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All Journal Kamaya: Jurnal Ilmu Agama GENTA HREDAYA: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Sanjiwani: Jurnal Filsafat
I Nyoman Suka Ardiyasa
Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja
Religion Humanities Social Sciences

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TRADISI PERANG API PADA MASYARAKAT BALI I Nyoman Suka Ardiyasa; Putu Maria Ratih Anggraini
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 5, No 2 (2021)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v5i2.1863

Abstract

The fire worship tradition has long been practiced by the Balinese, which is manifested in various traditions and rituals in Bali. Balinese people believe that this nature consists of a scale environment (real) and a niskala environment (not real) which must always be kept in harmony. The tradition of worshiping Hyang Agni or Api is believed to be due to the influence of volcanoes or volcanoes that are still active in Bali, such as Mount Agung and Mount Batur, where volcanic activity is still going on. The history of the worship of Hyang Agni (God of Fire) has existed since the ancient Balinese era since the IX century AD. This can be seen from the findings of inscriptions that mention the worship of the God of Fire as in Sukawana AI (Caka 804 = 892M) and various living and ancient folklores. grow up in society. There are several traditions of the fire war in Bali that still exist today, including the fire war tradition in the Unggahan village of Buleleng Bali, the Siat Geni tradition in the Ngapat ceremony in the Tuban traditional village, Badung, the fire war in Jasri village, Karangasem district, the war tradition in Nagi village, Ubud. , Gianyar, Lukat Gni Tradition in Klungkung Regency. The whole tradition still exists today and continues to be implemented along with the times.Keyword : Fire War, Balinese Society
Bentuk-Bentuk Sesapa Dalam Pelaksanaan Ritual Saṃskāra Di Desa Pedawa Buleleng Bali I Nyoman Suka Ardiyasa; Putu Maria Ratih Anggraini
Kamaya: Jurnal Ilmu Agama Vol 4 No 3 (2021)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (295.655 KB) | DOI: 10.37329/kamaya.v4i3.1436

Abstract

The use of Sesapa in carrying out religious rituals in Pedawa Village is the main thing, even though Hindus generally use Mantra as their language of worship. In Bali Aga Village, especially in Pedawa Village, the use of Sesapa or Balinese Dialect Pedawa has become the main language that cannot be replaced until now. This study questions the use of Sesapa in the implementation of religious rituals carried out in the Bali Aga Village. The method used in this research is descriptive qualitative. Data was collected by using interview and direct observation techniques. The results of this study indicate that the implementation cycle of Saṃskāra in Pedawa Village consists of (1) kayeh di cangkupe, (2) pungsed kepus (kepus puser), (3) nampi, (4) nampangang abulan pitung dina, (3) tiga bulanan, ( 4) ngotonin, (5) nyambutin, (6) nyrimpen, (7) pawiwahan, (8) metatah, (9) death ceremony and (10) ngangkid. While the form of greeting used by the people of Bali Aga Village is in the form of Balinese dialect Pedawa which is shown to the Gods, to the Ancestors, and to the Bhutas.
Pemujaan Dewa-Dewa Lokal Dalam Pelaksanaan Saṃskāra Di Desa Pedawa Buleleng Bali Putu Maria Ratih Anggraini; I Nyoman Suka Ardiyasa
Kamaya: Jurnal Ilmu Agama Vol 4 No 3 (2021)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (291.691 KB) | DOI: 10.37329/kamaya.v4i3.1437

Abstract

The worship of local gods in the implementation of Saṃskāra in the Pedawa Village community is seen in the Sesapa spoken by Balian Desa in the implementation of the ritual. Not only local gods but worship of places and temples in Pedawa Village is also carried out. This study questions the worship of local gods that was carried out during the implementation of Saṃskāra in Pedawa Village. The method used in this research is descriptive qualitative. Data was collected by using interview and direct observation techniques. The results of this study show that the worship of local gods in the implementation of Saṃskāra in Pedawa Village can be divided into 4, namely (1) worship that is specifically shown to local gods, namely worship of gods who are believed by the Pedawa people to provide salvation as Ida Pengkan Prataksu , Ida Gede Kemulan, Rai Ida. (b) special worship for places in Pedawa Village such as Gunung Sari Pedawa, In Kamulan Bingin, Telaga Waja Pengampelan and other places in Pedawa Village (c) worship of holy places in Duurin Capah, namely worship of temples in the Tamblingan and Buyan Areas or known as Dalem Tamblingan Village Chess such as Ulun Danu Tamblingan Temple, Dalem Naga Loka, Sang Hyang Kangin, Dangin Capah taler ring Steaming. (d) worship of sacred places in Segara, namely the worship of the Labuan Aji Temple which is believed by the Duwuran Capah community to be a very important temple on the coast of the North Coast of Bali.
MITIGASI SPRITUAL DALAM NASKAH LONTAR ROGA SANGHARA BHUMI I Nyoman Suka Ardiyasa
Sanjiwani: Jurnal Filsafat Vol 10 No 1 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (500.522 KB)

Abstract

The island of Bali is an island very vulnerable to disaster, it is proven with historical records that Bali has experienced a major earthquake better known as Gejer Bali. Various efforts have been made by the community from the past until now in the effort of mitigation done in sekala and niskala. In the community, people believe that if they want to avoid the disaster then the community must implement the tri hita karana, while niskala (theologically) done with various upakara. Upakara sources and the types of disasters that occur in this world are believed to be contained in the Lontar Roga Sanghara Bhumi manuscript. But the existence of the manuscript is not much to know so it is necessary to conduct a more in-depth review so that it can be disseminated to the public. To focus on these reviews, we focused on three problem formulas: analyzing the summary of the Roga Sanghara Bhumi lontar manuscripts, the types of disasters mentioned in the Roga Sanghara Bhumi lontar, and the theological attempts made in dealing with the disasters mentioned in lontar Roga Sanghara Bhumi. From the results of the study conducted it is briefly known that the lontar Roga Sanghara Bhumi contains about the causes of catastrophe or disaster occurred in the world, the types of catastrophes or disasters that can occur in the world and some characteristics of the coming disaster or disaster, while the types The disaster mentioned in the lontar of Roga Sanghara Bhumi is a type of disaster that repeats every sasih it and the kind of disaster that occurs which is seen from the bad gesture, in the concept of Lontar Roga Sanghara Bhumi called Durmanggala. The theological efforts undertaken in tackling the disasters mentioned in the lontar of Roga Sanghara Bhumi are performing ceremonies that are shown to Ida Sang Hyang Widhi Wasa with the aim of pleading for salvation such as Prayascita Ceremony, Master Piduka, Labuh Gentuh, Jagat, Pamahayu Bumi and Nangluk Mrana. All these ceremonies are theological (mitigation) efforts in reducing disaster risks that occur on earth.
NAPAK TILAS DANG HYANG NIRATHA DI PULAU BALI I Nyoman Suka Ardiyasa
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 (621.059 KB)

Abstract

The presence of temples in Bali cannot be separated by some central figures who inspired the temple. One of the great figures who contributed to discovering the Pura Kahyangan Jagat in Bali is Dang Hyang Niratha. Dang Hyang Nirarta has build a lot temple in his travels on the Island of the Gods. Some temples are similar to Rambut Siwa Temple, Uluwatu Temple, Ponjok Batu Temple, Sakenan Temple and other temples which are now Pura Dang Kahyangan and Sad Kahyangan. The temple as a place of worship for Hindus, is also not uncommon to get visits of local and international tourists. The attraction was due to the sacredness and beauty of the location that was established by Dang Hyang Nirartha. This is of course a tourist destination that offers spiritual attractions.
Co-Authors Putu Maria Ratih Anggraini