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Relasi Ekonomi Pedagang Hindu di Bandar Dagang Sriwijaya Srivijaya 贸易城中印度商人的经济关系
Pub Date : 2024-01-11 DOI: 10.37329/jpah.v8i1.2681
Siti Fatimah, Hudaidah Hudaidah, Riswan Jaenudin, Dea Lestari
This research focuses on the economic relations of Hindu traders in Sriwijaya trading ports in the VII-XII centuries AD. The problems that will be analyzed are what are the forms of economic relations between Hindu traders in Sriwijaya trading bookies, what is the evidence of the existence of economic relations between Hindu traders in Sriwijaya bookies. The method in this research is the historical research method which consists of searching for primary data, namely observing Sriwijaya artifacts at the Sriwijaya Tourism Park Museum. Carrying out verification of both external and internal criticism, data analysis in the form of interpretation and historical writing. The aim of this research is to explain the economy of Hindu traders in trading houses during the Sriwijaya era in the VII-XII century AD. Based on the results of this research, trade relations have been established between Hindu traders from India in the city of Sriwijaya. This trade relationship is proven by the discovery of artefacts originating from India, such as the discovery of several Hindu statues such as Shiva and Vishnu in Indian style and Hindu temples in the interior of Sriwijaya. Economic relations occur in the form of economic interactions both in the form of buying and selling or bartering merchandise. The establishment of trade relations between Hindu traders and Srivijaya had an impact on the development of Hinduism in the hinterland (Uluan) of Sriwijaya based on archaeological findings in Kapur City, Angsoko, Lesung Batu and Bumiayu. This research provides new findings that in Sriwijaya not only did Buddhism develop but Hinduism also developed, especially in the interior areas of Sriwijaya.
本研究的重点是公元七至十二世纪斯里维加亚贸易港口印度教商人的经济关系。要分析的问题包括斯里维加亚贸易书局中印度教商人之间的经济关系形式是什么,斯里维加亚书局中印度教商人之间存在经济关系的证据是什么。本研究的方法是历史研究法,包括搜索原始数据,即观察斯里维加亚旅游公园博物馆中的斯里维加亚文物。进行外部和内部批评的验证,以解释和历史写作的形式进行数据分析。本研究旨在解释公元七至十二世纪斯里维加亚时代贸易行中印度教商人的经济情况。根据研究结果,来自印度的印度教商人与斯里维加亚城建立了贸易关系。这种贸易关系可以通过发现源自印度的工艺品得到证明,例如在斯里维加亚内陆发现的几尊印度教雕像,如印度风格的湿婆和毗湿奴以及印度教寺庙。经济关系以商品买卖或以物易物的经济交往形式出现。印度教商人与斯里维加亚之间建立的贸易关系对斯里维加亚腹地(乌卢安)印度教的发展产生了影响,其依据是卡普尔城、安索科、莱松巴图和布米亚尤的考古发现。这项研究提供了新的发现,即斯里维加亚不仅发展了佛教,印度教也得到了发展,尤其是在斯里维加亚的内陆地区。
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引用次数: 0
Yoga Arjuna Dalam Teks Kakawin Arjuna Wiwāha Arjuna Wiwāha Kakawin》文本中的阿周那瑜伽
Pub Date : 2024-01-11 DOI: 10.37329/jpah.v8i1.2705
I. Made, Adi Brahman
Yoga is a teaching that emerged and flows in line with Vedic civilization and continues to develop in line with the times. Patanjalis Yoga Sutra is ancient literature that can be used as a reference in understanding yoga. Yoga in its development in the Nusantara is widely described in several lontar texts which are classified as tattwa such as: Bhuana Kosa, Wrhaspati Tattwa, Tattwajnāna and Ganapati Tattwa. Kakawin Arjuna Wiwāha by Mpu Kanwa is a text which describes the yoga teachings practiced by Arjuna which is interesting and important to study. The aim of this research is to explore the process of Arjunas yoga in the Kakawin Arjuna Wiwāha text with the hope that it can provide new insights and can be used as a guide for yoga practitioners. This research includes qualitative research with the primary data source being the Kakawin Arjuna Wiwāha manuscript translated by I Wayan Djapa which was published by the Indonesian Hindu University Postgraduate Program in 2013. The data collection method was through library research and document study, and then the data was analyzed using the hermeneutic method. Research has found that yoga is an effort to control the senses and mind to know and realize God within oneself as the Atman. Yoga is done with the concept of amutȇr tutur pinahayu which is turning consciousness from body consciousness to Atman. Wiku Witaraga is the title for Arjuna who was able to control his sensual desires. Samadhi is the culmination of the practice of yoga where the Yogiswara gains a spiritual experience of his unity with God.
瑜伽是与吠陀文明相伴而生、相伴而行并与时俱进的一种教学。帕坦伽利瑜伽经》是一部古老的文献,可作为了解瑜伽的参考。瑜伽在努桑塔拉(Nusantara)的发展在一些被归类为 tattwa 的 lontar 文献中得到了广泛描述,如:Bhuana Kosa、Wrh:布纳-科萨》(Bhuana Kosa)、《沃哈斯巴蒂塔瓦》(Wrhaspati Tattwa)、《塔瓦杰纳》(Tattwajnāna)和《加那帕提塔瓦》(Ganapati Tattwa)。Mpu Kanwa 所著的《Kakawin Arjuna Wiwāha》是一部描述阿周那所修习的瑜伽教义的文献,对研究该文献非常有趣且重要。本研究旨在探讨《Kakawin Arjuna Wiwāha》中的阿茹那瑜伽过程,希望能为瑜伽练习者提供新的见解和指导。本研究包括定性研究,主要数据来源是由I Wayan Djapa翻译的Kakawin Arjuna Wiwāha手稿,该手稿于2013年由印尼印度教大学研究生项目出版。数据收集方法是通过图书馆研究和文献研究,然后使用诠释法对数据进行分析。研究发现,瑜伽是一种控制感官和心智的努力,以认识和实现作为阿特曼的神。瑜伽是在 "amutȇr tutur pinahayu "的概念下进行的,即把意识从身体意识转向阿特曼。维库-维塔拉加(Wiku Witaraga)是对能够控制自己感官欲望的阿朱那的称谓。三摩地是练习瑜伽的最高境界,瑜伽师在此获得与神合一的精神体验。
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引用次数: 0
Pengaruh Hatha Yoga Terhadap Kesehatan Mental Anak-Anak Anggota Sanggar Samirata 哈达瑜伽对 Samirata 工作室成员子女心理健康的影响
Pub Date : 2024-01-11 DOI: 10.37329/jpah.v8i1.2696
Made G. Juniartha, I. Kadek, Darmo Suputra, Ni Putu, Maha Anjali Maitrya
The mental health of the children of Sanggar Samirata members tends to be poor. The poor mental health of the children of Sanggar Samirat members is characterized by stress, anxiety, and emotional instability. Hatha yoga is a non-pharmacological intervention that can help control thoughts and emotions, and improve health holistically. This study aimed of this study was to determine the effect of hatha yoga on the mental health of the children of Sanggar Samirata members. This study used an experimental method with a one group pretest-posttest experimental design. The population of this study was 23 children of Sanggar Samirata members. The sampling technique used was total sampling. The data collection method used self-report with a data collection tool in the form of an inventory, namely the Brief Mental Health Inventory (BMHI-12). This measuring instrument had a Cronbach alpha reliability level of 0.824. Hatha yoga intervention was given in 16 meetings. Hatha yoga was given twice every week with a duration of 2 hours each meeting. Hatha yoga intervention was given by yoga instructors who had competence in their field. Data analysis techniques in this study used paired sample t-test, with the data normality assumption test performed first. Different tests results in this study showed a t-value of -5.971 with a significance of 0.000 (P <0.05). It meant that there was an influence of hatha yoga on the mental health of the children of Sanggar Samirata members. 
Sanggar Samirata 成员子女的心理健康状况往往很差。桑加-萨米拉特成员子女的心理健康状况较差,主要表现为压力、焦虑和情绪不稳定。哈达瑜伽是一种非药物干预措施,可以帮助控制思想和情绪,全面改善健康状况。本研究旨在确定哈达瑜伽对 Sanggar Samirata 成员子女心理健康的影响。本研究采用了实验法,即一组前测-后测实验设计。研究对象为 23 名 Sanggar Samirata 成员的子女。采用的抽样技术是总体抽样。数据收集方法采用自我报告的方式,数据收集工具为一份清单,即《简明心理健康量表》(BMHI-12)。该测量工具的 Cronbach alpha 可靠度为 0.824。哈达瑜伽干预分 16 次进行。哈达瑜伽每周进行两次,每次 2 小时。哈他瑜伽干预由在该领域具有一定能力的瑜伽教练进行指导。本研究的数据分析技术采用配对样本 t 检验,并首先进行了数据正态性假设检验。本研究的不同检验结果显示,t 值为 -5.971,显著性为 0.000(P <0.05)。这意味着哈达瑜伽对 Sanggar Samirata 成员子女的心理健康有影响。
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引用次数: 0
Upacara Mājar-ajar di Pura Agung Besakih: Konsep dan Implementasinya 贝萨基赫寺庙的 "马扎"(Mājar-ajar)仪式:概念与实施
Pub Date : 2024-01-11 DOI: 10.37329/jpah.v8i1.2661
I. P. Artayasa, Ketut Suda, Gusti Bagus Wirawan
Balinese people have a lot of traditional knowledge, called rural community knowledge. However, the influence of modern science and technology has resulted in many Balinese local wisdom values being transformed and marginalized because they do not follow the principles of modernism. One of them is the mājar-ajar ceremony carried out by Hindus at Besakih Temple. As a result, there was a shift in the ceremony process. Based on the ancient Dresta text, 21 temples must be visited when carrying out the mājar-ajar ceremony at Besakih Temple. However, in reality, only a few people currently visit it; even those do it centrally at the Dalem Puri Temple. This research aims to explore the mājar-ajar procession, both textually and contextually. This research uses qualitative methods with a religious anthropology approach and an interpretive paradigm. The data obtained was analyzed using qualitative-interpretative analysis techniques. The results obtained include first, the factors that cause differences between the concept and implementation of the mājar-ajar procession at Besakih Temple, namely 1) differences in the meaning of the mājar-ajar ceremony, 2) meaning based on literary texts, meaning based on social context, 3) meaning based on ideology and 4) because of the actor's role. Second, the mājar-ajar procession at Besakih Temple can be divided into several parts, namely the mājar-ajar procession as a symbol system, as a sign system, and as a social agreement. Third, such differences affect the Balinese people's social, cultural, economic, and religious life. An interesting finding from this research is the attitude of pragmatism that has hit people's lives, resulting in social credit (ngoopin, matulungan, and cooperation) in the lives of Hindu communities in Bali becoming thin.
巴厘岛人有很多传统知识,被称为农村社区知识。然而,在现代科学技术的影响下,许多巴厘岛当地的智慧价值因不符合现代主义原则而被改造和边缘化。其中之一就是印度教徒在 Besakih 寺举行的 mājar-ajar 仪式。因此,仪式过程发生了转变。根据古老的《德雷斯塔》(Dresta)文本,在贝萨基赫寺举行 "玛嘉尔"(mājar-ajar)仪式时,必须参观 21 座寺庙。但实际上,目前只有少数人前往,即使是那些集中在达兰普里寺庙举行仪式的人。本研究旨在从文本和背景两方面探讨 mājar-ajar 游行。本研究采用宗教人类学方法和解释性范式的定性方法。获得的数据采用定性-解释分析技术进行分析。得出的结果包括:第一,导致贝萨基赫寺 "玛嘉尔 "游行的概念和实施之间存在差异的因素,即:1)"玛嘉尔 "仪式含义的差异;2)基于文学文本的含义;基于社会背景的含义;3)基于意识形态的含义;4)因为行为者的角色。其次,贝萨基赫寺的 "mājar-ajar "游行可分为几个部分,即作为符号系统的 "mājar-ajar "游行、作为标志系统的 "mājar-ajar "游行和作为社会协议的 "mājar-ajar "游行。第三,这些差异影响着巴厘岛人的社会、文化、经济和宗教生活。本研究的一个有趣发现是实用主义态度冲击了人们的生活,导致巴厘岛印度教社区生活中的社会信用(ngoopin、matulungan和合作)变得淡薄。
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引用次数: 0
A Study In The Philosophy Of Surya Namaskara For The Physiological Harmonization Of The Human Body 苏里亚-纳玛斯喀拉(Surya Namaskara)协调人体生理的哲学研究
Pub Date : 2024-01-11 DOI: 10.37329/jpah.v8i1.2659
Kadek Hemamalini, Made Wirawan, Anak Agung Oka Puspa, Nova Wibawa
Surya Namaskara means worship of the Sun God. The sun as the center of the solar system is a symbol of unlimited power whose rays of universal love shine on every object and creature regardless of differences in status, ethnicity, gender, race, and class. Surya Namaskara is not just a series of physical exercises but also has depth and perfection as a spiritual practice through pranayama and asana by controlling and concentrating the fluctuations of the mind. The entire movement of Surya Namaskara represents a deep sense of appreciation for nature which manifested in various postures as a form of harmonious interaction of yogis with living creatures and the environment. This research aims to examine references to mantras/slokas in several holy books which are the philosophical basis of Surya Namaskara as well as to determine the implications of Surya Namaskara for the physiological harmonization of the human body. The method used in structuring this research is descriptive qualitative, with a phenomenological approach through data collection in the form of observation, interviews, documentation, and document study. The results of the research show that Surya Namaskara is a yadnya to the Sun God as the source of life as well as a source of energy that gives life to all creatures on Earth, and if done regularly will have implications for the system in the body, physical and mental health so that body harmonization will be realized and in ultimately it can increase intellectual and spiritual intelligence.
Surya Namaskara 意思是崇拜太阳神。太阳作为太阳系的中心,象征着无限的力量,其博爱的光芒照耀着每一个物体和生物,不分地位、民族、性别、种族和阶级的差异。Surya Namaskara 不仅仅是一系列身体练习,而且通过呼吸法和体位法控制和集中心灵的波动,作为一种精神修炼,它具有深度和完美性。Surya Namaskara 的整个动作体现了对大自然的深深感激之情,这种感激之情通过各种姿势表现出来,是瑜伽士与生物和环境和谐互动的一种形式。本研究旨在研究几本圣书中作为 Surya Namaskara 哲学基础的咒语/经文,并确定 Surya Namaskara 对人体生理协调的影响。本研究采用的方法是描述性定性研究,通过观察、访谈、文献和文件研究等形式收集数据,采用现象学方法。研究结果表明,Surya Namaskara 是对作为生命之源的太阳神的敬拜,也是赋予地球上所有生物生命的能量之源,如果经常做,将对身体系统、身体和心理健康产生影响,从而实现身体和谐,最终可以提高智力和精神智能。
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引用次数: 0
Laut Dalam Perspektif Teologi Hindu Pada Susastra Jawa Kuno 爪哇古代文学中印度神学视角下的海洋
Pub Date : 2024-01-11 DOI: 10.37329/jpah.v8i1.2678
I. N. Suarka, Putu Ari Suprapta Pratama, I. M. Suastika, Putu Diah Savitri
The ocean is in an increasingly severe ecological crisis, which has an impact on the crisis of the universe at large. The attitude of people who are increasingly moving away from tradition and traditional sources of reference and prioritizing worldliness is thought to be one of the causes of the marine crisis. Therefore, efforts to encourage people to manage the sea more wisely must continue to be encouraged. This article aims to examine the local wisdom of the sea in ancient Javanese literature from the perspective of Hindu theology and to contribute to raising public awareness through a more complete and comprehensive understanding of the sea. The method used in the research is a qualitative method using Old Javanese literary texts as the main data source. The reading method was used in data collection assisted by the techniques of script transfer, language transfer, and recording. Data analysis was carried out by applying the content analysis method based on the working principles of semiotic theory. The result found is that the narrative of the sea in Old Javanese literature has a Hindu theological dimension. The sea is understood in a cross-section of Hindu theology starting with the awareness of the Impersonal God (Nirguna Brahman) by calling God Sang Hyang Adisuksma, towards the awareness of the Personal God (Saguna Brahman) by calling God as Lord Baruna, worshiped as an istadewata whose role is to control the laws of the universe (rta). The sea (segara) is glorified as a pair of mountains (giri) in the conception of segara-giri is a sacred axis in Hindu life, both as a source of life, a source of disaster and disease and a source of liberation. The theological construction of Old Javanese literature is imbued with Hindu theology as mandated by the Vedas.
海洋正处于日益严重的生态危机之中,这也影响到整个宇宙的危机。人们越来越远离传统和传统的参照物,把世俗放在首位,这种态度被认为是海洋危机的原因之一。因此,必须继续鼓励人们更加明智地管理海洋。本文旨在从印度神学的角度研究爪哇古代文学中关于海洋的地方智慧,并通过更完整、更全面地了解海洋,为提高公众意识做出贡献。研究采用的方法是定性方法,以古爪哇文学文本为主要数据来源。数据收集采用阅读法,并辅以文字转换、语言转换和记录等技术。根据符号学理论的工作原理,采用内容分析法进行数据分析。结果发现,古爪哇语文学中关于海的叙述具有印度教神学的维度。从对非人格神(涅槃梵)的认识开始,将神称为 "桑香阿迪苏克玛"(Sang Hyang Adisuksma),到对人格神(萨古纳梵)的认识,将神称为 "巴鲁纳神"(Lord Baruna),将其作为控制宇宙法则(rta)的 "伊斯塔德瓦塔"(istadewata)来崇拜。在 "segara-giri "的概念中,海(segara)被美化为一对山(giri),是印度教生活中的神圣轴心,既是生命之源,也是灾难和疾病之源,还是解脱之源。旧爪哇文学的神学构建充满了《吠陀经》规定的印度神学。
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引用次数: 0
Signifikansi Budaya Pada Restorasi Arsitektur Dan Interior Pemedal Agung Dan Penyengker Pura Desa Dan Pura Puseh Desa Adat Denpasar 登巴萨传统村落 Pemedal Agung 和 Penyengker Pura Desa 及 Pura Puseh 的建筑和内部修复的文化意义
Pub Date : 2024-01-11 DOI: 10.37329/jpah.v8i1.2741
Signifikansi Budaya, Pada Restorasi, Arsitektur Dan, Interior Pemedal, Agung Dan, Penyengker Pura, Desa Dan, Pura Puseh, Desa Adat, I. Denpasar, K. Pranajaya, I. N. Artayasa, Wayan Winaja
Many temples in Bali have been renovated without regard to their historical value, resulting in many new forms, ornaments, and materials even though the temple as a cultural heritage has cultural, social, and religious values. This research aimed to examine the reasons and process of restoring Pemedal Agung and Penyengker in the Pura Desa (Village Temple) and Pura Puseh (Puseh Temple) of Denpasar Traditional Village and analyze the restoration implementation implications of Pemedal Agung and Penyengker in the Pura Desa and Pura Puseh of Denpasar Traditional Village. This research used qualitative methods through a case study and ethnographic approach. The results showed that the causal factors in Denpasar Traditional Village restoring Pemedal Agung and Penyengker in the Pura Desa and Pura Puseh were due to a shared understanding of the importance of the traces and historical values in the temple building. It was outlined in the Perarem (rules) regarding the procedures for the temple repair process, and the community understands the importance of Denpasar’s identity value. The restoration stages and process of Pemedal Agung and Penyengker in the Pura Desa and Pura Puseh of Denpasar Traditional Village began with the planning process, identification of building form and damage, technical document preparations, procurement of construction workers, restoration implementation, and periodic supervision. The restoration process was accompanied by a series of Balinese Hindu ritual processes, namely Nuntun, Ngeruak, Mendem Pedagingan, Ngingsirang Pretime, and Ngeteg Linggih ceremonies. The restoration implications of Pemedal Agung and Penyengker in the Pura Desa and Pura Puseh of Denpasar Traditional Village could provide cultural significance, such as aesthetic, social, and religious values, with substantial cultural and symbolic capital.
尽管寺庙作为文化遗产具有文化、社会和宗教价值,但巴厘岛的许多寺庙在翻修时并未考虑其历史价值,而是采用了许多新的形式、装饰品和材料。本研究旨在考察登巴萨传统村落 Pura Desa(村庙)和 Pura Puseh(普赛庙)中 Pemedal Agung 和 Penyengker 的修复原因和过程,并分析登巴萨传统村落 Pura Desa 和 Pura Puseh 中 Pemedal Agung 和 Penyengker 的修复实施影响。这项研究通过个案研究和人种学方法采用了定性方法。研究结果表明,登巴萨传统村落恢复 Pemedal Agung 和 Penyengker 的 Pura Desa 和 Pura Puseh 的原因在于对寺庙建筑中的痕迹和历史价值的重要性的共同理解。Perarem (规则) 中概述了寺庙修复过程的程序,社区也了解登巴萨身份价值的重要性。登巴萨传统村落 Pura Desa 和 Pura Puseh 中的 Pemedal Agung 和 Penyengker 的修复阶段和过程始于规划过程、建筑形式和损坏鉴定、技术文件准备、建筑工人采购、修复实施和定期监督。修复过程伴随着一系列巴厘岛印度教仪式,即 Nuntun、Ngeruak、Mendem Pedagingan、Ngingsirang Pretime 和 Ngeteg Linggih 仪式。登巴萨传统村落 Pura Desa 和 Pura Puseh 中的 Pemedal Agung 和 Penyengker 的修复意义可提供文化意义,如美学、社会和宗教价值,并具有巨大的文化和象征资本。
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引用次数: 0
Yogākṣara Dalam Śiwa Tattwa Sebagai Laku Spiritual Untuk Mencapai Kalepasan 圣战塔瓦中的瑜伽地藏是实现 Kalepasan 的一种精神修炼方法
Pub Date : 2024-01-11 DOI: 10.37329/jpah.v8i1.2697
I. Made, Ariasa Giri, Windya Sekolah Tinggi, Agama Hindu, Negeri Mpu, Kuturan Singaraja
Tattwa texts in Bali contain Śiva’s philosophy such as Wṛhaspati Tattwa, Jñānasiddhanta, Jñāna Tattwa, Gaṇapati Tattwa, Sanghyang Mahājñana, Catur Prenawa and Tutur Amertha Kundalini Lontar Śiwa Tattwa contains Śiwa's teachings about divinity, creation and liberation. The interesting in Śiwa Tattwa is the teaching of kalêpasan with the Sadanggayoga concept through ākṣara practice known as yogākṣara. The yogākṣara system as a religious system in Bali has never been studied seriously based on academic methods. Therefore, it needs attention to carry out a more in-depth study. This research aims to interpret yogākṣara in the Śiwa Tattwa to achieve liberation. The method used in this research is a qualitative method with a descriptive interpretive approach. The primary data in this research is the Śiwa Tattwa text. Secondary data is obtained from literature in the form of books and research results relevant to the research topic. Data collection used observation, interview, documentation, and literature study techniques in this research. Semiotic theory and religious theory are used in this research. The results of this research that the yoga structure contained in Śiwa Tattwa is Sadanggayoga. The form of yogākṣara in the Śiwa Tattwa is by carrying out Panglukuan Ākṣara. Yogākṣara is also an effort to understand the nature of being oneself and achieve Śiwa consciousness. There are seven levels of consciousness dimensions in Śiwa Tattwa called Sapta Pada. From the results of this research, it can be concluded that yogāksara is a spiritual practice to achieve Śiwa consciousness, namely achieving kalêpasan (liberation).
巴厘岛的塔瓦经文包含圣希瓦的哲学,如《Wṛhaspati 塔瓦经》、《Jñānasiddhanta 塔瓦经》、《Jñāna 塔瓦经》、《Gaṇapati 塔瓦经》、《Sanghyang Mahājñana》、《Catur Prenawa》和《Tutur Amertha Kundalini Lontar Śiwa 塔瓦经》包含圣希瓦关于神性、创造和解脱的教义。在《圣谛瓦》中,有趣的是通过称为瑜伽地藏的ākṣara 修炼,以萨当伽倻琴概念传授卡勒帕桑。瑜伽地藏系统作为巴厘岛的一种宗教系统,从来没有人根据学术方法对其进行过认真研究。因此,需要对其进行更深入的研究。本研究旨在诠释《圣训》中的瑜伽地藏,以实现解脱。本研究采用的方法是描述性解释的定性方法。本研究的主要数据是《圣训》文本。次要数据来自与研究课题相关的书籍和研究成果等形式的文献。在本研究中,数据收集采用了观察、访谈、文献和文献研究技术。本研究使用了符号学理论和宗教理论。研究结果表明,《圣谛瓦》中包含的瑜伽结构是萨当伽倻琴。圣希瓦塔瓦》中的瑜伽形式是 "庞卢观瑜伽"(Panglukuan Ākṣara)。瑜珈地藏也是一种理解自身本质和实现圣希瓦意识的努力。Śiwa塔瓦的意识维度有七个层次,称为 "Sapta Pada"。从这一研究结果中可以得出结论,瑜伽地藏是实现圣希瓦意识的一种精神修炼,即实现卡勒帕桑(解脱)。
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引用次数: 0
Bentuk, Ideologi dan Makna Manenga Lewu Sebagai Upacara Kematian Pasca Penguburan Bagi Penganut Hindu Kaharingan Di Desa Tarantang Kabupaten Kapuas 卡普阿斯行政区塔兰唐村卡哈林根印度教徒葬后死亡仪式 Manenga Lewu 的形式、意识形态和意义
Pub Date : 2024-01-11 DOI: 10.37329/jpah.v8i1.2147
Nali Eka
Manenga Lewu is a death ceremony still performed by Hindu Kaharingan in Tarantang Village. However, during the onslaught of modernity and the culture of practical and fast-paced life, the Manenga Lewu ceremony threatens its existence, which could become increasingly rare and even abandoned. In addition, the Manenga Lewu ceremony is unique to the post-burial death ceremony, which Hindu Kaharingan generally carries out. This research aims to analyze and provide information about the form, ideology, and meaning of the Manenga Lewu ceremony, which can add insight for the Hindu community about the death ceremony in Tarantang Village, Kapuas Regency. This research uses a descriptive qualitative method that describes the uniqueness of the Manenga Lewu implementation process by looking at the form, ideology, and meaning as a guideline for analysis. The results showed that Manenga Lewu is the second stage of the death ceremony after burial, which is held for seven days or a maximum of three months. This ceremony is not only to provide a place for the spirit of the deceased but also to release the living family from Rutas in the form of bad luck and abstinence. Manenga Lewu is also a ceremony with religious, social, and artistic ideologies. The meaning of Manenga Lewu includes spiritual, cultural, and social aspects. This ceremony characterizes the Hindu community in Mantangai Sub-district, especially in Tarantang Village, which differs from the Hindu Kaharingan community in other areas of Kapuas Regency.
Manenga Lewu 是塔兰塘村印度教卡哈林根(Kaharingan)仍在举行的一种死亡仪式。然而,在现代化和实用快节奏生活文化的冲击下,Manenga Lewu 仪式的存在受到威胁,可能会越来越少,甚至被遗弃。此外,马嫩加卢乌仪式是印度教卡哈林干人通常举行的葬后死亡仪式的独特形式。本研究旨在分析和提供有关 Manenga Lewu 仪式的形式、意识形态和意义的信息,从而为卡普阿斯行政区塔兰唐村的印度教社区提供有关死亡仪式的见解。本研究采用描述性定性方法,以形式、意识形态和意义为分析准则,描述了马南加-勒乌仪式实施过程的独特性。研究结果表明,Manenga Lewu 是下葬后死亡仪式的第二阶段,举行时间为七天或最长三个月。该仪式不仅为死者的灵魂提供安身之所,还以厄运和禁欲的形式使活着的家人摆脱鲁塔斯。Manenga Lewu 也是一种具有宗教、社会和艺术思想的仪式。Manenga Lewu 的含义包括精神、文化和社会方面。该仪式是曼坦盖分区印度教社区的特色,尤其是在塔兰唐村,与卡普阿斯行政区其他地区的印度教卡哈林根社区不同。
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引用次数: 0
Perkawinan Nyuang Luh Ring Dura Desa Di Desa Pakraman Sembiran Kecamatan Tejakula Kabupaten Buleleng 布勒楞县 Tejakula 分区 Sembiran Pakraman 村 Nyuang Luh Ring Dura Desa 的婚礼
Pub Date : 2024-01-11 DOI: 10.37329/jpah.v8i1.2230
Wayan Gata, Putu Subawa, Putu Sri, Marselinawati Sekolah Tinggi, Agama Hindu, Negeri Mpu, Kuturan Singaraja
Marriage in Hinduism is a phase of life that has the aim of raising offspring and creating a happy family based on God Almighty. Proposing to a woman is one part of the marriage procession, there is a unique thing about the procession of proposing to a woman in Sembiran Village which is called nyuang luh ring dura village, that is, if the prospective bride comes from outside Sembiran Village then she will be ceremonized like a new born baby. The prospective bride is given the Kepus Puser, Nelubulanin (3 monthly) and Ngotonin (7 monthly) ceremonies at the groom's place before holding the wedding ceremony. The aim of this research is to determine the socio-religious value of the nyuang luh ring dura marriage in Sembiran village. This research uses qualitative methods and uses qualitative descriptive analysis. Data collection methods in this research are interviews, documentation and literature study. The series of stages are reducing data, displaying data, validating data, and interpreting research data. The form of nyuang luh ring dura marriage (proposing marriage to a woman from outside) Sembiran Village has several stages, namely the initial stage, the core stage and the final stage. The socio-religious function in nyuang luh ring dura (proposing to a woman from outside) Sembiran Village is a social function, a function of family harmony, an aesthetic function. The socio-religious meaning of nyuang luh ring dura marriage (proposing to a woman from outside) Sembiran Village is the meaning of traditional survival, the meaning of tattwa, the religious meaning, and the meaning of spiritual awareness.
在印度教中,婚姻是人生的一个阶段,其目的是以万能的神为基础,养育后代,建立一个幸福的家庭。向女子求婚是结婚仪式的一部分,在森比兰村,向女子求婚的仪式有一个独特之处,叫做 "nyuang luh ring dura village",也就是说,如果准新娘来自森比兰村以外的地方,那么她将像新生儿一样接受仪式。在举行婚礼仪式之前,准新娘要在新郎家举行 Kepus Puser、Nelubulanin(3 个月)和 Ngotonin(7 个月)仪式。本研究旨在确定 Sembiran 村 Nyuang Luh Ring Dura 婚姻的社会宗教价值。本研究采用定性方法,并使用定性描述分析。本研究的数据收集方法包括访谈、文献和文献研究。一系列阶段包括还原数据、展示数据、验证数据和解释研究数据。森比兰村的 "娘鲁环杜拉"(向外来女子求婚)形式分为几个阶段,即初始阶段、核心阶段和最终阶段。胜比然村 "外嫁女 "的社会宗教功能是社会功能、家庭和谐功能和审美功能。胜比然村 "外嫁女 "的社会宗教意义是传统生存意义、"塔瓦 "意义、宗教意义和精神意识意义。
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引用次数: 0
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Jurnal Penelitian Agama Hindu
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