The Meaning Of Water In Balinese Traditional Garden by Mugi Raharja

The Meaning Of Water In Balinese Traditional Garden by Mugi Raharja

The Meaning Of Water In Balinese Traditional Garden by Mugi Raharja, translated by Putu Agus Bharatayadnya.

Balinese Traditional Garden

Balinese Traditional Garden

This study is concern about the meaning of water in Balinese tradition garden by using Hermeneutic philosophy approach. Balinese Traditional Garden is a natural building area which is influenced by natural condition, civilization proccess and its culture development. Start from years ago, Balinese Kings had local genius aspect to organize natural building in  kind of garden with dominate of water element and  It was watched from its desain object which was various and special local superior in gardening sector.  In Balinese garden, water always needed because according to  Hindu beliaving, water is one of 5 nature elements , called Panca Mahabhuta in Balinese. They are: Apah (liquid element), Teja (ray element), Bayu (air element), Akasa (sky element), Pertiwi (land element). Water element in gardens design of Balinese kingdom inheritage, was based of  looking for inmortal water (amertha) philosophy . This philosophy resource was from Adi Parwa texts, one part of Mahabharata epic which contains god and godness stories. In ancient Hindu kingdom age, the stories was objected with relief form in Sangku Sudamala, Raja Asthasura Ratna Bumi Banten stone container  written in 1329 AD at Pusering Jagat temple in Pejeng village, Gianyar regency.  The another Philosophy is  from Circling Mandhala Giri in Ksirarnawa philosophy. It is storing about Gods and denawa (mythical gigantic demon) stir up Ksirarnawa sea together by using Mandhara mountain helped by Dragon Basuki as cicling string , a giant turtle reincarnation of Visnu called Kurma awatara hold up mountain ground and dewa indra (God of war) hold up the top of mountain to make it has not throw out. They are looking for inmortal water (amertha) in Ksirarnawa sea because it beliaving, who drink amertha, they have inmortal life.

Gardening in ancient Balinese age have a square form type structures of  Holy pool, Bathing pool, shower pool and it have fungtion as religion activity, for examples Tirta Empul Bathing Garden, builded by King Indra Jaya Singha Warmadewa (960 AD) and Goa Gajah bathing pool  garden, Bedulu village, subregency of Blahbatuh, Gianyar Regency.  It was calculated which builded during King Anak Wungsu government (1049-1077).

Middle Age Balinese Garden have Water pool or telaga Bale Kambang atau Meru building Land in centre of pool and it have  Design philosophy likes,Building is Mandhara Giri symbol and  Pool is Ksirarnawa symbol, for examples, first is Gili Puri Semarapura garden Was buided by King I Dewa Agung Jambe, when was buiding Semarapura palace in Klungkung, 1710, second is Taman Sari temple, Was builded in the same age with Gili Puri Semarapura garden and located in Banjar Sengguan, 500 metres north east of  Puri Semarapura in Klungkung regency. Taman Ayun temple. Inheritage of  Mengwi Kingdom and It was builded  in the same age  with Puri Mengwi in 627. It was legitimated  when inaugurating  the first Mengwi king, Ida Cokorda Sakti Blambangan (I Gusti Agung Ngurah Made Agung) . In this temple, Island/land is Mandhara Giri symbol and Pool/pond is Ksirarnawa symbol, third is Tirta Gangga garden, Inheritage of Karangasem Kingdom, It is located in Ababi village, Abang subregency, Karangasem regency and Builded by King Anak Agung Bagus Jelantik (Ida Anak Agung Anglurah Ktut Karangasem), in 1948. The Philosophy behind this place are Water tower Jalatunda is Mandhara Giri symbol and water pool is Ksirarnawa symbol. The last is Ujung Garden (Sukasada), It was builded by Raja Anak Agung Bagus Jelantik (Ida Anak Agung Anglurah Ktut Karangasem) in the same time with Agung Kanginan palace building in1909. This garden have Pavilion building as Mandhara Giri and water pool as Ksirarnawa, both are the philosophy symbols of Ujung garden.

So,  the meaning of water in Balinese traditional garden are for Religion fungtion to take the holy water  for religion ritual, ecology and konservation fungtions: preservation and protection of water spring sources (kelebutan)in Balinese, rivers, lakes, seas and natural environment, agrarian fungtion: for irrigating in rice field and social fungtion: for recreation place (interaction fungtion).

Materi Mata Kuliah: Apresiasi Seni Oleh Arya Sugiartha

Materi Mata Kuliah: Apresiasi Seni 2008, Oleh: Arya Sugiartha,

Jurusan Karawitan, Fakultas Seni Pertunjukan, ISI Denpasar

Istilah “seni” yang merupakan terjemahan dari bahasa Inggris art, sebenarnya usianya masih sangat muda (istilahnya). Ditinjau dari segi etimologi, istilah ini masih sulit untuk dijelaskan.

Sebelum abad ke-15 istilah seni digunakan untuk menyebutkan apa saja yang punya peraturan. Ada istilah Seni berperang, seni memasak, seni bercinta, dokter yang belum praktek namanya Semi Art.

Perkembangan selanjutnya istilah art diklaim oleh seni rupa. Art hanya digunakan dalam bidang seni rupa, hal itu dapat dilihat dari buku-buku art semuanya tentang seni rupa, demikian juga Art Departement pada perguruan tinggi di Barat yang dikelola hanya seni rupa. Hal itu disebabkan karena daerah jelajah seni lainnya semua sudah punya nama seperti misalnya music, dance, theatre, drama dan sebagainya..

Ada yang menyebutkan istilah Seni berasal dari kata ”sani” dalam bahasa sansakerta yang berarti pemujaan, pelayanan, donasi, permintaan, atau pencarian dengan hormat dan jujur. Ada juga yang menyebutkan istilah seni berasal dari bahasa Belanda ”genie” yang artinya jenius.

Istilah ”seniman” merupakan istilah yang baru populer di masyarakat kita. Soalnya pekerjaan ini dahulu belum merupakan suatu profesi, yaitu spesialisasi yang dikerjakan oleh dalam sebagian besar masa hidupnya.

Definisi yang paling bersahaja menyebutkan bahwa, Seni adalah keindahan yang dibuat oleh manusia.

Everyman Encyclopedia menyebutkan bahwa, Seni adalah segala sesuatu yang dilakukan oleh orang bukan atas dorongan kebutuhan pokoknya, melainkan adalah apa saja yang dilakukannya semata-mata karena kehendak akan kemewahan, kenikmatan, ataupun karena dorongan kebutuhan spiritual.

Perkataan “apresiasi”berasal dari kata asing “appreciatie”(Belanda),” appreciation”(Inggris), dan menurut kamus-kamus inggris ,”to apreciate” yaitu bentuk kata kerjanya, berarti: to judge the value of; understand or enjoy fully in the right way (Oxford); to estimate the quality of; to estimate rightly; to be sensitively aware of (Webster); dan masih ada yang menambahnya dengan …to be sensitive to the aesthetic value of.

Materi mata kuliah apresiasi seni

The Distortion of Imaginary Shapes to Achieve Harmony By Bendhi Yudha

The Distortion of Imaginary Shapes to Achieve Harmony By Bendhi Yudha

Abstrack

Bhendi Yudha dan Lukisannya

Bhendi Yudha dan Lukisannya

Art is an expression of feeling and soul. It is the crystallization of an idea that derives from imaginative soul experience through observation, deep thinking on the phenomena of social environment. Then, through intellectual ability and internal or external motivation raises an intuitive vibration that stimulates inner emotion to be artistically expressed through the language of visual art work.

For Balinese, rerajahan is one of literature works which has a value and symbolic meaning of the all life aspects both on macro and micro cosmos. It is also depicting the energy that is a symbol of gods and evil character. These all are the reflection of dualistic.  These concepts which are overlapping and interdependent to each other must be kept appropriately in order to maintain the harmony.

The concept of harmony that exists in rerajahan seems neglected or even left behind when we compare with the phenomena life in society. This can be seen on the inappropriate acts either to the nature or human life. As we know, an exploitation of natural resources, the inappropriate authority acts of particular parties or people, gender, discrimination on law and human rights, and inappropriate acts of state administration.

These phenomena generally make the increase of ecological crisis and the degradation of human moral or get the level of social poverty even worse.  At present, these inappropriate acts are getting out of control because the spread takes place both on the low and elite levels.  So, these are very complex phenomena just like a messy thread that needs to be solved holistically. The comprehension of all the above values have brought some ideas regarding on the life meanings in which  its philosophical concepts in an abstract way astatically  are implemented into the painting art work by combining both the representative and abstractive concepts.  It is also implemented in term of applying varied line, color, and textures. It is hope that impasto technique can represent certain symbol and meaning in order to give the value of the authenticity of the art work which has an artistic personal values and novelty.

Key word : Painting art work, distortion of imaginary shape and harmony

Download click here

The Function Of Water (Tirtha) In Balinese Hindu Rituals By Ida Ayu Made Puspani and Ni Wayan Sukarini

The Function Of Water (Tirtha) In Balinese Hindu Rituals

By

Ida Ayu Made Puspani and Ni Wayan Sukarini

e-mail:[email protected]/[email protected]

Waters in South and Southeast Asia: Interaction of Culture and Religion

3rd SSEASR Conference, Bali Island, Indonesia

June 3-6, 2009

I. INTRODUCTION

The Balinese belief and worship of Hindu Dharma in Bali governs all the activities of the daily life of the Balinese. The three basic fundamentals of Hindu Dharma are Yadnya (rituals), Tattwa (philosophy) and Susila (moral behaviour), which are interacted to form Balinese culture.

Hindu religion is originated from India. The practice of the Philosophy in the Balinese Hindu in Bali is almost similar to the practice of Hindu in India whereas in Balinese Hindu is more  attached to the local culture. Basic practice of rituals are based on the Vedas (Holy Manuscript) and the philosophy of Yadnya (rituals ) are also referring to it. There are  five types of Yadnya

( means holy sacrifice with a pure heart)  in Balinese Hindu: 1)Dewa Yadnya: to the Gods and Goddesses as manifestations of the Supreme Being. 2)Pitra Yadnya: to the ancestors who give the people guidance in life and gave them the opportunity to be born. 3) Manusa Yadnya: to protect our lives and those of future generations 4)Rsi Yadnya: to the priests who guide us all on our spiritual journey. 5) Bhuta Yadnya: to any other beings (visible and invisible) to ensure that there will be harmony and unity in nature.

In Hindu believers there are important elements of nature to be considered as the guideline of rituals in retaining the harmonious living of the human being (Nair,2009). Those elements comprise of: earth, water, fire, air, and ether or sky ( which are called as panchamahabhuta).  Among the five elements water is represented by a circle symbolises fullness based on the graphical depiction of panchamahabhuta. Primarily water is the building block of life and all the living beings are at the mercy of God, for the water.

In India as well as in Bali water has been an object of worship from time immemorial, which signifies the non-manifested substratum from which all manifestation arise. This leads the practice of utilizing water as the purification of all rituals. In conducting every religious rite, the presence of holy water is the most important part of all Balinese ceremonies (Agastia, 2007). Holy water accompanies every act of Balinese-Hindu worship from individual devotion at household shrine to island-wide ceremonies.

Download click here

Simbolisme Air Dalam Teks Tantu Panggelaran Oleh Turita Indah Setyani

Simbolisme Air Dalam Teks Tantu Panggelaran Oleh Turita Indah Setyani[1]

Makalah pada Seminar Internasional:

Waters in South and Southeast Asia: Interaction of Culture and Religion

3rd SSEASR Conference, Bali Island, Indonesia June 3-6, 2009

Membahas tentang air dapat dilihat dari berbagai aspek dalam kehidupan ini. Kita mengetahui dalam tubuh manusia terdiri atas 70 % air. Itu menyiratkan bahwa air sangat penting bagi tubuh manusia dan di dalam kehidupan ini. Bagi tubuh manusia dan dalam kehidupan sehari-hari air digunakan untuk minum. Selain itu, air juga dibutuhkan untuk kesehatan, sehingga disarankan meminum air 10-12 gelas (2,5-3 liter) per hari untuk bersirkulasinya cairan dalam tubuh supaya tidak terjadi pendendapan-pengendapan. Hal itu juga  dimaksudkan untuk pembersihan dari suatu penyakit. Di beberapa daerah, khususnya Jawa dan sekitarnya, air dianggap suci karena digunakan sebagai sarana ritual-ritual, baik untuk pembersihan atau pensucian diri (mandi air kembang) maupun benda-benda pusaka (jamasan). Bahkan dalam agama air juga sebagai simbol pensucian diri. Misalnya dalam agama Islam, air digunakan untuk berwudhu sebelum melaksanakan sholat; dalam agama Katholik, air digunakan untuk pembaptisan. Contoh-contoh tersebut menggambarkan bahwa air digunakan sebagai simbol pensucian atau pembersihan dari kekotoran atau dari segala sesuatu yang bersifat tidak suci. Bagi manusia, pensucian atau pembersihan terhadap diri dari kekotoran fisik atau dari pikiran-pikiran duniawi. Penamaan air pun muncul dengan beberapa istilah yang dibedakan menurut maknanya masing-masing, khususnya dalam kehidupan masyarakat Jawa, air atau banyu, toya, way/wai (bahasa Jawa Kuna) disebut juga tirta (udhaka, Sansekerta). Pepatah Jawa meyebutkan “Ajining diri ana ing lathi, ajining raga ana ing busana, agama ageming diri.” Untuk memaknai hal semacam itu tentunya dibutuhkan pengetahuan simbolis berdasarkan latar belakang budaya yang dimiliki oleh masyarakat yang menggunakan air tersebut sebagai simbol pensucian diri.

Air pun banyak dibicarakan dalam karya-karya sastra Jawa, di antaranya menyebutkan juga bahwa air sebagai sumber kehidupan. Salah satu karya sastra tersebut yang akan dibahas dalam makalah ini adalah teks Tantu Panggelaran (TP). Karena teks TP merupakan karya sastra Jawa, maka untuk mengungkapkan makna simbolik di dalamnya dibutuhkan pengetahuan simbolis yang berkaitan dengan latar belakang budaya Jawa. Sementara itu, teori yang digunakan untuk memaknai simbol-simbol adalah yang dikemukan oleh Charles Sanders Peirce. Ia menyatakan bahwa simbol yaitu tanda yang paling canggih karena sudah berdasarkan persetujuan dalam masyarakat (konvensi). Contoh: bahasa merupakan simbol karena berdasarkan konvensi yang telah ada dalam suatu masyarakat. Selain itu, rambu-rambu lalu-lintas, kode simpul tali kepramukaan, kode S.O.S. juga merupakan simbol. Menurut Peirce dalam hubungan pembentukan


[1]
[1] Staf Pengajar pada Program Studi Jawa, Fakultas Ilmu Pengetahuan Budaya UI.

Program Studi Jawa, FIB UI, gedung 3 lantai 1. Kampus UI, Depok. Tlp./Fax. 021-78880208. Hp 081319570009 atau 021-93846124. Email: [email protected]

Selengkapnya dapat diunduh di sini

Hindu Ritual Of Ngotonin In Bali

Hindu Ritual Of Ngotonin In Bali

(A Discourse Analysis Approach)

By

I Made Rajeg, Luh Putu Laksminy, and Ni Luh Ketut Mas Indrawati

Balinese culture, in the course of its growth, has been passing a long road of history. It is mirrored by the firm bond of Balinese culture and Hindu since the beginning of the Anno Domini age, and by the integration within the skeleton system of national culture and modern era as well. (Mantra, 1993:11; Geria, 1995:91; Pitana, 1998:28-29).

Hindu, as one element of Balinese cultures, provides paths for Hindus to get closer to their Maker, their God; one of them is through Yadnya. The teachings related to yadnya is named Panca Yadnya, i.e. five kinds of yadnya ceremonies or sacrificing ceremonies. One of the ceremonies is  Manusa Yadnya (sacrifice ceremony to humankinds). Ngotonin ritual, one kind of Manusa Yadnya, is carried out to humans in their age of six months, and is regularly held in the interval of the next six months during their lives. Ngotonin has a deeply religious emotion – not only a form of human effort to protect an individual and rinse the darkness of their thoughts out, but also to clean up the way humans think since it is believed only from the holly and purified humans’ thoughts are the positive ideas, which are beneficial for themselves and others, born they mark, with sometimes elaborate purifica­tion ceremonies. (Wenten, 1999:1-12, Upadesa (1978:63; Koentjaraningrat, 1985: 40-46; Eiseman, 1988: 84). The prayer produced orally in the process of ngotonin ritual is a language in use, whatever the form it takes and indicates the relationship between language, culture and structure, considering the social structure as one part of the social system. The spoken prayer can be recoded in written text and becomes the reflection of Balinese culture and give the identity symbol of ethnic groups if it is seen from its context of situation in which it is used.

It is very important that a text is characterized by coherence, it hangs together and an important contribution to coherence comes from cohesion as these sets of linguistic resources that every language has (as part of textual meta-function) for linking one part of the text to another. (Halliday and Hasan, 1976: 1). The text consists of some features of the context of situation. It is important for us to know the context of situation of a text. By knowing the context of situation of a text we will be able to predict what are other people going to say and by doing so we understand what he or she does say (Koentjaraningrat, 1985: 40-46, Halliday (1985). This study will concern with the function of spoken prayer that is recoded in written text by relates it to context of situation.

Download click here

Loading...