Jurnal Yoga Dan Kesehatan
Jurnal Yoga dan Kesehatan adalah jurnal ilmiah yang dikelola oleh Jurusan Yoga dan Kesehatan, Fakultas Brahma Widya, Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar. Jurnal ini memuat tulisan yang isinya tidak hanya penting bagi kalangan akademis di lingkungan kampus Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar, tetapi juga bagi masyarakat luas, dalam rangka meningkatkan wawasan dan pengetahuan tentang yoga dan kesehatan. Jurnal ini bisa dijadikan referensi, dokumentasi atau kajian ilmiah dalam menganalisis/menulis ilmiah dan memecahkan berbagai masalah Yoga dan Kesehatan yang semakin kompleks dewasa ini seirama dengan perkembangan globalisasi.
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<![CDATA[Kedudukan Śrī Kṛṣṇa pada Devī Bhāgavata Purāṇa Perspektif acintya-bhedābheda-tattva ]]>
<![CDATA[I Gusti Ngurah Agung Mahesa Mahaputra]]>
<![CDATA[ Jurnal Yoga dan Kesehatan Vol 1 No 2 (2018): Volume 1 No.2 Tahun 2018 ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/jyk.v1i2.269
<![CDATA[evī Bhāgavata and Śrīmad-Bhāgavatam from the theological aspects both affirm Lord Kṛṣṇa as Puruṣa (ancient God). It is something unique that Devī Bhāgavata in the whole of Skanda always position Ādyāśakti asAlmighty God (supreme Brahman and also māyā), but at the same time in Skanda 9, Devī Bhāgavata also confirmed Lord Kṛṣṇa as Puruṣa. In general we know that Durgā or Śakti refers to potential or energy while Śivaor Kṛṣṇa is the source of potential or possessing energy, but in the proposition of Devī Bhāgavata, the Ādyāśaktiacts as Brahman or Puruṣa and at the same time Mahāmāyā. In another narration on Devī Bhāgavatam alsostates that Ādyāśakti as primal śakti (Nirguṇa Brahman) and positions Puruṣa as His instrument]]>
<![CDATA[Duhkha Dalam Chandogya Upanisad dan Cara Mengatasinya ]]>
<![CDATA[Made Joniarta]]>
<![CDATA[ Jurnal Yoga dan Kesehatan Vol 1 No 2 (2018): Volume 1 No.2 Tahun 2018 ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/jyk.v1i2.271
<![CDATA[The main purpose of this work is to conduct an investigation deep into the truth that reaches the step when someone becomes wise and mature to decide from all karma. The Chāndogya Upaniṣad text has been chosen to be studied in this study because this literature clearly explains the duḥkha conception. The concept of duḥkha in the Chāndogya Upaniṣad is a state of the soul that is materially bound to the physical body. When the soul is bound to the senses materially, it causes billions of desires to come out. All boundaries of these desires will throw the soul into the depths of grief (duḥkha). The way to let go of the duḥkha based on the Chāndogya Upaniṣad by understanding the atman which covers the universe, will experience unlimited happiness. Truly unlimited God is He transcends all that is. Thus Chandogya Upanisad encourages everyone to know and appreciate the true nature of the self, to be released from Dukha.]]>
<![CDATA[Struktur Latihan Surya Namaskara dalam Mencapai Kesehatan ]]>
<![CDATA[Ni Ketut Pande Muliartini]]>
<![CDATA[ Jurnal Yoga dan Kesehatan Vol 1 No 2 (2018): Volume 1 No.2 Tahun 2018 ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/jyk.v1i2.323
<![CDATA[Asana is different from physical exercise which gives a burden to muscles but is an exercise that pays attention to relaxation and concentration. In this way, the endocrine glands, internal organs and muscles can also be used to perform their functions. Asana has physical and psychological influences that are useful in the recovery of various diseases. The path of āsana sadhana is a step in the eight stages of the Patanjali yoga sutra which is to make our body steady and firm for higher techniques before going to the level of pratyāhara. It turns out that āsanas are not only popular among Hindus, many are favored by other people, this proves that by doing āsana in daily life, the asanas are very beneficial for health life both physical, mental, muscular and social health. Yoga teaches calm in dealing with problems or conflicts that occur between individuals. Yoga is an implementation of ethics in philosophy. Yoga can answer the problem of what causes human happiness. Yoga can be used as an alternative treatment, usually done with breathing exercises, asanas poses and meditation.]]>
<![CDATA[Implementasi Astagga Yoga Sebagai Penguatan Pendidikan Karakter di SMP Nasional Denpasar ]]>
<![CDATA[I Komang Jhon Purnawan]]>
<![CDATA[ Jurnal Yoga dan Kesehatan Vol 1 No 2 (2018): Volume 1 No.2 Tahun 2018 ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/jyk.v1i2.325
<![CDATA[The education of character’s building is a rising brand new innovation to incrase moral degradation who arefacing by teenagers now adays. Spiritual and mental adding value are very necessary to support the processof character’s building education. The education process which concentrates in its spiritual and mentalityhas been found in the concept of Hinduism called the teachings of Yoga Specifically, it is about concept Astangga Yoga such as: yama=control, nyama=morality, asana=body posture, pranayama=breathe management, pratyahara=sensual with drawal, dharana=attention, dhyana=meditation, sadism=concentration.At Denpasar Nasional Middle School, they have carried out the teaching process of Astangga yoga as areinforcement of character education. The existence of ekstrakulikular Yoga as a stage of phsycal trainingfor student/student and the process of concentration and control of emotions (emotions), has been carriedout at the beginning of the learning process in the classroom during the study of Hinduism dab Manners.]]>
<![CDATA[Kajian Etnopedagogi Terhadap Yoga Sebagai Tradisi Bali ]]>
<![CDATA[I Made Adi Nugraha Tristaningrat]]>
<![CDATA[ Jurnal Yoga dan Kesehatan Vol 1 No 2 (2018): Volume 1 No.2 Tahun 2018 ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/jyk.v1i2.330
<![CDATA[Teaching yoga is not a teaching which is concerned specifically about the teachings of a particularreligion or belief. Yoga literally comes from the word “yuj” which means uniting or connecting with God.Yoga is basically a means or way of life, not something out of life, is not it also distanced itself from the activities, but rather is an efficient performance by the true spirit of life. Yoga nor run away from home and habitsof human life, but instead is a process of the formation of attitude to life at home (family) as well as social lifewith order and tradition that followed included also in the scope of Balinese tradition in particular. Yoga inthe tradition of Bali are reflected in all the viable commonplace example done in Yoga known there is a termwhich is a type of yoga Asanas in terms of movement both in the standing position, sitting, and lying down.Asanas indirectly has done in a civic order Bali through sitting cross-legged when visited, lined up neatly, tocarry out the process of worship that uses or standing cross-legged stance. This behavior does not necessarilyconstitute the heritage of our Yoga Science adoption directly or indirectly in everyday life, but it is an ideathat something that reflects the local wisdom has the feel a clear education as a meaningful review.]]>
<![CDATA[Karma Yoga dalam Kepemimpinan Organisasi ]]>
<![CDATA[Gede Ngurah Wididana]]>
<![CDATA[ Jurnal Yoga dan Kesehatan Vol 1 No 2 (2018): Volume 1 No.2 Tahun 2018 ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/jyk.v1i2.331
<![CDATA[Leadership determines the success of an organization in achieving organizational goals. Karma yoga is aservice attitude practiced by everyone as a leader for himself and organization to provide the best service toothers and organization. The application of karma yoga as the service attitude of life taught in the BhagavadGita is really important to be studied relevant to the leadership of organization in modern era. The servantleadership described by Greenleaf is closely related to karma yoga as a service attitude by leader in organization, which aims to serve sincerely by dedicating service to god. Karma yoga is depicted in Mahabharataas a patient and loving attitude, courageus and responsible, diligent and learner, honest and loyal. Karmayoga constitutes the basic for the servant leadership to realize organizational goals.]]>
<![CDATA[Praktik Raja Yoga dalam Rangkaian Pementasan Barong Brutuk di Desa Terunyan, Kintamani, Bangli: Studi Teologi Hindu dalam Terminologi Kearifan Lokal ]]>
<![CDATA[Putu Sabda Jayendra]]>
<![CDATA[ Jurnal Yoga dan Kesehatan Vol 1 No 2 (2018): Volume 1 No.2 Tahun 2018 ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/jyk.v1i2.335
<![CDATA[Raja Yoga is a method to connect one’s self to the almighty God (Ida Sang Hyang Widhi Wasa) through the means of tapa, brata, yoga, semadhi. This method is conceptualized in Astangga Yoga passed down by Rsi Patanjali. Terminologically, the practice of Raja Yoga is covered in local genius existed in Terunyan village, Bangli regency. It is done by the so called Teruna (a group of teenagers) as a part of sacred procession of Barong Brutuk dance. Essentially, Raja yoga can be seen in the Makemit process for 42 days with a set of rules, prohibition, and ritual they call Tirtha Kayan Teruna. The success of the Raja Yoga according to local condition is when the teruna achieves niyasa, or a condition where the body and soul become one with God in its system, not overtaking the trance as other sacred dances do in Bali.]]>
<![CDATA[The Principle of Dwi Tunggal Siwa-Buddha in Bahung Tringan Community ]]>
<![CDATA[I Gede Swantana]]>
<![CDATA[ Jurnal Yoga dan Kesehatan Vol 1 No 2 (2018): Volume 1 No.2 Tahun 2018 ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/jyk.v1i2.337
<![CDATA[This article descriptively describes the principle of unification of Siwa-Buddha which was publicized by theBahung Tringan community in Karangasem, Bali. At first, Shiva and Buddha were separate religions whenit came to the archipelago, Indonesia. Over time, in the political’s influence of the state, this religion is parallel, it is Shiva and Buddha are sole (singular). This is an early form of Siwa-Buddha unification. However,in this contemporary age, after it took off about 500 years after the Majapahit’s collapse, the Shiva-Buddhaprinciple was started to discuss and practise again. The Bahung Tringan community practises this as a meditation technique. Bahung Tringan’s people considered that the Principle of the Dwi Tunggal Shiva-Buddhais a theological principle related to the level of achievement of a sadhaka (spiritual aspirant). This principleworks in a process called spirit process. The way of the Dwi Tunggal Siwa-Buddha works is to follow a process named tantra, it is an encounter of the positive and negative aspects of the mind that produce a vacuum.From this vacuum raised Jnana, and this Jnana drives the spirit to reunite with Sangkan Paraning Dumadi.]]>
<![CDATA[Praktik Yoga Arsitek Bade: Membaca Praktik Yoga Penglukunan Dasa Aksara Undagi Bade ]]>
<![CDATA[I Putu Gede Suyoga]]>
<![CDATA[ Jurnal Yoga dan Kesehatan Vol 1 No 2 (2018): Volume 1 No.2 Tahun 2018 ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/jyk.v1i2.340
<![CDATA[Every profession has the realm of yoga applications that are relevant to the practice of their profession. An undagi “architect” in addition to equipping himself with design skills and technical skills for “artifacts”, is alsoobliged to master the mind (yoga), one of which is the literacy technique “union of ten scripts / holy letters”.This study aims to uncover the phenomenon of undagi bade which is able to capture the knowledge behind thescript as a practice of yoga for spiritual practice, and manifested in the form of bade architectural artifacts.This study is a qualitative study with a descriptive analytical approach. Collecting data by observation anddocumentation. Determination of informants is done by purposive sampling. Data analysis was based onMichel Foucault’s knowledge power relations theory. The results of the study showed that the architecture ofthe bade was composed of pepalihan (parts) that compose parts of the body and roof. The shape varies thereare those who are not overlapping called a container and whose roof is overlapped is called a bade, some evenhave no roof (open) called padma. This roof variant is the result of a deep contemplation of “yoga” literacy.Knowledge of the dasa aksukan capturing was captured by undagi bade to be developed as power in the practice of his profession. This power of knowledge practice applies in the realm of Balinese society whose bodieshave been disciplined, obedient and useful in carrying out ceremonial cultural practices of death. Personallythe meaning of yoga in literacy is the practice of training the undagi self-discipline in seeking authenticity onthe path of Tantra.]]>
<![CDATA[Yoga Asanas Sebagai Penunjang Konsentrasi Belajar Siswa ]]>
<![CDATA[Ni Putu Erlina Partini]]>
<![CDATA[ Jurnal Yoga dan Kesehatan Vol 1 No 2 (2018): Volume 1 No.2 Tahun 2018 ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/jyk.v1i2.345
<![CDATA[The concentration of learning plays an important role in the learning process. However, with the development of Science and Technology at this time, the concentration of student learning is not necessarily ownedby students. Concentration of mind is a state of learning that requires calm, comfort, someone’s attentionin understanding the content of the lesson faced. When a student is not able to focus on the lesson beingobtained, students will not be able to concentrate, so students will experience forgetfulness in the subjectsbeing obtained. One training that is considered capable of training mind concentration is yoga. Yoga ispart of Hindu philosophy, besides the teachings of yoga listed in the Patanjali Yogasutra are also found inIndian philosophy, Sad Darsana. Both in the teachings of Patanjali and Sad Darsana, both of them fully explain the eight stages of self-control called Astanggayoga. Astanggayoga consists of, yama, nyama, asanas,pranayama, pratyahara, darana, dyana and samadhi in Sarasvatī (2002)]]>
