Pangkaja: Jurnal Agama Hindu
Pangkaja: Jurnal Agama Hindu merupakan jurnal ilmiah yang dikelola oleh Program Studi Magister Brahma Widya Pascasarjana Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar. Pangkaja: Jurnal Agama Hindu adalah media untuk mempublikasikan hasil penelitian yang berkaitan dengan berbagai masalah Agama, Sosial dan Budaya Hindu yang semakin kompleks dewasa ini seiring derasnya arus globalisasi. Fokus Pangkaja: Jurnal Agama Hindu adalah Agama, Sosial, dan Budaya Hindu.
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<![CDATA[PENYERAPAN FONOLOGI BAHASA SANSKERTA DALAM TEKS ADIPARWA ]]>
<![CDATA[Putu Eka Sura Adnyana]]>
<![CDATA[ Pangkaja: Jurnal Agama Hindu Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/pjah.v25i1.976
<![CDATA[Acculturation of Indian culture with the archipelago has occurred in the past. Old Javanese language is a very important language in the development of literary works in the archipelago. Kawi language is very much absorbed from Sanskrit, but Kawi language does not imitate Sanskrit grammar. One of them is the absorption of sound or Sanskrit phonology which can be found in the Adiparwa text. The type of research carried out is qualitative research based on data in the Adiparwa text using research methods and techniques. Data collection techniques based on literature study on Adiparwa text, note-taking techniques, through qualitative data analysis. Such data from the literature is then analyzed and presented descriptively. The data is taken from the abbreviated Adiparwa Zoetmulder (2005) text (APZ) and the abbreviated Sankerta Dictionary (KBS). Language contact between Sanskrit and Old Javanese/Kawi which resulted in the sound absorption process. Sound absorption includes 1) Sanskrit absorption experiencing an increase in sound, 2) Sanskrit absorption experiencing a reduction in sound 3) Sanskrit absorption experiencing a change in sound symbolization. In the absorption of Sanskrit on sound changes, it is known that several changes were found, such as: 1) Changes in the sound symbol /v/ to /w/ and changes in the symbol /ṛ/ to /rè/. 2) Change the sound /u/ to /o/ or vice versa. 3) Change the sound /j/ to sound /k/. 4) Change the sound /i/ to /ī/. 5) Change the sound /ī/ to /i/ and 6) Change the sound /a/ to /ā/.]]>
<![CDATA[MEMAHAMI KEMBALI MAKNA GĀYATRĪ MANTRA SEBAGAI UPAYA TRANSFORMASI DIRI MENJADI PRIBADI YANG BERKESADARAN ]]>
<![CDATA[Gede Endy Kumara Gupta]]>
<![CDATA[ Pangkaja: Jurnal Agama Hindu Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/pjah.v25i1.977
<![CDATA[Gāyatrī Mantra has become an important part of the spiritual practice of Hindu society, where almost every Hindu temple, āśrama/pasraman, and most of Hindu’s family make Gāyatrī Mantra as an important Mantra that is chanted every day. Even though the Mantra has been chanted all the time, many Hindus do not even understand the main meaning/purport contained in the Gāyatrī Mantra. In fact, understanding the meaning of the Mantra that we chant can support the effectiveness of the function of the Mantra, as well as by practicing its sādhana. The Gāyatrī Mantra itself is the Mother of the Vedas and also of all Mantras. As interpreted by Hindu figures, the function of this Mantra is basically to pray to the God in his personification as Sāvitrī to illuminate our consciousness, so that it is hoped that the enlightened consciousness can guide ourselves who have chanted the Gāyatrī Mantra.]]>
<![CDATA[PERAN SENTRAL PEMUDA HINDU DALAM PERUBAHAN SOSIAL MENUJU REVOLUSI INDUSTRI 4.0 (Perspektif Sosio – Normatif Moralistik dan Pedagogi) ]]>
<![CDATA[I Gede Agus Siswadi]]>;
<![CDATA[I Dewa Ayu Puspadewi]]>
<![CDATA[ Pangkaja: Jurnal Agama Hindu Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/pjah.v25i1.978
<![CDATA[The presence of a superior young generation is highly expected by a nation. Because the progress of a nation will be seen how the role of youth in various fields, including in the fields of science, technology and education. Youth in this case is the determinant of the development to the advancement of a civilization, so it can be said that the role of youth is very central. The progress of a nation if the character and morals of its youth are superior, with this they will be better able to face challenges and changes towards the industrial revolution 4.0. This article seeks to present the role of youth in facing the industrial revolution 4.0. By using the descriptive method, it can be seen that the role of youth in social change and as agents of social change is important because it is youth who will hold the baton from dynamic socio-cultural behavior. In preparing the golden generation (Golden Age) Hindu youth must be literate towards education and issues that develop in the world of education. With education, character will be constructed with noble and superior values for Hindu youth.]]>
<![CDATA[UPACARA NILAPATI SEBUAH INVESTASI RITUAL MENUJU KESELAMATAN DUNIA DAN AKHIRAT (Studi Kasus pada Warga Pasek) ]]>
<![CDATA[Anak Agung Ayu Alit Widyawati]]>;
<![CDATA[Mery Ambarnuari]]>
<![CDATA[ Pangkaja: Jurnal Agama Hindu Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/pjah.v25i1.979
<![CDATA[The nilapati ceremony is carried out with the aim of purifying the ancestral spirits. This ceremony is carried out based on a reference to the Lebur Sangsa lontar and is carried out as a series with the Ngalinggihang Dewa Hyang ceremony or Dewa Pitara Pratistha. This ceremony is carried out before the Ngalinggihang ceremony. If string with the Pujawali or Piodalan ceremony at Sanggah Pamrajan, the Nilapati Ceremony is carried out after Piodalan, precisely before Nyineb. Based on this, the Nilapati Ceremony is still classified as a Pitra Yadnya ceremony. Considering the implementation is carried out after the Atma Wedana ceremony before Ngalinggihang Dewa Hyang. But if it is carried out after Piodalan before Nyineb, this ceremony belongs to Dewa Yadnya. Nilapati is an atonement ceremony for various sins committed during life and sins due to death which are considered unnatural, namely starch mistakes and starch acts. As for theological factors, sociological factors, and educational factors behind the implementation of the Nilapati ceremony. The Nilapati ceremony, when associated with a cultural form, is a form of materialization of the idea of liberation theology and visualization of the guidelines that direct Hindus to achieve liberation. In addition, the Nīlapati ceremony is an expression of a sign system, so based on semiotic theory this ceremony can be analyzed in the form of verbal signs in the form of puja-stava which must be recited by Pandita when completing the ceremony, and nonverbal semiotics in the form of rituals/bantens that must be offered. The nilapati ceremony contains the meaning of debt redemption (redemption of ancestral debts and debt redemption of the ceremony organizer), purification, and rescue.]]>
<![CDATA[RELIGIUSITAS UMAT ISLAM SETELAH KONVERSI KE HINDU DALAM MENJALANKAN UPACARA DEWA YADNYA ]]>
<![CDATA[I Ketut Manik Asta Jaya]]>
<![CDATA[ Pangkaja: Jurnal Agama Hindu Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/pjah.v25i1.980
<![CDATA[This study aims to examine more deeply related to the religiosity of Muslims after conversion to Hinduism in Nyitdah Village, Kediri District, Tabanan Regency. Respondents in this study were Hindus who had previously undergone the Sudhi Wedani ceremony procession to continue at the wedding stage. This study uses a descriptive qualitative method, this method is used to examine the status of a group of people, an object, a set of conditions, a system of thought, or a class of events in the present. The results of this study show that after becoming Hindus, they are able to carry out a number of religious rituals, even though before they were Muslims, which was far from the aspect of ceremonial rituals. Especially in carrying out ceremonies related to Yadnya gods, starting from carrying out the Tri Sandya Puja to making ceremonial facilities such as canangs to making offerings for piodalan ceremonies. The results of this study also note that not all respondents are able to properly make ceremonial facilities, such as piodalan banten. There are still respondents who are in the learning stage of making various ceremonial facilities. However, the majority of respondents have been able to make canangs to carry out puja tri sandhya.]]>
<![CDATA[PRAKTIK SENAM YOGA TERHADAP KUALITAS TIDUR IBU HAMIL TRIMESTER III (Studi di UPTD Puskesmas 1 Kecamatan Denpasar Utara) ]]>
<![CDATA[Eli Zulaicha]]>;
<![CDATA[I Made Dwitayasa]]>;
<![CDATA[I Gusti Made Widya Sena]]>
<![CDATA[ Pangkaja: Jurnal Agama Hindu Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/pjah.v25i1.981
<![CDATA[The implementation of yoga exercises through physical and mental exercises with mastery of breath, posture and emotional sense meditation, aims to increase the mother's confidence and psychological balance during pregnancy so that the quality of sleep is better. In the initial observations, it was found that the handling of complaints of sleep disorders in third trimester pregnant women carried out at the UPTD Puskesmas by providing health education counseling by changing the mother's sleeping hours during the day was longer and holding regular yoga exercises that were carried out in a week. The formulation of the problem in this study are; (1) How is the yoga exercise learning system for pregnant women in the third trimester at UPTD Puskesmas 1 North Denpasar, (2) What are the implications of yoga exercise on sleep quality for pregnant women in the third trimester at UPTD Puskesmas 1, North Denpasar. This research are examined by two theories, namely, value theory and practical theory. The method used in this study is a qualitative method. The results showed that (1) the practice of yoga during pregnancy through a structured sequence of exercises can contribute to improving the quality of sleep for participants (2) Yoga practice during pregnancy has implications for health, spiritual awareness and self-awareness in the form of reducing edema and cramps, respectively. which often occurs in the last months of pregnancy, helps the baby's position and movement (3) improves the digestive system and appetite in pregnant women, restores calm and focus, reduces tension, anxiety and depression during pregnancy]]>
<![CDATA[PEREMPUAN DALAM PERSEPEKTIF TEOLOGI HINDU ]]>
<![CDATA[I Made Dirghayusa Mendala]]>
<![CDATA[ Pangkaja: Jurnal Agama Hindu Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/pjah.v25i1.982
<![CDATA[Women have the virtue of thinking so that they are able to face all kinds of problems in their lives. With the problems in their lives, women often experience discrimination that befalls them both in their families and in society. Women have special rights that deserve respect, protection and respect not to be insulted or harassed. Along with the times, there have been various forms of changes in globalization experienced especially by women since before this modern era. The development of the world of technology and information makes women still considered weak creatures, so that women's emancipation emerges to maintain their position in the household. If in the past women only had household tasks in the household, now women can think creatively for a career in the household without eliminating the household tasks they have. Due to the influence of globalization experienced by women, women become more motivated so as not to be out of date. In this modern era, women should want to be respected so that there is no oppression in the family or in society. And women are often considered weaker creatures than men. Women have a role as a wife as religious executor (yadnya) which includes the implementation of the Panca Yadnya consisting of Dewa Yadnya, Pitra Yadnya, Rsi Yadnya, Manusa Yadnya and Bhuta Yadnya. Balinese women play an active role in development that is equal to men. Therefore, balinese women must continue to follow and improve their abilities through formal or informal education. In this activity, Balinese women not only raise the welfare of their families.]]>
<![CDATA[REFLEKSI TEOLOGI MULTIKULTURAL DI PURA BATU MERINGGIT DESA CANDI KUNING KECAMATAN BATURITI KABUPATEN TABANAN ]]>
<![CDATA[I Made Adi Surya Pradnya]]>
<![CDATA[ Pangkaja: Jurnal Agama Hindu Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/pjah.v25i1.983
<![CDATA[Pura Batu Meringgit memiliki kepercayaan bernuansa multikultural, namun konstruk positif dari kepercayaan tersebut belum dipahami secara maksimal. Terbukti, keyakinan multikultural hanya dipahami sebagai keunikan semata yang terjadi wilayah kehidupan beragama Hindu. Secara naratif, penelitian ini mencoba memberikan eksplorasi tentang refleksi positif dalam bingkai sosial religius, yang lahir dari teologi multikultural di Pura Batu Meringgit. Data dalam penelitian ini dikumpulkan dengan teknik observasi, wawancara, studi dokumen, studi kepustakaan, serta dibahas dengan teori multikultur. Hasil penelitian ini menunjukkan bahwa refleksi teologi multikultural di Pura Batu Meringgit adalah sebagai berikut: Pertama, teologi multikultural menstimulus terbentuknya kehidupan beragama yang berbudaya. Kedua, teologi multikultural disatu sisi telah berhasil membentuk kerukunan umat beragama. Ketiga, teologi multikultural mengintensipkan dialog antar umat beragama. Keempat, teologi multikultural memberikat penguatan bagi upaya untuk menanamkan pendidikan multikultur bagi umat. Pendidikan multikultural, tidak dapat dilakukan hanya dengan bertumpu pada teori dan pembelajaran di sekolah formal.Namun, disatu sisi memerlukan contoh nyata yang dalam hal ini ditunjukan dengan fenomena multikultural di Pura Batu Meringgit.]]>
<![CDATA[UPACARA TUMPEK WARIGA DI BALI DALAM PERSPEKTIF TEORI KEBUDAYAAN VAN PEURSEN ]]>
<![CDATA[I Gusti Ngurah Agung Panji Tresna]]>
<![CDATA[ Pangkaja: Jurnal Agama Hindu Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/pjah.v25i1.984
<![CDATA[Bali cannot be separated from traditional and religious ceremonies, which causes Bali to have a charm that can make people interested and amazed. The island of Bali is known as a tourism area due to its customs and culture. Balinese people do not escape the Yadnya ceremony (sincere offerings). All of the yadnya ingredients used to come from agricultural products that were offered to God as a form of devotion, known as the Tumpek Wariga Ceremony. Van Peursen's mythical thinking can be correlated with local cultural thought in the Tumpek Wariga ceremony, Van Peursen's theory also includes ontological aspects in the concept of natural harmony (Tri Hita Karana) which explains the existence of Parhayangan which means maintaining a harmonious relationship with the creator or God Almighty. , then there is what is called Pawongan which means maintaining a harmonious relationship with all living things and the last one is Palemahan which means maintaining a harmonious relationship with the natural environment. Humans develop the essence of the celebration of Tumpek Wariga by building awareness of the vital role of plants which is summarized in the palemahan concept as a protection system for the natural environment. The scheme in Van Peursen's theory here is seen in the Tumpek Wariga ceremony process which in the end humans must always maintain and harmonize nature contextually.]]>
<![CDATA[KERAGAMAN BUDAYA LOKAL DALAM PEMBANGUNAN KARAKTER BANGSA ]]>
<![CDATA[I Nyoman Temon Astawa]]>
<![CDATA[ Pangkaja: Jurnal Agama Hindu Vol 25 No 1 (2022) ]]>
Publisher : <![CDATA[UHN IGB Sugriwa Denpasar ]]>
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DOI: 10.25078/pjah.v25i1.985
<![CDATA[Indonesian culture is a common culture owned by the Indonesian people which is the highest peak of regional cultures. National culture itself has many forms because basically it comes from various types and styles, but that is not a problem because with that our nation has its own characteristics. In order to maintain and maintain the existence of our nation's culture, we can do many things such as holding competitions and seminars that breathe national culture so that our culture will be protected from adversity due to competition with foreign cultures. And in responding to the existing diversity, we must be able to reflect on the core of our diverse culture because basically everything is based on the Pancasila ideology. To deal with the negative impacts of cultural diversity, of course, it is necessary to develop various attitudes and understandings that can eliminate misunderstandings and build a fortress of mutual understanding. An interesting idea to be raised in this context is multiculturalism and the attitude of tolerance and empathy. The transformation of local cultural values as a means to build the nation's character and philosophically is a basic need in the nation's process because only a nation that has a strong character and identity will exist. Meanwhile, ideologically, the role of development in national culture is an effort to manifest the Pancasila ideology in the life of the nation and state. Normatively, the development of the nation's character is a concrete manifestation of the steps to achieve the country's goals in preserving cultural diversity, especially in Indonesia.]]>
