Ida Sang Hyang Widhi Research Articles

The Existence Of Penjor Pan Balang Tamak In Karangasem

Penjor symbolizes gratitude and appreciation for the blessings of the earth bestowed by the divine. Balinese Hindus believe that Mount Agung is the sacred residence of Hyang Bathara Putra Jaya, along with other gods and ancestors. In the village of Karangsari Karangasem, there is a Penjor that remains true to ancestral traditions, unchanged from what has been orally passed down by the village elders. This Penjor is known as Penjor Balang Tamak. It represents critical thinking, devotion, and an expression of thanks to Ida Sang Hyang Widhi Wasa. The use of this Penjor has been preserved through generations and has become an integral part of the community's identity. It is placed in the northwest corner of the Bale Agung, to the east of the Candi Bentar in the Pura Puseh courtyard, as a tribute to the Balang Tamak figure and a symbolic witness to the village council meetings (pesangkepan) held at Bale Agung.

Implementation of the Tattwakusumadewa Teachings at Hindu Spiritual Civilization in Mataram City and Kupang City

This research aims to examine the implementation of thetattwa kusumadewa teaching at Hindu spiritual civilization in the Mataram City and Kupang City. This research was designed as an descriptive qualitative research type using a case study model. Based on the results of this research, three findings were found related to the implementation of the tattwaKusumadewa teaching at Hindu communities in Mataram and Kupang. First, the content of the tattwaKusumadewa text talks about how to elect pemangku (Hindu saint), namely: wahya marga and adyatmika marga. Wahya marga selection is carried out based on descent, tereh, ancestral guidance, and kramadesa choices. Adiyatmikamarga talks about what is appropriate for ngewinteni, in this case a dwijati (sulinggih), at least witnessed by community pemangku when it is performed, and nyurud hayu begs Ida Sanghyang Widhi Wasa and is done at the piodalan. Second, the implementation of the tattwa kusumadewain spiritual civilization for pemangku is used as a guideline for carrying out Hindu religious ceremonies, especially spiritual improvement, even approaching true spirituality and being able to transfer knowledge to people and be able to transform themselves well. Third, the positive impact of implementing the tattwa kusumadewawhich is related to physical health, thoughts, and meaning is very large which is related to local culture which is part of Indonesian culture, which includes; religious systems, social organizations, language, arts and livelihoods. The meaning of the implementation of the tattwa kusumadewais related to increasing religious emotions, belief systems, social and cultural systems.

The philosophical values of Rejang Dayung as an ancient dance inherited from Pura Luhur Batukau, Tabanan, Bali

Rejang Dayung is an ancient dance inherited from the ancestors, serving a ritualistic function at Pura Luhur Batukau. It is exclusively performed in Jaba Tengah or the media mandala (living room) during the Sinineban (closing) ceremony at Pura Luhur Batukau. Noteworthy for its straightforward expressions in movements, floor patterns, costumes, and accompaniment, this dance merits scholarly investigation. The objectives of this study are to elucidate the philosophical value of Rejang Dayung performance as an ancient dance inherited from Pura Luhur Batukau, examine the correlation between the philosophical value of Rejang Dayung and the societal beliefs of Pura Luhur Batukau, and expound upon the significance of Rejang Dayung's philosophical value based on the concepts of Satyam (truth), Shivam (holiness), and Sundaram (beauty). The authors employed a qualitative method, incorporating field observation and interview techniques to gather data and ascertain the initial presentation of Rejang Dayung. The study's findings unequivocally reveal the philosophical values of Rejang Dayung and the embodiment of the Tri Hita Karana teachings (Balinese concepts for creating harmony), which encompass harmonious relationships between humans and God, humans and fellow humans, and humans and the universe. The philosophical value of Rejang Dayung signifies a profound surrender to the magnificence of Ida Sanghyang Widhi Wasa, God the Greatest, manifested through the collective choreography in pairs, symbolizing the convergence of Shiva-Parwati energy. This convergence, perceived by the people of Pura Luhur Batukau as the guardian of harmony in the universe and its constituents, underscores the dance's cultural and spiritual significance.

SANGGAH KAMULAN DADAP SAKTI di DESA LES KECAMATAN TEJAKULA KABUPATEN BULELENG KAJIAN FILSAFAT HINDU

Hinduism is a religion that also teaches worship of God and its manifestations by using a form or symbol whose existence is purified. A holy place is a place for Hindus to carry out daily worship or on certain days. There are 2 (two) Sanggah Kamulan Dadap Sakti in Les Village. Namely the Sanggah Kamulan Dadap Sakti Surya and the Sanggah Kamulan Dadap Sakti Taksu. Sanggah Kamulan Surya is a place to worship Bhatara Hyang Guru. Community belief in Les Village in worshiping Sanggah Kamulan Dadap Sakti has the belief that what is worshiped in Sanggah Kamulan Dadap Sakti is Ida Sang Hyang Widhi Wasa/God and its manifestations, Tri Purusa, Purusa-Pradana, Bapanta-Ibunta, and Atmanta. Between the two Sanggah Kamulan Dadap Sakti a stone is placed, or there is also someone who places a stone under the Sanggah Kamulan Dadap Sakti which is called Ratu Gede Dasar.
 This study uses symbol theory, religious theory, and meaning theory. The research method used is descriptive qualitative method. This study examines the form of the Sanggah Kamulan Dadap Sakti, the function of the Sanggah Kamulan Dadap Sakti and the Meaning of the Sanggah Kamulan Dadap Sakti.
 The results of this study include; (1) the form of Sanggah Kamulan Dadap Sakti, namely Sanggah Kamulan Dadap Sakti in Les Village has a height of 1 m, a length of 1.5 m, and a width of 1 m. (2) The functions of Sanggah Kamulan Dadap Sakti in Les Village consist of: religious function, educational function, togetherness function, ethical function, aesthetic function, function of preserving Hindu religion, function of giving a sense of closeness, and function of providing a sense of security. (3) The meaning of Sanggah Kamulan Dadap Sakti in Les Village consists of: The meaning of Hindu religious education, the meaning of purification, and the meaning of harmony.

Menghayati Asta Aiswarya Sebagai Kemahakuasaan Sang Hyang Widhi

Aiswarya is the form and nature of Ida Sang Hyang Widhi Wasa's omnipotence, both temporal and noetic, consisting of eight kinds of power, so that Aiswarya is also called Asta Aiswarya. Etymologically, asta aiswarya comes from the word "asta" which means eight and "aiswarya" which means omnipotence. So asta aiswarya are eight attributes of the omnipotence of Ida Sang Hyang Widhi Wasa (God Almighty). In the book Wrhaspatittatwa sloka 66 there is information about the attributes of God's omnipotence, including Anima, which means God is the smallest, Laghima which means the greatest, Prapti which means reaching all places, Isitwa which means beyond everything, Prakamya which means absolute will, Wasitwa which means powerful, and Yatrakamawasaitwa which means natural or unchangeable. Apart from the Wrhaspatittatwa teachings of Asta Aiswarya, they are also found in Bhagavadgita X.20, Rg. Weda X.90.1, Lontar Bhuana Kosa II.17, and Atharva Weda IV.16.2. This article will discuss the efforts to live up to the omnipotence of Ida Sang Hyang Widhi (God) as Asta Aiswarya

Dialectics of Religious Conversion of Air Sanih Community in Singaraja

Air Sanih community underwent changes after being developed into a tourism destination. The sacred pool (pertirtan), converted into a paid tourist attraction. Changing the sacred pool into a paid pool is done for material gain. The emergence of GoMas (Goa Maria Air Sanih) has had an impact on religious practices. A number of members of the Air Sanih community turned away, making the Virgin Mary their god of worship. This study aims to determine the dialectic, deviation, and religious conversion of the Air Sanih community, through qualitative methods through primary and secondary data sources, namely information from the Air Sanih community and supporting literature data through a phenomenological approach. The results of the study explain dialectics as the impact of developing a village into a tourism destination. The entry of tourism provides new understanding and experience to the people of Air Sanih. A new understanding in the field of religious patterns has made people turn to certain religious patterns, namely making the Blessed Virgin Mary a Ista Dewata (eight existence of God), a deity to worship. This is done by a number of Hindus who have a tradition of using a prayer facility in the form of a daksina linggih (Balinese offering which function as a God’s chair/seat) in front of the statue of the Virgin Mary. Indirectly making the Virgin Mary a worshiped God, without leaving Ida Sang Hyang Widhi as the initial worshiping God, is an internal religious conversion.

Otonan Ceremony dynamics in Susuan Traditional Village

This research is classified as qualitative research with data collection techniques, namely observation, interviews and document study. The data analysis used was from Matthew B. Miles and A Michael Huberman which consisted of data collection, data reduction, data presentation, and concluding. The results showed that the reasons for the dynamics of the Otonan Ceremony in the Susuan Traditional Village consisted of theological reasons, sociological reasons, and pedagogical reasons. The theological reason is that the Otonan Ceremony is held as an expression of gratitude to Ida Sang Hyang Widhi Wasa, the ancestors, Catur Sanak, and other forces that are believed to influence human life. The sociological reason is that there are social dynamics in the Otonan Ceremony as seen from the procedures for inviting, preparing/serving food, carrying out the ceremony, and activities after carrying out the Otonan Ceremony. The pedagogical reason is that in the Otonan Ceremony, there is an educational process of tattwa (cognitive aspect), morals (affective aspect), and ceremony (psychomotor aspect).

Penguatan Pendidikan Agama Hindu Pada Upacara Ngusaba Desa Di Desa Kutuh, Kabupaten Badung

The ngusaba desa ceremony held in Kutuh Village is one of the ancestral legacies from ancient times, which is held once a year at panglong apisan (1) sasih kapat. The ngusaba desa ceremony was held at Puseh Temple and Toyaning Temple as a form of community gratitude for Ida Sang Hyang Widhi Wasa, who manifested as Lord Vishnu in the form of the fertility of the Kutuh Village community's plantations. The purpose of this study was to describe the strengthening of Hindu religious education at the Nusaba Desa ceremony in Kutuh Village, Badung Regency. The method used is qualitative by collecting data using observation techniques, interviews, and literature study. The collected data were analyzed using a qualitative descriptive analysis technique following data reduction, data presentation, verification, and conclusion. The results showed that: 1) The form of strengthening Hindu religious education at the ngusaba desa ceremony was divided into several stages, namely: strengthening sraddha bhakti, strengthening the principle of menyamabraya, strengthening the focus of environmental awareness, and strengthening universal religious values. 2) Obstacles were faced and efforts made at the ngusaba desa ceremony: obstacles in strengthening Hindu Religious education, obstacles in processions, and constraints in inheriting the value of Hindu Religious education. 3) There are Implications in strengthening Hindu religious education at the ngusaba desa ceremony in Kutuh Village: theological, social, and educational implications.

Scriptural Theology in the Shaivasogata Religion in Bali

Script for the Balinese people is not just a symbol of sound, but is considered a symbol of the birth of knowledge which is commemorated as Saraswati day. Deeper than that, the script is a symbol of Ida Sang Hyang Widhi Wasa and His manifestation. This study aims to reveal the theology of script in the Saiwasogata religion in Bali. The research data was collected through literature study, and analyzed by symbol theory. The result of this research is the script used to represent Saiwasogata theology in Bali. These scripts include the Pre-Nagari script and Pallawa script derivatives, namely Old Bali and New Balinese script. Currently, the New Balinese script is used more to represent Saiwasogata theology, classified into Wréastra, Swalalita, and Modré scripts. Based on the results of the analysis it can be stated that the script is used as a symbol to express the concept of divinity and the religious teachings of Shiwa and Buddha. In the Kasogatan religion in Bali, it is used to express the Tathāgata concept, using sacred scripts from éka scripts to Buddhist tenets and mantras that explain the Buddha as the true truth. The Buddha through his dharma advised that humans try to defeat māra and try to reach nirwana. In the Shiwaist religion, the script is also used as a symbol of God, including manifestations. This script is used as a medium to understand the essence of Shiwa Tattva. This concept is explained using sacred scripts from ékaksara to sodasaksara and mantras that explain Shiwa Tattva, is the philosophy of divinity and the universe. An understanding of Shiwa Tattva is needed so that Atmika Tattva tries to realize his own purity as a spark of God in order to achieve true happiness or moksha.

PUNCAK AGUNG TIGER TEMPLE IN BAYU VILLAGE SONGGON DISTRICT (HISTORY, STRUCTURE AND FUNCTIONS OF THE TEMPLE)

This research was conducted in Bayu Village, Songgon District. This study aims to determine: (1) The history of the Puncak Agung Macan Putih temple temple; (2) Structure of the Candi Puncak Agung Macan Putih Temple; (3) Functions of the Temple of Puncak Agung Macan Putih Temple. The steps used are: (1) Heuristic data collection (observation, interviews, study of documents); (2) Criticism of sources; (3) Interpretation; (4) Historiography (writing history). The subjects of this study were local leaders and elders who embrace Hinduism in Bayu Village, Songgon District. The result of this research is that the Candi Puncak Agung Macan Putih Temple was built in 2005-2007, which was proposed by Ida Bagus Alit. He is originally from Bali who seeks peace in the Rawa Bayu area. When doing meditation, he got an inspiration so that in that area there should be a temple. after that he asked permission from the caretaker of Rawa Bayu to build a temple here. After the elders and caretakers of Rawa Bayu agreed to Ida Bagus Alit's suggestion, he immediately returned to Bali to take the padmasana to be placed in Rawa Bayu. The structure of the Puncak Agung Macan Putih Temple uses the Eka Mandala concept, which means the unity of the upper and lower realms. The only building in the Puncak Agung Macan Putih Temple Temple is Padmasana. This is because the Puncak Agung Macan Putih Temple Temple is located on a mountainside and is quite far from residential areas so that it was built as simply as possible. The functions of the Puncak Agung Macan Putih Temple Temple include: (1) Religious functions: as a place to pray to Ida Sang Hyang Widhi and perform other religious rituals; (2) Educational function: as a place to study history for students because in Rawa Bayu there is a place and relics of Prabu Tawang Alun who was the King of Blambangan, and was the place where the Puputan Bayu war took place; (3) Social function: as a place to commemorate HARJABA because the Puncak Agung Macan Putih Temple temple is still in the same location as the Rawa Bayu tourist destination.

DANA PUNIA WUJUD INTEGRASI SOSIAL UMAT HINDU

Social integration is something that society aspires to, especially a pluralistic society. However, it is also possible that social integration is important for communities who share the same beliefs and culture. In social life there has been a lot of friction or conflict between people who have the same belief or different beliefs, this is one of the implications of the existence of different points of view from each individual. The role of religion in this case still needs to be strengthened to foster harmony in society. Hinduism has taught many values of togetherness with the aim that society is well integrated. One of the teachings that can be implemented in relation to developing social integration is dana punia. Dana punia fund activity is a person's concern for others. Apart from that, dana punia activities can also be carried out by donating to repair holy places as a form of devotion to Ida Sang Hyang Widhi Wasa. Keywords: Hinduism, Punia, Social

EKSPRESI NILAI ESTETIKA DALAM TETANDINGAN BANTEN GEBOGAN

This study aims to analyze the banten gebogan which has undergone a change towards modernization which explores more artistic and aesthetic values. Gebogan is a form of offering used by Hindus in a yadnya ceremony. Gebogan has been used for generations by Balinese Hindus as a means of panning to resemble a mountain. This study uses a qualitative approach with data obtained through library research and documentation studies. The data that has been collected is then analyzed through data reduction, data presentation to conclusions and the data is presented in the form of an exploratory narrative. The results of the study show that banten gebogan is one of the offerings used by Hindus to show gratitude to Ida Sang Hyang Widhi Wasa, so traditionally they use various local ingredients/facilities. But in rhythm with the times, gebogan has changed towards a more aesthetically pleasing shape, materials/suggestions used as well as in terms of function. The changes that have taken place are based on a number of things, such as the form of devotion to Ida Sang Hyang Widhi Wasa, expressions of art and aesthetics and the people wanting something practical, effective and efficient. Changes in gebogan to be more aesthetic and undergoing modernization are manifestations of devotional service which began with the presence of the intention to make ceremonial means full of beauty (sundaram), without forgetting the principle of truth (Satyam) and the principle of holiness (sivam).Keywords: Aesthetic, Gebogan, Hindu

THE EXISTENCE OF GOA GIRI PUTRI TEMPLE IN NUSA PENIDA KLUNGKUNG

The temple is an important part for Hindus to increase sraddha and devotion to Ida Sang Hyang Widhi Wasa. In this regard, Goa Giri Putri Temple in Karang Sari, Suwana Village, Nusa Penida District, Klungkung Regency, which is quite unique, needs to be studied about its structure, function, theological concepts and implications in a study from the perspective of Hindu theology. The issues raised are the reasons why Goa Giri Putri Temple still exists, the theological concept of Goa Giri Putri Temple and the implications of Goa Giri Putri Temple on people's lives in Nusa Penida Klungkung. The theory used is Structural Functionalism Theory. Data collection techniques through observation, interviews and literature study, and data analysis techniques with qualitative descriptive. Based on the analysis, it can be found that Goa Giri Putri Temple still exists because the Temple Management System was taken over by the Traditional Village, the Pelinggih Structure of Goa Giri Putri Temple is well managed, the opening of the Exit Way at the end of the Goa, and the establishment of the Pinandita Association. The Hindu theological concept of Goa Giri Putri Temple can be seen from the gods who are worshiped with various names, duties and functions, so that there is a divine concept of Saguna, Nirguna, Monotheism and Shivaistic. The implications of Goa Giri Putri Temple for the community can be seen from the Social Religious Society, Spiritual Tourism, Gender Equality, People's Economy, and Multiculturalism.

Transcription, Inheritance, and Meaning of Tri Sandya Puja Mantra

Tri Sandya Puja is a mantra (prayer) that is routinely performed three times a day by Hindus in Bali. Derived from two words, namely Tri which means "three" and Sandya which means "relationship". Tri Sandya is three times to connect with God (Ida Sang Hyang Widhi Wasa). It is a chant of a mantra and is categorized as an oral literature in the form of magical poetry. The Tri Sandya Mantra has been passed down orally in Bali and consists of six stanzas. In this article the authors will discuss the Tri Sandya Puja in more detail in terms of the meaning of the mantra, transcription of the melody of the mantra as well as cultural inheritance and its existence to date.

Kajian Etnopedagogi Upacara Beberkatan Di Desa Adat Bestala Kecamatan Seririt Kabupaten Buleleng

The beberkatan ceremony is one form of the implementation of yadnya carried out from generation to generation by Hindus in the Bestala Traditional Village, Seririt District, Buleleng Regency. This ceremony is very unique because this ceremony is carried out at a certain time. The beberkatan ceremony is carried out as a form of gratitude to Sangkara. This study aims to find out: (1) the myth contained in the beberkatan ceremony, (2) the procession of the beberkatan ceremony in the Bestala Traditional Village, (3) the ethno paedagogic value contained in the beberkatan ceremony in the Bestala Traditional Village. The myth contained in the beberkatan ceremony, is a ritual ceremony that is carried out when all the tanem tuwuh trees bear fruit heavily or great harvest. This beberkatan ceremony is based on beliefs of the existence of bala samar. This beberkatan ceremony is also a form of gratitude for Ida Sang Hyang Widhi Wasa's grace in his manifestation as Lord Sangkara who controls the plants. The procession of the beberkatan ceremony begins with preparing reramon, matur piuning, asking for holy water, mereresik, pengastawa penganteb, offering caru, praying together, ngerauhang procession, and closing. The etnho pedagogic values contained in the beberkatan ceremony in the Bestala Traditional Village are the value of religious education, the value of ethical education, the value of social education, and the value of environmental preservation educational.

Tradisi Seni Tari Pencak Silat Depok Sruti Dalam Rangkaian Upacara di Pura Mas Penyeti Buleleng

The temple is one of the symbols or symbols of the universe created by Ida Sang Hyang Widhi Wasa, by Hindus it is seen as the stana of Ida Sang Hyang Widhi Wasa and His prabhawa and the ancestral holy spirit with the function of the temple as a means to worship Ida Sang Hyang Widhi Wasa and his family. all his manifestations. Pura Mas Penyeti has several unique features because at each piodalan, a drum called gong kedencong is performed. This kedencong gong percussion is a type of gong that is different from other gongs that accompany the Depok Sruti pencak silat dance. This research is a qualitative research with an ex post facto approach. The informant determination technique was based on purposive sampling and Snow Ball techniques and data collection techniques, namely observation, interview and documentation techniques. data analysis using Ethnographic Content Analysis (ECA) which is carried out with data reduction activities, including: data disposal, data transformation, data grouping, data presentation, inference and verification, and checking data validity. The function of the Depok Sruti Pencak Silat dance performance at the Mas Penyeti Temple can be broadly divided into five, namely: (1) Religious function. (2) Functions and Values ​​of Hindu Education. (3) The function of cultural preservation. The Depok Sruti Pencak Silat Dance tradition at Mas Penyeti Temple has many noble values, especially the value of Hindu education which has been passed down well, these values ​​are internalized to the next generation of temple owners.

STRUKTUR, TATA RUANG DAN ESTETIKA PALINGGIH PADMASANA SMP NEGERI 2 SINGARAJA KECAMATAN BULELENG (PERSPEKTIF SOSIAL RELIGIUS)

The construction of Palinggih Padmasana as a simbul (Niyasa) that embodies Ida Sang Hyang Widhi needs to pay attention to the structure, layout, and aesthetics of Palinggih, because it is related to the sanctity of Palinggih itself as the ancestral heritage of Hindus. Based on the problems studied, the type of research used in this study is descriptive - qualitative research because it is a type of case study, namely research that only describes, describes, and summarizes all the objects studied from various existing conditions and situations. The research was located at SMPN 2 Singaraja, Buleleng District, Buleleng Regency. The results of the study were processed as follows (1) The Structure and Layout of Padmasana's Most Powerful Room in The Junior High School (SMP) Negeri 2 Singaraja, Buleleng District, applies the tri Hita Karana concept in its construction, also guided by the concept of the tri mandala zone. (2) Padmasana's Most Intense Aesthetic Value in The Junior High School (SMP) Negeri 2 Singaraja Buleleng District is adjusted to three characteristics, namely Unity, Complexity and Solemnity. (3) Social Religious Perspectives of Residents in Junior High School (SMP) Negeri 2 Singaraja, Buleleng District, on the Structure, Spatial And Aesthetics of Padmasana. Most powerfully Padmasana which is the place of worship of Hyang Widhi which is full of religious values has contributed to the formation of the religious character of the school residents because of the intense relationship between the school residents and god, with their neighbors and with their environment, or often known as Tri Hita Karana.Keywords: Structure, Layout, Aesthetics, Padmasana, Social Religious

HERITAGE TOURISM BASED ON HINDU THEOLOGY AT CANDI TEBING GUNUNG KAWI TAMPAKSIRING VILLAGE GIANYAR REGENCY

Heritage Tourism constitutes an antithesis with mass tourism which is based on the number of tourist arrivals to Bali, so that the existence of archeology at Gianyar regency has not yet been packaged maximum by tourism stakeholders with aiming to get quality tourists for long stay guests at cultural heritage. This phenomenon is a problem in line with tourism sustainable development based on archeology remains. Heritage tourism based on Hindu Theology at Candi Tebing Gunung Kawi is interestingly to be researched to find out its implications towards the preservation of Candi Gunung Kawi as a holy place to pray ancestors and Ida Sang Hyang Widhi Wasa. Qualitative method is implemented in this research with problem’s formulation : (1) What is the exsistency Candi Tebing Gunung Kawi as heritage tourism at Tampaksiring Village Gianyar Regency, (2) How to manage the heritage tourism at Tampaksiring Gianyar Regency based on Hindu Theology, (3) The Implication of Heritage Tourim towards the living of Hindu Religion development at Tampaksiring village. Teories are applied: (1) Religius Theory, (2) Tourism Management Theory, (3) Symbolic Interactionalisme Theory. Collecting data by. Observation, interview, library study with analysis of Qualitative Descriptive. The Findings of this research are: Religious study has been implemented, Tourism Management Theory (Wahab, 2013) has been matched with archeology criteria, it has been proven metamorphosis of 11th Bali Cultures can be packaged as heritage tourism.

Upacara Piodalan sebagai Media Pendidikan Sosial Religius-Ekonomi (Kajian Fenomenologi)

The implementation of the piodalan ceremony at the temple is a symbol of maintaining the religiosity of Hindus as well as bonding the social relations of the Hindu community. Economic cycles in a series of piodalan ceremonies which are symbiotic mutualism also occur between Hindu communities, which in this case is very interesting to study. The results of the analysis show that the piodalan ceremony is a series of remembrance ceremonies to worship the manifestation of Ida Sang Hyang Widhi at a temple or certain places of worship whose implementation is carried out at a predetermined time (every six months or once a year). Religious social education in the piodalan ceremony is strongly felt starting from the process of making ceremonial facilities which are carried out in mutual cooperation, as well as in the ritual process. The piodalan ceremony is also a medium of economic education for Hindus. Some Hindus who are busy with the routines of the world of work who in reality do not have time to make ceremonial facilities will be helped by buying them from productive and active members of the community in the field of providing basic materials for religious ceremony infrastructure. In addition, the piodalan ceremony is a blessing for food and beverage traders around the temple because it is crowded with buyers. Direct economic education will occur because the Hindu community is trained to benefit and prosper one another.

TOGOG TUALEN MAKETU DI PURA TAMAN BAKA BANJAR PENGAMBANGAN BATUBULAN GIANYAR (Perspektif Aksiologi)

In general, Tualen is in puppetry, but in Taman Baka Temple, it appears in the form of a statue using Ketu. When viewed in the concept of puppetry this has gone beyond the power of a king who is revered by his people. The status of tualen is also very different, surpassing the color level in Hinduism. So the existence of Tualen Maketu needs to be studied to find out how the concept of Tualen actually is. This study is included in qualitative research with the research methods used, namely observation, and interviews. So that the results obtained, namely, ethical values gave rise to the habit of offering tulung sayut squeeze with Wayang Kelupak Tiying when falling in Batubulan. In addition, good actions seen from the figure of Tualen who has noble and wise qualities give rise to moral aspects. Ketu in Tualen also has a spiritual value that also shows that the local community does not forget about history and must remember its obligation as a Hindu community to always worship Ida Sang Hyang Widhi and its manifestations. Aesthetic Value, namely the figure of Tualen appears in the form of a statue made of solid stone with a height of approximately one meter. Tualen Maketu is a Bhujangga who is made a Bhagawanta who knows all activities. The figure of Tualen who uses this ketu is also believed to be a figure who protects the Batubulan area, so Togog Tualen Maketu is still worshipped today. The socio-cultural value, namely the existence of Tualen Maketu, brought changes in people's lives.