Tanah Lot Temple is one of several many places Hindu prayers which have historical value and nuanced magical. It is located right in the middle of the sea and escorted
more than ten LIPI poleng (striped snake) which base around the temple. As a sanctuary, Pura Tanah Lot has "Miracle" extraordinary. More than one hundred
years ago was founded in the middle of the ocean, but until now remained firmly stand, although tongue licked by a barrage waves all the time. But it was the lick-lick Aloe Pura Tanah Lot waves in a magnificent scenery, especially when the sun going down (sunset). Sun will be yellowish in color (orange), continues to be fascinating for anyone a look at it. It's a very fantastic scenery, as the sun began peraduannya headed, by implying violet orange on the ceiling of the island of Bali.
Besides famous for its natural beauty, the temple is also known to have a holy snake benign, and can touch anyone who has a good and holy intentions. Holy is meant for example, a woman who is menstruating dipantangkan to touch the snake, as well as to those who are stricken by misfortune, there is one family who died, also advised not to touch the snake poleng.
According to Pura Tanah Lot Sapuh Interpreter, Jro Mangku Matra, there are snakes in the area of Pura Tanah Lot as is often witnessed, not the same as a kind of snake that exist elsewhere. Snake called sacred serpent (holysnake). "Snakes in Pura Tanah Lot is a snake 'duwen' Ida Bathara," Mangku Jro said.
For a Who's Courtship, Reproduction "Tangkil"
If there are Hindus who want to "Tangkil" (prayer) to the Pura Tanah Lot advised not to wearing sandals. May use the sandals, provided as is and enter the temple area, sandals should be removed, let alone going into the area "the main theater." According to all of it aimed Mangku Jro to maintain the sanctity of the temple. Jro Mangku also confirms the opinion of those so far, stating for those who are dating forbidden to visit Tanah Lot, because the area is very "tenget" / armature and sacred. If it is violated, the relevant pair is believed to be experiencing adversity, or at least it will drop out of dating. But the ban is not set in stone, so long as the lovers want to do a prayer request salvation to Ida Bathara in Pura Tanah Lot. "It's okay to bring my fiancee here, but must perform the prayers for the safety provided by Ida Bathara malingga sane at Pura Tanah Lot, "explained Jro Mangku Nirartha.
The existence of Pura Tanah Lot, is closely related to the sacred journey (tirthayatra) Nirartha around the island of Bali. On the way tirthayatranya, had stopped and Nirartha overnight at Tanah Lot, after his hair from Pura Siwi, Jembrana. From Pura Rambut Siwi. He continued to explore the coast to the east, and finally arrived at Tanah Lot. There he decided to rest and spend the night. Before long he was resting, many residents Tanah Lot surrounding communities who came to him, mostly farmers and fishermen. Finally, the evening before he breaks, Nirartha give religious teachings, ethical governance, and the teaching of virtues to the people who met him.
At that time Nirartha suggested that people build Parhyangan (temple or heaven) there, because according to the vibration and mysterious clues, the place was good as a place devoted to Sang Hyang Widhi Wasa (God), to beg Him for bless of race safety.
Monday 10 May 2010
Rambut Siwi Temple
Pura Rambut Siwi environment surrounded by fields Siwi stretching and terraces. In the south there are mounds of rock cliffs and steep. Apart from rice fields surrounded by terraces, from the distance to the north, looking clusters of rural and mountain range stretching from west to east, and there are also views of the Indonesian Ocean south. In the southwest the temple, there are bale resting place to enjoy the panoramic beauty of the sea, with waves splashing fun. Not far of the bale resting place, on the south side there is a precipice which is usually used as a road to go down to the beach.
On the edge of the beach located among apita cliffs and ocean, there are two caves which considered holy and sacred. Suanana here was calm and quiet, ideal as a place
calming the mind.
Pura Rambut Siwi precisely located on the southern coast of Bali Island in the western part of the Village Yeh Kangin Embang District Mendoyo district, Jembrana Regency. With the magical light and the silence at night, this temple as if trying to escape from The city noise and bustle of State, and avoid the traffic of Java-Bali overland very crowded in this area.
Among followers flow, Shiva Temple regarded as a very suitable place and ideal for meditation. According to them, Pura Rambut Siwi has magical vibrations very unusual.
At nightfall was still audible hard pounding of the waves, but when moved to midnight, the silence would sweep this region, and that's where the best time
to meditate. Condition, becomes justification, why Nirartha meditation at this place.
Pura existence can not be separated from Rambut Siwi Nirartha trip in Bali, about
16th century. Here he stopped and do meditation. Before leaving this place, hand over a piece Nirartha hair to etiquette / local residents, for the next worship. In Dwijendra Tatwa Chronicle noted, at Temple Rambut Siwi revered symbolically Siwi Nirartha. In addition to hair cult, Indonesia during the Kuna, also known existence habit of glorifying the feet. Inscription Ciaruteun in West Java from the 5th century, mentions the existence of the former King Purnawarman two feet which corresponds with your feet The god Vishnu.
As for the hair cult symbol may be associated with supernatural power and greatness a priest in the fields of religion, in this case Nirartha. If this assumption is true, then Pura Rambut Siwi function other than as a place to worship Sang Hyang Widhi Wasa Ida (God), also to glorify the greatness and supernatural powers Nirartha. With these functions, temples This is included in group Pura Dang Goda.
In Meru intercropping / level three at Temple Rambut Siwi, saved four statues, a Tangible men, women and the remaining tangible. The four are suspected as the statue statue Nirartha and his wife and two daughters. The Story of the Great King, Kris, and Tiger Selem (black tiger) Pura Rambut Siwi, Ida Bagus Ketut Lodra says she is old enough to be stakeholders in the temple, to be precise since the year 1970. According to the story he had heard in fall heritage, he justifies the existence of temple Rambut Siwi.
There used to be the king of giants who ruled the area, and always cause trouble. when Danghyang Nirartha comes, he helped people with magical powers by the hair. Because of the success raksana beat the king, his hair next to that he submitted to the resident for glorified.
During the service at Temple Rambut Siwi, Ida Bagus Ketut Jro Mangku Lodra claimed many view things unseen. Experience the first instance, armpits he and his colleagues was packing ceremony supplies, suddenly there was a keris notched three stemmed fall in place offering is located. The incident occurred around 09.00 pm local time, eleven years ago (1990). When the dagger is yelled the word "dagger", is rapidly disappearing dagger thrice. First disappearing to the north, then south, and the last to the top and then really disappeared.
Ida Bagus Ketut Mangku Jro Lodra added, at a certain time he was also seen black tiger, who seemed to want him. Tiger, the exit from the cave that was beside the temple in the south. But since the 10th of this year, she admitted to not never again see the tiger. According to Jero Mangku, there are three caves that now is a source of misery (destroyer), like Jero Ketut (rat), walang rice pest, which often destroy aphis paddy and other crops belonging farmers around the area of the temple Rambut Siwi.
On the edge of the beach located among apita cliffs and ocean, there are two caves which considered holy and sacred. Suanana here was calm and quiet, ideal as a place
calming the mind.
Pura Rambut Siwi precisely located on the southern coast of Bali Island in the western part of the Village Yeh Kangin Embang District Mendoyo district, Jembrana Regency. With the magical light and the silence at night, this temple as if trying to escape from The city noise and bustle of State, and avoid the traffic of Java-Bali overland very crowded in this area.
Among followers flow, Shiva Temple regarded as a very suitable place and ideal for meditation. According to them, Pura Rambut Siwi has magical vibrations very unusual.
At nightfall was still audible hard pounding of the waves, but when moved to midnight, the silence would sweep this region, and that's where the best time
to meditate. Condition, becomes justification, why Nirartha meditation at this place.
Pura existence can not be separated from Rambut Siwi Nirartha trip in Bali, about
16th century. Here he stopped and do meditation. Before leaving this place, hand over a piece Nirartha hair to etiquette / local residents, for the next worship. In Dwijendra Tatwa Chronicle noted, at Temple Rambut Siwi revered symbolically Siwi Nirartha. In addition to hair cult, Indonesia during the Kuna, also known existence habit of glorifying the feet. Inscription Ciaruteun in West Java from the 5th century, mentions the existence of the former King Purnawarman two feet which corresponds with your feet The god Vishnu.
As for the hair cult symbol may be associated with supernatural power and greatness a priest in the fields of religion, in this case Nirartha. If this assumption is true, then Pura Rambut Siwi function other than as a place to worship Sang Hyang Widhi Wasa Ida (God), also to glorify the greatness and supernatural powers Nirartha. With these functions, temples This is included in group Pura Dang Goda.
In Meru intercropping / level three at Temple Rambut Siwi, saved four statues, a Tangible men, women and the remaining tangible. The four are suspected as the statue statue Nirartha and his wife and two daughters. The Story of the Great King, Kris, and Tiger Selem (black tiger) Pura Rambut Siwi, Ida Bagus Ketut Lodra says she is old enough to be stakeholders in the temple, to be precise since the year 1970. According to the story he had heard in fall heritage, he justifies the existence of temple Rambut Siwi.
There used to be the king of giants who ruled the area, and always cause trouble. when Danghyang Nirartha comes, he helped people with magical powers by the hair. Because of the success raksana beat the king, his hair next to that he submitted to the resident for glorified.
During the service at Temple Rambut Siwi, Ida Bagus Ketut Jro Mangku Lodra claimed many view things unseen. Experience the first instance, armpits he and his colleagues was packing ceremony supplies, suddenly there was a keris notched three stemmed fall in place offering is located. The incident occurred around 09.00 pm local time, eleven years ago (1990). When the dagger is yelled the word "dagger", is rapidly disappearing dagger thrice. First disappearing to the north, then south, and the last to the top and then really disappeared.
Ida Bagus Ketut Mangku Jro Lodra added, at a certain time he was also seen black tiger, who seemed to want him. Tiger, the exit from the cave that was beside the temple in the south. But since the 10th of this year, she admitted to not never again see the tiger. According to Jero Mangku, there are three caves that now is a source of misery (destroyer), like Jero Ketut (rat), walang rice pest, which often destroy aphis paddy and other crops belonging farmers around the area of the temple Rambut Siwi.
Pura or Temple in Bali
Bali as Island of the Gods can not be separated from so many Pura (Hindu temple) in Bali. As far as the eye Temple looked to be found here and there. In each small family they have a place of worship, in a large family were also there. Then in each village, people of Bali have Tri Pura Goda, then in larger areas there pretending generally built either because of things mystical occurred or because the location considerations.
In principle, the existence of temples in Bali is known as the Pura Sad Goda, Goda Dang Pura, Pura Tri Goda and Special Temple which was built for a specific purpose
as well. Through Baliaga.com website, you can find Pretending the existence of these.
Sad Pura Pura Goda is believed to be Balinese spiritual dike scattered in various specific areas in throughout Bali. The main pretend this is believed to have magical powers extraordinary human being and became the central spiritual Balinese Hindu.
While Pura Dang Goda is a temple built by the Maharsi, mpu, Danghyang (Spiritual Hinduism in the past). Very dominant in the development process Goda Dang Pura This is Nirartha or known in Bali as Ida Pedanda Wawu Rawuh Sakti, mpu Semeru when religious leaders to West Nusa Tenggara.
For Special Pura, intended as a temple which was built specially for the function of a particular purpose. For example there are temples built by Sekeha Subak, namely the agricultural community in Bali. Temple built their profession Traders, Fishermen and others. There was even Pura built specifically because there is a supernatural event in the previous process. Existence Pretending that so many in Bali, this makes a significant psychological impact for people of Bali.
They always tried to act in accordance with the teachings of their religion, because for them not Pura simply as a place of worship, but there is a great strength in every temple that could watching the movements of their deeds.
In principle, the existence of temples in Bali is known as the Pura Sad Goda, Goda Dang Pura, Pura Tri Goda and Special Temple which was built for a specific purpose
as well. Through Baliaga.com website, you can find Pretending the existence of these.
Sad Pura Pura Goda is believed to be Balinese spiritual dike scattered in various specific areas in throughout Bali. The main pretend this is believed to have magical powers extraordinary human being and became the central spiritual Balinese Hindu.
While Pura Dang Goda is a temple built by the Maharsi, mpu, Danghyang (Spiritual Hinduism in the past). Very dominant in the development process Goda Dang Pura This is Nirartha or known in Bali as Ida Pedanda Wawu Rawuh Sakti, mpu Semeru when religious leaders to West Nusa Tenggara.
For Special Pura, intended as a temple which was built specially for the function of a particular purpose. For example there are temples built by Sekeha Subak, namely the agricultural community in Bali. Temple built their profession Traders, Fishermen and others. There was even Pura built specifically because there is a supernatural event in the previous process. Existence Pretending that so many in Bali, this makes a significant psychological impact for people of Bali.
They always tried to act in accordance with the teachings of their religion, because for them not Pura simply as a place of worship, but there is a great strength in every temple that could watching the movements of their deeds.
Monday 26 April 2010
Satan, Sin , And Curse in Hindu Perspective
Ye tva devosrikaṁ manyamānāḥ papa
bhadram upajivanti pajrāḥ,
Na dūḍhye whatchumacallit dadāsi vāmaṁ bṛhaspate
cayasa piyārum.
Rgveda I.190.5
O Guru of the Gods, do not give them the wealth of the ignorant, the sinful and cunning, and live solely on the generosity of you, who think like your old bull.
But you support those
devoted his life to you.
Preliminary
Writing on the topic seems very difficult to put together, and specifically said the devil (satan) in Sanskrit is translated piśaca or paiśaca. Words whose meaning is similar to the word, among which are giant. In the English called the devil who arinya devil. The word devil comes from the Greek 'diabolos'. People East and West both believe bahwapiśaca or Satan is the enemy of mankind, as well as enemies of the Gods (Mani, 1989:590). Furthermore, the word sin, in Sanskrit padannya is a sin, Papa, and others whose meaning is similar to the meaning of the word, are the curse words, padannya in Sanskrit is said or śapatha in Rgveda (X.87.15) originally meant a curse , and not the oath as an oath in court proceedings (Macdonell & Keith, II, 1982:353).
Topic of this paper seem to like getting the influence of religions that are classified in the Abrahamic Religions Religion or Semitic, which in Hinduism is very difficult these three words are coupled, because different sources of Hindu theology with the teachings of theology of religions mentioned above.
Nevertheless this paper attempts to set forth the source, the story or the meaning of the term or terms above.
Piśaca, giants, and Asuras
As explained above, in the Sanskrit term or word is not known devil (satan). The word is apparently derived from the Arabic (the devil) or Hebrew (satan), whose meaning is very close or similar to the word paiśaca, giants, and asuras. The word devil (satan) in The Student's Home-Sanskrit (Apte, 1987:408) is paiśaca (masculinum) and paiśacī (femininum), paiśacagraṇī, paiśacanātha.
In the Rigveda (I.133.5) is called with the name being in the Atharvaveda paiśacī (II.18.4; IV.20.6, 9; IV.36.4; IV.37.10; V.29.4.5.14; VI.32.2; VIII.2.12; XII .1.50), meaning the same as in the Rigveda, the name of a group of giants. Inside Taittirī yes Samhita (II.4.1.1, also in Kāṭhaka Samhita XXXVII.14) they are associated with the giants and asuras hostile to the gods, humans, and the ancestors. In the Atharvaveda (V.25.9) kravyād they described as meaning 'eater of raw meat', which probably implies that the etymology of the word paiśaca. It is quite possible, that paiśaca as revealed by Grierson, is the enemy of man, such as indigenous in the West Sea, which until the end of the period known as raw meat eaters (not necessarily called cannibals, eating human flesh but in a series of rituals). Similarly, although not all, seem to paiśaca originally meant 'the devil', which looks like a native tribe, it was shown by the identity dicemohkan. One branch of science called paiśacavidyā popular emerged in the late Vedic age, were found in the book Gopatha Brahmana (I.1.10) (Macdonell & Keith, II, 1982:533).
Inside the Purana scriptures, paiśaca described as follows. Malevolent creature is the embodiment of evil. Any person, anywhere on earth, since the new occurrence of the universe has come to believe that evil spirits. According to the Mahabharata (Ādiparva I) paiśaca a creation of Brahma. In the early days of Brahma created 18 led by Daksha Prajapati, Gandharvas, and Paiśaca. Just as in the Mahabharata, the Puranas scriptures is also a creation of Brahma. Paiśaca is the instigator of all forms of crime and play an important role in the books Purana and Mahabharata. Paiśaca lived in the palace of the god Kubera and worship Him (Sabhāparva XI.49). Gokarṇatī rtha Paiśaca live in and worship the god Siva (Vanaparva LXXXV.25). Paiśaca was the leader of evil spirits. Let ci and Rsi Rsi like he created the evil spirits (Vanaparva CCLXXII.46). Drink the blood and the food is paiśaca are meat (Droṇaparva L.9).
The Bhuta (evil spirits) made their king Ravana (Vanaparva CCLXXV.88). In Bhāratayuddha war, a giant horse that pulled the train is the paiśaca Alambuṣa (Droṇaparva CLXVII.38). Paiśaca Karna and he fought against pro help Ghaṭotkaca (Droṇaparva CLXXV.109). Arjuna defeated paiśaca when the forest fire Khāndava (Karṇaparva XXXVII.37). Paiśaca appeared when the battle Arjuna with Karna (Karṇaparva XXXVII.50). Paiśaca Parameśvara worship Goddess Parvati and was meditating on a mountaintop Muñjavān (Aśvamedhaparva VIII.5). During the war many paiśaca Bhāratayuddha transformed into a king (Aśramavāsikaparva XXXI.6) (Mani, 1989:590).
In the Old Javanese literature written by paiśāca paiśaca said that means not so much with meaning in Vedic and Sanskrit literature, namely a kind of supernatural beings, perhaps so called because of his love of meat (Pisa to piśita) or because the color is yellowish; devil , demons, giants, jinns, which means being malicious or spiteful. Inside Ādiparva (30) stated: San Mṛgi makānak piśāca Gana Bhuta ........; this word can also be found in Bhīṣmaparva 109; Agastyaparva 378, 385; Ramayan 8128; 3.20; 23:29; Sumanasantaka 147.10; Sutasoma 125.11 ( Zoetmulder II, 1995:826).
Based on the above description, then in the Vedic scriptures, Puranas scriptures, Satan can be identified with paiśaca, Bhuta, giant, daitya, and asuras who incite or encourage crime, it can permeate every person and even transformed into a king as a leader a country, and others.
Sin, Papa, and have
Sin, Papa, and got the three pieces that word seems somehow related. Sin and daddy or papa, in English, translated into the word sin, and in Sanskrit is pāpam, pātakam, kalmaṣam, duritam, agham, duṣkṛam, vṛjinam, aṁhas, kilbiṣam, etc. (Apte, 1987:427). Those words in Indonesian, translated with the word sin is synonymous with sin in Sanskrit. Contrary to the words sin and Papa in Sanskrit is a word that has merit in English translation. Other equivalent word in Sanskrit is guṇaḥ, yogyata, pātrata, utkarṣa, puṇyam, dharma, śreṣṭhata, viśeṣaḥ, sukṛtam, śreyas (Apte, 1987:286).
In the Old Javanese literature, the word sin means that: (1) sins, errors, violations; (adj.) guilty. See also the term daṇḍadoṣa, guṇadoṣa, nirdoṣa, paridoṣa, sadoṣa, sthānadoṣa, sodoṣa. Terminology is contained in Virātaparva 1994; Udyogaparva 103; Uttarakaṇḍa 25; 68; Ślokāntara 10.30; Arjuna Vivāha 35.6; Ghaṭotkacāśraya 38.3, 42.3; Bhomakavya and Harsavijaya Song 6:46 (Zoetmulder I, 1995:225).
Said Papa in Old Javanese contain a wider sense, namely: (1) sins, bad habits, evil, guilt, penalty / punishment for sin. This terminology can be found on Ādiparva 47; 81; Udyogaparva 9, Brāhmāṇḍapurāṇa 52; Ramayana; Sutasoma 34.8: nora dada dada caddy nin son atiduṣṭa yayah rin. (2) misfortune, affliction, difficulty, difficulties, unpleasant circumstances, misery. Can be found in Virātaparva 75; manahên papa; Agastyaparva 366; Arjuna Vivāha 9.16: lêhêṅa also ri n pêjah saka dada dada anahên iran opponent lara.Smaradahana 8.24, (3) bad, bad, bad, bad, wretched, miserable, miserable, people evil, criminals, sinners.
See also: atipāpa, Maha papa, mahātipāpa.Virātaparva 31; Bhīṣmaparva 111; Uttarakaṇḍa 44; Sutasoma 35.7; Song Harsavijaya 3.95: dada kawêlas won hyun (Zoetmulder I, 1995:758).
Hinduism is basically a very conservative, and many rules used contained in Vedic scriptures and still effectively followed to routine activities of daily by millions of Hindus. Some of them are teaching Karmamārga (road work). Hindu religion like other religions, traditions, always reminded of the importance of an emphasis on the implementation of ethics and morality that are still preserved, but also always be improved. The idea of punishment and repentance against sin wide position in the life cycle of most people living Hindu.Upacara called saṁskāra shows that, not only attended by the members into the next life stage, but also develop their spiritual strength and to believe their personal needs ( Klostermaier, 1990:146).
Inside Bhasmajabalopanisad (165), which represents the character Śaivaistik Upanishads, explained the reward to those who take the attributes (like) associated with this sekta, among tripuṇḍra, which are three parallel lines smeared on their foreheads as a form of homage to the god Siva made of ash. In the Upanishad is explained about the virtue and chastity penggunanan ash (vibhuti) made from cow dung, and how the ash is used.
"To the Brahmin wearing bhasma (ash) is good and right behavior. Without using these signs, one can not drink or do something. He should use the signs (of ash) was followed by the Gayatri-mantra pronunciation or present offerings at the sacred fire. By using the signs that someone walking on the right path to destroy all sins and attain salvation (Moksha) ... .. He uses the signs from the ashes in the morning right, the concerned will be freed from all sins committed the previous night, including the sin that comes for stealing gold. He is doing (of sin) in the day and meditating on the sun, freed from sin due to an intoxicating drink, steal the gold, kill the Brahmin, killed a cow, kill a horse, killing the teacher, and killed the father and mother. By pleading protection through holy ash three times a day, he received a reward from learning the Vedas, he received glory (good service) because purify themselves in the entire 35 000 rthan starch (temple where the holy water), he achieved perfection in life "(Klostermaier, 1990: 153).
In the book Chāndogya Upanisad (V.10.9-10) stated that: "He who steals gold, who drinks, who does not salute his teacher's bed, he who kills Brahmana, four of them fall into sin (mahāpātaka), and the The fifth is an associate with them. However, people who are not tainted by the crimes, even though iam hanging out with such a person. He became a pure, clean, to reach the world of virtue (puṇyaloka), he who knows this, so he knows it "(Radhakrishan, 1990:434).
Furthermore Manusmṛti (VIII.381) states: "There is no greater crime than killing Brahmins act, because it should not occasionally occur in the liver to make it" (Pudja & Sudharta, 2004:429). In the same book (VIII.350-251) stated:
"Someone should kill a killer, without a doubt that with the intent to kill if he was a teacher, children, old people, or a Brahmin who expert in the Vedas.
By killing an assassin, the murderer did not do wrong (sin), does he do in public or openly in the matter of anger against anger (Pudja & Sudharta, 2004:422). Inside Vaśiṣtha Dharmasūtra
(III.15-18) stated that a man who committed murder against perpetrators sad ātatāyi (ātatāyin) then the killer was not deemed to sin (Kane, II.1, 1974:149).
Inside Bhagavadgītā (XVI.21) mentioned the existence of three gates of hell which is a sin or papa who delivered to the three gates of hell, namely: Kama (Moha), lobha, and krodha. Third bad deeds (pāpakṛt) a papa or sin that should be avoided by everyone, especially those who want to succeed on the path of spiritual (Tri surname).
Book Ślokāntara 75-78 distinguishes four kinds of sin, ie sin banner, sin upapātaka, mahāpātaka sin, and sin, respectively atipātaka called small sins, the sins of the medium, a great sin, and the greatest sin, respectively as follows: (1) sin banner include: bhrunahā, abortionist, puruṣaghna, killing other human beings, such as writers and tycoons, kanyācora, run girl by force, agrayajaka, which precedes mating older brother, (2) Sin upapātaka include: govadha, killing cattle, yuwatī vadha, killing a young woman, bālavadha, killing children, vṛddhavadha, killing parents, āgāravadha, burning houses and their inhabitants. (3) Sin mahāpātaka, including: brāhmavadha, kill the Brahmin, surāpāna, drink alcohol, or who memabukan, suvarṇasteya, stealing gold, kanyāvighna, raping a girl until she was dead, guruvadha, killing teacher. (4) Sin atipātaka, including: svaputrī bhajana, raping his own daughter, matṛbhajana, raping his own mother, and liṅgagrahaṇa, damaging the shrine or place of worship (Sudharta, 2003:252-259).
Similarly Ślokāntara book which is in the form of teaching morality and translations of Sanskrit texts in ancient Javanese language. More about have can be explained as follows. Have said, in English, is the equivalent of merit in Sanskrit, among others: in order, yogyata, utkarṣa, śreṣṭhatā, dharma, sukṛtam, śreyaḥ, and similar to that (Apte, 1987:286).
Inside Manavadharmaśāstra or Manusmṛti (XII.105-106) stated:
"Someone who wants to obtain the purification of the dharma (dharmaśuddhi) should have mastered the various branches of science. Only those who master the 'tarka' (the ability to analyze things) and not mempertentangan Vedic literature (Vedaśāstra) with the teachings of the Vedic scriptures, which is the dharma teachings taught by the RSI, who will master the dharma, not the other. " Further in the book of the same (IV.175-176) also
stated: "Therefore, one should always have fun implementing kebenaraan, obedient to the teachings of the holy (Veda), laudable act, as a noble, sacred heart always ... ... An act that if in the end does not give happiness and strongly condemned in this world (lokavikruṣṭha) was not the Dharma, and should be abandoned. " The same is also disclosed in Yajñavalkya Smriti (VI.156).
Next on the mastery of the sacred teachings of the Vedas, Sri Kṛṣṇa in Bhagavadgītā (XVI.24) states: "Therefore, make holy book into the handle of your life to determine what to do and what not to do. By knowing the sacred teachings (Vedas) is, will you be doing work in this world. " Explanation is in line with the translation of the mantra of the Brahmans Śatapatha (XI.5.7.1) follows.
"Learning and broadcast the sacred teachings Veda.Dia who know this to mind centered. He did not become slaves to lust. His wish will come true, and he lived to enjoy happiness. Indeed he became a healer herself. Himself controlled, full of bhakti, with a wise mind. He reached kemashyuran and do good in this world. " Based on these excerpts, it is clear to us that all the sacred teachings of the Vedas should be used as guidelines virtue (have) in life and this life.
Śapatha (Curse)
As already mentioned in the introduction, or Śapatha Sapa said on oath that a curse and not in litigation, as stated in Rigveda X.87.15. This last notion seems to appear later, as indicated by the Atharvaveda III.9.5, IV.9.5; IV.18.7; IV.19.7, and VII.104.15 Rigveda, which states that Vasiṣṭha cursed and obtained a death when he committed the crime (voodoo people) , and death to its enemies if he did not do that.
About a curse or a person who suffered the curse, so much information can be found in the books Itihāsa (Ramayana and Mahabharata) and in the books of Purana. In the Ramayana there is ki work Vālmī ceritra Ahalya into stone goddess condemned by her own husband Mahārṣi Gautama, because the god Indra who came to the hermitage teased with manyamar as Mahārṣi Gautama himself. Ahalya free from the curse (pariśuddha) after Lord Rama feet touched the stone, and Ahalya back into the sacred (Mani, 1989:17). Similarly ceritra sons condemned by king Sagara Mahārṣi Kapila in the story of the decline of the river Ganga. Sons of king Sagara managed to achieve Moksha Mahārṣi after being washed in the holy Ganga water (Mani, 1989:17). Inside the Purana scriptures very much ceritra about curses, even the gods are also experiencing the same thing.
Vijayalakṣmī turned into Laṅkalakṣmī, because the curse of Brahma. Vijayalakṣmī is one of the guardians of wealth Lakshmi Brahma. One day, one out of the negligent conduct tugasnya.Dewa Brahma was very angry and cursed him, "You go to where Ravana and guard tower!". He humbly begged for pardon curse. Brahma said: "At the time of the incarnation of Lord Rama, a hero named Hanuman monkey will go to Lanka in search of Lord Rama's wife, who had been abducted by Ravana, and he'll hit you. At that time you will be freed from the curse and you'll be right back here! "According to him, Vijayalakṣmī born with the name Laṅkalakṣmī Lanka.
When Hanuman flies to Lanka, he stopped, and when it hit Hanuman fell to earth (his campaign Ramayana, Sundara Kanda) (Titib, 2004:184) A day devoted to Sang Hyang Brahma, Siva and begged his willingness to become his own son. Sang Hyang Siva was not pleased with the request. Siva was angry and cursed, "I will be your child. But I'll cut your face to-5 '. Since then Brahma has only four faces (Caturmukha) (Titib, 2004:199). So pretty much śapatha which can be found in the books of Purana.
Śapathaatau curse can be found not only in literature. In the inscriptions published by the good king in India, in the archipelago, including in Bali found information about the curse.
Even in the lontar Chronicle (ceritra-ceritra ancestors) in Bali found also that and are generally referred to with the same Bhi which also included a śapatha.Śapatha can be terminated with various ceremonies (rituals, such as prayaścitta, nilapati or daṇḍakalêpasan) and hermitage ( also include various forms of fasting) is done with diligence.
bhadram upajivanti pajrāḥ,
Na dūḍhye whatchumacallit dadāsi vāmaṁ bṛhaspate
cayasa piyārum.
Rgveda I.190.5
O Guru of the Gods, do not give them the wealth of the ignorant, the sinful and cunning, and live solely on the generosity of you, who think like your old bull.
But you support those
devoted his life to you.
Preliminary
Writing on the topic seems very difficult to put together, and specifically said the devil (satan) in Sanskrit is translated piśaca or paiśaca. Words whose meaning is similar to the word, among which are giant. In the English called the devil who arinya devil. The word devil comes from the Greek 'diabolos'. People East and West both believe bahwapiśaca or Satan is the enemy of mankind, as well as enemies of the Gods (Mani, 1989:590). Furthermore, the word sin, in Sanskrit padannya is a sin, Papa, and others whose meaning is similar to the meaning of the word, are the curse words, padannya in Sanskrit is said or śapatha in Rgveda (X.87.15) originally meant a curse , and not the oath as an oath in court proceedings (Macdonell & Keith, II, 1982:353).
Topic of this paper seem to like getting the influence of religions that are classified in the Abrahamic Religions Religion or Semitic, which in Hinduism is very difficult these three words are coupled, because different sources of Hindu theology with the teachings of theology of religions mentioned above.
Nevertheless this paper attempts to set forth the source, the story or the meaning of the term or terms above.
Piśaca, giants, and Asuras
As explained above, in the Sanskrit term or word is not known devil (satan). The word is apparently derived from the Arabic (the devil) or Hebrew (satan), whose meaning is very close or similar to the word paiśaca, giants, and asuras. The word devil (satan) in The Student's Home-Sanskrit (Apte, 1987:408) is paiśaca (masculinum) and paiśacī (femininum), paiśacagraṇī, paiśacanātha.
In the Rigveda (I.133.5) is called with the name being in the Atharvaveda paiśacī (II.18.4; IV.20.6, 9; IV.36.4; IV.37.10; V.29.4.5.14; VI.32.2; VIII.2.12; XII .1.50), meaning the same as in the Rigveda, the name of a group of giants. Inside Taittirī yes Samhita (II.4.1.1, also in Kāṭhaka Samhita XXXVII.14) they are associated with the giants and asuras hostile to the gods, humans, and the ancestors. In the Atharvaveda (V.25.9) kravyād they described as meaning 'eater of raw meat', which probably implies that the etymology of the word paiśaca. It is quite possible, that paiśaca as revealed by Grierson, is the enemy of man, such as indigenous in the West Sea, which until the end of the period known as raw meat eaters (not necessarily called cannibals, eating human flesh but in a series of rituals). Similarly, although not all, seem to paiśaca originally meant 'the devil', which looks like a native tribe, it was shown by the identity dicemohkan. One branch of science called paiśacavidyā popular emerged in the late Vedic age, were found in the book Gopatha Brahmana (I.1.10) (Macdonell & Keith, II, 1982:533).
Inside the Purana scriptures, paiśaca described as follows. Malevolent creature is the embodiment of evil. Any person, anywhere on earth, since the new occurrence of the universe has come to believe that evil spirits. According to the Mahabharata (Ādiparva I) paiśaca a creation of Brahma. In the early days of Brahma created 18 led by Daksha Prajapati, Gandharvas, and Paiśaca. Just as in the Mahabharata, the Puranas scriptures is also a creation of Brahma. Paiśaca is the instigator of all forms of crime and play an important role in the books Purana and Mahabharata. Paiśaca lived in the palace of the god Kubera and worship Him (Sabhāparva XI.49). Gokarṇatī rtha Paiśaca live in and worship the god Siva (Vanaparva LXXXV.25). Paiśaca was the leader of evil spirits. Let ci and Rsi Rsi like he created the evil spirits (Vanaparva CCLXXII.46). Drink the blood and the food is paiśaca are meat (Droṇaparva L.9).
The Bhuta (evil spirits) made their king Ravana (Vanaparva CCLXXV.88). In Bhāratayuddha war, a giant horse that pulled the train is the paiśaca Alambuṣa (Droṇaparva CLXVII.38). Paiśaca Karna and he fought against pro help Ghaṭotkaca (Droṇaparva CLXXV.109). Arjuna defeated paiśaca when the forest fire Khāndava (Karṇaparva XXXVII.37). Paiśaca appeared when the battle Arjuna with Karna (Karṇaparva XXXVII.50). Paiśaca Parameśvara worship Goddess Parvati and was meditating on a mountaintop Muñjavān (Aśvamedhaparva VIII.5). During the war many paiśaca Bhāratayuddha transformed into a king (Aśramavāsikaparva XXXI.6) (Mani, 1989:590).
In the Old Javanese literature written by paiśāca paiśaca said that means not so much with meaning in Vedic and Sanskrit literature, namely a kind of supernatural beings, perhaps so called because of his love of meat (Pisa to piśita) or because the color is yellowish; devil , demons, giants, jinns, which means being malicious or spiteful. Inside Ādiparva (30) stated: San Mṛgi makānak piśāca Gana Bhuta ........; this word can also be found in Bhīṣmaparva 109; Agastyaparva 378, 385; Ramayan 8128; 3.20; 23:29; Sumanasantaka 147.10; Sutasoma 125.11 ( Zoetmulder II, 1995:826).
Based on the above description, then in the Vedic scriptures, Puranas scriptures, Satan can be identified with paiśaca, Bhuta, giant, daitya, and asuras who incite or encourage crime, it can permeate every person and even transformed into a king as a leader a country, and others.
Sin, Papa, and have
Sin, Papa, and got the three pieces that word seems somehow related. Sin and daddy or papa, in English, translated into the word sin, and in Sanskrit is pāpam, pātakam, kalmaṣam, duritam, agham, duṣkṛam, vṛjinam, aṁhas, kilbiṣam, etc. (Apte, 1987:427). Those words in Indonesian, translated with the word sin is synonymous with sin in Sanskrit. Contrary to the words sin and Papa in Sanskrit is a word that has merit in English translation. Other equivalent word in Sanskrit is guṇaḥ, yogyata, pātrata, utkarṣa, puṇyam, dharma, śreṣṭhata, viśeṣaḥ, sukṛtam, śreyas (Apte, 1987:286).
In the Old Javanese literature, the word sin means that: (1) sins, errors, violations; (adj.) guilty. See also the term daṇḍadoṣa, guṇadoṣa, nirdoṣa, paridoṣa, sadoṣa, sthānadoṣa, sodoṣa. Terminology is contained in Virātaparva 1994; Udyogaparva 103; Uttarakaṇḍa 25; 68; Ślokāntara 10.30; Arjuna Vivāha 35.6; Ghaṭotkacāśraya 38.3, 42.3; Bhomakavya and Harsavijaya Song 6:46 (Zoetmulder I, 1995:225).
Said Papa in Old Javanese contain a wider sense, namely: (1) sins, bad habits, evil, guilt, penalty / punishment for sin. This terminology can be found on Ādiparva 47; 81; Udyogaparva 9, Brāhmāṇḍapurāṇa 52; Ramayana; Sutasoma 34.8: nora dada dada caddy nin son atiduṣṭa yayah rin. (2) misfortune, affliction, difficulty, difficulties, unpleasant circumstances, misery. Can be found in Virātaparva 75; manahên papa; Agastyaparva 366; Arjuna Vivāha 9.16: lêhêṅa also ri n pêjah saka dada dada anahên iran opponent lara.Smaradahana 8.24, (3) bad, bad, bad, bad, wretched, miserable, miserable, people evil, criminals, sinners.
See also: atipāpa, Maha papa, mahātipāpa.Virātaparva 31; Bhīṣmaparva 111; Uttarakaṇḍa 44; Sutasoma 35.7; Song Harsavijaya 3.95: dada kawêlas won hyun (Zoetmulder I, 1995:758).
Hinduism is basically a very conservative, and many rules used contained in Vedic scriptures and still effectively followed to routine activities of daily by millions of Hindus. Some of them are teaching Karmamārga (road work). Hindu religion like other religions, traditions, always reminded of the importance of an emphasis on the implementation of ethics and morality that are still preserved, but also always be improved. The idea of punishment and repentance against sin wide position in the life cycle of most people living Hindu.Upacara called saṁskāra shows that, not only attended by the members into the next life stage, but also develop their spiritual strength and to believe their personal needs ( Klostermaier, 1990:146).
Inside Bhasmajabalopanisad (165), which represents the character Śaivaistik Upanishads, explained the reward to those who take the attributes (like) associated with this sekta, among tripuṇḍra, which are three parallel lines smeared on their foreheads as a form of homage to the god Siva made of ash. In the Upanishad is explained about the virtue and chastity penggunanan ash (vibhuti) made from cow dung, and how the ash is used.
"To the Brahmin wearing bhasma (ash) is good and right behavior. Without using these signs, one can not drink or do something. He should use the signs (of ash) was followed by the Gayatri-mantra pronunciation or present offerings at the sacred fire. By using the signs that someone walking on the right path to destroy all sins and attain salvation (Moksha) ... .. He uses the signs from the ashes in the morning right, the concerned will be freed from all sins committed the previous night, including the sin that comes for stealing gold. He is doing (of sin) in the day and meditating on the sun, freed from sin due to an intoxicating drink, steal the gold, kill the Brahmin, killed a cow, kill a horse, killing the teacher, and killed the father and mother. By pleading protection through holy ash three times a day, he received a reward from learning the Vedas, he received glory (good service) because purify themselves in the entire 35 000 rthan starch (temple where the holy water), he achieved perfection in life "(Klostermaier, 1990: 153).
In the book Chāndogya Upanisad (V.10.9-10) stated that: "He who steals gold, who drinks, who does not salute his teacher's bed, he who kills Brahmana, four of them fall into sin (mahāpātaka), and the The fifth is an associate with them. However, people who are not tainted by the crimes, even though iam hanging out with such a person. He became a pure, clean, to reach the world of virtue (puṇyaloka), he who knows this, so he knows it "(Radhakrishan, 1990:434).
Furthermore Manusmṛti (VIII.381) states: "There is no greater crime than killing Brahmins act, because it should not occasionally occur in the liver to make it" (Pudja & Sudharta, 2004:429). In the same book (VIII.350-251) stated:
"Someone should kill a killer, without a doubt that with the intent to kill if he was a teacher, children, old people, or a Brahmin who expert in the Vedas.
By killing an assassin, the murderer did not do wrong (sin), does he do in public or openly in the matter of anger against anger (Pudja & Sudharta, 2004:422). Inside Vaśiṣtha Dharmasūtra
(III.15-18) stated that a man who committed murder against perpetrators sad ātatāyi (ātatāyin) then the killer was not deemed to sin (Kane, II.1, 1974:149).
Inside Bhagavadgītā (XVI.21) mentioned the existence of three gates of hell which is a sin or papa who delivered to the three gates of hell, namely: Kama (Moha), lobha, and krodha. Third bad deeds (pāpakṛt) a papa or sin that should be avoided by everyone, especially those who want to succeed on the path of spiritual (Tri surname).
Book Ślokāntara 75-78 distinguishes four kinds of sin, ie sin banner, sin upapātaka, mahāpātaka sin, and sin, respectively atipātaka called small sins, the sins of the medium, a great sin, and the greatest sin, respectively as follows: (1) sin banner include: bhrunahā, abortionist, puruṣaghna, killing other human beings, such as writers and tycoons, kanyācora, run girl by force, agrayajaka, which precedes mating older brother, (2) Sin upapātaka include: govadha, killing cattle, yuwatī vadha, killing a young woman, bālavadha, killing children, vṛddhavadha, killing parents, āgāravadha, burning houses and their inhabitants. (3) Sin mahāpātaka, including: brāhmavadha, kill the Brahmin, surāpāna, drink alcohol, or who memabukan, suvarṇasteya, stealing gold, kanyāvighna, raping a girl until she was dead, guruvadha, killing teacher. (4) Sin atipātaka, including: svaputrī bhajana, raping his own daughter, matṛbhajana, raping his own mother, and liṅgagrahaṇa, damaging the shrine or place of worship (Sudharta, 2003:252-259).
Similarly Ślokāntara book which is in the form of teaching morality and translations of Sanskrit texts in ancient Javanese language. More about have can be explained as follows. Have said, in English, is the equivalent of merit in Sanskrit, among others: in order, yogyata, utkarṣa, śreṣṭhatā, dharma, sukṛtam, śreyaḥ, and similar to that (Apte, 1987:286).
Inside Manavadharmaśāstra or Manusmṛti (XII.105-106) stated:
"Someone who wants to obtain the purification of the dharma (dharmaśuddhi) should have mastered the various branches of science. Only those who master the 'tarka' (the ability to analyze things) and not mempertentangan Vedic literature (Vedaśāstra) with the teachings of the Vedic scriptures, which is the dharma teachings taught by the RSI, who will master the dharma, not the other. " Further in the book of the same (IV.175-176) also
stated: "Therefore, one should always have fun implementing kebenaraan, obedient to the teachings of the holy (Veda), laudable act, as a noble, sacred heart always ... ... An act that if in the end does not give happiness and strongly condemned in this world (lokavikruṣṭha) was not the Dharma, and should be abandoned. " The same is also disclosed in Yajñavalkya Smriti (VI.156).
Next on the mastery of the sacred teachings of the Vedas, Sri Kṛṣṇa in Bhagavadgītā (XVI.24) states: "Therefore, make holy book into the handle of your life to determine what to do and what not to do. By knowing the sacred teachings (Vedas) is, will you be doing work in this world. " Explanation is in line with the translation of the mantra of the Brahmans Śatapatha (XI.5.7.1) follows.
"Learning and broadcast the sacred teachings Veda.Dia who know this to mind centered. He did not become slaves to lust. His wish will come true, and he lived to enjoy happiness. Indeed he became a healer herself. Himself controlled, full of bhakti, with a wise mind. He reached kemashyuran and do good in this world. " Based on these excerpts, it is clear to us that all the sacred teachings of the Vedas should be used as guidelines virtue (have) in life and this life.
Śapatha (Curse)
As already mentioned in the introduction, or Śapatha Sapa said on oath that a curse and not in litigation, as stated in Rigveda X.87.15. This last notion seems to appear later, as indicated by the Atharvaveda III.9.5, IV.9.5; IV.18.7; IV.19.7, and VII.104.15 Rigveda, which states that Vasiṣṭha cursed and obtained a death when he committed the crime (voodoo people) , and death to its enemies if he did not do that.
About a curse or a person who suffered the curse, so much information can be found in the books Itihāsa (Ramayana and Mahabharata) and in the books of Purana. In the Ramayana there is ki work Vālmī ceritra Ahalya into stone goddess condemned by her own husband Mahārṣi Gautama, because the god Indra who came to the hermitage teased with manyamar as Mahārṣi Gautama himself. Ahalya free from the curse (pariśuddha) after Lord Rama feet touched the stone, and Ahalya back into the sacred (Mani, 1989:17). Similarly ceritra sons condemned by king Sagara Mahārṣi Kapila in the story of the decline of the river Ganga. Sons of king Sagara managed to achieve Moksha Mahārṣi after being washed in the holy Ganga water (Mani, 1989:17). Inside the Purana scriptures very much ceritra about curses, even the gods are also experiencing the same thing.
Vijayalakṣmī turned into Laṅkalakṣmī, because the curse of Brahma. Vijayalakṣmī is one of the guardians of wealth Lakshmi Brahma. One day, one out of the negligent conduct tugasnya.Dewa Brahma was very angry and cursed him, "You go to where Ravana and guard tower!". He humbly begged for pardon curse. Brahma said: "At the time of the incarnation of Lord Rama, a hero named Hanuman monkey will go to Lanka in search of Lord Rama's wife, who had been abducted by Ravana, and he'll hit you. At that time you will be freed from the curse and you'll be right back here! "According to him, Vijayalakṣmī born with the name Laṅkalakṣmī Lanka.
When Hanuman flies to Lanka, he stopped, and when it hit Hanuman fell to earth (his campaign Ramayana, Sundara Kanda) (Titib, 2004:184) A day devoted to Sang Hyang Brahma, Siva and begged his willingness to become his own son. Sang Hyang Siva was not pleased with the request. Siva was angry and cursed, "I will be your child. But I'll cut your face to-5 '. Since then Brahma has only four faces (Caturmukha) (Titib, 2004:199). So pretty much śapatha which can be found in the books of Purana.
Śapathaatau curse can be found not only in literature. In the inscriptions published by the good king in India, in the archipelago, including in Bali found information about the curse.
Even in the lontar Chronicle (ceritra-ceritra ancestors) in Bali found also that and are generally referred to with the same Bhi which also included a śapatha.Śapatha can be terminated with various ceremonies (rituals, such as prayaścitta, nilapati or daṇḍakalêpasan) and hermitage ( also include various forms of fasting) is done with diligence.
ŚIVARĀTRI (Spiritual Meaning and Daily Application)
"Among the various Brata, visiting holy places, giving the fund have such expensive precious stones (gold and jewels), performing various types of Yajna ceremony, various kinds of tapas (asceticism) and do various activities of Japa (say over and over again-names His mantra for the worship or glory), it was not there that exceeded the primacy Brata Śivarātri. So Brata Śivarātri virtue, this should always be carried out by Brata
those who want safety and keberutungan. Brata Śivarātri is
Brata very noble, majestic kesejahtraan and can provide spiritual and physical happiness (Shastri, Siva Purana, KOTI Rudrasamhita, XL.
99-101, vol.3, Part III, p. 1438).
In line with the above statement, stating the primacy kakawin Śivarātri kalpa Brata Śivarātri like diwedarkan by Sang Hyang Siva as follows:
"Having someone able to perform mandatory as have I taught, kalahlah reward of all Yajna ceremony, do penance and funds have likewise purify themselves to the holy places (patìrthan), in early incarnations, though a thousand million times and even enjoyed the standard (to account sin and Dad), but with the reward of this Śivarātri Brata, all the banner was gone. "
"Despite the really nasty, doing dirty deeds, kindness to hurt others, kill priests (holy men) also kills innocent people, arrogant and disrespectful to the teacher, kills baby
in the womb, the destitution that would be lost by doing Brata Śivarātri primary, so the virtue and elevation Brata (Śivarātri) that I sabdakan this "(Śivarātri kalpa, 37, 7-8).
History of the birth of the holiday Śivarātri explained through literary sources, either the source to the Vedas Smriti on the Upaveda (Itihasa and Purana), also a local source (Archipelago), European and Arab Ancient sources. From these sources, the construction (shape) and the value Śivarātri clearly illustrated by the Vedas, which is the main vrata and perfect execution, although the embodiment does not require a means of diverse and simple. This can be seen in the following descriptions.
Literary sources
Itihasa
In Itihasa, Śivarātri contained in the Mahabharata, Santi Parva namely, in the episode when Bhishma was lying on his bow of Arjuna children, waiting for death, as she discusses dharma, refers to a celebration by the king Almighty Śivarātri Citrabhanu, king of the dynasty Iksvaku Jambudvipa. King Citrabhanu with his wife doing on the day Maha upavasa Śivarātri. Rsi Astavakra asked: "O king, why are you guys doing today upavasa? The king awarded the memory of previous punarbhawa, and he explained to the rsi.
"In a previous life I was a hunter in Varanasi named Susvara. My habit was to kill and sell birds and other animals. One day I was hunting in the woods, I caught a deer, but hurried dark days. I can not go home, the deer was kuikat in a tree.
Then I climbed a tree bilva. Since I was hungry and thirsty, I could not sleep. I thought of my poor wife a child at home, waiting for me to go home with hunger and anxiety. To spend the night, I pluck the leaves bilva and dropped to the ground.
"It was near dawn, I went back home and sell the deer, then buy food for my family. When will eat a meal to end puasaku, a stranger came asking for food. I served him first, and then I took my food.
"At the time of death, I saw the runner Deva Siva, they picked me to be brought to Siva. I just realized that I had accidentally made the sacred cult of Siva, on the day Śivarātri. They told me that there linggam under the tree. Leaves are dropping fell right on top of that linggam. wept tears upon my family fell on linggam and clean it. And I have been fasting all day and night. I have unwittingly worships the Almighty. I live together with Him and enjoy the Divine kebahagiaann forever. I now born as Citrabhanu.
Purana
Śivarātri also contained in-purana purana, as follows:
1. Siva Purana (part Jnanasamhita).
This section contains a conversation between Suta with the RSI, outlines the importance of ceremonies Śivarātri. Someone named Rurudruha very cruel, but after conducting vrata Śivarātri finally became aware of the cruelty and superficiality of his mind. In the Siva Purana also mention that for those who fasted day and night on this day and worship the Supreme Siva Śivarātri with bilva leaves, will achieve closeness with Siva. They are doing this vrata for 12 years, stated that they will become a Gana of Siva's bodyguard.
2. Skanda Purana (part Kedarakanda).
In the section of the Skanda Purana Kedarakanda among others, includes a conversation between Lomasa with the rsi. Rsi Lomasa told about the Fun of evil, murderers of all creatures, to kill the Brahmins, finally able to understand and appreciate what is called "truth" In this purana described about the origin of these Śivarātri ceremony. In the Skanda Purana also told the story of a hunter who is identical with the story of a hunter in the Santi Parva.
3. Garuda Purana (part Acarakanda).
This section contains a brief description about Śivarātri, we are told that Parvati asked about the most important Brata. Siva describes the implementation Śivarātri vrata. A king named Sudarasenaka go hunting in the woods with a dog. Series of even this story is no different with the story of a hunter on top.
4. Padma Purana (part Uttarakanda).
This section includes a conversation with the king Dileepa Vasistha. Vasistha told that Śivarātri is a very major vrata, between the months of Magha and Palghuna. In the Padma Purana, the hunter named Nisadha. Thanks vrata Śivarātri did got him into Siva Loka.
Local Resources
Old Javanese sources is kakawin Śivarātri kalpa (better known in the community kakawin Lubdhaka), works mahakawi Tanakung mpu.
This work was sourced from the Padma Purana. Description of Śivarātri also found in palm-Brata Aji and a number of literary works and geguritan Lubdhaka chant. Mpu Tanakung authored kakawin Śivarātri kalpa at the end of the Majapahit era (1447 AD).
European Sources
In European sources have described about what is called vrata Zuiverasiri (Śivarātri). Vrata was conducted in February, was associated with the story of a hunter named Give that because the benighted in the woods and climbed into the tree Cuola (Bilva). Overnight he strummed a tree picking leaves without realizing that what has been tossed to the Zuivelingga (Śivalingga) under the tree. Finally the hunter gets a gift from Ixora (Isvara).
Ancient Arabic sources
In addition to European sources also found a description of the worship of Siva Mahadeva in the book Sayar-ul Okul, a book which contains the ontology of the Ancient Arabic poetry; composition Asmai Abu Amir, who is venerated as the Arab Kalidasanya. It contains a poem by Umar ibn al-Hassam, a great poet whose works are also rated as the best work in a symposium which is usually held in the annual celebration Okaz (according to Prof.. Oberai, Śivarātri in Arabic at the time of the ancient Arabs, called Okaz or Sabhebarat ). In his article, titled "Influence of Indian Culture on Arabia, Oberai stating that information.
On the other hand, Oberai also provide information that later on after a certain incident in Mecca, the term was changed to Śivarātri Shabe Barat.
This poem contains the following:
"People who spend their lives for things that are kenafsuan, if in the end he became conscious and want to return to the road provided a moral path in that direction. Although he once adored Mahadeva only he could get the highest position in the" truth. "
Śivarātri Why on Forced Krsna Caturdasi
"Thus, ruled by the moon tonight. Months have sixteen at the time or small parts. Every day when the moon shrinks, berkuranglah one small part to the moon disappeared entirely new moon at night. Having looked Part of it every day, to complete the month the full moon. The Moon is a deity that controls the heating of the mind and feelings of the heart. In Chess Veda in prayer Purusa Sukta 'Candramā manaso jāthah'. From Manas (mind) Purusha (God) arose months. There is a close exciting attraction between the mind and the moon Both can suffer setbacks or progress. Susutnya moon is a symbol susutnya thoughts and feelings of the heart, because your thoughts and feelings of the heart controlled, reduced finally destroyed. All sadhana aimed at this. Manohara, thoughts and feelings of the heart must be killed, so that the virtual can be destroyed and unspeakable reality. Every day for two weeks when the moon was darkened, the moon, and symbolically peer inside the human imbangnya ie 'manas' shrink and disappear in part, its strength decreases, and finally on the night of the fourteenth, Chaturdasi, the rest just a little. If the that day a sadhakas trying harder, then the remaining small rose can be eliminated and attained Manonigraha (mastery of your thoughts and feelings of the heart). Therefore Chaaturdasi from the dark called Siwaratri. Because the night was supposed to be used for Japa and Shiva without thinking of dhyana another question, whether eating or sleeping. Thus success is assured. And once a year on the eve Mahasiwaratri, recommended hold a special spiritual activity to what Savam (jasat or symbols of people who do not understand the true reality) into Śivam (blessed, good , divine) by getting rid of worthless things, which is called Manas. "
So the mind can be mastered, indrya-indryapun will be more malleable and true happiness will be achieved. Wrhaspati Tattwa teaches there three ways to reach moksa, namely:
1. Jnanabhyadreka
mean street knowledge of all tattwa.
2. Indriyayogamaarga
indrya means of control over the road to escape from all indrya or not enjoying indrya.
3. Trsnadosaksaya
it means destroying the fruit of good and bad deeds or work without tying themselves to the work.
Spiritual Meaning
From the story of King Citrabhanu, we may understand its spiritual meaning, as follows.
1. Captured prey animal is the symbol of lust, anger, greed, envy and hatred. Forests that are referred to are the four kinds of thoughts, the subconscious, intellect, ego and mind. In the mind "animals" that roam freely, they must be hunted down and defeated and captured or killed. Hunters pursue the beast is a yogi.
2. Hunter's name was "Susvara" which means rhythmic melodic and fun. If someone has implemented Yama and Niyama and has conquered nature of evil: and he is a yogi. Signs, beaming, glowing, soft-spoken. This is described in the Upanishads Svetasvatara.
Hunter or the Yogi had for years been conducting yoga and has achieved the first stage, so named Susvara.
3. The hunter was born in Varanasi. Yogis call ajna disc with Varanasi. This is the central point between the eyebrows, which is the confluence of three nerve currents, namely Ida, pingala and Susumna. A sadhakas advised to concentrate on this point to help conquer the desires and evil qualities; found on him, like anger and so on.
4. Bilva leaf has three leaves in one stalk, describing the spine, which Ida, pingala and Sumsumna; which is an area of activity of the moon, sun and fire, known as the three eyes of Siva. Rise to the top of the tree states rising kundalini sakti power, ranging from the lowest nerve, namely ajna muladhara to the chakras.
5. Binding deer hunters prey on a tree branch, this means he has managed to control and calm the mind. He was heading stage Yama, Niyama, etc. pratyahara. In the tree he perform concentration and meditation, when he fell asleep, then he lost consciousness, so he stayed awake.
6. His wife and child is a symbol of this world. People who seek blessings of God, must have love, compassion to embrace each other. Tears trickled signifies universal love, without love of universal man will never get the blessing of God. In yoga without the blessing of God, there will never be enlightened. In the early stages, we must try to understand the minds of all living things, and love his neighbor. With this the stage of samadhi will be achieved.
7. Without conscious hunter bilva dropping leaves, it means he does not think about anything else, because its activity was focused on the third pulse. He did not sleep all night, it signifies that he has entered the fourth state that is turiya or super consciousness. Under these circumstances he was turiya see linggam Siva in the form of inner light, that means he has the divine vision, and has created the Siva in him.
8. Hunters go home and give food to an unfamiliar stranger. The stranger is the hunter himself who has turned into a new man.
9. Food is meant is the feeling of joy and sorrow that has been omitted on the previous night. But he did not spend it all, there are still remaining, although only slightly. This is why he was reborn as a king Citrabhanu, although he has gone to nature Siva; but not enough to prevent punarbhawanya.
Actualization Brata Śivarātri
Two great forces of nature that affect humans, namely the nature of rajas (the dynamic) and Tamas (that is slow and stupid). Vrata Śivarātri help control it. Throughout the day, used to worship the lotus feet of the Almighty. Worship of God that is sustainable requires the devotees to remain in the place of worship. In this holy place, mind control, evil qualities like lust, anger, jealousy, arising from the nature of rajas, can be subdued. The devotees did not sleep during the night, so was also able to control the nature of Tamas.
Each three-hour worship at the Siva linggam done. Vrata Śivarātri is perfect. Siwaratri as the evening worship of Siva is also associated with the celebration of the union of Siva with Parvati is his magic.
Brata means sacred oath, the implementation of the sacred oath or holy determination. Henceforth, we call it execution Śivarātri Brata. As mentioned previously, the implementation of mandatory Śivarātri aims to eliminate or
eliminate the sins, erode our sins. Another stated that
Brata Śivarātri implementation is also significant as the giver of Mukti Bhukti.
Bhukti means worldly pleasures, worldly gratifications.
Worldly pleasures that could be given, we can get through the implementation of mandatory Śivarātri.
Implementation Brata Śivarātri can also give gifts to people mukti or liberation from worldly bondage.
Mona: do not speak the things which are not good and not really changed with berjapa to God (Siva), because the Japa Yajna is the key: "Mahaṛṣinam bhṛgur aham, Giram asmy ekam akśaram, Japa-yajño Yajñanam smi, Sthavaranaṁ himalayaḥ"-Among mahaṛṣi I was Bhṛgu; between the sacred words I was Oṁkāra; among Japa Yajna is the mantra I; between objects do not move I am the Himalayas. Bhagavadgītā X.25.
Upavasa / Vrata: controlling the food and beverage and rajasik tamasik sattvik with both types of foods and how to get it. Fasting can also be done by reducing the cost of food and water rations, the excess is used to provide food and drink of the indigent (matṛdeva bhava, bhava pitṛ Deva, Deva athīti bhava, bhava daridra Deva)
Jagra: controlling the mind, speech and behavior in order to keep the awareness that each entity covered by the Lord of life, and moves according to the dharma and karma, so there is no right for people to exploit even let alone blame meyakitinya with egoism. (Visva virāt svarūpa ... īsvara sarva bhūtanam). With this awareness of the holiness and love will flourish Brata Śivarātri Implementation will once fitted, will further help us to get a special blessing from the god Siva Śivarātri if the implementation of this celebration we are directed to the purpose of confining themselves, self-control, "mulat sarira" make amends -fixes to the inside, see the shortcomings in ourselves, see / weigh more or less us, if we advance, we advance is what steps, if we retreat, our retreat how kilometers to the rear.
Frankly we should judge ourselves on this Śivarātri Brata. That's what we can do.
Om Om Śāntih Śāntih Śāntih (always in peace)
those who want safety and keberutungan. Brata Śivarātri is
Brata very noble, majestic kesejahtraan and can provide spiritual and physical happiness (Shastri, Siva Purana, KOTI Rudrasamhita, XL.
99-101, vol.3, Part III, p. 1438).
In line with the above statement, stating the primacy kakawin Śivarātri kalpa Brata Śivarātri like diwedarkan by Sang Hyang Siva as follows:
"Having someone able to perform mandatory as have I taught, kalahlah reward of all Yajna ceremony, do penance and funds have likewise purify themselves to the holy places (patìrthan), in early incarnations, though a thousand million times and even enjoyed the standard (to account sin and Dad), but with the reward of this Śivarātri Brata, all the banner was gone. "
"Despite the really nasty, doing dirty deeds, kindness to hurt others, kill priests (holy men) also kills innocent people, arrogant and disrespectful to the teacher, kills baby
in the womb, the destitution that would be lost by doing Brata Śivarātri primary, so the virtue and elevation Brata (Śivarātri) that I sabdakan this "(Śivarātri kalpa, 37, 7-8).
History of the birth of the holiday Śivarātri explained through literary sources, either the source to the Vedas Smriti on the Upaveda (Itihasa and Purana), also a local source (Archipelago), European and Arab Ancient sources. From these sources, the construction (shape) and the value Śivarātri clearly illustrated by the Vedas, which is the main vrata and perfect execution, although the embodiment does not require a means of diverse and simple. This can be seen in the following descriptions.
Literary sources
Itihasa
In Itihasa, Śivarātri contained in the Mahabharata, Santi Parva namely, in the episode when Bhishma was lying on his bow of Arjuna children, waiting for death, as she discusses dharma, refers to a celebration by the king Almighty Śivarātri Citrabhanu, king of the dynasty Iksvaku Jambudvipa. King Citrabhanu with his wife doing on the day Maha upavasa Śivarātri. Rsi Astavakra asked: "O king, why are you guys doing today upavasa? The king awarded the memory of previous punarbhawa, and he explained to the rsi.
"In a previous life I was a hunter in Varanasi named Susvara. My habit was to kill and sell birds and other animals. One day I was hunting in the woods, I caught a deer, but hurried dark days. I can not go home, the deer was kuikat in a tree.
Then I climbed a tree bilva. Since I was hungry and thirsty, I could not sleep. I thought of my poor wife a child at home, waiting for me to go home with hunger and anxiety. To spend the night, I pluck the leaves bilva and dropped to the ground.
"It was near dawn, I went back home and sell the deer, then buy food for my family. When will eat a meal to end puasaku, a stranger came asking for food. I served him first, and then I took my food.
"At the time of death, I saw the runner Deva Siva, they picked me to be brought to Siva. I just realized that I had accidentally made the sacred cult of Siva, on the day Śivarātri. They told me that there linggam under the tree. Leaves are dropping fell right on top of that linggam. wept tears upon my family fell on linggam and clean it. And I have been fasting all day and night. I have unwittingly worships the Almighty. I live together with Him and enjoy the Divine kebahagiaann forever. I now born as Citrabhanu.
Purana
Śivarātri also contained in-purana purana, as follows:
1. Siva Purana (part Jnanasamhita).
This section contains a conversation between Suta with the RSI, outlines the importance of ceremonies Śivarātri. Someone named Rurudruha very cruel, but after conducting vrata Śivarātri finally became aware of the cruelty and superficiality of his mind. In the Siva Purana also mention that for those who fasted day and night on this day and worship the Supreme Siva Śivarātri with bilva leaves, will achieve closeness with Siva. They are doing this vrata for 12 years, stated that they will become a Gana of Siva's bodyguard.
2. Skanda Purana (part Kedarakanda).
In the section of the Skanda Purana Kedarakanda among others, includes a conversation between Lomasa with the rsi. Rsi Lomasa told about the Fun of evil, murderers of all creatures, to kill the Brahmins, finally able to understand and appreciate what is called "truth" In this purana described about the origin of these Śivarātri ceremony. In the Skanda Purana also told the story of a hunter who is identical with the story of a hunter in the Santi Parva.
3. Garuda Purana (part Acarakanda).
This section contains a brief description about Śivarātri, we are told that Parvati asked about the most important Brata. Siva describes the implementation Śivarātri vrata. A king named Sudarasenaka go hunting in the woods with a dog. Series of even this story is no different with the story of a hunter on top.
4. Padma Purana (part Uttarakanda).
This section includes a conversation with the king Dileepa Vasistha. Vasistha told that Śivarātri is a very major vrata, between the months of Magha and Palghuna. In the Padma Purana, the hunter named Nisadha. Thanks vrata Śivarātri did got him into Siva Loka.
Local Resources
Old Javanese sources is kakawin Śivarātri kalpa (better known in the community kakawin Lubdhaka), works mahakawi Tanakung mpu.
This work was sourced from the Padma Purana. Description of Śivarātri also found in palm-Brata Aji and a number of literary works and geguritan Lubdhaka chant. Mpu Tanakung authored kakawin Śivarātri kalpa at the end of the Majapahit era (1447 AD).
European Sources
In European sources have described about what is called vrata Zuiverasiri (Śivarātri). Vrata was conducted in February, was associated with the story of a hunter named Give that because the benighted in the woods and climbed into the tree Cuola (Bilva). Overnight he strummed a tree picking leaves without realizing that what has been tossed to the Zuivelingga (Śivalingga) under the tree. Finally the hunter gets a gift from Ixora (Isvara).
Ancient Arabic sources
In addition to European sources also found a description of the worship of Siva Mahadeva in the book Sayar-ul Okul, a book which contains the ontology of the Ancient Arabic poetry; composition Asmai Abu Amir, who is venerated as the Arab Kalidasanya. It contains a poem by Umar ibn al-Hassam, a great poet whose works are also rated as the best work in a symposium which is usually held in the annual celebration Okaz (according to Prof.. Oberai, Śivarātri in Arabic at the time of the ancient Arabs, called Okaz or Sabhebarat ). In his article, titled "Influence of Indian Culture on Arabia, Oberai stating that information.
On the other hand, Oberai also provide information that later on after a certain incident in Mecca, the term was changed to Śivarātri Shabe Barat.
This poem contains the following:
"People who spend their lives for things that are kenafsuan, if in the end he became conscious and want to return to the road provided a moral path in that direction. Although he once adored Mahadeva only he could get the highest position in the" truth. "
Śivarātri Why on Forced Krsna Caturdasi
"Thus, ruled by the moon tonight. Months have sixteen at the time or small parts. Every day when the moon shrinks, berkuranglah one small part to the moon disappeared entirely new moon at night. Having looked Part of it every day, to complete the month the full moon. The Moon is a deity that controls the heating of the mind and feelings of the heart. In Chess Veda in prayer Purusa Sukta 'Candramā manaso jāthah'. From Manas (mind) Purusha (God) arose months. There is a close exciting attraction between the mind and the moon Both can suffer setbacks or progress. Susutnya moon is a symbol susutnya thoughts and feelings of the heart, because your thoughts and feelings of the heart controlled, reduced finally destroyed. All sadhana aimed at this. Manohara, thoughts and feelings of the heart must be killed, so that the virtual can be destroyed and unspeakable reality. Every day for two weeks when the moon was darkened, the moon, and symbolically peer inside the human imbangnya ie 'manas' shrink and disappear in part, its strength decreases, and finally on the night of the fourteenth, Chaturdasi, the rest just a little. If the that day a sadhakas trying harder, then the remaining small rose can be eliminated and attained Manonigraha (mastery of your thoughts and feelings of the heart). Therefore Chaaturdasi from the dark called Siwaratri. Because the night was supposed to be used for Japa and Shiva without thinking of dhyana another question, whether eating or sleeping. Thus success is assured. And once a year on the eve Mahasiwaratri, recommended hold a special spiritual activity to what Savam (jasat or symbols of people who do not understand the true reality) into Śivam (blessed, good , divine) by getting rid of worthless things, which is called Manas. "
So the mind can be mastered, indrya-indryapun will be more malleable and true happiness will be achieved. Wrhaspati Tattwa teaches there three ways to reach moksa, namely:
1. Jnanabhyadreka
mean street knowledge of all tattwa.
2. Indriyayogamaarga
indrya means of control over the road to escape from all indrya or not enjoying indrya.
3. Trsnadosaksaya
it means destroying the fruit of good and bad deeds or work without tying themselves to the work.
Spiritual Meaning
From the story of King Citrabhanu, we may understand its spiritual meaning, as follows.
1. Captured prey animal is the symbol of lust, anger, greed, envy and hatred. Forests that are referred to are the four kinds of thoughts, the subconscious, intellect, ego and mind. In the mind "animals" that roam freely, they must be hunted down and defeated and captured or killed. Hunters pursue the beast is a yogi.
2. Hunter's name was "Susvara" which means rhythmic melodic and fun. If someone has implemented Yama and Niyama and has conquered nature of evil: and he is a yogi. Signs, beaming, glowing, soft-spoken. This is described in the Upanishads Svetasvatara.
Hunter or the Yogi had for years been conducting yoga and has achieved the first stage, so named Susvara.
3. The hunter was born in Varanasi. Yogis call ajna disc with Varanasi. This is the central point between the eyebrows, which is the confluence of three nerve currents, namely Ida, pingala and Susumna. A sadhakas advised to concentrate on this point to help conquer the desires and evil qualities; found on him, like anger and so on.
4. Bilva leaf has three leaves in one stalk, describing the spine, which Ida, pingala and Sumsumna; which is an area of activity of the moon, sun and fire, known as the three eyes of Siva. Rise to the top of the tree states rising kundalini sakti power, ranging from the lowest nerve, namely ajna muladhara to the chakras.
5. Binding deer hunters prey on a tree branch, this means he has managed to control and calm the mind. He was heading stage Yama, Niyama, etc. pratyahara. In the tree he perform concentration and meditation, when he fell asleep, then he lost consciousness, so he stayed awake.
6. His wife and child is a symbol of this world. People who seek blessings of God, must have love, compassion to embrace each other. Tears trickled signifies universal love, without love of universal man will never get the blessing of God. In yoga without the blessing of God, there will never be enlightened. In the early stages, we must try to understand the minds of all living things, and love his neighbor. With this the stage of samadhi will be achieved.
7. Without conscious hunter bilva dropping leaves, it means he does not think about anything else, because its activity was focused on the third pulse. He did not sleep all night, it signifies that he has entered the fourth state that is turiya or super consciousness. Under these circumstances he was turiya see linggam Siva in the form of inner light, that means he has the divine vision, and has created the Siva in him.
8. Hunters go home and give food to an unfamiliar stranger. The stranger is the hunter himself who has turned into a new man.
9. Food is meant is the feeling of joy and sorrow that has been omitted on the previous night. But he did not spend it all, there are still remaining, although only slightly. This is why he was reborn as a king Citrabhanu, although he has gone to nature Siva; but not enough to prevent punarbhawanya.
Actualization Brata Śivarātri
Two great forces of nature that affect humans, namely the nature of rajas (the dynamic) and Tamas (that is slow and stupid). Vrata Śivarātri help control it. Throughout the day, used to worship the lotus feet of the Almighty. Worship of God that is sustainable requires the devotees to remain in the place of worship. In this holy place, mind control, evil qualities like lust, anger, jealousy, arising from the nature of rajas, can be subdued. The devotees did not sleep during the night, so was also able to control the nature of Tamas.
Each three-hour worship at the Siva linggam done. Vrata Śivarātri is perfect. Siwaratri as the evening worship of Siva is also associated with the celebration of the union of Siva with Parvati is his magic.
Brata means sacred oath, the implementation of the sacred oath or holy determination. Henceforth, we call it execution Śivarātri Brata. As mentioned previously, the implementation of mandatory Śivarātri aims to eliminate or
eliminate the sins, erode our sins. Another stated that
Brata Śivarātri implementation is also significant as the giver of Mukti Bhukti.
Bhukti means worldly pleasures, worldly gratifications.
Worldly pleasures that could be given, we can get through the implementation of mandatory Śivarātri.
Implementation Brata Śivarātri can also give gifts to people mukti or liberation from worldly bondage.
Mona: do not speak the things which are not good and not really changed with berjapa to God (Siva), because the Japa Yajna is the key: "Mahaṛṣinam bhṛgur aham, Giram asmy ekam akśaram, Japa-yajño Yajñanam smi, Sthavaranaṁ himalayaḥ"-Among mahaṛṣi I was Bhṛgu; between the sacred words I was Oṁkāra; among Japa Yajna is the mantra I; between objects do not move I am the Himalayas. Bhagavadgītā X.25.
Upavasa / Vrata: controlling the food and beverage and rajasik tamasik sattvik with both types of foods and how to get it. Fasting can also be done by reducing the cost of food and water rations, the excess is used to provide food and drink of the indigent (matṛdeva bhava, bhava pitṛ Deva, Deva athīti bhava, bhava daridra Deva)
Jagra: controlling the mind, speech and behavior in order to keep the awareness that each entity covered by the Lord of life, and moves according to the dharma and karma, so there is no right for people to exploit even let alone blame meyakitinya with egoism. (Visva virāt svarūpa ... īsvara sarva bhūtanam). With this awareness of the holiness and love will flourish Brata Śivarātri Implementation will once fitted, will further help us to get a special blessing from the god Siva Śivarātri if the implementation of this celebration we are directed to the purpose of confining themselves, self-control, "mulat sarira" make amends -fixes to the inside, see the shortcomings in ourselves, see / weigh more or less us, if we advance, we advance is what steps, if we retreat, our retreat how kilometers to the rear.
Frankly we should judge ourselves on this Śivarātri Brata. That's what we can do.
Om Om Śāntih Śāntih Śāntih (always in peace)
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