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<![CDATA[MAKNA SOSIAL RERAJAHAN SEMARA RATIH ]]>
<![CDATA[Untung Suhardi]]>;
<![CDATA[Ida Bagus Putu Eka Suadnyana]]>
<![CDATA[ Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v3i1.1923
<![CDATA[Hindu communities in Bali practice religious teachings by carrying out Yadnya ceremonies. One of the yadnya performed by Hindus in Bali is the Manusa Yadnya, which consists of several stages of ceremonies in a person's life, including the Metatah ceremony. The implementation of the Metatah ceremony in Bali has a meaning contained in each of the ingredients, such as the use of Rerajahan Semara Ratih at the Metatah ceremony. Based on the above, there are several problems that are studied in this paper. The theory used to solve the problem is symbol theory, aesthetic theory and value theory. This research is in the form of qualitative, with data collection techniques namely observation, interview and document study. After the data is collected, it is then analyzed with the stages of data reduction, data presentation and (verification) so that valid results are obtained. From the results of the analysis, several conclusions were obtained, namely the form of Rerajahan Semara Ratih consisting of images of Dewa Semara and Dewi Ratih, the sacred scripts of ang, ah and ong kara mertha, materials and tools and the manufacturing process. The religious function of Rerajahan Semara Ratih is as a means of worshiping Dewa Semara and Dewi Ratih in order to give grace to children who carry out the Metatah ceremony for maturity to welcome the Grehasta period.Keywords: Study of Values, Rerajahan Semara Ratih]]>
<![CDATA[NGUSABA LAMPUAN TRADISI MASYARAKAT DESA BAYUNG GEDE (KAJIAN TEOLOGI SOSIAL) ]]>
<![CDATA[I Putu Windu Mertha Sujana]]>;
<![CDATA[I Wayan Titra Gunawijaya]]>
<![CDATA[ Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v3i1.1913
<![CDATA[Worshiping God can be carried out in various aspects through His manifestations, this form explains that God's position must not only be worshiped but there should be a reunification between human beings when implementing a Ngusaba Lampuan tradition. A qualitative approach is used in an effort to find information and a research approach as a scientific method which is then presented in the form of a qualitative description. The results of the study include the implementation of the Ngusaba Lampuan tradition which is more directed to the inner feelings of the community that have been satisfied, inner satisfaction or the level of one's religiosity is certainly different from the others. The inner satisfaction of the community also depends on the situation and conditions around it or it could be that the vibrations that arise from the rituals, prayers and sincerity offered are the best according to the devotee, so that in the implementation of the ngusaba Lampuan tradition, more emphasis is placed on how to interpret symbols such as the value of religious communication seen from the sincere white chicken. as a symbolic substitute for the ceremonial fertilizer, prayers that do not use flowers and are reflected in all ceremonial ritual activities do not use puja/mantra but how the person interprets and does it with a sincere sense of sincerity. Keyword: Ngusaba Lampuan, Teologi Sosial]]>
<![CDATA[KEARIFAN BUDAYA BALI MENGENAI TRADISI “NYAKAN DIWANG†DALAM MEMBANGUN HARMONISASI UMAT BERAGAMA ]]>
<![CDATA[Artiningsih, Ni Wayan Juli]]>;
<![CDATA[Marselinawati, Putu Sri]]>
<![CDATA[ Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU ]]>
Publisher : <![CDATA[Prodi Teologi Hindu STAH N Mpu Kuturan Singaraja ]]>
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<![CDATA[This article will describe the existence of the Nyakan Diwang Tradition which is a religious activity that is dresta village (local wisdom), and is carried out from generation to generation by the people of Pakraman Munduk Village, Banjar District, Buleleng Regency. Indirectly, this tradition has become a medium for the people for dharmasanthi, forgiveness, and so on, as well as an expression of angayubagia (gratitude) in front of Ida Sang Hyang Widhi Wasa because on the support of His Waranugraha paper, Hindus in the village of Pakraman Munduk are always there. in a safe and healthy condition, so that we can together welcome the new Saka Year. Judging from the social aspect, the existence of this tradition has major implications in maintaining the stability of the social system, because in its implementation, interaction and communication between community members is absolutely necessary. This article will discuss (1) the process of implementing the Nyakan Diwang tradition (2) The function of the nyakan diwang tradition (3) The impact of the tradition on society and its preservation efforts. This article is the result of field research using ethnographic research methods that are descriptive qualitative. Keywords: Nyakan Diwang Tradition, Village Dresta, Social Community]]>
<![CDATA[KAJIAN CERITA SANG JARATKARU (PERSPEKTIF TEOLOGI SOSIAL) ]]>
<![CDATA[Kadek Agus Wardana]]>;
<![CDATA[I Wayan Gata]]>;
<![CDATA[I Made Gede Nesa Saputra]]>
<![CDATA[ Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v3i1.1914
<![CDATA[Humans as social beings are individuals who are mutually dependent on each other, both theologically and materially. Theological and material aspects appear in human behavior that are interconnected with each other to create certain goals based on an agreement and sacred literature as guidelines in carrying out social activities. To produce valid and reliable data, this paper is qualitative in style using the methods of observation, in-depth interviews and document studies. The collected data was then analyzed descriptively-qualitatively. So that the writing results are logical, objective and empirical. The series of steps carried out are reducing data, displaying data, verifying data, and interpreting research data. Related references really support the validity of a scientific work, therefore library techniques are also used through literature exploration on Google Scholar. From a writer's analysis, the story of Jaratkaru is a characterization of egocentrism that is concerned with self-liberation. But in his journey, a dilemma aspect arises because Sang Jaratkaru sees his ancestral spirit being tormented because he does not get married. This led to the breaking of the bonds of reincarnation and karmic ties of his ancestors. On this basis, Sang Jaratkaru decided to perform a marriage which aims to free the spirits of his ancestors from the bonds of suffering. The existence of this story illustrates that the marriage ceremony is absolutely necessary to dissolve the sins of the ancestors, so that they can be reincarnated again. Biologically, this story has an impact on human existence or the continuity of offspring, and theologically this story gives value to marriage as a sacred practice, and prioritizes the quality of male offspring.Keywords: Study, The Story of Sang Jaratkaru, Social Theology Perspective.]]>
<![CDATA[UPACARA MELASTI (RESAKRALISASI DALAM PERSFEKTIF TEOLOGI SOSIAL) ]]>
<![CDATA[I Wayan Kariarta]]>
<![CDATA[ Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v3i1.1920
<![CDATA[Melasti or Melis ceremony is one of the rituals in Hinduism. The background behind the holding of research on the melasti ceremony (resacralization in the perspective of social theology) is to find out the impact of the melasti ceremony on the social life of Hindus. Melasti ceremony research (resacralization in the perspective of social theology) is a type of qualitative research, with a social theological approach. The data obtained in this study is the result of a field study, where the primary data are Hindus who carry out the melasti ceremony in the Nyepi holy day series, while for secondary data in the form of reference books, articles, written documents and so on in libraries or other places that related to research. The melasti ceremony carried out by Hindus is a form of actualization of Hindu teachings that are able to create social harmony. In addition, the melasti ceremony also provides awareness that environmental cleanliness must also be maintained.Keywords: Melasti, Resacralization, Social Theology]]>
<![CDATA[HEDONISME DALAM PELAKSANAAN RITUAL AGAMA HINDU DI BALI ]]>
<![CDATA[I Made Hartaka]]>;
<![CDATA[Yunitha Asri Diantary Ni Made]]>
<![CDATA[ Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v3i1.1915
<![CDATA[Religion in today's modern era faces such great challenges.If religion was initially very feared but along with the development of the age humans began to deny the nature of the religion.Modern society is pragmatic thinking, prioritizing a little effort but expecting maximum results, more clearly humans today want everything to be instant.Pleasure and material pleasure become one of the purposes of life. Hedonism that places pleasure as the highest value and must be realized in social practices that in this case are manifested in the implementation of rituals in Hindu communities in Bali.This spiritual hedonism has great peulang in creating hyperitual, where the ritual is carried out beyond the nature of the ritual itself.Religious ritual activities developed into a lifestyle and prestige.In the current era spiritual hedonism is closely related to matrealistic spirituaism, commodity spirituality, market spirituality and money.Considering this understanding prioritizes enjoyment as the highest goal so it requires markets, commodities and money.In essence, the implementation of the ritual will run smoothly and bring peace if based on dharma and during the procession follow the ethics of the religious ritual.Keywords: Hedonism, Rituals, Hinduism]]>
<![CDATA[ORGANISASI SUBAK DALAM PERSPEKTIF TEOLOGI SOSIAL ]]>
<![CDATA[Putu Maria Ratih Anggraini]]>
<![CDATA[ Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v3i1.1921
<![CDATA[Subak is a water management system, rice cultivation, and the application of terracing in rice fields based on a very strong social and religious system. Subak in carrying out its organization is driven by administrators who have their respective duties and functions and all series of rice planting processions are preceded by a ritual that aims to appeal to Ida Sang Hyang Widhi Wasa in the manifestation of Dewi Sri. The worship of Dewi Sri aims for the prosperity and prosperity of rice plants or agricultural land, she is worshiped and supported by all local subak karma. There are 16 types of rituals carried out by Subak in planting rice starting from preparation for planting maintenance to harvesting.Keyword: Subak Organization, Social Theology, Dewi Sri]]>
<![CDATA[AJI JANANTAKA: PEMAHAMAN TEOLOGI SOSIAL DAN EKOLOGI TUMBUHAN ]]>
<![CDATA[Ni Wayan Winiantari]]>
<![CDATA[ Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v3i1.1916
<![CDATA[Lontar Aji Janantaka is a speech that describes the types of trees and flower plants that get grace after being hit by a disease outbreak. Aji Janantaka describes the special functions of trees according to their types. Aji Janantaka explained that one of the real aspects is a holistic understanding for the community about tree planting according to its benefits and uses. The plant species described in Aji Janantaka are distinguished based on the position of the population, community and plant ecosystem, which is related to theology. The method used in this article is a literature study, by examining books, similar scientific articles, and references related to Aji Janantaka's plants and lontar. Aji Janantaka explained the classification of plants based on the position of plants and the benefits of plants with the aim of providing knowledge as a basis for humans to use plants in everyday life both as building materials and also as a means to support ceremonies and ceremonies. Classification of plant species based on the position of plants when they are still humans which then grow into various types of plants that can be used as building materials and cannot be used as building materials. Classification of plant species based on the grace given by Bhatara Sakti Wawu Rauh to plant species including fragrant trees. Lontar Aji Janantaka also explained the classification of plants classified as fragrant based on the grace given by Ida Bhatara Sakti Wawu Rawuh. Keywords: Ecology, Plant, Aji Janantaka]]>
<![CDATA[PENGARUH MAKANAN TERHADAP SPIRITUAL DAN KESEHATAN PERSPEKTIF INTEGRASI AGAMA DAN ILMU ]]>
<![CDATA[I Ketut Wartayasa]]>
<![CDATA[ Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v3i1.1922
<![CDATA[Food that is needed by the body to affect the spiritual, of course, healthy, nutritious and perfect food so that integration and mutual influence occur between the body and the spirit from the terminology of science and religion. Just as eating food that is sattwika will behave sattwika too, in his life he has noble character. If you eat Rajasik, you will behave Rajasika and your activities are never silent, always do activities, but you don't have any responsibilities. If you only like tamasika food, you will be lazy, sluggish, careless, stupid and the like.So the influence of food on the spiritual from the point of view of science is the occurrence of the bloom of intuition, strong inner bloom, a strong soul, and the like. Likewise, the effect of food on health is that the body will become healthy and when viewed from a religious point of view the influence of food on health is influencing the behavior and spiritual character of a person in life activities is one representation of the pattern of eating and what is eaten apart from being caused by other factors. Keywords: influence of food, health, spiritual]]>
<![CDATA[PEMBINAAN UMAT HINDU PASCA SUDHI WADANI DI KECAMATAN BATURITI KABUPATEN TABANAN (Perspektif Teologi Sosial) ]]>
<![CDATA[I Made Gami Sandi Untara]]>
<![CDATA[ Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v3i1.1918
<![CDATA[Sudhi Wadhani is a ceremony for someone who will embrace Hinduism. Sudhi Wadani is usually performed before the wedding ceremony. The Sudhi Wadani ceremony is an inauguration ceremony or ratification and promise of someone who was not previously Hindu to become a Hindu religion follower based on sincerity without coercion. Guidance or education for Hindus after Sudhi Wadani is very necessary. It aims to provide basic knowledge of Hindu teachings and prevent reconversion. This type of research is a qualitative research using a phenomenological approach. The primary data sources in this study were the people who were in Sudhi Wadani, and community leaders. The implications of social theology for the development of post-Sudhi Wadani Hindus, Baturiti District, include increasing appreciation and practice of post-Sudhi Wadani Hindu religious teachings, increasing the adaptability of post-Sudhi Wadani people to the surrounding social environment which is reflected in the active interaction of the post-Sudhi Wadani people and the sense of telerance that exists. tall. Then the people also feel psychologically comfortable being Hindus as a whole, which is reflected in their belief and sincerity to serve their ancestors. As well as the strengthening of Hindu religious education both formally and non-formally thanks to the role of all parties involved in it Keywords: Sudhi Wadani, Social Theology, Coaching]]>
