Pasek Tangkas - Arya Tangkas Kori Agung

Om AWIGHNAMASTU NAMOSIDDHAM, Terlebih dahulu, kami haturkan pangaksama mohon maaf sebesar - besarnya ke hadapan Ida Hyang Parama Kawi - Tuhan Yang Maha Esa serta Batara - Batari junjungan dan leluhur semuanya. Agar supaya, tatkala menceriterakan keberadaan para leluhur yang telah pulang ke Nirwana, kami terlepas dari kutuk dan neraka.

Pura Lempuyang
Pura Lempuyang (Lempuyang temple) is located on Lempuyang Mountain, Karangasem Regency, east Bali. The Balinese Hindu’s named it Sad Khayangan Agung Lempuyang Luhur, which is the place for Hyang Iswara and Hyang Agni Jaya. Puja Wali/ piodalan (sacred day) is held every six months, exactly on Umanis Galungan, Kamis (Thursday) wuku Dungulan, or the day after the Galungan ceremony. To go to Lempuyang temple from Denpasar, it is about 80 km, a 2 hour journey to the east. Along the way, you will see beautiful scenery, rice field panoramas and rivers. Lempuyang Temple contains a lot of mysteries from a long time ago, when Sang Hyang Pasupati recommended Hyang Gni Jaya together with Hyang Putra Jaya and Dewi Danuh to save Bali from disaster. Later, according to the villagers, as well as for praying, there are also people who come to Lempuyang Temple for other purposes, such as to recover from illnesses, avoid evil, and there are even politicians or officials who pray that their authority will be forever or to try to obtain a certain position. Usually they come in the middle of night, in order to avoid the public.
Balinese Temples
JBali is sometimes called the "Island of 10.000 Temples" (or "Island of the Gods") and this is not exaggerated. First of all, every village has at least three temples: the Pura Desa, where religious festivals are celebrated, the Pura Dalem for the Goddess of Death (this is the place where the funeral cremation rites start), and the Pura Puseh that is dedicated to the Gods of Heaven. Temples are everywhere, on the mountains and in the valleys, in the ricefields (they are small shrines for the Rice Goddess), and on the seaside, and every temple is different. The Balinese religion is still very much alive. Every morning you can somewhere in Bali see small or larger groups of girls and women bringing offerings to a temple and the important festivals are celebrated by everybody with large processions to the temple that are accompanied by gamelan musicians. The Balinese religion is based on Hinduism, but incorporates a lot of pre-Hindu, animist beliefs (primarily ancestor worship). In ancient times the founder of a village was revered as a god after his death by the village people. When the Hindu princes from Java occupied Bali (see ">Short Overview of the History of Bali) their form of worshipping their dead kings as gods came very close to the old Balinese ancestor worship. The many different gods of Bali (gods of Earth, Fire, Water, and Fertility) were now all viewed as different manifestations of the Trimurti, the Hindu trinity of Brahma, Vishnu, and the destroyer/creator Shiva.
Sacred keys and magic words to God. Many common Mantram are used in the original Sanskrit language. However it is of utmost importance to truly know and be fully aware of a Mantram's true spiritual meaning. To benefit from its true and Divine Power of freeing and healing you should know the true meaning and you should fully agree with its meaning and identify yourself with its meaning and Divine power. For that particular reason we prefer to use Mantram in your own language or a language you truly understand. The Divine power of any Mantram is completely free of the language the Mantram is used in. It is your intent - your inner attitude that frees the Divine magic power contained in every Mantram. Words are magic. Use words consciously and concentrated. Be aware of what you say and use your words - and thoughts - always with Love for the greatest spiritual result and benefit. Anything else - any other attitude - may give any different result - may be even detrimental to your spiritual goals and detrimental to your souls well-being !!! Be wise in the use of Mantram - choose the path of Love and Mantram of Love only and do it with all the power of your soul and heart to result in ONENESS in God. What ever you do with all the Divine power of your soul and heart is always enough to lead you to the final destination of ONENESS in God in Love. If at any time you put all at stake that you have, all your possession, all your power, all your Love, all you ever have created, collected, earned, including ALL your memories and turn it ALL to God with Love - in Love - then it ALWAYS is sufficient to open and pass through the door of Love to God.
Ongkara, or the Balinese Om, is one of the most sacred symbols in the Balinese culture, symbolising the universe and life itself.When Au Kara meets Ulu Candra, the romanization is not “Aung”, but “Om”. And the letter has a special name Ongkara This word is used almost everywhere in the text, as it is the symbol of God Himself. The most notable sentences using OM are the greetings: Om Swastiastu (May God blesses you), Om Şanti Şanti Şanti, Om (May peace be everywhere)
Gayatri Mantram
om bhur bwah swah tat sawitur warenyam bhargo dewasya dhimahi dyo yonah pracodayat
Kamis, 10 Juli 2008
The Vedas (Sanskrit वेद, véda, "knowledge") are a large corpus of texts originating in Ancient India. They form the oldest layer of Sanskrit literature[1] and the oldest sacred texts of Hinduism.[2]

According to Hindu tradition, the Vedas are apauruṣeya "not of human agency"[3], being supposed to have been directly revealed, and thus are called śruti ("what is heard").[4][5]. Vedic mantras are recited at Hindu prayers, religious functions and other auspicious occasions. The mystic dimensions and applications of these mantras as a way of obtaining the physical immortality was elaborated in Sri Aurobindo's Secret of the Veda[6]

The class of "Vedic texts" is aggregated around the four canonical Saṃhitās or Vedas proper, of which three (trayi) are related to the performance of yajna (sacrifice) in historical (Iron Age) Vedic religion:

  1. the Rigveda, containing hymns to be recited by the hotṛ or reciting priest;
  2. the Yajurveda, containing formulas to be recited by the adhvaryu or officiating priest;
  3. the Samaveda, containing formulas to be sung by the udgātṛ or chanting priest.

The fourth is the Atharvaveda, a collection of magical spells and healing or apotropaic charms and some speculative hymns used by the Brahmán priest [7].

Philosophies and sects that developed in the Indian subcontinent have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their scriptural authority are classified as "orthodox" (āstika). Other traditions, notably Buddhism and Jainism, though they are (like the vedanta) similarly concerned with liberation did not regard the Vedas as divine ordinances but rather human expositions of the sphere of higher spiritual knowledge, hence not sacrosanct. These groups are referred to by traditional Hindu texts as "heterodox" or "non-orthodox" (nāstika) schools.[8] In addition to Buddhism and Jainism, Sikhism also does not accept the authority of the Vedas.[9] [10]

The Four Vedas

The canonical division of the Vedas is fourfold (turīya) viz.,[26]

  1. Rig-Veda (RV)
  2. Yajur-Veda (YV, with the main division TS vs. VS)
  3. Sama-Veda (SV)
  4. Atharva-Veda (AV)

Of these, the first three were the principal original division, also called trayī, "the triple Vidyā", that is, "the triple sacred science" of reciting hymns (RV), performing sacrifices (YV), and chanting (SV).[27][28] This triplicity is so introduced in the Brahmanas (ShB, ABr and others), but the Rigveda is the older work of the three from which the other two borrow, next to their own independent Yajus, sorcery and speculative mantras.

Thus, the Mantras are properly of three forms: 1. Ric, which are verses of praise in metre, and intended for loud recitation; 2. Yajus, which are in prose, and intended for recitation in lower voice at sacrifices; 3. Sāman, which are in metre, and intended for singing at the Soma ceremonies.

The Yajurveda, Samaveda and Atharvaveda are independent collections of mantras and hymns intended as manuals for the Adhvaryu, Udgatr and Brahman priests respectively.

The Atharvaveda is the fourth Veda. Its status has occasionally been ambiguous, probably due to its use in sorcery and healing. However, it contains very old materials in early Vedic language. Manusmrti, which often speaks of the three Vedas, calling them trayam-brahma-sanātanam, "the triple eternal Veda". The Atharvaveda like the Rigveda, is a collection of original incantations, and other materials borrowing relatively little from the Rigveda. It has no direct relation to the solemn Shrauta sacrifices, except for the fact that the mostly silent Brahmán priest observes the procedures and uses Atharvaveda mantras to 'heal' it when mistakes have been made. Its recitation also produces long life, cures diseases, or effects the ruin of enemies.

Each of the four Vedas consists of the metrical Mantra or Samhita and the prose Brahmana part, giving discussions and directions for the detail of the ceremonies at which the Mantras were to be used and explanations of the legends connected with the Mantras and rituals. Both these portions are termed shruti (which tradition says to have been heard but not composed or written down by men). Each of the four Vedas seems to have passed to numerous Shakhas or schools, giving rise to various recensions of the text. They each have an Index or Anukramani, the principal work of this kind being the general Index or Sarvānukramaṇī.


Main article: Rigveda

The Rig-Veda Samhita is the oldest significant existent Indian text.[29] It is a collection of 1,028 Vedic Sanskrit hymns and 10,600 verses in all, organized into ten books (Sanskrit: mandalas).[30]Rigvedic deities.[31] The hymns are dedicated to

The books were composed by poets from different priestly groups over a period of some 500 years, which Avari dates as 1400 BCE to 900 BCE, if not earlier[32] According to Max Müller, based on internal evidence (philological and linguistic), the Rigveda was composed roughly between 1700–1100 BCE (the early Vedic period) in the Punjab (Sapta Sindhu) region of the Indian subcontinent.[33] Michael Witzel believes that the Rig Veda must have been composed more or less in the period 1450-1350 BCE, in the Greater Panjab, before the onset of the Iron Age.[34]

There are strong linguistic and cultural similarities between the Rigveda and the early Iranian Avesta, deriving from the Proto-Indo-Iranian times, often associated with the Andronovo culture; the earliest horse-drawn chariots were found at Andronovo sites in the Sintashta-Petrovka cultural area near the Ural mountains and date to ca. 2000 BCE.[35]


Main article: Yajurveda

The Yajur-Veda ("Veda of sacrificial formulas") consists of archaic prose mantras and also in part of verses borrowed and adapted from the Rig-Veda. Its purpose was practical, in that each mantra must accompany an action in sacrifice but, unlike the Sama-Veda, it was compiled to apply to all sacrificial rites, not merely the Soma offering. There are two major recensions of this Veda known as the "Black" and "White" Yajur-Veda. The origin and meaning of these designations are not very clear. The White Yajur-Veda contains only the verses and formulas (yajus) necessary for the sacrifice, while their discussion exist in a separate work, the Shatapatha Brahmana. It differs widely from the Black Yajurveda, which incorporates such discussions in the work itself, often immediately following the verses. Of the Black Yajurveda four major recensions survive (Maitrayani, Katha, Kapisthala-Katha, Taittiriya), all showing by and large the same arrangement, but differing in many other respects, notably in the individual discussion of the rituals but also in matters of phonology, accent, grammatical forms, syntax and choice of words.


Main article: Samaveda

The Sama-Veda (Sanskrit sāmaveda ) is the "Veda of melodies" or "Knowledge of melodies". The name of this Veda is from the Sanskrit word sāman which means a melody applied to metrical hymn or song of praise.[36] It consists of 1549 stanzas, taken entirely (except 78) from the Rig-Veda.[37] Like the Rigvedic stanzas in the Yajurveda, the Samans have been changed and adapted for use in singing. Some of the Rig-Veda verses are repeated more than once. Including repetitions, there are a total of 1875 verses numbered in the Sama-Veda recension translated by Griffith.[38] Two major recensions remain today, the Kauthuma/Ranayaniya and the Jaiminiya.

Its purpose was liturgical and practical, to serve as a songbook for the "singer" priests who took part in the liturgy. A priest who sings hymns from the Sama-Veda during a ritual is called an udgātṛ, a word derived from the Sanskrit root ud-gai ("to sing" or "to chant").[39] A similar word in English might be "cantor". The styles of chanting are important to the liturgical use of the verses. The hymns were to be sung according to certain fixed melodies; hence the name of the collection.


Main article: Atharvaveda

The Artharva-Veda is the "Knowledge of the [atharvans] (and Angirasa)". The Artharva-Veda or Atharvangirasa is the text 'belonging to the Atharvan and Angirasa' poets. Apte defined an atharvan as a priest who worshipped fire and Soma.[40] However, the etymology of Atharvan is unclear, but according to Mayrhofer it is related to Avesta athravan (āθrauuan); he denies any connection with fire priests.[41] Atharvan was an ancient term for a certain Rishi even in the Rigveda. (The older secondary literature took them as priests who worshipped fire).

The Atharva-Veda Saṃhitā has 760 hymns, and about 160 of the hymns are in common with the Rig-Veda.[42] Most of the verses are metrical, but some sections are in prose.[43]

It was compiled around 900 BCE, although some of its material may go back to the time of the Rig Veda,[44] and some parts of the Atharva-Veda are older than the Rig-Veda[45] though not in linguistic form.

The Atharvana-Veda is preserved in two recensions, the Paippalāda and Śaunaka.[46] According to Apte it had nine schools (shakhas).[47] The Paippalada text, which exists in a Kashmir and an Orissa version, is longer than the Saunaka one; it is only partially printed in its two versions and remains largely untranslated.

Unlike the other three Vedas, the Atharvana-Veda has less connection with sacrifice.[48][49] Its first part consists chiefly of spells and incantations, concerned with protection against demons and disaster, spells for the healing of diseases, for long life and for various desires or aims in life.[50][51]

The second part of the text contains speculative and philosophical hymns. R. C. Zaehner notes that:

"The latest of the four Vedas, the Atharva-Veda, is, as we have seen, largely composed of magical texts and charms, but here and there we find cosmological hymns which anticipate the Upanishads, -- hymns to Skambha, the 'Support', who is seen as the first principle which is both the material and efficient cause of the universe, to Prāna, the 'Breath of Life', to Vāc, the 'Word', and so on.[52]

In its third section, the Atharvaveda contains Mantras used in marriage and death rituals, as well as those for kingship, female rivals and the Vratya (in Brahmana style prose).

Gavin Flood discusses the relatively late acceptance of the Atharva-Veda as follows:

"There were originally only three priests associated with the first three Saṃhitās, for the Brahman as overseer of the rites does not appear in the Ṛg Veda and is only incorporated later, thereby showing the acceptance of the Atharva Veda, which had been somewhat distinct from the other Saṃhitās and identified with the lower social strata, as being of equal standing with the other texts."[53]


Further information: Brahmanas

The mystical notions surrounding the concept of "Veda" that would flower in Vedantic philosophy have their roots already in Brahmana literature, for example in the Shatapatha Brahmana. The Vedas are identified with Brahman, the universal principle (ŚBM, Vāc "speech" is called the "mother of the Vedas" (ŚBM, The knowledge of the Vedas is endless, compared to them, human knowledge is like mere handfuls of dirt (TB The universe itself was originally encapsulated in the three Vedas (ŚBM has Prajapati reflecting that "truly, all beings are in the triple Veda").

[edit] Vedanta

Further information: Vedanta, Upanishads, and Aranyakas

While contemporary traditions continued to maintain Vedic ritualism (Shrauta, Mimamsa), Vedantabhūr bhuvaḥ svaḥ mantra is found in the Aitareya Aranyaka: "Bhūḥ is the Rigveda, bhuvaḥ is the Yajurveda, svaḥ is the Samaveda" (1.3.2). The Upanishads reduce the "essence of the Vedas" further, to the syllable Aum ( renounced all ritualism and radically re-interpreted the notion of "Veda" in purely philosophical terms. The association of the three Vedas with the ). Thus, the Katha Upanishad has:

"The goal, which all Vedas declare, which all austerities aim at, and which humans desire when they live a life of continence, I will tell you briefly it is Aum" (1.2.15)

[edit] The Vedas in post-Vedic literature

[edit] Vedanga

Main article: Vedanga

Six technical subjects related to the Vedas are traditionally known as vedāṅga "limbs of the Veda". V. S. Apte defines this group of works as:

"N. of a certain class of works regarded as auxiliary to the Vedas and designed to aid in the correct pronunciation and interpretation of the text and the right employment of the Mantras in ceremonials."[54]

These subjects are treated in Sutra literature dating from the end of the Vedic period to MauryanVedic Sanskrit to Classical Sanskrit. times, seeing the transition from late

The six subjects of Vedanga are:

[edit] Supplementary Vedas

The term upaveda ("applied knowledge") is used in traditional literature to designate the subjects of certain technical works.[55][56] Lists of what subjects are included in this class differ among sources. The Charanavyuha mentions four Upavedas:

But Sushruta and Bhavaprakasha mention Ayurveda as an upaveda of the Atharvaveda. Sthapatyaveda (architecture), Shilpa Shastras (arts and crafts) are mentioned as fourth upaveda according to later sources.

Some post-Vedic texts, including the Mahabharata, the Natyasastra and certain Puranas, refer to themselves as the "fifth Veda".[57] The earliest reference to such a "fifth Veda" is found in the Chandogya Upanishad. "Dravida Veda" is a term for canonical Tamil Bhakti texts.

[edit] Puranas

A traditional view given in the Vishnu Purana (likely dating to the Gupta period[58]) attributes the current arrangement of four Vedas to the mythical sage Vedavyasa.[59]. Puranic tradition also postulates a single original Veda that, in varying accounts, was divided into three or four parts. According to the Vishnu Purana (3.2.18, 3.3.4 etc) the original Veda was divided into four parts, and further fragmented into numerous shakhas, by Vishnu in the form of Vyasa, in the Dvapara Yuga; the Vayu Purana (section 60) recounts a similar division by Vyasa, at the urging of Brahma. The Bhagavata Purana (12.6.37) traces the origin of the primeval Veda to the syllable aum, and says that it was divided into four at the start of Dvapara Yuga, because men had declined in age, virtue and understanding. In a differing account Bhagavata Purana (9.14.43) attributes the division of the primeval veda (aum) into three parts to the monarch Pururavas at the beginning of Treta Yuga. The Mahabharata (santiparva 13,088) also mentions the division of the Veda into three in Treta Yuga.[60]

[edit] Literature

  • J. Gonda, Vedic Literature: Saṃhitās and Brāhmaṇas, A History of Indian literature. Vol. 1, Veda and Upanishads (1975), ISBN 9783447016032.
  • J. A. Santucci, An Outline of Vedic Literature (1976).
  • S. Shrava, A Comprehensive History of Vedic Literature — Brahmana and Aranyaka Works, Pranava Prakashan (1977).
  • M. Bloomfield, A Vedic Concordance (1907)
  • Vishva Bandhu, Bhim Dev, S. Bhaskaran Nair (eds.), Vaidika-Padānukrama-Koṣa: A Vedic Word-Concordance, Vishveshvaranand Vedic Research Institute, Hoshiarpur, 1963-1965, revised edition 1973-1976.
Conference proceedings
  • Griffiths, Arlo and Houben, Jan E. M. (eds.), The Vedas : texts, language & ritual: proceedings of the Third International Vedic Workshop, Leiden 2002, Groningen Oriental Studies 20, Groningen : Forsten, (2004), ISBN 90-6980-149-3.

See also

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