Article Per Year (5 Year)
p-Index From 2019 - 2024
0.882
P-Index
This Author published in this journals
All Journal Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Kamaya: Jurnal Ilmu Agama Sanjiwani: Jurnal Filsafat Sphatika: Jurnal Teologi Kalangwan Jurnal Pendidikan Agama, Bahasa dan Sastra
Ida Bagus Subrahmaniam Saitya
Institut Hindu Dharma Negeri Denpasar
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences

Published : 6 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 6 Documents
Search

 1 
Position Tapini In Yajña Ceremony: Perspective Tealogi Hindu Ida Ayu Tary Puspa; Ida Bagus Subrahmaniam Saitya
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 3, No 1 (2019)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/ijhsrs.v3i1.796

Abstract

Tapini has a strategic position in the yajña ceremony This feminist figure in the perspective of Hindu theology has been able to become a ceremonial leader even though it is customary to wait until the Pedanda dies. However, sometimes also in a Pakraman Village such as Sanur, the Pedanda of the one who has not died gives Pedanda his wife the opportunity to become the leader of the ceremony when she is overwhelmed to accept the wishes of Hindus so that she becomes the leader of the yajña ceremony . This shows that the current relationship in the position of leader of the ceremony is a serious challenge because a Tapini must also be an expert in the position of Goddess, as a teacher, and as an tukang banten.   
Tindak Pidana Kekerasan Seksual Terhadap Anak Menurut Hukum Hindu Ida Bagus Subrahmaniam Saitya; I Made Pasek Subawa; I Komang Suastika Arimbawa
Kamaya: Jurnal Ilmu Agama Vol 3 No 2 (2020)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (305.293 KB) | DOI: 10.37329/kamaya.v3i2.436

Abstract

Laws are basically made with the aim of creating security and order in people's lives. Although the law was made to bring order to life, but in reality there are still many people who break them. One of the acts that often happens in society today is the exploitation of children. One of the cases of child exploitation that occurred as a case of child sexual abuse. The contributing factors are internal factors (such as the proximity of the perpetrator to the victim) and external factors (such as being away from the crowd). Because of that, efforts to protect children really need to be done. According to Law Number 23 of 2002, a child is given protection from the womb until he is 18 (eighteen) years old. In this regard, in Hinduism we can also find a legal term known as dharma. Hindu law is divided into two, namely public law (Kantaka Sodhana or Hindu criminal law) and private law (Dharmasthiya or Hindu civil law). The Kantaka Sodhāna can be seen in a subjective sense (ius puniedi) and in an objective sense (ius poenale). Then, regarding the crime of sexual violence against children is not specifically regulated in Hindu law, but the relationship made between men and women who do not have legitimate ties of marriage (marriage), then this act is a crime called Lokika Sanggraha. Therefore, acts of sexual violence against children can be likened to the act of Lokika Sanggraha. In this regard, in Article 171 Ekadaso'dhyayah Mānava Dharmaśāstra, the deed can be blamed and threatened with imprisonment for 12 (twelve) years. The term tapa must be interpreted as imprisonment because in a state a person is imprisoned as suffering as a hermit.
ESTETIKA HINDU DALAM CERITA SUNDA DAN UPASUNDA PADA TEKS ĀDIPARWA Ida Bagus Subrahmaniam Saitya
Sanjiwani: Jurnal Filsafat Vol 9 No 2 (2018)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (593.721 KB)

Abstract

Ādiparwa is an early part of the Mahābhārata. Ādiparwa can be considered to consist of 2 (two) separate sections. The first part, presenting the framework of the Bhārata epic, is the story of the sacrifice on the order of Janamejaya in order to destroy the dragons because Parikṣit who was the father of Janamejaya was killed by the Taksaka. The second part, contains the genealogy of the Paṇḍawa and Korawa, their birth and youth to Arjuna’s marriage to Subhadrā. In addition to the above story, in Ādiparwa there are also stories about Sunda and Upasunda, the story is often used in Balinese art, especially in the ballet. Sunda and Upasunda are siblings who are very loyal, they get the grace to be able to master the tri Bhuwana of Bhaṭāra Brahmā. The Sundanese and Upasunda stories contain elements of Hindu aesthetics, namely Satyam, Siwam, and Sundaram.
Tri Hita Karana dalam Teks Agastya Parwa Ida Bagus Subrahmaniam Saitya
Sphatika: Jurnal Teologi Vol. 11 No. 1 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (427.313 KB)

Abstract

Agastya Parwa is an Old Javanese manuscript in the form of prose and is of relatively old age (Century IX-XI M). The Agastya Parwa text is closely related to the name Ṛṣi Agastya as a Hindu Mahaṛṣi who contributed to the spread of Hinduism from the Sindhu river valley throughout India, Central Asia, China, Japan, and Indonesia. According to the literature, the Agastya Parwa text belongs to the parwa group, the Agastya Parwa text is also used as a source for yajña, this means this text belongs to the ceremonial group, but there are also those who declare this text included in the ethics group because the text This contains teachings about ethics, but the text of Agastya Parwa also contains the teachings of God. Tri Hita Karana which means three causes of happiness, consists of parhyangan, pawongan, and palemahan. Parhyangan in this text is taught that devotion to God must be based on a sincere, unconditional sincerity that can cause good for someone in this life and in the life to come. The form of pawongan in the Agastya Parwa text is self-control, this is very important for someone, people who are able to control themselves will get enlightenment. Palemahan explains that animals and plants are human siblings because animals and plants are descended from the ṛṣi.
Ajaran dalam Teks Śilakramaning Aguron-Guron Ida Bagus Subrahmaniam Saitya; Nyoman Gede Wirawan; G. Arya Anggriawan
Sphatika: Jurnal Teologi Vol. 11 No. 2 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (261.709 KB)

Abstract

The problem of juvenile delinquency has special attention from various parties and other relevant agencies. But some parties consider that is not something extraordinary. The naughtiness is considered as a psychological phase that is natural and everyone will experience at a certain age. Teen ages are considered as the puberty phase where they are looking for self-identity. When looking for that identity, teenagers or students are often misdirected or misguided. In a traditional doctrine contained in the Lontar Śilakramaning Aguron-guron which is one of the sources literature used as a rule of study. This article aims to explore, elevate, and introduce sources of local wisdom as a source of information to increasing the knowledge. The meaning of the Lontar Śilakramaning Aguron-guron text as one of the guidelines for realizing students who have high character, including students are obliged to dutiful and obedient to teachers; students are able to uphold the principles of truth; students are able to distance themselves from inappropriate characters, attitudes, and behaviors; students must use a polite, clean, and neat clothing; students are required to have pure hearts and minds; students are able to control the passions.
GURU SUŚRUSA DALAM TEKS ĀDIPARWA Ida Bagus Subrahmaniam Saitya
Kalangwan Jurnal Pendidikan Agama, Bahasa dan Sastra Vol. 10 No. 1 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (525.769 KB) | DOI: 10.25078/kalangwan.v10i1.1596

Abstract

Catur guru means four teachers or people who are knowledgeable and provide enlightenment and are able to direct others. In Hinduism, guru is a symbol for a sacred place that contains knowledge (vidya) and also the divisor of knowledge. Catur guru consist of guru rupaka, recitation teacher, local teacher, and self-help teacher. In the teachings of Pañca Nyama Brata there is the teaching of the guru suśrusa. Guru suśrusa means listening to or paying attention to the teachings and advice of the guru. In the Ādiparwa text it is told when the Sang Aruṇika carried out his duty to guard the rice field ordered by his teacher Bhagawān Dhomya. Another student, Sang Utamanyu, was instructed to herd cattle, in carrying out his duties he was very hungry and thirsty so he begged for people, but that was prohibited by Bhagawān Dhomya. Furthermore, Sang Utamanyu drank the rest of cow's milk from the herded calf was also forbidden by his teacher so he drank the sap of waduri leaves which caused the Utamanyu to become blind. The act is a manifestation of the teachings of teachers who are sincere to a teacher. The teachings of the guru suśrusa were also demonstrated by Sang Weda to the teacher. He was ordered to cook and serve various dishes and the order of the Bhagawān Dhomya was carried out as well as possible. The teaching of the guru suśrusa is closely related to the devotional teacher. Bhakti is not only for God, bhakti teachings are also applied to parents. Bhīṣma with his devotion to his father Śantanu was willing to brāhmacari for the rest of his life and did not become king in Hāstina so that his father could marry Gandhawati. The form of devotional service to parents was also demonstrated by the Garuḍa to free his mother Winatā from the enslavement carried out by Kadrū along with her children.
Co-Authors G. Arya Anggriawan I Komang Suastika Arimbawa I Made Pasek Subawa Ida Ayu Tary Puspa Nyoman Gede Wirawan