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PENYULUHAN ETIKA BERBUSANA ADAT KE PURA DI DESA JUNGUT KECAMATAN BAJARANGKAN KABUPATEN KLUNGKUNG I Gusti Ayu Nilawati; Putu Krisna Adwitya Sanjaya
JURNAL SEWAKA BHAKTI Vol 4 No 1 (2020): Sewaka Bhakti
Publisher : UNHI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (488.152 KB)

Abstract

Clothing is one of the characteristics of individuals in performing well in carrying out activities according to their role and status in living life, such as many who experience changes in the ethics of traditional dress to Temple (Pura). Since ancient times, custom clothing to the temple has always changed according to the times. should in traditional dress, especially to the temple must be in accordance with the applicable standard, but in its development now some Hindus, especially teenagers are still found using traditional clothes that deviate from the standard. Extension activities are conducted in Jungut Village, starting with an introduction, then giving open questions to participants about the material provided. After the material was finished, participants were given the opportunity to ask questions. Next is a tutorial and finally participants can do a simulation independently in using traditional clothes. Extension activities ended with giving questions to determine the participants' understanding. The results of the extension program can be summarized as follows: Extension of traditional dress to temple is a solution in increasing public understanding of good and right dress ethics in conducting worship activities to the temple, counseling with tutorial methods is seen as quite effective in increasing public understanding in using traditional clothing good and right.
PENDIDIKAN ETIKA HINDU PADA TEKS AGASTYA PARWA DALAM KEHIDUPAN MODERN I Gusti Ayu Nilawati
WIDYANATYA Vol 1 No 1 (2019): widyanatya
Publisher : UNHI PRESS

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32795/widyanatya.v1i1.269

Abstract

ABSTRAK Agama Hindu memiliki tiga kerangka dasar yaitu tattwa, etika dan upacara. Ketiganya tidak berdiri sendiri, tetapi suatu kesatuan yang dilaksanakan oleh umat Hindu. Jika hanya filsafat agama yang diketahui tanpa melaksanakan ajaran-ajaran susila dan upacara, tidaklah sempurna. Dalam melaksanakan yadnya umat Hindu tidak dapat lepas dari tiga kerangka dasar tersebut. Yadnya yang berarti memuja, menghormati,berkorban tulus iklas, mengabdi, berbuat baik berupa apa yang dimiliki demi kesejahteraan dan kesempurnaan hidup bersama dan kemahamuliaan Ida Sang Hyang Widhi Wasa. Dengan melaksanakan yadnya, umat Hindu di Bali percaya dapat mendekatkan diri dengan Ida Sang Hyang Widhi Wasa sebagai kepercayaan skala-niskala dan juga adanya hutang yaitu Rna. Ada tiga jenis hutang yaitu dewa rna yaitu hutang hidup kepada Ida Sang Hyang Widhi Wasa, pitra rna yaitu hutang jasa kepada leluhur dan rsi rna yaitu hutang suci kepada rsi. Dengan adanya rasa berhutang itulah sudah sewajarnya hutang tersebut dibayar, diwujudkan kedalam upacara yadnya. Dengan melaksanakan yadnya dapat menghubungkan diri dengan Ida Sang Hyang Widhi Wasa. Melalui sarana-sarana inilah dapat tertanam rasa terimakasih kehadapan Ida Sang Hyang Widhi Wasa. Upacara Aci Penaung Bayu termasuk dalam upacara Dewa Yadnya khususnya pemujaan kepada Tuhan Yang Maha Esa dalam manifestasi beliau sebagai Dewa Wisnu, Dewa pemelihara alam semesta beserta segala isinya. Penelitian ini dilaksanakan untuk menjawab permasalahan: (1) bagaimana proses pelaksanaan upacara aci penaung bayu?, (2) apakah fungsi upacara aci penaung bayu?, (3) nilai-nilai pendidikan apa saja yang terkandung dalam upacara aci penaung bayu?. Teori yang digunakan untuk memecahkan masalah penelitian ini adalah teori fungsional struktural , teori religi, dan teori nilai. Penelitian ini berbentuk rancangan kualitatif denga pendekatan fenomologis. Data dikumpulkan dengan menggunakan teknik observasi, tknik wawancara, teknik kepustakaan, dan teknik dokumentasi. Setenah data terkumpul, data dianalisis dengan pengecekan keabsahan data. Berdasarkan analisis tersebut, diperoleh simpulan sebagai hasil penelitian, sebagai berikut: (1) proses pelaksanaan upacara aci penaung bayu dimulai dengan upacara nedunang Ida Bhatara dari tempat penyimpanan (penataran agung), setelah itu puncak upacara aci penaung bayu, dan terakhir upacara nyineb Ida Bhatara (disimpan ke tempat penyimpanan kembali) (2) Fungsi dari pelaksanaan upacara Aci Penaung Bayu ini adalah fungsi religius, fungsi integrasi sosial, fungsi memberi tenaga. (3) Nilai-nilai pendidikan agama Hindu yang terkandung dalam upacara Aci Penaung Bayu adalah nilai pendidikan Tri Hita Karana. ABSTRACT Hinduism has three basic frameworks, namely tattwa, ethics and ceremonies. All three do not stand alone, but a unity carried out by Hindus. If only the philosophy of religion is known without carrying out moral teachings and ceremonies, it is not perfect. In implementing the yadnya Hindus cannot escape the three basic frameworks. Yadnya which means worshiping, respecting, sacrificing sincerely, serving, doing good in the form of what is owned for the welfare and perfection of living together and the glory of Ida Sang Hyang Widhi Wasa. By implementing yadnya, Hindus in Bali believe that they can get closer to Ida Sang Hyang Widhi Wasa as a belief in scales and also the existence of debt, namely Rna. There are three types of debts, namely the God of Rna, namely the debt of life to Ida Sang Hyang Widhi Wasa, the pitra rna, which is service debt to the ancestors and the rna, namely the sacred debt to rsi. With this feeling of debt, it is only natural that the debt be paid, manifested in the yad ceremony. By implementing yad it can connect itself with Ida Sang Hyang Widhi Wasa. Through these facilities can be embedded a sense of gratitude to Ida Sang Hyang Widhi Wasa. The ceremony of Aci Penaung Bayu is included in the ceremony of Dewa Yadnya, especially the worship of the Almighty God in his manifestation as Lord Vishnu, the god who cares for the universe and all its contents. This research was conducted to answer the following problems: (1) how is the process of carrying out the ceremony of acu pening bayu ?, (2) what is the function of the ceremony of acu pening bayu ?, (3) what educational values ​​are contained in the aci penung bayu ceremony ?. The theories used to solve this research problem are structural functional theory, religious theory, and value theory. This research is in the form of a qualitative design with a phenomological approach. Data was collected using observation techniques, interview techniques, library techniques, and documentation techniques. After the data is collected, the data is analyzed by checking the validity of the data. Based on the analysis, conclusions were obtained as a result of the study, as follows: (1) the process of carrying out the aci penung bayu ceremony began with the nedunang ceremony of Ida Bhatara from the storage area (penataran agung), after which the ceremony of aci penung bayu, and finally the nyineb ceremony Ida Bhatara (stored to return storage) (2) Function of carrying out the Bayu Aci Penaung ceremony is a religious function, social integration function, energizing function. (3) The values ​​of Hinduism education contained in the ceremony of Aci Penaung Bayu are the educational value of Tri Hita Karana.
PEMBERDAYAAN USAHA CANANG SARI PADA MASYARAKAT MISKIN DI DESA MENANGA KARANGASEM NI MADE SUKRAWATI; IDA AYU KOMANG ARNIATI; NI WAYAN ALIT ERLINA WATI; I GUSTI AYU NILAWATI
JURNAL SEWAKA BHAKTI Vol 2 No 1 (2019): Sewaka Bhakti
Publisher : UNHI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (533.831 KB) | DOI: 10.32795/jsb.v2i1.290

Abstract

Canang sari is a very important tool that complements every offering or offering. In the case of the canna sari is called the main means in the offering or worship. Basically all Hindus use canang sari for all ceremony supplies. Business Empowerment canang sari is the main work done by the poor especially by the mothers who are in the village to punch Kangin Karangasem. The skill of making this canang sari does not require special education and does not require so much capital, and large plus the banners trail is passed by many people going to Pura besakih. To help improve the living standard and income of PKK mothers aged 25 to 40 years old and the background of high school education, whose economies are less capable in Menanga Kangin Village, it is necessary to empower the canang sari business, conducted both in groups and in Individuals. So mothers who are in the village gossip have so much enthusiasm to learn to make canang sari even though they have no knowledge about canang sari according to Hinduism Framework ie Tattwa, susila and Event. The methods used in this study were Servy, interviews, outreach and training. Uaha Canang Sari participants were around 20 to 40 years old and their educational backgrounds were elementary school graduates. They sell in the morning until late afternoon, the location is on the side of the road to the temple to besakih. The canang sari business empowerment in Menanga Village is very much considered human resources for the Village Village Government to carry out activities such as Dharma discourse, training on training Bebantenan specifically canang sari which is in accordance with the concept of Hindu religion teachings, the sustainability of the business of Canang Sari gets assistance from the traditional village government, such as financial loans in the form of money from LPD, and marketing methods so that it can continue not only to the village of lanin