NILAI PENDIDIKAN AGAMA HINDU DALAM PEMENTASAN TARIAN SANG HYANG JARAN DI BANJAR PALAREJO DESA EKASARI KECAMATAN MELAYA KABUPATEN JEMBARANA

Implementation of religious ceremonies (piodalan) in Bali always include a form of art in it, one of which is a guardian dance. There are many types of guardian dance performed in a piodalan one of them Sang Hyang dance. Of the many dance the hyang Sang Hyang Jaran dance is a dance chosen by masyaraat nusa penida who settled in Banjar Palarejo Ekasari Village as a guardian dance performed at Pandean banjar Palerejo Temple. It is above the background of researchers to conduct scientific research. The problems discussed are; (1) The form of staging dance Sang Hyang Jaran in Banjar Palarejo Village Ekasari Melaya District Jembrana? (2) Sang Hyang Jaran dance function in Banjar Palarejo Desa Ekasari Melaya District Jembrana District? (3) The value of Hindu Religion education contained in Sang Hyang Jaran Dance in Banjar Palarejo Desa Ekasari Melaya Sub-district Jembrana District? This study aims to determine (1) The form of staging Dance Sang Hyang Jaran in Banjar Palarejo Village Ekasari Melaya District Jembrana District (2) Function staging Dance Sang Hyang Jaran in Banjar Palarejo Village Ekasari Melaya District Jembrana District (3) The value of pendidian Hindu religion in Sang Hyang Jaran Dance at Banjar Palarejo Desa Ekasari Melaya Sub-district Jembrana District. The theory used to analyze the problem is; Religious theory, structural functional theory, value theory. This type of research is qualitative. This research was conducted in August to November in Ekasari Village, Melaya District, Jembrana District.The results of this study indicate that Sang Hyang Jaran dance in Banjar Palarejo Desa Pekraman Ekasari is a dance that is sacred, if not danced can cause life imbalance. The staging process is traversed by several stages: nyudi, nusdus, dancing and returning consciousness of the dancer. The function of this dance performance is rejecting reinforcement, as a unifying tool of society, the function of cultural art preservation. The value of Hindu Religious Education contained in the dance Sang Hyang Jaran is tattwa value, moral value, aesthetic value. Sang Hyang Jaran Dance is believed to be a symbol of God's descent to earth as a symbol of sanctification

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Procession Of Pujawali Mupuk Kembang At Pura Agung Banjar Adat Gegadon: Hindu Religion Edudcation Values

Vidyottama Sanatana International Journal of Hindu Science and Religious Studies ◽

10.25078/ijhsrs.v2i2.629 ◽

2018 ◽

Vol 2 (2) ◽

pp. 276

Author(s):

Ni Made Rai Setyawati ◽

I Made Suastika ◽

Made Iwan Indrawan Jendra

Keyword(s):

Religious Education ◽

Value Theory ◽

Primary Sources ◽

Functional Theory ◽

Secondary Sources ◽

Hindu Religion ◽

Analysis Technique ◽

The World ◽

Religious Theory ◽

The Temple

One of the ways taken by Hindu people to keep the harmony and prosperity in the world is by performing yajña. It is being exercised by krama Custom Banjar of Gegadon Kapal by conducting a ritual of pujawali at the Great Temple of Custom Banjar Gegadon. The temple is a small temple but enthroned by Ida Ratu Gede Sakti. The Pujawali is performed exactly on the day of budha kliwon wuku Pahang. This research discusses: (1) The form of procession of Pujawali Mupuk Kembang at the Great Temple of Custom Banjar Gegadon, Village of Kapal, District of Mengwi, Regency of Badung. (2) The function of procession practice of Pujawali Mupuk Kembang at the Temple (3) The Hindu religious education valuecontained in the procession.The theories being used in this research includ: 1) Structural functional theory, 2)Religious Theory, 3) Value Theory. The type of the research is descriptive qualitative. The primary sources for the data are congregation figures, religious figures andpublic figures, and its secondary sources are in the form of research results of books, articles, which are related with pujawali practice. The research instrument is interview guideline by using purposive technique, observation and documentation, the analysis technique, descriptive. The result of the research can be concluded as follows: (1) The procession of Pujawali Mupuk Kembang is a series of pujawali ritual from the beginning until the endwhich is closed with nyineb ceremony, (2) The function of pujawali consists of education, social, and religious function, (3) The values contained within pujawali procession is Hindu Religious education values namely tattva, ethic and ceremony.

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KEARIFAN LOKAL PRAPEN PADA WARGA PANDE DI BANJAR TATASAN KELOD DESA KELURAHAAN TONJA DENPASAR (PERSPEKTIF PENDIDIKAN AGAMA HINDU)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v1i2.232 ◽

2017 ◽

Vol 1 (2) ◽

pp. 167

Author(s):

Ni Made Ayu Tika Widhiastuti

Keyword(s):

Religious Education ◽

Descriptive Analysis ◽

Economic Value ◽

Value Theory ◽

Caste System ◽

Literature Study ◽

Aesthetic Value ◽

Functional Theory ◽

Special Value ◽

Religious Theory

Pande or Pande soroh in Bali is a clan or a descendant, clan pande in Bali is not incorporated in the caste system. Pande residents have special expertise that is memande, memande activity done in a prapen. Residents in Banjar Tatasan Kelod Village of Tonja Denpasar village are all citizens of pande, pande residents form a Banjar itself with the aim to strengthen the rope of the fraternity between pande peoples, and finally formed Banjar Tatasan Kelod. All pande residents in Banjar Tatasan kelod have a prapen. Prapen is a holy place that has its own special value which is believed and trusted by pande people.This study uses religious theory, structural functional theory, and theory of values. Religious theory is used to discuss the formulation of the first problem, Structural Functional Theory to discuss the formulation of the second problem, and Value Theory to discuss the formulation of the third problem. To achieve the above purposes dgunakan data collection method is Methods of observation, interview, documentation and literature study. The selected informants in this study were Sri Empu, Pemangku, Kelian Adat, and pande residents. Data obtained were then analyzed through descriptive analysis ie data reduction, data presentation and conclusion drawing.The results obtained in this study (1) Prapen is an inheritance of the ancestor oramg pande and prapen is also a symbol of the identity of the pande, a prapen shaped like a fireplace located in the south in accordance with the direction of God Brahma. (2) Function Keripan Lokal Prapen Namely the place of the resurrection of God Brahma, a place for memande, treatment and neutralizing the negative, the formation of a sense of brotherhood and economy. (3) The values of Hindu religious education contained in Prapen Local Wisdom include: religious values to connect to Ida Sang Hyang Widhi Wasa in his manifestation as God Brahma, economic value to sustain the life of the pande, aesthetic value is the beauty of the work Created by pande people in memande activities, and ethical values as a guide for good behavior in society.

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PEMUJAAN DEWI MANIK MERTA SARI DI PURA TAMAN SARI DESA PAKRAMAN PAYANGANDESA KABUPATEN GIANYAR (PERSPEKTIF TEOLOGI HINDU)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.487 ◽

2018 ◽

Vol 2 (1) ◽

pp. 325

Author(s):

Kadek Ade Jaya Putra ◽

Pande Wayan Renawati ◽

I Made Adi Brahman

Keyword(s):

Religious Tradition ◽

Secondary Data ◽

Primary Data ◽

Functional Theory ◽

Hindu Religion ◽

History Of ◽

The Many ◽

Religious Theory ◽

The Village ◽

Descriptive Method

Bali is a province in Indonesia that has a variety of uniqueness, one of which is the majority of people who follow the Hindu religion. Hinduism in Bali has Temple as a holy place to implement yadnya which aims to get closer to God Almighty of the many temples, there is a unique temple located in the village of Pakraman Payangandesa Gianyar. Taman Sari Temple is believed to be local people staying manifestation of God who as Dewi Manik Merta Sari. The worship of Dewi Manik Merta Sari Bead Goddess is a religious tradition that has a special uniqueness in Pakraman Payangandesa Village. Research on the existence, function and meaning of worship Dewi Manik Merta Sari in Taman Sari temple. The type of data used in this study is primary data sourced from the field and secondary data sourced from literature review, documents, articles, and lontar. Data were collected from the process of observation, interview, documentation study. To analyze the data in can use descriptive method and use several stages namely: data reduction, data display, and data verification. Then the data is presented with a qualitative discrete. Theories used include, religious theory, structural functional theory, symbol theory, and theory of existenceThe existence of Dewi Manik Merta Sari, which is located at Taman Sari temple is related to the history of Temple and the history of Pakraman Payangandesa Village. Dewi Manik Merta Sari is symbolized in the form of a statue or pralingga which is handled in palinggih Gedong Arca temple and ceremonial worship on buda wage klawu along with tradition in Taman Sari temple. Function of the Dewi Manik Merta Sari Goddess worship is the religious, fertility, and social. Worship of Dewi Manik Merta Sari Beads Goddess there are three meanings are explained namely: the meaning of theology, ethics, togetherness, and symbolic.

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SESANANING PEMANGKU ARYA WANG BANG PINATIH PURA KAWITAN DESA DI DESA TUWED KECAMATAN MELAYA KABUPATEN JEMBRANA

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v1i2.249 ◽

2017 ◽

Vol 1 (2) ◽

pp. 270

Author(s):

I Komang Tegaryawan

Keyword(s):

Problem Formulation ◽

Structured Interview ◽

Value Theory ◽

Aesthetic Value ◽

Functional Theory ◽

Hereditary System ◽

The People ◽

Election System ◽

Religious Theory ◽

The Village

Pemangku Pura Kawitan Desa is one of uniqueness that exist in Tuwed Village, its election system using hereditary system which from the first still raised soroh Arya Wang Bang Pinatih as stakeholders not separated also with the existence of Pura Kawitan Desa which is Pura Teritorial and not including Pura Kahyangan Village. Pura Kawitan Desa was established in Tuwed Village because Tuwed Village was originally a vast village and has many Banjars such as Banjar Berawantangi, Moding, Candiksuma, Tetelan, Puseh and Mundukbayur. After the regulation of restriction of village area, which resulted in Tuwed Village divided into several villages namely Banjar Candiksuma, Moding and Tetelan is no longer a Banjar but has become a Village, if a Village does not make prayer in Pura Kawitan this village, then one village will experience grubug great. The uniqueness is what makes the researcher interested to conduct more in-depth research about Sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Desa in Tuwed Village Melaya District Jembrana District.Based on the above background, it can be formulated some problems as follows namely (1) How is the form sesananing stakeholder Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Jembrana Regency? (2) What is the Seafarning Function of Arya Wang Bang Pinatih Pawas Kawitan Desa in Tuwed Village, Melaya District, Jembrana Regency? And (3) What values are there in the execution of the Aryan stake holders Wang Bang Pinatih Pura Kawitan Desa in Tuwed Village, Melaya District, Jembrana Regency ?. This study aims to (1) know the form sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Jembrana District, (2) know the function sesananing stakeholder Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Regency Jembrana and (3) explain what values are contained in the implementation sesananing stakeholder Arya Wang Bang Pinatih Pura Kawitan Village in Tuwed Village, Melaya District, Jembrana District.The theories used in analyzing the problem formulation are: the religious theory of Koentjaraningrat, the structural functional theory of Malinowski and the value theory of Louis O.Ksattof. The methods used to collect data are: participatory observation, structured interview, literature and documentation. The collected data is analyzed by data analysis method with reduction steps, data presentation and conclusion.The results showed the form of Sesananing Pemangku Arya Wang Bang Pinatih in Pura Kawitan Desa begins with Pemangku selection system that uses one soroh namely Arya Wang Bang Pinatih. Once elected as a Pemangku must follow sesana as a Pemangku and avoid the prohibition in Pura Kawitan Desa. The function of Sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Desa is the function of the leader of multi soroh worship that does not discriminate soroh at Pura Kawitan Desa, the function of unifying interaction and social communication multi soroh establishment cooperation and sense of brotherhood between pamedek coming from various villages to Pura Kawitan Village, the unifying function of the people of the Hindus in the village Tuwed, Candiksuma, Moding and Tetelan in order to create harmony. The value contained in the implementation of Sesananing Pemangku Arya Wang Bang Pinatih Pura Kawitan Desa is the value of religion, ethical values, leadership value, the value of togetherness and aesthetic value.

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PENDIDIKAN ETIKA HINDU PADA TEKS AGASTYA PARWA DALAM KEHIDUPAN MODERN

WIDYANATYA ◽

10.32795/widyanatya.v1i1.269 ◽

2019 ◽

Vol 1 (1) ◽

pp. 36-50

Author(s):

I Gusti Ayu Nilawati

Keyword(s):

Social Integration ◽

Research Problem ◽

Value Theory ◽

Educational Values ◽

Functional Theory ◽

Educational Value ◽

Living Together ◽

Storage Area ◽

Religious Theory ◽

The Universe

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.

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NILAI PENDIDIKAN AGAMA HINDU DALAM PRASASTI KI MANTRI TUTUAN

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.442 ◽

2018 ◽

Vol 2 (1) ◽

pp. 19

Author(s):

I Ketut Alit Widiarsa ◽

Ni Nyoman Perni ◽

I Made Arsa Wiguna

Keyword(s):

Data Collection ◽

Religious Education ◽

Research Method ◽

Descriptive Analysis ◽

Value Theory ◽

Cultural Preservation ◽

Functional Theory ◽

Qualitative Descriptive ◽

The Village

Bukit Buluh temple is one of the kawitan of the homeland / Tutuan people who are in the village of Adat Gunaksa Dawan District Klungkung Regency. Pura Center citizens Tutuan Bukit Buluh has an inscription which until now still stored and awake its existence in Pura Bukit Buluh. Issues to be discussed include: (1) The contents of the Inscription Ki Mantri Tutuan. (2) The Value of Hindu Religious Education In Prayer Ki Mantri Tutuan. (3) The Function of Inscription Ki Mantri Tutuan. This study aims to determine: (1) the contents of the Inscription Ki Mantri Tutuan. (2) The value of Hindu Religious Education contained in the Inscription Ki Mantri Tutuan. (3). Function of Inscription Ki Mantri Tutuan. Theories used to analyze problems are: Value theory, hermeneutical theory and structural functional theory. Subject of this research is Inscription Ki Mantri Tutuan. Methods of data collection are interviews, observations, literature studies and documentation. Data that has been collected is analyzed by qualitative descriptive analysis research method.The results showed: (1) The content of Prasati Ki Mantri Tutuan is telling about the birth of Ki Mantri Tutuan in the kingdom of Keling Kediri Java until becoming the king of Bali Ida Dalem Tegal Besung and established pasraman in the reed hill which is now known as pura hill reed. (2) The value of Hindu Religious Education contained in the inscription Ki Mantri Tutuan namely: Education Yadnya (a). Manusa Yadnya (b). Pitra Yadnya (c) Punarbhawa (d) Master Chess (e). Satya Wecana. (3). Function Inscription Ki Mantri Tutuan namely: (a) Religious Functions. (b) Socio function.l (c) Historical Functions. (d) Cultural preservation function.

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PEMENTASAN TARI TOPENG KERAS PADA PURNAMA KAENEM DI DESA PAKRAMAN MUNDUK PAKEL DESA GADUNG SARI KECAMATAN SELEMADEG TIMUR KABUPATEN TABANAN (Perspektif Nilai Pendidikan Agama Hindu)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.463 ◽

2018 ◽

Vol 2 (1) ◽

pp. 163

Author(s):

Putu Mariani ◽

Gusti Nyoman Mastini ◽

I Made Dian Saputra

Keyword(s):

Religious Education ◽

Participant Observation ◽

Descriptive Analysis ◽

Structured Interview ◽

Value Theory ◽

Cultural Preservation ◽

Dance Performance ◽

Qualitative Descriptive ◽

Education Value ◽

Ritual Process

Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg District, Tabanan Regency is one of the ceremonies of Dewa Yadnya. Topeng Keras Performance is held every four months full moon, which starts from full sasih kaenem to tilem kasanga. Because sasih is a hot sasih in the scale and niskala. With this stunning Topeng Keras Dance can neutralize all evil forces. Based on the above description, the issues to be lifted are: (1) How to Make a Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg Sub-district, Tabanan District, (2) Is Function of Topeng Keras Dance Performance in Village Pakraman Munduk Pakel, Gadung Sari Village, East Selemadeg Sub-district, Tabanan District, (3) The value of education of Hinduism is what is contained in Topeng Keras Dance Performance in Pakraman Village Munduk Pakel, Gadung Sari Village, East Selemadeg District, Tabanan Regency. This research uses several theories to analyze the problems in the research, such as structural functionalism, and value theory. Methods Data collection is non-participant observation, structured interview, literature and documentation. The collected data was analyzed by qualitative descriptive analysis method with reduction step, and conclusion drawing.The results obtained are as follows: (1) The form of Topeng Keras dance performances in Pakraman Munduk Pakel Village, which begins with several stages of the meeting stage and stage of making banten. Then proceed with the process of ritual matur piuning and mendak Topeng, Mendak Ida Bhatara, then the process of staging Topeng Keras Dance, and end with Nyineb ritual process. (2) The function of Topeng Keras dance performance in Pakraman Munduk Pakel is to neutralize negative forces, religious function, cultural preservation function, and unifying function of society. (3) The values of Hindu Religious Education contained in Topeng Keras Dance Desa Pakraman Munduk Pakel namely Tri Hita Karana Education Value, Education Value of Sradha and Bhakti, Education Value of Tat Twam Asi, Value of Aesthetic Education, and Value of Social Education of Society.

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TARI SAKRAL TUGLENG-TUGLENG DALAM UPACARA NGUSABA SAMBAH DI DESA PAKRAMAN KASTALA KECAMATAN BEBANDEM KABUPATEN KARANGSEM (Prespektif Pendidikan Agama Hindu)

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.454 ◽

2018 ◽

Vol 2 (1) ◽

pp. 96

Author(s):

Ni Wayan Novi Savitri ◽

I Ketut Mardika ◽

I Made Luwih

Keyword(s):

Religious Education ◽

Value Theory ◽

Functional Theory ◽

The Public ◽

Modern Period ◽

The People ◽

Research Interview ◽

The Village ◽

Sacred Dance ◽

The Universe

The sacred dance found in the Ngusaba Sambah ceremony in the village of Pakraman Kastala, Bebandem district of karangasem district is the sacred dance of Tugleng-tugleng. Tugleng-tugleng sacred dance is a tradition that must be implemented every Ngusaba Sambah in the village of Pakraman Kastala, Bebandem district, Karangasem district has been completed. Until now with the present (modern) period is still maintained as a tradition from generation to generation. This dance aims to request the safety of the village of pakraman kastala and is a complement of the ceremony as a form of gratitude to God Almighty to clean the mala (Bhuta Kala) after the completion of Usaba Sambah ceremony.The issues discussed are 1) How is the procession of implementing Tugleng-tugleng sacred Dance? 2). What is the function of the sacred dance of Tugleng-tugleng, and what kind of Hindu religious education is contained in the sacred dance of Tugleng-tugleng at the Ngusaba Sambah ceremony in the village of Pakraman Kastala? The general objective of this research is to provide an understanding of Tugleng-tugleng sacred dance at Ngusaba Sambah in Desa Pakraman Kastala to the public in general and society. Knowing the procession of implementation, function, and know the value of Hindu religious education contained in the Tugleng-Tugleng Sacred Dance in Desa Pakraman Kastala.This research uses phenomenology theory, structural functional theory, and value theory. In collecting data using several techniques that is by observation to place of research, interview to society which is assumed to know and study of library. The Tugleng-tugleng Sacred Dance consists of the stages, ie Nyineb Ida Betara Puseh, absent krama and megibungan, collecting and animating firewood, metabuh, and Tugleng-tugleng Dance Procession.The function of the Tugleng-Tugleng Sacred Dance for the people of Pakraman Kastala village in general is as a form of Sraddha Bhakti and the gratitude of society to the creator. In addition, to clean themselves from elements of Mala (Bhuta Kala) attached to each krama. Tugleng-Tugleng Sacred Dance is an implementation of Tri Hita Karana's teaching that is: Tatwa value. The value of Susila based on Tri Kaya Parisudha are: Kayika, Wacika, and Manacika. And the Value of Ceremony (Ritual) in Tugleng-tugleng Sacred Dance, As already known that the universe and its contents were created by Ida Sang Hyang Widhi through yadnya

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NILAI PENDIDIKAN AGAMA HINDU DALAM UPACARA NGUSABA PADI DI PURA SUBAK UMA UTU, DESA ADAT BABAHAN, KECAMATAN PENEBEL, KABUPATEN TABANAN

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.445 ◽

2018 ◽

Vol 2 (1) ◽

pp. 33

Author(s):

I Made Krisna Dinata ◽

I Nyoman Sueca

Keyword(s):

Religious Education ◽

Communication Theory ◽

Secondary Data ◽

Value Theory ◽

Literature Study ◽

Interview Method ◽

Qualitative Descriptive ◽

Religious Theory ◽

Problem Number ◽

Value Of Education

Ngusaba Padi Ceremony at Subak Uma Utu Temple, Adat Village Babahan, District Penebel, Tabanan Regency is a ceremony presented to Dewi Sri when rice field has yellowing. This research was conducted to give understanding to the community in Babahan village considering Ngusaba Padi ceremony that done, containing the teachings that closely with the values of Hindu religious education. Besides, the researchers get the finding that not all members of subak understand about the meaning and value of education contained in the ceremony. This resulted in several stages in the Ngusaba Padi ceremony not performed or missed by the Babahan people. In general, this study aims to reveal, understand and analyze about the values of Hindu religious education contained in Ngusaba Padi Ceremony holistically and comprehensively in accordance with the tradition in Subak Uma Utu Temple, Adat Village Babahan, District Penebel Tabanan Regency. There are values of Hindu religious education in Ceremony Ngusaba Padi contained in it.Researchers formulate some of the problems studied To be able to understand and describe the values of education contained in the ceremony Ngusaba Padi, among others: 1) How the form of Ngusaba Padi ceremony at Subak Uma Utu Temple, Babahan Village, District Penebel, Tabanan regency ?, 2) What is the meaning contained in Ngusaba Padi Ceremony at Subak Uma Utu Temple Babahan Village, Penebel District, Tabanan Regency ?, and 3) What values of Hindu religious education are contained in Ngusaba Padi ceremony at Subak Uma Utu Temple Babahan village, Penebel District, Tabanan Regency ?. The formulation of the problem is analyzed using the theory: 1) Religious Theory is used to dissect the number one problem. 2) Communication Theory is used to dissect the second problem, and 3) Value Theory is used to dissect problem number three. This type of research is qualitative and uses a qualitative descriptive approach. Types and data sources, namely primary and secondary data. The method used in this research is the method of observation, interview method, documentation study and literature study.The result of this research stated that: 1) The form of the implementation of Ngusaba Padi Ceremony at Subak Uma Utu Temple Babahan Village Penebel Sub-district, Tabanan Regency consists of the initial preparation of Ngusaba Padi ceremony and the implementation of Ngusaba Padi ceremony. 2) The meaning contained in the Ceremony of Ngusaba Padi is a sense of gratitude, fertility and also praise of gifts given by the universe through the harvest in accordance with what is expected. 3) The value of education contained in Ngusaba Padi ceremony at Subak Uma Utu Temple Babahan Village, District Penebel, Tabanan District are: (1). The value of Religious Education, (2). The Value of Togetherness Education and, (3). Value of Aesthetic Education (beauty).

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PEMUJAANN PATUNG GANESA DALAM UPACARA PERNKAHAN DI DESA PETANDAKAN KECAMATAN BLELENG KABUPATEN BULELENG

Jurnal Penelitian Agama Hindu ◽

10.25078/jpah.v2i1.453 ◽

2018 ◽

Vol 2 (1) ◽

pp. 90

Author(s):

Jul Budi Wijayanti ◽

I Ketut Mardika ◽

I Made Luwih

Keyword(s):

Religious Education ◽

Function Theory ◽

Problem Formulation ◽

Value Theory ◽

Social Value ◽

The Social ◽

Wedding Ceremony ◽

The Aesthetic ◽

Religious Theory ◽

The Village

The statue is positioned as art, and the puja in Petandakan Village is the God of Yajna. namely the statue of Ganesha in the wedding ceremony. which is implemented to pay the debt (nyegaraain) for women who married out of the village of Petandakan pay for worship (nyegarain) which is still held until now. In order to run a household is always healthy and given a family fortune. And contains the value of Hindu religious education. The problems that will be discussed are: (1) How to implement Ganesha worshiping ceremony in Wedding ceremony in Petandakan Village Buleleng District Buleleng Regency, (2) whether the function of worship of Ganesha statue in wedding ceremony in Petandakan Village Buleleng District Buleleng Regency, (3) ) The values that are contained in the worship of the statue of Ganesha in the wedding ceremony in Petandakan Village Buleleng Sub-district of Buleleng Regency, The research aims to find out (1) how the procession of worshiping the statue of Ganesha in the wedding ceremony in Petandakan Village Buleleng Sub-district Buleleng Regency, (2) worship of the statue of Ganesha in a wedding ceremony in Petandakan Village Buleleng District Buleleng Regency, (3) Hindu religious education values contained in the worship of Ganesha statue in the wedding ceremony, Theories used to analyze the problem formulation are: (1) Religious theory of Koentjaraningrat. (2) Function theory is used to dissect the formulation of Rorbet Darmodihajo problem, (3) Value theory. Values that contain the meaning of bernar and sound the value of the beauty of Darji Darmodihajo in Ni Luh Kinten's research. The methods used are observation, interview, and documentation study. The results showed (1) the procession of the implementation of the statue of Ganesha sculptor in the wedding ceremony of the exact time of its implementation. Ganesha worship facility in the wedding ceremony, the leader of the worship ceremony of the statue of Ganesha in the wedding ceremony contained in the worship of the statue of Ganesha Ganesha is (2) the function contained in the worship of the statue of Ganesha in the wedding ceremony, the religious function as sujud devotion to Ida Sang Hyang Widi Wasa . Sosil function is used in order to interact with the surrounding community, the aesthetic function of the taste art value as a characteristic of a work contained in the worship of the statue of Ganesha in the wedding ceremony, the function of psychology is the moral or activities contained in the worship of the statue of Ganesha in a wedding ceremony. (3) the value of sanctity is the state of a clean place is spiritual, the ethical value of custom or custom, the value of ceremony that is in the process of execution on the establishment of Ganesha statue in the wedding ceremony, the social value contained is a togetherness of a collection of individuals.

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