INTERNATIONAL JOURNAL ON HINDU CULTURE

TIRTA IN BALINESE HINDU TRADITION

2024-12-09T09:05:28+08:00

Bali’s Hindus are known as “Agama Tirtha,” or the religion of holy water, because holy water, or Tirtha, has always been an integral part of Bali’s Hinduism. Water is a powerful symbol with many meanings, including cleansing, healing, and warding off evil forces. The use of holy water is crucial in religious ceremonies held anywhere from private homes to public temples. Holy water is water that has come from a holy source and been blessed by a holy priest.

The tirtha’s power and sanctity are determined by the water’s origin, the mantra recited during its blessing, and the person who performed the ritual. Sacred water is sourced from holy springs, mountain springs (such as the spring at the peak of Mount Agung) for major festivities on the island

GODDESS OF TRIPURASUNDARI

2024-12-10T04:58:03+08:00

Tripura Sundari (Sanskrit: त्रिपुरसुन्दरी, IAST: Tripura Sundarī), also known as Rajarajeshvari, Shodashi, Kamakshi, and Lalita, is a Hindu goddess, revered primarily within the Shaktism tradition and recognized as one of the ten Mahavidyas.[2] She embodies the essence of the supreme goddess Mahadevi. Central to the Shakta texts, she is widely praised in the Lalita Sahasranama and Saundarya Lahari.[3] In the Lalitopakhyana of the Brahmanda Purana, she is referred to as Adi Parashakti.The term "Tripura" conveys the concept of three cities or worlds, while "Sundari" translates to "beautiful woman." She signifies the most beautiful woman across the three realms, with associations to the yoni symbol and the powers of creation, preservation, and destruction.

According to the Srikula tradition in Shaktism, Tripura Sundari is the foremost of the Mahavidyas, the supreme divinity of Hinduism and also the primary goddess of Sri Vidya. The Tripura Upanishad places her as the ultimate Shakti (energy, power) of the universe.[4] She is described as the supreme consciousness, ruling from above Brahma, Vishnu, and Shiva.[5]

The Lalita Sahasranama narrates the cosmic battle between Lalita Tripura Sundari and the demon Bhandasura, symbolizing the triumph of good over evil. This sacred text offers a detailed portrayal of her divine attributes and qualities. Temples dedicated to her exist across India, with prominent ones in Tripura, West Bengal, Tamil Nadu, Andhra Pradesh, Telangana, Jharkhand, and Karnataka. Her festivals, including Lalita Jayanti and Lalita Panchami, are celebrated fervently, reflecting devotees' deep spiritual connection to the goddess and her embodiment of the divine feminine energy.

VEDIC AND PHILOSOPHY

2024-12-10T05:09:08+08:00

Vedic and Philosophy is a treasure house of different philosophical & religious sects. Following different faiths, the hunduism have been living together with human civilitation for around three thousand years. Though there were philosophical dissentions & religious conflicts, these seldom escalated into a large scale pogroms or massacres of innocent lives. The paper is a modest endeavour to highlight those foundations, which have always established human civilitation among various philosophical and religious sects.

HINDU BALINESE PHILOSOPHY AND THE QUALITY OF LIFE

2024-12-10T05:19:31+08:00

This paper considers the implications for education of a reworked ancient Hindu balinese ethics and politics of flourishing (particularly as found in Hindu balinese Philosophy), where ‘flourishing’ comprises the objective actualisation of our intellectual, imaginative and affective potential. A brief outline of the main features of an ethics of flourishing and its potential attractions as an ethical framework is followed by a consideration of the ethical, aesthetic and political requirements of such a framework for the theory and practice of education, indicating the ways in which my approach differs from other recent work in the field. Hindu balinese Philosophy but are in turn especially well-served by the teaching and deployment of Hindu balinese Philosophy itself.

A STUDY OF CHANGES IN TRADITIONAL ARCHITECTURE OF BUILDINGS ALONG THE BATUR CALDERA, KINTAMANI, BANGLI REGENCY

2024-12-10T06:19:06+08:00

A building as a place of activity will reflect the daily activities of its residents. These patterned daily activities reflect the community's lifestyle. Further, the community’s lifestyle reflects the values existing in the community. Lifestyle changes have made most people look for ways to gain comfort in living in the buildings. Changes in the value of traditional Balinese architecture in Kintamani tourism facilities and what are the implications when there is a decrease in the value of traditional Balinese architecture. This research aims to identify and describe changes in the function and form of traditional Balinese architectural buildings in the Kintamani area.

The method used in this study was qualitative method and the research approach was descriptive exploration. A field survey was conducted at the tourist facility buildings in Kintamani at this time. Next, a comparison was made of several buildings that had been obtained to see what changes had occurred. Data collection applied a purposive sampling method in which the collected data were selected with a specific purpose.

The tourism building functioning as a restaurant in the Kintamani tourist area has undergone various changes from a traditional shape to a building with a modern facade. This change can be seen in facade details from the traditional shape and the composition of the building's forming elements has also changed. Tourism buildings have elements of modern facade formation but traditional values are within them, namely the extension of the roof ridge, and the building as a symbol. These traditional elements are not quite visible directly but in the building area, there is a sacred place that has traditional ornaments and has its meaning in a building.

THE BṚHAD BHAGAVATĀMṚTA AND SANĀTANA GOSVĀMIN: A GREAT VAISNAVA SCHOLAR OF BENGAL

2024-12-10T06:27:11+08:00

Vaiṣṇavism as a religious cult, was not very new in Bengal. It existed in some form or other long before the advent of Śri Caitanya. It was current in Bengal in medieval times and was patronized by the Vaiṣṇavite Brahmans of East Bengal and Lakshman Sen. Sri Sanātana Gosvāmin, a direct disciple of Sri Caitanya and one of the six founders of Bengal Vaisnavism. He enriched Vaisnavism with his luminous thoughts and provided it with an abiding social foundation through his own holy life. Caitanyaism, as it is known today, is principally the creation of Sanatana, Rūpa, Jiva and their disciple Kṛṣṇadāsa Kaviraja. Sanātana was principally an ascetic devotee, his contribution to the interpretation of scriptures and the formulation of Vaisnava theology is of primary importance. Sanātana was undoubtedly a man of profound scholarship and great literary talents and a spiritually illumined soul who, through his life-long labour, enriched Vaiṣṇava devotional literature and laid the theological foundation of the sect. Who is the original Bhakta? and what is Bhakti? These things are elaborated in a very spiritual way in Sanātana's Bṛhad-Bhagavatamṛta. This paper illuminates the thoughts of Sanātana and his work Bṛhad-Bhagavatamṛta.

MYTHOLOGY IN INCREASING DEMOGRAPHIC BONUS GOLDEN GENERATION 2045 IN BALI

2024-12-10T06:41:16+08:00

Indonesia reached its peak 100 years ago, which is in 2045. Supporting a developed country is a demographic bonus for the younger generation in 2030. Indonesia is expected to have quality human resources, making it a developed country with a productive golden generation. Compared to other countries, such as Japan and Germany, which are experiencing a population crisis, this affects the country's stability, which involves economic strength, politics, and national resilience.

One of the causes of the demographic bonus is that Indonesian culture has oral and written mythologies that provide messages and meanings for the community, namely the folk tales of Men Brayut and Jaratkaru, which are very popular in Bali. This mythology teaches the importance of marriage and having offspring to maintain the country's stability, economy, and family.

Men Brayut is a mother who has 18 children. She was initially a yaksa, but she became a mother who loved her children very much after getting the gift. This illustrates that a Balinese woman is productive and fertile, so it is expected that Balinese women become mothers who give birth to many children, at least four named people (Wayan, Made, Nyoman, and Ketut). Jaratkaru was an ascetic; after gaining magic, Jaratkaru saw that his parents were in hell because Jaratkaru did not marry. Therefore, Jaratkaru apologized, married, and freed his parents from hell. This mythology teaches the young generation of Bali that after adulthood, they must marry and have offspring to continue the traditions of Balinese customs and culture.

DADAP (ERYTHRINA SUMBUBRANS) AS HINDU ETHNOMEDICINE FROM LONTAR USADHA TARU PRAMANA

2024-12-10T07:47:38+08:00

Dadap (Erythrina sumbubrans), a plant native to Bali, has been one of the foundations of Balinese ethnomedicine and Hindu ceremonies for centuries. delves into the multifaceted role of Dadap in traditional healing practices and its cultural significance within Hinduism. The plant is characterized by its expansive green, heart-shaped leaves and vibrant red flowers, which are highly valued for their medicinal and spiritual properties. In Hindu ceremonies, Dadap is respected as "kayu sakti," a sacred wood believed to possess magical powers. Its leaves are used in various rituals, including the Pitra Yadnya and Dewa Yadnya ceremonies, where they serve as guiding woods to ensure the deceased find a favorable path to Brahman. The plant`s bioactivity and phytochemical composition have been extensively studied, revealing its potential as an anti-inflammatory, antimicrobial, antipyretic, and antimalarial agent. The Usada Taru Pramana Lontar, a traditional Balinese healing text, provides detailed information on the medicinal uses of Dadap. The text describes how the plant's leaves, bark, and roots can be used to treat various ailments, including fever, internal bleeding, and digestive disorders. Scientific studies have validated these traditional uses, demonstrating the efficacy of Dadap extracts in reducing body heat and alleviating pain. This article aims to contribute to the preservation of Balinese cultural heritage by examining the empirical and scientific evidence supporting the medicinal and spiritual significance of Dadap. It highlights the potential for modernizing traditional medicine practices in Bali, while also emphasizing the importance of understanding the phytochemical properties of the plant to ensure safe and effective use.

THE EXISTENCE OF CORPSE TRANSFER TO PEMAU IN THE CREMATION CEREMONY PROCESS IN SANDING TRADITIONAL VILLAGE, TAMPAKSIRING DISTRICT, GIANYAR REGENCY

2024-12-10T08:56:31+08:00

The cremation ceremony (ngaben) is a life cycle tradition of humanity that has existed and been passed down for generations. Over time, it has become a cultural identity perceived as sacred, containing processes and rituals imbued with philosophical meaning, believed to influence the journey of the afterlife. Along with the advancements in the industrial technology era, this ceremony or tradition has begun to experience the influence of the industrial world. This is evident in the emergence of crematorium practitioners, leading to the diminishing mysticism and sacred values within the ceremony. Modern society, faced with economic and family demands, tends to view religious ceremonies as commonplace, shifting the perception of the cremation ceremony to a more practical and flexible one due to the demands of globalization.

Based on this background, the researchers aim to address several key issues: 1) How is the process of corpse transfer to pemau conducted in the cremation ceremony in Sanding Traditional Village? 2)What philosophical meanings are embedded in the process of corpse transfer to pemau in the cremation ceremony in Sanding Traditional Village? 3) What are the positive and negative impacts of the industrial globalization era on the tradition of corpse transfer to pemau in the cremation ceremony in Sanding Traditional Village?