Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
2 October 2017
By:
I Nyoman Kiriana
Institut Hindu Dharma Negeri Denpasar
E-mail: kiriana@ihdn.ac.id
Received: August 20, 2017 Accepted: September 15, 2017 Published: October 30, 2017
Abstact
Generally, in most traditions every birth and death will be made a ritual. The implementation
of these rituals will usually be adapted to the local culture. Thus in the implementation order will
vary, but the substance is the same. In the tradition of the Hindu community in Bali, if there are
people who died will be made Ngaben ceremony, as a form of respectful and responsibility. In
the implementation of this Ngaben ceremony will always be guided by the sacred books and will
be adapted to the local tradition. One of the sacred books guided in Ngaben’s ceremony is
Lontar Siva Tattwa Purana. In this Lontar explained that Ngaben ceremony is an obligation of his
descendants as one of the payment of Rna (debt) to his ancestors. In practice it, must be adjusted
to the level of ability of his or her generation for all harmony. Further , will be explained the
procedure of Ngaben ceremony in this Lontar start from the beginning to the end.
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texts related to it. This causes the original language of Lontar Siwa Tattwa Purana
implementation of the ritual of the corpse will script is using the Balinese script, which is
be vary in its implementation. documented by the Cultural Office of Bali
Lontar Siwa Tattwa Purana is a lontar that Province. The first translator in Kawi (Bahasa
contains instructions for Hindus in the Jawa Kuno) was performed on June 3, 1998,
implementation of Ngaben ceremony from the by I Made Subandia. Kawi language that is
level of Nista, Madya and Utama, which is used as a medium, absorb many cultural terms
implemented in accordance with the level of and vocabulary of Bali language. The language
caste as well as the final gratitude to the parents structure is poorly maintained. The social
or ancestors, so it can be used as an orientation structure of traditional Balinese society is very
and guidance in performing Ngaben ceremony. dominant in determining the different system of
Along with the development of the era and ceremonial execution that is taught.
the rapidly growing of globalization, the Lontar Siwa Tattwa Purana is one of the
implementation of Ngaben ceremony, especially many papyruses that contain the teachings of
carried out by the Hindu community in Bali and Hinduism that are Shiva. Lord Shiva teaches
outside of Bali is changes so much and various the Events of Religion lesson to His sons. This
forms of variation in its implementation. In the doctrine is spelled out by means of dialogue
procession of bringing the corpse to the and speechs in 20 pieces of papyrus. Basically
cemetery which was once almost all carried Siwa Tattwa Purana lontar contains instructions
together, but now there are many containers on the implementation of Pitra Yajna, from
(place of corpse) that uses the wheels and even Atitiwa to Angluwer conveyed by Sanghyang
transported by car. Jagatpati (Sanghyang Girinata) to His sons
namely the gods. Besides it also mentioned the
II. Result and Discussion name of the day, wuku, sasih, date, and
pangglong is the embodiment of the Gods. The
2.1 Description of Lontar Siva Tattwa day, wuku, sasih, date and panglong are so
Purana good as a clan for every execution of a yajna
Lontar Siwa Tattwa Purana is a classic or a ceremony.
literature work derived of original lontar from
Jero Kanginan Sidemen Karangasem, then 2.2 Ngaben Conception in Lontar Siwa
translated by I Gede Sura, I Gusti Ayu Rai Tattwa Purana
Arnita and the team and then collected by the God is the greatest creator. Everything in
Provincial Culture Office of Bali with the number this world is His creation. As well as plants,
of pages consisting of 20 pieces, length 43 cm animals, and also including humans. Human was
and 3.5 cm wide. This Lontar circumstances created by God into this world in order to do
are well preserved because there are special as much good for the benefit of dharma and to
employees in the Provincial Culture Office of defend the truth that comes from the teachings
Bali who are employed to treat the papyrus of the Hindu religion of the Vedas (Sukrawati
(Lontar) in order this cultural heritage is not and Wandri, 2010: 89). Humans live always in
extinct eaten by age. the community and live together. Humans
If it viewed in terms of language and cannot live alone and always depend on each
background of culture, this text seems to be other because humans are social beings that
written in Bali in the middle of Bali era. This require a friend in his life.
text can be regarded as a minor text which its The Hindu community life is imbued by
content comes from some older texts. The Hinduism with religious concepts written in the
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body. He is the one who will make Padma three. Dhatang pwa ring setra, mwah
decorated with white cloth. We will midher ping three. Iniring tatabuhan,
perform the ceremony of panileman on a haraning gong, gambang mwang
good day, sprinkled with flowers and angklung. Wus mangkana sadhatanging
Kajang inscribed with the main, wise script. setra, ginawa kang sawa bull ring. Irika
And we will offer offerings to your body binresihan dening tirta, kottama
(Team. 1998 p. 14). awadhah paruk mesi pangeleb, simsim
In the life of society respect for parents or masoca mirah, miwah paripih padha
ancestors can be implemented and this means sinuratan haraning tirtha panglepasan,
that the life of society is the arena to fulfill the miwah tirtha widhi-widana. Wus
obligation of life including here carrying out the mangkana basmikena kang sawa dening
ceremony Ngaben, the respect for parents and aghni. Petahulanya binresihan
ancestors. One of the implementation of genahaken miwah weka apindha
Ngaben ceremony as a form of respect and waktra, angga, hands, tribe, inugning
bhakti to parents and ancestors is to carry out taru sakti. Miwah pinupulaken ring
the ceremony Ngaben. Ngaben ceremony is a dwegan niyuh dhanta. Bhusananen
level in a Pitra Yadnya ceremony. In the sarwwa pethak. Inayut dhatanging wwe
cremation ceremony which takes precedence agung “(Lontar Shiva Tattwa Purana,
is the restoration of human body to its original 4b).
element that is Panca Maha Bhuta. Ngaben Translation:
contains the meaning as a funeral ceremony to “Oh my Lord. If that is the case, we will
become ash. Ngaben ceremony is the create a small, medium and large Bade.
completion of the corpse of the deceased the The main bade is the bade on which the
teachings of Hinduism (Sukrawati and Wandri, roof is occupied: there are eleven, nine,
2010 p 96). In lontar Siwa Tattwa Purana seven, five and four. That’s where your
described about the implementation of main body place is. (Bade) that uses
ceremony Ngaben among others as follows: Nagabhanda is his name, the bade that is
“Singgih yan mangkana, kinaryya draped by a dragon as a symbolizing the
hulun badhe kang nista, madhyottama. Taksaka dragon. It decorated in five colors.
Kang uttama atumpang-tumpang, hana Followed by Ox, Bandusa. Wearing bales
overlapping miwah overlap sangha, called bale Alung-salunglung as a place of
sapta, pent overlap, opponent chess. repetition “.
Irika genahang sawa uttama. Anagha
bandha ta haranya. Badhe winilet “The servant who will ride the bade, with
apindha Tatsaka. Ginawe bhusana nira a paw-tailed cuddly tail feathers. Bade was
amanca warnna. Dinulur lembu, then carried to Setra, where burned
badhusa, abale alung salunglung bodies. There is a so-called Amanjang, the
haranya genahing patulangan “. person who brought money (kepeng)
sprinkled with flowers. After arriving at the
“Munggah pwa nghulun ring bhade, intersection of the street, bade was carried
mawa nghulu whip mesi romaning around three times. And upon arrival in
manuk dewatha. Outline mamargi Setra again carried around three times. It
ikang badhe mungsi setra. Hana among accompanied by music: Gong, Gambang
nga. Mawa artha sinekar ura. Dhatang and Angklung. Upon reaching Setra, your
i catuspata, midher tang badhe ping corpse is placed on the body of the ox.
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mentioned previously is also stated in Lontar generation, although the grandchild did not
Siva Tattwa Purana, 4b as follows: inherit the function of his ancestors. The rules
made by the king, namely the community in
“Singgih yan mangkana, kinaryya accordance with social status or position, may
hulun badhe kang nista, madhyottama. make a place of the corpse shaped padmasana
Kang uttama atumpang-tumpang, hana or padmasari, bade and container. Shaped
tumpang sawelas miwah tumpang padmasana or padmasari may be used to carry
sangha, sapta, tumpang panca, lawan the body of a priest or other priests. Because
catur. Irika genahang sawa uttama. the pastor is Sang Adi Guru Loka or Guru
Anagha bandha ta haranya. Bade Pengajian for people whose duty is devoted to
winilet apindha Tatsaka. Ginawe the religious field. In Padmasana, the base there
bhusana nira amanca warnna. Dinulur are badawangnala (sacred creatures such as
lembu, badhusa, abale alung salunglung turtles) and padmasari not use the animals are
haranya genahing patulangan. very purified it. While bade is a stretch of
Translation: stretchers (bertumpang) complete with
“Oh my Lord . If that is the case, we will badawangnala as the base of the building. It
create a small, medium and large tower also decorated with Boma (giant mask) and
(bade). The main bade is the bade on which five-color cotton decoration. Bade
the roof is occupied: there are eleven, nine, (bertumpang) 11 is used for the body of the
seven, five and four. That’s where your King of Bali (Gelgel Klungkung). The nine-
main body placed is. (Bade) that uses story bade is used for the king’s family or thes
Nagabhanda is his name, the bade that is servant of king Bali. The seven-story bade is
draped by a dragon symbolizing the used for families whose ancestors once became
Taksaka dragon. It decorated in five colors. punggawa and equal officials. The bade is a
Followed by Ox, Bandusa. Wearing bales stretcher without badawangnala may be storied
called bale Alung-salunglung as a place of but wear boma decoration and limited cotton
repetition “(Tim, 1998: 15). color. Bade is used by something citizens (clan).
How many levels can make a container, it
Bade (tower) is a building for sawa depends on the king’s grace as stated in the
(corpse). Material and size are very special. chronicle (Kaler, 2008 p. 82).
That is, the architecture of this object is very The purpose of the implementation of this
different from the architectural pattern of the Ngaben ceremony is for the sincere devotion
building for the living human, especially those and devotion sincere, lifting and perfecting the
used for the gods. The use of bade shows one’s position of ancestor spirits in the heaven. Paying
social status in society. What kind of bade can attention to the interests of parents by realizing
and should be used by someone, determined the sense of devotion, giving something good
based on his status in the society at that time. and worthy, respect and care for life in his old
The higher of social status or position of a age also including the implementation of Yadnya.
person in society, the greater the type of bade Therefore each yadnya is a sacred offering,
used. So that provision also means grace. But sincerity in mind, word and deed (Tri Kaya
this rule is issued by the pastor as Sang Adi Parisudha), as Lontar Dewa Tattwa gives the
Guru Loka or Guru Pengajian as guidance of rule as follows:
people in religious life. Rather the provision was “Kramaniya sang kumingkin akarya
issued by the king as Guru Wisesa. But the gift hayu, sanistha madhyottama, manah
is wanted and continued to be inherited by the lega dadi hayu, ayuwa ngalemdrewya
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Mamukur Ceremony, Maligia or Angluwer the Semara said: “The servant who made the
highest level of Pitra yadnya ceremony. Ligya ceremony. This ceremony should not
Mamukur ceremony is the last ceremony of be created below. Deservedly it maked
Pitra Yadnya that must be implemented by panggungan “. Sang Bayu, Sanghyang
Hindus. The mamukur ceremony has aims to Baruna, Sanghyang Kala, Sanghyang
purify the atma. After the Mamukur ceremony Surya and other gods said: “Yes our lord.
done then the title of Sang Pitara became Pitra We performed the Angluwer ceremony.
Widhi, after Maligia changed the title to Widhi Because we are the last, there is nothing
Wasa Pitara. After Angluwer called Acintya more than this. The flesh of the offering is
Pramanaya Pitara. the content of the sea, the content of the
The implementation of Mamukur ceremony land and the mountains: the white deer, the
or Ngeluwer in Lontar Siva Tattwa Purana can sacred bird of his deeds. The holly water
be seen in quotation text as follow: used as the main tirta is the river water of
“Taham pwanakKu”. Sarayu, Yamuna, Sindhu, Saraswati and
Mojar Sanghyang Gana lawan river water of Gangga. Then finished the
Sanghyang Uma, “Hulun ginawe bukur. whole series of ceremonies called Ngaben
Tar wenang wong camah, wong “(Team, 1998 p. 16).
candhala, bhuta, tuli, kurang lewih, Finally, its the concept of Ngaben teaching
cedangga. Wong hayu wenang”. contained in Lontar Siva Tattwa Purana.
Mojar Hyang Indra lawan Hyang In the implementation of Ngaben ceremony
Samara, “Hulun ginawe ligya, nga. Tar described is from carrying out obligations
wenang ing sor sarwwa kinaryya. as a child who is filial to parents or
Ginawe pwa ya panggungan, nga”. ancestors by carrying out Ngaben
Major mwah Sanghyang Bhayu mwang ceremony until the last ceremony of the
Sanghyang Bharuna, Sanghyang Kala Mamukur ceremony or also called Maligia
lawan Sanghyang Suryya, prasama or Angluwer ceremony.
makabehan. “Singgih pakulun, hulun
ginawe raja karyya angluwer namanya. III. Conclusion
Apan hulun kaping untat, tan hana Ngaben ceremony in Lontar Siwa Tattwa
kotamanya. Maka wenanging iwak saji- Purana is to explain about how to pay debt
sajinya : daging samudra miwah daging (Rna) to parents or ancestors by one way by
giri gahana, buron kidhang pethak, performing the Ngaben ceremony, in
paksi sahaneng sucyalaksana. Wwe accordance with the ability and is based on a
sarayu, Yamuna, Sindhu, Saraswati, sincere heart in accordance with religious
mwang Gangga. Ika kottamaning tirta. teachings. By conducting the ceremony of the
Telas pwa sagatining raja karyya, dulur- body (Sawa Wedana) from the beginning to
duluraning atiwa-tiwa” (Lontar Siwa the last stage adjusted to the level of nista,
Tattwa Purana, 6a). madya, utama and adapted to the desa, kala,
Translation: patra.
“Its okay my child “. The ngaben ceremony is the responsibility
Sanghyang Gana and Sanghyang Uma said: of children or descendants to parents or other
“The servant who makes the Mukur families, because this ceremony is a duty and
ceremony. Not for dirty people. Defects as a form of respect and devotion to parents
Body , blind, deaf, not good. Only good and ancestors that is by carrying out the Ngaben
people can be “. Hyang Indra and Hyang ceremony. The implementation of Ngaben
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