should avoid wearing it inappropriately, such as a leg bracelet, or put it in any place without consulting it beforehand.

Tri Hita Karana In Bali Arts Festival

Bali as a famous tourist destination in Indonesia has major problems related to the environment and climate change. Garbage until now has been felt by most of the people in Bali but it is still underestimated. A series of regional regulations (Perda) and traditional regulations (awig-awig) have attempted to address the issue. Based on this the environmental preservation movement is now increasingly vigorous, while the Balinese Hindu philosophy of life “Tri Hita Karana” in the life of modern Balinese society appears just like a discourse. The aim of this research is to analyze the role of Bali Arts Festival to environmental preservation. This research was conducted using quantitative and qualitative methods at the largest routine arts and cultural festival in Bali known as the “Bali Arts Festival”. The results show that from the exhibitor`s perspective Bali Arts Festival has played a role in preserving the environment through its craft exhibition.

Implementasi Ajaran Bhakti Marga Yoga di Bali

<p><em>The existence of Banten in the religious activities of Hindus in Bali goes through a long history. In the Yajur Veda book, it is stated that there are offerings made to Gods as a manifestation of Brahman in the form of; gandam, ksatam, puspam, dupam, dipam, toyam, gretam, and soma. Meanwhile, in the Tantrayana teachings which are still very influential in Bali, it is stated that to show a sense of devotion to God one should carry out the concept of Panca Tattwa namely; matsya, mamsa, madhya, mudra, and maithuna. Both Vedic and Tantrayana teachings, and the local minds of the Balinese people, always underlie the offerings in the form of “offerings” which are packaged in symbols of human hope for God's manifestation. Hindus in Bali in practicing dharma bhakti to Him to God by using the means of offering can increase their faith and sradha bhaki and as an indicator of their longing identity.</em></p>

KEWIRAUSAHAAN BERBASIS SPIRITUAL HINDU DI BALI

The high intensity of the yajňa ceremony in Bali has the opportunity to impoverish the Hindu community in Bali. Because the implementation of the yajňa ceremony is complex and takes a long time for the Hindu community to work for a living. In addition, the implementation of the yajňa ceremony is quite costly. On the other hand, the implementation of the yajňa ceremony in Bali also creates business opportunities for traders (entrepreneurs). However, the business opportunities that arise from the implementation of the yajňa ceremony in Bali are actually exploited by more immigrants. This happens because his entrepreneurial spirit is still low, much influenced by agrarian culture, prestige, lack of talent to become traders, is bound by Pakraman village activities, and capital constraints. This study examines the meaning and meaning of entrepreneurship in life, the concept of entrepreneurship in Hinduism, and business opportunities in Hindu life in Bali.The concept of entrepreneurship in Hinduism is taught in the Holy Bible Atharvaveda III.24.5, Canakya Nitisastra I.9, and Canakya Nitisastra VI.5. In addition, the teachings to become entrepreneurs (entrepreneur) are also taught regularly through the Matiti Swara ritual at the Ngusaba Kedasa Ceremony at Ulun Danu Batur Temple, Batur Village, Bangli Regency.A promising business opportunity to be involved in the life of Hinduism in Bali is to fulfill the needs of the yajňa ceremony, in addition to meeting the consumption of the general public. According to Geertz (2000: 164), periodic major ceremonies (redistributive) in Bali were used as one of the four trade flows in Bali by kings (puri-puri) in the 19th century. Thus, people from various professions can take advantage (profit) from the periodic implementation of these major ceremonies.