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KASULINGGIHAN TEXT WRATI SASANA IN RELIGIOUS
LIFE TRI SADAKA TRADITIONAL VILLAGES IN BALI
Oleh:
Anak Agung Gde Krisna Paramita1 I Wayan Suka Yasa2 I Gusti Bagus Wirawan Warmadewa University1 Universitas Hindu Indonesia2 agungkrisna1995@gmail.
Proses Review 24 Agustus-15 September, dinyatakan lolos 16 September Abstract The texts that contain the philosophy and ethics of kasulinggihan are very diverse, one of which is the Wrati sasana.
Wrati sasana textis a teaching that contains rules, ethical teachings and taboos in KasulinggihanAos spiritual life, which is followed by Sulinggih.
In accordance with the teachings of the Kasulinggihan sasana, contained in the wrati sasana has a complete concept.
This study seeks to discussthe teachings of Wrati Sasana for Sulinggih in the religious life of Tri Sadaka in traditional villages in Bali, as well as the implementation of the teachings of Wrati Sasana by Sulinggih in the religious life of Tri Sadaka in traditional villages in Bali.
These three aspects are then revealed by hermeneutic theory, phenomenological theory, and religious theory.
The procedure for disclosing this research is using literature study techniques, interviews and observations.
Analyzed with the stages of data reduction, data presentation, and drawing conclusions.
This study found that the importance of the teachings of wrati sasana in the Kasulinggihan sasana order in the traditional villages of Bali Aga.
Apanaga, and Bali Anyar, is used as a moral guide, ritual behavior guide and sulinggih tri sadaka self-control guide in traditional villages in Bali.
Keywords: Kasulinggihan.
Wrati sasana.
Tri sadaka.
Traditional Village Abstrak Naskah-naskah yang memuat filosofi dan etika kasulingihan sangat beragam, salah satunya adalah sasana Wrati.
Teks wrati sasana merupakan ajaran yang memuat kaidah, ajaran etika dan pantangan dalam kehidupan spiritual Kasulinggihan yang dianut oleh Sulinggih.
Sesuai dengan ajaran sasana Kasulinggihan, yang terkandung dalam wrati sasana mempunyai konsep yang utuh.
Penelitian ini berupaya untuk membahas ajaran Wrati Sasana bagi Sulinggih dalam kehidupan keagamaan Tri Sadaka di desa adat di Bali, serta implementasi ajaran Wrati Sasana karya Sulinggih dalam kehidupan keagamaan Tri Sadaka di desa adat di Bali.
Ketiga aspek tersebut kemudian diung56 Vol.
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php/dharmasmrti/issue/view/23 kap melalui teori hermeneutika, teori fenomenologi, dan teori agama.
Prosedur pengungkapan penelitian ini menggunakan teknik studi literatur, wawancara dan observasi.
Dianalisis dengan tahapan reduksi data, penyajian data, dan penarikan kesimpulan.
Penelitian ini menemukan bahwa pentingnya ajaran wrati sasana dalam tatanan sasana Kasulinggihan di desa adat Bali Aga.
Apanaga, dan Bali Anyar, digunakan sebagai pedoman moral, pedoman perilaku ritual dan pedoman pengendalian diri sulinggih Tri Sadaka dalam desa adat di Bali.
Kata kunci: Kasulinggihan.
Wrati Sasana.
Tri Sadaka.
Desa Adat
INTRODUCTION
In the life of Hindus in Indonesia, knowing the three main elements that play a role in carrying out religious ceremonies, is a concrete manifestation in implementing the teachings of Hinduism and is used to maintain customs, traditions and culture in Atmaja, 2010:.
, namely:
the amukangi is known with the title Pancagra namely the Banten craftsman .
or srati, .
The Yajnyamana is the owner of the yadnya and .
The Sulinggih is the clergy (Agastia, 2001:.
The process of the yadnya ceremony is considered complete because of the important role of Sulinggih, which is reflected in the activities of religious ritual leaders performed by Hindus.
Suhardana .
8: .
states that Sulinggih is also called Sulinggih, namely a clergyman who has an honorable position, has ethics and procedures that are always imitated by his people as a role model in upholding the truth, as the central point or center of religious systems and religious activities of Hindus.
Due to SulinggihAos highly respected position being freed from social duties and obligations in the community such as village fathers or banjars and other physical works.
Sulinggih is obliged to pray that society and the universe are always in good condition, prosperous and peaceful.
Sulinggih as a special clergyman in Hinduism because it is seen from the process of becoming a Sulinggih and the role in Hindu society which is different from ordinary people who are not Sulinggih or called Walaka.
In carrying out SulinggihAos daily life.
Sulinggih must carry out teachings about the norms of the Ka Sulinggihan gym, so that he can be seen as a role model for society (Suhardana.
KASULINGGIHAN TEXT WRATI SASANA IN RELIGIOUS
LIFE TRI SADAKA TRADITIONAL VILLAGES IN BALI
Anak Agung Gde Krisna Paramita | I Wayan Suka Yasa | I Gusti Bagus Wirawan 2008:.
In accordance with this perspective, a Sulinggih must always pay attention to how to behave, say and think well in accordance with the teachings of Tri Kaya Parisudha (Pinatih in Agastia, 2001:.
for those who work in the field of spirituality and holiness.
So a Sulinggih must be able to behave properly according to the ethics of the Head of Sulinggih because he is a role model for the general public in behavior.
SulinggihanAos code of ethics should be a role model for Hindus which is explained in Wandri and Sukrawati .
9: .
stating that Pandita or Sulinggih have a moral responsibility for fostering the lives of Hindus, so that a Sulinggih can be called a moral interpreter who has the right to give a good judgment both individual and social action.
The national term is also called Pastor (Ngurah, et al, 2006: .
Before someone enters the level of Sulinggih life, they should equip themselves with studying religious literature, in this case, namely the guidance of the Head of Sulinggihan, because this has been determined in the Decision Set of the Interpretation Unity Seminar on Aspects -aspects of Hinduism, regarding the guidelines for implementing diksa as follows: .
Men who are married and who are nyukla brahmacari.
Married and unmarried women .
Husband and .
Minimum age of 40 years.
Understanding in Kawi.
Sanskrit.
Indonesian, having general knowledge, deepening the essence of religious teachings.
Physically and mentally healthy and virtuous according to the Sulinggihan gymnasium.
Well behaved, never involved in a criminal case.
Get a sign of willingness from the Priest candidate Nabe who will .
It is better not to be bound by work as a civil servant or even in the private sector, except for religious matters.
never been involved Vol.
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Get a sign of willingness from the Priest candidate Nabe who will purify.
It is better not to be bound by work as a civil servant or even in the private sector, except for religious matters.
never been involved in a criminal case.
Get a sign of willingness from the Priest candidate Nabe who will purify.
It is better not to be bound by work as a civil servant or even in the private sector, except for religious Sulinggih Brahmins are divided into two major groups, namely the Shivaists (Shiva or Siwa Sidant.
and the so-called Buddhists (Boddha.
not true followers of Shiva and Boddha, but simply sectarian part of the same religion.
Sulinggih Shiva wears long hair tied in a bun on top of his head, while Pedanda BoddhaAos hair is cut along the shoulders.
The tasks and rituals are the same, there are only minor differences in the details, words and texts used.
For most Balinese this division means little until he summons a Priest of any sect to officiate the ritual.
That is, they donAot care whether Shiva or Boddha, just for fun, or because of family custom, or because the priestAos house is closer to their home.
For him two Priests from two sects were undoubtedly more effective than just one, but this was an expensive luxury that only princes could afford.
In fact, it went so far as to assign warrior priests a rishi and a benaru to deal with evil spirits so that every type of priest was represented (Covarrubias, 2013:.
Listening to the description above, so that the sasana or rules that become benchmarks and guidelines for Sulinggih it is very necessary to refer to the literary texts in the Vedas which are the reference for local wisdom of Balinese culture, namely lontar texts.
As described by Dunia .
9: V) in its development in Indonesia, the teachings of the Veda which were inherited and colored by the noble culture became local wisdom, transformed into Hindu literary texts which were dominant in Kawi or Old Javanese.
Along with the development of the Veda as the main reference used by the people, it has evolved based on lofty thoughts or noble ideas by Hindu Causes the existence of noble works, namely one of the works of ancient literature.
It is appropriate for us as Indonesian Hindus to be proud because we have a large number of an58 Vol.
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Textwrati gym, as a literary work, which has implications for the formation of oneAos spiritual character in living the elements of life as a benchmark in realizing forms of obligation according to Hindu teachings.
So people are constantly warned by religious literature, so that a Sulinggih always holds on to literature.
Religious literature which contains teachings about the sasana teaches that the sasana is practiced every day, so that sanctity can be maintained and can be increased, and dignity can be maintained so that there are no violations of the Ka Sulinggihan teachings.
Based on the description of this explanation, a very interesting problem arises to be studied more deeply, namely how the teachings of Sulinggihan can be seen in text and context in the wrati sasana text can be implemented by a Sulinggih who is in the life of a traditional village in Bali in accordance with the territorial division As explained above, namely the Bali Aga Traditional Village.
Apanaga Balinese Traditional Village and Bali Anyar Traditional Village, studied from a geographical perspective or the location of an area characterizes three types of areas, namely East Bali.
Central Bali and West Bali.
that Sulinggih, who incidentally is a community guiding figure, especially in the midst of the flow of science and technology which poses a future challenge with various phenomena that occur in Hindu society regarding the understanding and implementation of the teachings of Sulinggihan in the region.
Based on the description above, it is very interesting to conduct research with the title AuThe Teachings of the Head of Sulinggihan Wrati Sasana and Their Implementation on the Religious Life of Tri Sadaka in Traditional Villages in BaliAy.
II.
METHOD
Methods are methods used to achieve goals, for example studying a hypothesis using certain techniques and tools (Sumadiyasa, 2009:
In expressing a problem so that the problem is clear and understandable it is supported by certain methods in collecting and processing KASULINGGIHAN TEXT WRATI SASANA IN RELIGIOUS
LIFE TRI SADAKA TRADITIONAL VILLAGES IN BALI
Anak Agung Gde Krisna Paramita | I Wayan Suka Yasa | I Gusti Bagus Wirawan ISSN: .
1693 - 0304 .
2620 - 827X This research is a text and context research, namely using text and context as the main Research conducted on literary works in the form of Wrati sasana texts which are implemented in the life of traditional villages in Bali.
The research object is in Bali by focusing on three types of Traditional Villages, namely: .
Bali Aga Village, .
Bali Apanaga Village, and .
Bali Anyar Village, from the layout of the researcher will conduct research on these three areas namely the Ancient Bali Village, in the Bungaya-Karangasem Traditional Village.
Bali Apanaga Village in the Petak Kaja-Gianyar Traditional Village and Anyar Village in the Batuagung-Jembrana Traditional Village.
Data collection techniques used are observation, interviews and literature studies.
Analysis of the data using interpretative descriptive analysis techniques.
DISCUSSION
The Importance of the Wrati Sasana Teachings for Sulinggih Guide Susila Sulinggih The word Susila consists of two syllables:
AuSuAy and AuSilaAy.
AuSuAy means good, beautiful, harmonious.
AuSilaAy means conduct, conduct.
Susila is good human behavior that radiates as an objective mirror of his heart in making relations with his environment.
The definition of Susila according to the view of Hinduism is the behavior of harmonious and harmonious reciprocal relations between human beings and the universe .
which is based on sacrifice (Yadny.
, sincerity, and compassion.
The pattern of this relationship is based on the teachings of Tat Twam Asi (He is yo.
which means that all living things are the same, helping others means helping yourself, and conversely hurting others means hurting yourself.
Such a social soul is permeated by the guiding light of GodAos holiness and is not at all based on material gain.
Life is not waiting.
Life is a struggle and motivating oneself to be able to escape from life which is indeed miserable in birth.
Susila in Hinduism is said to be a science that studies values, about the good and bad of a human action, about what must be done and what KASULINGGIHAN TEXT WRATI SASANA IN RELIGIOUS
LIFE TRI SADAKA TRADITIONAL VILLAGES IN BALI
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php/dharmasmrti/issue/view/23 must be abandoned, so that in this way a harmonious and peaceful life will be created in human Sarasamucaaya 71 which discusses a topic specifically about SusilaAos role in controlling human desires:
Nyan pajara waneh.
Indriya Ikang Sinangguh swarganaraka, kramanya yan kawasa kahretanya, yaika saksat swarga ngaranya, yapwan tan kawasa kahretanya exact naraka ika.
Translation:
This is again what will be described, lust which is considered the cause of heaven or If lust can be controlled, it is heaven, if it cannot be controlled, it is hell.
Explanation of sloka abovethat a self-control possessed by humans plays a very important role in obtaining self-safety.
The mind and senses are prevented from doing anything that is forbidden, reprehensible, and doing anything that is ultimately unpleasant.
An understanding of SusilaAos teachings as a guide and guide for Sulinggih Tri Sadaka Traditional Villages in Bali is explained by the results of interviews with the late Alm.
Ida Pedanda Gde Darma Putra Manuaba in the traditional village of Bungaya.
The researcher conducted an interview with the deceased on January 17 2023, while he died on January 22 2023, in his interview Ida Pedanda Aspects of Susila in the teachings of Hinduism certainly have a connection with human life in general, the special thing related to Susila SulinggihAos guide is definitely using SusilaAos teachings in SulinggihAos life because in carrying out his daily activities he is always expected to behave in accordance with Hindu religious teachings.
Moreover.
SusilaAos teachings teach morals or good ways of behaving, but they also talk about the philosophical basis on which a good deed must be done.
As for what is no less important than SusilaAos teachings, namely a teaching of self-control for Sulinggih for self-control so as to create harmony in behavior, namely the teachings of five yama brata, five yama Vol.
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php/dharmasmrti/issue/view/23 brata, dasa yama brata, dasa nyama brata, sad atatayi and aguron-guron ( Interview withThe late Ida Pedanda Gde Darma Putra Manuaba.
January 17, 2.
A similar explanation was also explained by Ida Pedanda Gde Swabawa Karang Adnyana, who explained:
Self-control, ethics is a reflection of religious life with the lives of fellow human beings in the family, society, nation and With self-control, a person is able to live side by side in harmony, which is reflected in ethics or politeness in social life.
The harmony of life will be more stable if it is based on tolerance or respect for the differences they face, because these differences, such as the differences in religions adhered to, are a reality that is believed and the teachings it contains are practiced by its adherents.
With steady self-control, someone who is orderly in traffic will succeed in reaching their destination safely, as well as ethics and tolerance, someone will easily get along with others even though they have different religions.
(Interview with Ida Pedanda Gde Swabawa Karang Adnyana 4 February 2.
Based on the description of the interview above, it is clear that SusilaAos teachings actually have an important role in carrying out SulinggihAos daily life, in practice it requires control over implemented behavior so that it can create peace and harmony with one another and with The following will explain several aspects of self-control that are relevant and used as guidelines by Sulinggih Tri Sadaka in the religious life of traditional villages in Bali.
Panca Yama Brata and Panca Niyama Brata According to Wiana .
7: .
self-control is the ability to restrain or control oneAos behavior by considering variousconsequences in certain situations in order to be accepted in their environment.
In addition, self-control can have a positive impact on a person, for individuals who have self-control, but self-control has a broadly positive impact on relationships in their Vol.
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2620 - 827X The same thing was explained in an interview with Ida pedanda gede jelantik giri who is a Sulinggih magelaran Buddhist griya gunung sari peliatan ubud in a traditional village belonging to Bali apanaga, ida pedanda explained:
Sasana Ka Sulinggihanwhich must be carried out by Sulinggih Tri Sadaka (SiwaBudha-Bujangg.
, using the guidelines of the wrati sasana text because it isancient texts that speakSanskritfull of teachingsdeontologyas a teaching guidebroas mentioned, namely the core of its teachings teaches about brata or life promises for Hindus who carry out the teachings of Hinduism to achieve levelsperfectionform of moral perfection as wellethicsan established life especially for the waratin who is about to step into the monkhood stage, clearly taught about the teachingspanca yama brata,panca niyama brata, as well as other ethical teachings that must be obeyed by all Hindus.
(InterviewIda Pedanda Gede Jelantik Giri.
February 11.
The next explanation about the importance of the Wrati Sasana teachings for Sulinggih tri sadaka in a traditional village in Bali, the results of an interview with Ida Rsi Bujangga Waisnawa Dharma Santika griya batur Suci gumbrih, he is Sulinggih magelaran bujangga waisnawa in the Balinese traditional village Anyar.
Ida Rsi explains:
The basic understanding that is used as a guide for Sulinggih is the text of the wrati Because this text must be understood.
The teachings contained in the text of the wrati sasana are still relevant in todayAos developments, there are moral and ethical values AUAUwhich are the basic teachings in the kaSulinggihan sasana, of course this text is very important and is always used in running the sasana every day.
This text is very useful for learning life,aguron - guronor in acquiring sacred knowledge for students andstudentin all levelseducationtoday, both within the family,school/ campus, as well as in non-formal education in the community.
(Interview with Ida
KASULINGGIHAN TEXT WRATI SASANA IN RELIGIOUS
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2620 - 827X Rsi Bujangga Waisnawa Dharma Santika, 9 April 2.
The same understanding is also explained in the results of an interview with Ida Pedanda Gde Putra Kemenuh Griya kusara Kemenuh Batuagung, he Sulinggih the master of siwa in Bali, namely about SusilaAos lontar which is used as a guide in running the Sulinggihan sasana, namely one of the texts of the wrati sasana, in his understanding ida pedanda explained:
Various lontars contain the teachings of ethics and Susila in Bali, but the existence of the wratisasana text is still used as a guide in daily life.
Sulinggih must understand the contents of the lontar wrati sasana which will be used as a guide in carrying out religious routines in social and spiritual life.
Ethics is a form of self-control in social life together.
Pratyaksa is getting the truth from direct observation.
Anumana is obtaining the truth on the basis of logical thinking.
Religion is obtaining the truth on the basis of the considerations of other people who can be trusted.
Sastratah is judgment based on the teachings of literature, gurutah is based on consideration of the teacherAos teachings, and swatah is consideration on the basis of selflearning from experience and so on.
(Interview with Ida Pedanda Gede Jelantik Giri.
Based on some of the informants above, it is clear that the teachings of the wrati sasana are used as guidelines in running the Sulinggihan Ethical teachings are very closely related to self-control in the teachings of Hinduism, as stated by Panca Yama Brata and Panca Niyama Brata in the text of the wrati sasana:
Yamamsca niyamamsceva / yadaa raksennu Pandita h / tesam sang raksite naiva / buddhirasya na caalyate // SangPanditasira, rinaksa nira ikang yamabrata, mwang ikang niyamabrata, apan yan karaksa yama niyamabraa, tan cala buddhinira(II) Translation:
The Pandita, yama brata and niyama brata
that he holds, because if the yama and ni- KASULINGGIHAN TEXT WRATI SASANA IN RELIGIOUS
LIFE TRI SADAKA TRADITIONAL VILLAGES IN BALI
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php/dharmasmrti/issue/view/23 yama brata can be held, his mind will not Ika tang yama niyama brata, yes ta rinaksan de sang wiku sari-sari, maka don steadfastnessra sang hyang brata, apan yan tan karaksaha misjudged ika, niyatang buddhi caancala his theme, yes ta ripe panangsar sakeng kawikun, makaawasanang abhaksana, apeya-peya, religion, yeka panten bwat awanya(IV) Translation:
Yama niyama bratathatAos what the priest always holds, with the aim of making his braga strong, because if one of them doesnAot hold it, his mind will become , all of which resulted in patents.
Yapwan tan karaksa ngahingsabrata.
Makanimitta ngkrodha.
Moha.
Mada.
Maana.
Matsarya.
Nguni-nguni Makanimitta Kama.
Yeka Panten Dadyanya.
Fireflies Pwa Nghingsaka.
Yan Makadon Dharma.
Tan Sin.
Ika.
Ndya Ta Nghingsaka Makadaon Dharma.
Ring Amatyani Sarwwa Sattwa, makadon ginawe caru ring dewa puja, pitra puja, asthiti puja, balikrama puja, tan dosa sira yan mangkana.
Translation:
If you donAot hold it, of course, ahingsa, because of anger, confusion, drunkenness, arrogance, jealousy, moreover because it is controlled by lust, then all of that can cause panten, as for hinsaka with the aim of dharma, thatAos not sinful, where is hinksaka that aims for dharma ? kill animals with the aim of being caru to the god of worship, balikrama, which does not cause him to sin.
The explanation above states that the understanding ofyamaand niyama brata are thoroughly explained in the text of the wrati sasana and simple examples are given so that it is easy for the reader to understand, this understanding will be presented in depth in Chapter VI.
The understanding of a Sulinggih who is serious about implementing the teachings contained in Vol.
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php/dharmasmrti/issue/view/23 the wrati sasana can be explained as follows:
Hana pwa sang wiku is delicious with niran rumegep rasa sang hnag yama niyama berate, sangkan rare ndata panasar-nasar irikang sila yukti mwang maryada yukti, nityasah sakti ng gurupada, telas kretopadesa, tan hana ulahniran wrong precepts, anghing tuhagana tumaki-taki sang hyang kareleasean, magegwan warawarah the gurupadhyaya, jenek abhyasa swadhyayeng updhyaya, sang apadhyapanadi tan kalubanasuryasewana, mangarccana ri bhatara, mwang sakta ring kriya, makadi sang hyang Siwanusthana, pujakrama, linggarccana, panca balikrama, homawidhi, sawawidhana, tilamurtti, diksawidhi, teges ri Sang Hyang Paramodesa.
Ikang Inusir de Sang Yogiswara.
Sira Authority Umilangaken Mala Ning Para.
Kimuta Mala Nikang Bandhu Wargga.
Sira Ta Yogya Makagurun.
Authority Madiksanana Tapwan Genep is twenty years old(XI) Sentences contained in the textwrati gymabove related to the teachings of Panca yama self-control and Panca Niyama Brata have relevance to the Sulinggihan kasana in religious The parts of panca yama brata and panca niyama brata are mentioned in (Nada Atmaja, 2010:.
Panca yama brata are five types of self-restraint based on efforts to stay away from religious prohibitions as the norm of life, as for the parts as follows:
Ahimsa is love for other beings, not killing or mistreating.
Brahmacari, that is when we study seriously or study in earnest, do not commit adultery while studying.
Satya, namely being faithful, never breaking promises.
Awyawaharika, namely peace-loving, does not like to fight and indulgence, talk that is not useful.
Astenya is honest, abstinence from Pancha Nyama Brataare the five types of self-restraint based on submitting to .
predetermined dharma rules, the parts of which are as follows:
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2620 - 827X Akroda that is not controlled by the lust of anger Susrusa teacher, namely respect and obedience to the teacher and obedience to his teachings.
Sauca, namely always purifying oneself physically and mentally Aharalagawa, which is the rule of eating and not living extravagantly or extravagantly.
Apranada, namely not boasting or being arrogant.
(Nada Atmaja, 2010:.
Dasa Dharma or Dasasila The Dasasila teachings are the implementation of yama and nyama brata.
Dasasila means the ten disciplinary guidelines .
of the wiku: The distribution can be seen in the quotation below:
Dhrtih ksamy damoAo steyah uaucam indriyanigrahah/ hrir vidyy satyam akrodho dauakam dhAma laksaIam//22//Dhryti nga.
silence ning ambyk, ksama nga.
kopasaman, dama nga.
ningbuddhi sakti, asteya nga.
no thieves, no acamana bhasma snanadi, indriyanigraha nga.
angrytindriya, hri nga.
widya nga.
mangaji, satyanga.
tan mitya, akrodha nga.
tan kyneng larodha, ika ta kabeh dasadharmanga (XXII) Translation:
Dhrytimeans purity of mind, ksama means patience, dama means firm mindedness, asteya means not stealing, uauca means cleaning oneself with bhasma, bathing and so on, indriyanigraha means curbing oneAs passions, hri means shame, widyA means learning, satya means not lying, all of these are dauadharma names .
If the distribution of Dauasila is traced above, it can be described as follows.
Dhruti means purity of mind.
Ksama means patience.
Dama means reminding clarity of Steya means not stealing, sauca means cleansing oneself with KASULINGGIHAN TEXT WRATI SASANA IN RELIGIOUS
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2620 - 827X bhasma or something else.
Indriyanigraha means holding back, controlling desire, lust.
Hrih means shame.
Vidya means studying and exploring Satya means not lying, .
Akrodha means not angry.
Apart from the Dauauila, payca yama and payca niyama which have been described above, there are also the teachings of Dasa Yama and Dasa Niyama Brata.
This can be seen in the quote Anrsangsyah ksamy satyam ahimsy dama yrjavam / Dhyynah prasydo mydhuryam mrduty ca yamy daua // 24 //Anrysangsya tan bwat stuti, kcamy nga.
kopacaman, satya nga.
tanlynyok, ahinsa nga.
without dying, dama nga.
kaktining buddhi, sarjjawa nga.
abyner ing buddhi, dhyana nga.
umangyn-angyn swarupabhatyra, prasAda nga.
anyway, madhuryya nga amanis mojar, amanis winulatan, mryduty kadadi ning alymbut, ika ta all ten cakes, yes tasinanggah yama nga.
Translation:
Anrsamsyam ksama satyam ahimsy dama yrjavam/ Dhyynam prasydo mydhuryam mrduty ca yamy daua//24 // Anrsangsyameans not expecting praise, ksama means happy and patient, satya means not lying, ahingsy means not killing, dama means strong mind, sArjjawa means straight-hearted, dhyana means imagining the form of bhatAra, prasAda means affection, madhuryya means to speak softly and have a sweet face, mredutA it means showing yourself gently, thatAos ten in all, thatAos what is called yama.
The next quote is the parts of Dasa Nyama Brata, which are as follows:
Saucam ijya tapo dynah svdhyopastha
vratopavysa maunam ca snynam ca niyamy daua // 23// KASULINGGIHAN TEXT WRATI SASANA IN RELIGIOUS
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php/dharmasmrti/issue/view/23 Sauca nga.
nityyuuci ycamana, ijyy nga.
nityymujy, tapa nga.
amanysisarirendriya, dana nga.
maweweh, swadhyaya nga.
muccyranakyn solih ninganama-nama, upasthanigraha nga.
panhryt upastha, brata nirAmisAdi, upawasa nga.
nirAhara, mauna nga.
umenyng, snana nga.
nityydyus, ika tasa tens of kwehnya, ya ta sinanggah niyama nga (XX.
Translation:
Saucam ijya tapo dynam svdhyopastha vratopavysa maunam ca snynam ca niyamy daua // 23 // Saucameans to always purify oneself, ijya means to always praise, tapa means to control the body of the senses, dAna means to give, swadhyaya means to reveal everything that is obtained from learning, upasthanigraha means to reduce love lust, brata means not to eat meat and so on, upawasa means not to eat, mauna means not to say -the word, snAna means always cleansing oneself by bathing, all of them ten in number are called niyamas.
The understanding of the basic dharma and the ten principles is explained in an interview with Ida Pedanda Gde Putra Kemenuh Griya Kusara Kemenuh Batuagung, he is Sulinggih Mageran Siwa in Bali New, namely regarding the teachings of the Dasa Dharma used by the Sulinggihan sasana in the text of the wrati sasana, in his understanding Ida Pedanda explained:
The teachings of dasa dharma which form the basis of the Sulinggihan tri sadaka sasana have a very large contribution, being used as a guide in carrying out their duties and functions as leaders of the Hindu religious community.
As for the parts, namely Dhruti means purity of mind.
Ksama means patience.
Dama means reminding clarity of mind.
Steya means not stealing, sauca means cleansing oneself with bhasma or something else.
Indriyanigraha means holding back, controlling desires, lust.
Hrih means shame.
Vidya means studying and explore knowledge.
Satya Vol.
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php/dharmasmrti/issue/view/23 means not lying.
Akrodha means not angry.
All of these components are interrelated in building and motivating Sulinggih to always adhere to the teachings of dharma .
(Interview with Ida Pedanda Gede Jelantik Giri, 9 April 2.
The same understanding was also explained in an interview with Ida Rsi Bujangga Waisnawa Dharma Santika, he explained that:
The definition of dasa sila is closely related to Susila which is used as the basis for the KaSulinggihan gym, sila meansthe good behavior that saints usually do originates in the Vedas.
These behaviors are norms that can be used as a basis for assessing a personAos character.
The teachings contained in the wrati sasanain order to create a harmonious and harmonious life between fellow human beings and the universe, this is certainly necessaryin building morale.
As a rule of life better.
person who is immoral means that he has implemented good behavior, while an immoral person is said to have implemented a despicable and despicable act.
(Interview.
Ida Rsi Bujangga Waisnawa Dharma Santika 8 April 2.
From the description it can be concluded that for someone who wants to do diksA.
Wrati oAsana must be used as a guide, guide, and moral guidelines that should be implemented by the Sisia in their life, if they are unable to do that, they should stop becoming a Pandita.
Based on the explanation above, it can be explained that self-control for Sulinggih is important and fundamental to understand.
Sulinggih Ritual Behavior Guide Surya Sewana Ritual RoleSulinggihcannot be separated from the institutionalization of Hindu religious teachings referring to wise men, brahmanas, wiku, rsi or priests who are knowledgeable and skilled also in spiritual matters.
This also implies that a Sulinggih is an educated person, then he is said to be perfect if he knows the nature of life as a human being, is able to distinguish worldly Vol.
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which causes attachment to maya.
As well as being able to understand true things which are actually the goal of human life .
ssociated with abstract thing.
A Sulinggih must always purify himself and master religious teachings so that he can carry out his duties properly as a guide for the people.
Becoming a Sulinggih is certainly not an easy thing to do.
Various kinds of sadhana must be carried out and the purpose of life is to protect and serve his people.
The welfare of the universe and mankind, especially Hindus, is the main goal, the personal interests of a Sulinggih are not the main thing in his life.
However, focusing on happiness on the welfare, peace and harmony of the universe and its contents, all the prayers that Sulinggih recites lead to that and one must adhere to the teachings of the Dharma, it is not important to pay homage, no longer pursue fame, and it is not the reward that is the motive for doing (Kariarta, 2.
Sulinngih Sasana can be classified into three parts (Suhardana, 2.
, namely:
Sulinggih Ngeraga, is a Sulinggih who in his daily life only purifies himself and does not serve the people in the form of Ngelokapalasraya Sulinggih Lokapalasraya, is a Sulinggih who carries out the task of carrying out self-purification while at the same time providing services for the people to muput or complete the ceremony, and guiding the people Sulinggih Acharya is a Pandita who performs self-purification, completes or fulfills the yajna ceremony, provides spiritual guidance, guidance and spiritual enlightenment to the people.
The importance of the role of a Sulinggih in purifying the Hindus and the universe, so that a Sulinggih is required to remain in a state of purity.
Purifying oneself for a Sulinggih is an obligation that must be carried out.
The first obligation is Tapa.
Tapa means firm and diligent in worshiping God.
The worship of God that must be performed by a Sulinggih in the morning is KASULINGGIHAN TEXT WRATI SASANA IN RELIGIOUS
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Sadana and Yoga Rituals An understanding of the teachings of sadhana as a guide and guide for Sulinggih Tri Sadaka Traditional Villages in Bali, is explained by the results of interviews with the late Ida Pedanda Gde Darma Putra Manuaba in the Bungaya customary village.
The researcher conducted an interview with the deceased on January 17 2023, while he died on January 22 2023, in his interview Ida Pedanda explained:
Understanding the teachings of sadhana as the basis for carrying out the guidance of the Sulinggih sasana must be carried out so that it is always in the teachings of dharma, it can also be explained that the concept of Sadhana is apath of spiritual The practice in question is a condition where spiritual activities are carried out in a continuous and sustainable The practice of sadhana involves not only the elements of the physical body, such as the physical, emotional and mental, but also the spiritual body, such as the mind, intuition and spirit.
this case it is meant that Sulinggih has the determination to run his Sulinggih gym, based on self-control and the knowledge he has can contribute to the attainment of these spiritual goals.
This understanding is in line with the contents of the wrati sasana text which contains teachings on ethics in behavior, several quotes in the ejection that the Wiku Panten mentions when breaking a promise that has been agreed upon while taking this spiritual path.
Therefore Sulinggih is required to have knowledge, determination and brata are strong so as not to violate the teachings of (Interview with the late Ida Pedanda Gde Darma Putra Manuaba, 17 January 2.
A similar explanation was also explained by Ida Pedanda Gde Swabawa Karang Adnyana, who explained:
Sadhana in Sanskrit is spiritual effort.
For this reason, someone who is well established in the activity of realizing goodness KASULINGGIHAN TEXT WRATI SASANA IN RELIGIOUS
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php/dharmasmrti/issue/view/23 or dharma within is called a sadhaka .
person who makes spiritual effort.
A person is called a Sadhaka if he has carried out four sadhanas or chess sadhanas as the most important dharma duties of all dharma implementations.
The four are:Jnana Kanda is Mind that is free from duality.
Bhakti Kanda is Compassion and kindness is not limited to all beings.
Yoga Kanda is Mind that is free from Sad Ripu .
ix defilement.
Karma Kanda is Carrying out svadharma .
ur life task.
If it is successful, then it is called a sadhaka who has been able to realize or realize the sanctity of dharma in himself.
Dharma Sadhana in the form of systematic and practical spiritual exercises aimed at fostering and developing and nurturing the nobility of character and character in accordance with personal purity so that religious, social and state life will become more stable.
(Interview with Ida Pedanda Gde Swabawa Karang Adnyana 4 February 2.
The understanding of sadhana and yoga is explained in an interview with Ida Pedanda Gde Putra Kemenuh griya kusara kemenuh batuagung, he Sulinggih mageralan siwa in Bali new namely about the teachings of sadhana and yoga used by the kaSulinggihan sasana in the text of the wrati sasana, in his understanding Ida Pedanda explained:
Broadly speaking, there are at least 4 .
objectives for carrying out sadhana, namely:1.
The purpose of practicing sadhana is to avoid the miseries and darkness of samsara.
The purpose of carrying out sadhana is so that we can create inner peace .
anah shant.
The purpose of practicing sadhana is so that we can create goodness, blessings and peace for all beings in the universe .
The purpose of practicing sadhana is so that we can attain moksha and stop the cycle of Attain cosmic one-pointedness and liberation from the cycle of samsara.
The concept of sadhana is related to the teachings of yoga, because one family of teachings on self-control can be explained by the meaning of Yoh nois one of the six Vol.
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php/dharmasmrti/issue/view/23 preceptsinphilosophyHindu, which focuses on meditation or tapa activities in which a person concentrates the whole mind to control the five senses and the body as a (Interview with Ida Pedanda Gde Putra Kemenuh, 9 April 2.
The description of the interview above explains the concept of understanding sadhana and yoga as well as the prohibitions that must be followed by a priest who is on the path to There are several things that the wiku is called pantun in the Wrati SAsana text, namely when the wiku kills a criminal who has been bound by the mob, this is explained in the quote below:
Hana ta dustha salwiranya kasikypa ta ya de nira, tan yogya sang wikuamatyanana iriya, apan tan hana who bhayanya huwus katalyan, pantyn sangwiku yan hingsakeng tylas katalyan mwang huwus kasikyp, ikang wwangwaneh also konynira amyjahana kayogyanika (IV) Translation:
There are bad people and those who are caught by him, the priest cannot kill him, because there is no danger of the person who has been tied up.
It was explained further, that if someone planned to kill himself, his children, and WikuAos wife, the Wiku could not kill the criminal, but assigned someone else to kill him.
If the wiku directly confronts and kills the criminal, then the wiku is said to be pantyn.
This is explained in the excerpt below:
Hana pwa wwang kumira-kira ri patinira, ri strinira mwang ri wykanira, ndansaha wyakti denyan kumira-kira ri patinira, atyhyr tan kapawurunganbuddhinya hala ri sira, makonkona sira ri kapatyanika, tan sir hingsaka aprihawak, yan sira hingsaka, pantyn siran mangkana, teki pwa sira i sira ikangkumira-kira ri patinira, sahacihna, bhaya siran mangkana, tan dosa sirahingsaka, opponent yan hana strinira, duhuila putrinira firefly, makonkonanasira amyjahana, fisher rowang ning strnira durAcAra, tan sira amyjahanairiya, pantyn siran ISSN: .
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There was someone who planned the death of the priest, his wife and child, and he really planned his death, his bad intentions could not be prevented, so the priest ordered someone else to kill him, not he himself killed him.
with treacherous gestures, he is innocent to kill her, and if his wife, his daughter, behaves badly, he must order someone else to kill her, if his wifeAos servant acts evilly, he is not the one who must kill her, if he kills her he is punished.
The wiku was not allowed to fight, let alone fight with his wife until the wiku was killed, so that wiku was a pantun wiku.
This is explained in the explanation as below:
Firefly yan kawynangani sedyngnyan mANGKAna, kasregagyna ta sira amyjahiriya, myjahana strinira firefly, tan dosa ika yan mangkana sira, yapwan sirahingsaka eatimitta who exchanged, ndan angruhunang ta sira, pantyn ika sangwiku mangkana, firefly yan karihinan, tan wighnani siran sinAhasa, cinapalan irikang sa bda mwang hasta, cinapalan pwa sira ring khadga, malysta sira, tan dosa sira yan mANGKAna, apan bhayaraksaka ngaraning mANGKAna, ndya ya don ika sahuranya, lwiranyekang swap, rinuhunan ta sira hiningsan, malys ta sira, yogya sangskAra mwah, sang wiku pwa sira angruhunakyntukar , makAwasAnang aningsakyn, makaimitta atyanta ning tan yukti uabdakaryngy, atyanta capala kunyng sira, malys ta sira hingsaka, pantyn sira yanmangkana, tan yogya sangskAran, apan tan hana prAyascitta ningpantengaranya, ya ta matureyan haywa tan prayatna the wiku,rikaraksaning ahingsa brata (IV) Translation:
If he is caught doing this, suddenly gets angry and deliberately kills him, kills his
wife, the wiku is innocent if that is the case, if he kills because of an argument, and my sangwiku precedes him, then in such a case the wiku pantyn, if he is pre-
KASULINGGIHAN TEXT WRATI SASANA IN RELIGIOUS
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he priest like tha.
deserved to be purified again, if the priest preceded the fight, ended by killing, because the words were very unheard of, and he was very presumptuous to kill, then in that case iapanten.
It has been explained above that, by being diligent and firm by the wiku in carrying out the yama niyama brata, it means that he has practiced yoga.
Yama and Niyama Brata are part of Astangga Yoga, namely the eight stages of Yoga implementation, including asana, prAnAyama, yama, niyama, pratyahara, dharAna, dhyAna, and samAdhi.
In the Wrati oAsana it is explained that, while practicing yoga, the monkAs yoga is disturbed by some kind of harmful germ, so he may kill him.
However, in the Wrati oAsana it is explained that yoga is regulating prAna, carrying out samAdhi and understanding holy guidance as a way to find liberation.
Sulinggih Self-Control Guide GymAnd Dixa Text wrati sasanacontains the ethics in the behavior of Sulinggih, the guidelines contained in it must be carried out by a wiku, mentions several paths taken as a foundation called yama and niyama, then wrati sasana.
Lontar Shiva Sasana and Veda Atharvaveda describe as a whole relating to sesana and diksa.
Atharvaveda XI.
which mentions Diksa Tapo Brahman Yajya namely that sesana and diksa are a Yadnya for Hindus.
In the bookSiwa Sasana stated that Ausince someone gets a diksa or purification ceremony, they are known as Dwijati and from them they are expected to start obeying all the brahmin rulesAy.
The clergy/Pandita and pinandita who go through the diksa ceremonial process have broad and complete authority in carrying out the AuLoka Pala SrayaAy namely the authority in https://ejournal.
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The medical ceremony has a noble purpose, namely to increase self-purity in order to achieve perfection as a human being.
Mediksa is the climax in increasing self-purity from the Ekajati level to the Dwijati level.
Achieving selfpurification is an obligation for Hindus, because it is through self-purification that humans can relate to Sang Hyang Widhi Wasa/God Almighty.
To be able to maintain his purity, a person who has performed a medical ceremony is obliged to purify himself every day by doing Puja Parikrama or Surya Sewana.
Regarding the time is:
morning, afternoon, and evening.
So thatAos why the diksita or wiku were not hit by cuntaka and also did not have sexual intercourse .
xcept for wiku, a woman who was menstruatin.
Thus the problem of chastity is the aim of medical The 1968 1968 Maha Shaba Parisada Hindu Dharma Indonesia Decree and the 14th Decree of the Interpretation Unity Seminar on Aspects of Hindu Religion 1986/1987 dated 11 to 12 March 1987 concerning Guidelines for the implementation of Diksa outlines the Pandita Sanctuary.
Life as a pinandita has special binding characteristics, called a sasana which is a code of ethics that must be obeyed and implemented.
As for what is meant by the gym which becomes the Pandita code of ethics are all rules or regulations related to AuKawikonAy .
ules of life that should be carried out by a Pandita or Sulinggi.
In Hinduism, this binding code of ethics or sanctuary has the most important place, because it contains religious ethical values, which are always adhered to.
For those who explore life asThe Pandita must live up to all the binding rules, be it through the attitude of behavior, as well as the ability to have a spiritual attitude as a Pandita.
By knowing this gym or code of ethics, a pinandita will avoid violating the gym or the pinanditaAos rules.
In the bookSilakrama emphasized that Panditas should be able to master and implement the teachings of Panca Yama and Niyama Brata.
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CLOSING
Wrati sasanais the teachings of Ka Sulinggihan, where his teachings are important for Sulinggih Tri Sadaka because they teach about:
guides Sulinggih, five yama and nyama brata, dasa dharma, rituals of solar swana, rituals of sedana and yoga, sasana diksa and alpaka guru.
The things referred to as Sulinggih guides, as the basis for the teachings of morality have an important role in carrying out SulinggihAos daily life, in practice it requires control over behavior to create peace and harmony with others and others.
In line with the teachings of yama and nya- ISSN: .
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The teachings of morality are an important element and self-control has a synergistic nature, interrelated and inseparable, in carrying out the Sulinggihan Kasul Swadharmamaning, self-control as a behavioral control power according to the basic teachings in Wrati Sasana, namely the teachings of Panca Yama Brata and Paca Niyama Brata.
the ethics of life practiced by a wrati as part of Susila SulinggihAos guidance as a teaching of self-control to escape worldly elements in Hindu teachings.
BIBLIOGRAPHY