Vol. 2 No. 2 October 2018

Dharmasasananing Pandita In Hindu Diversity System In Bali

By: I Ketut Sudarsana Institut Hindu Dharma Negeri Denpasar E-mail: [email protected]

Received: July 21, 2018 Accepted: September 29, 2018 Published: October 31, 2018

Abstract

Hindus feel disappointed and disgraced if one of their figures who should be a leader and purified does a disgraceful deed such as having an illegal wife, working as a middleman, slandering and so forth. In short, Hindus feel disappointed and disgraced if one of their figures who should be a leader and purified “deviates” from the ethical code of priesthood (dharmasasaning pandita). Just to remind again that when someone starts his priesthood, the ethical cod of priesthood (dharmasasananing pandita) should be used as the parameter of his identity as a holy person. In many Hindu literary works, the dharmasasananing pandita has been included. The reasons why a priest often „deviates‟ from the ethical code of priesthood are as follows. From the internal dimension, the senior priest (nabe) is often used as a symbol, the impact of the symbolic capital “power” and the impact of uncontrollable sexual libido. The external dimension includes: the impact of external „education‟, the impact of genealogical caste, and impact of the market ideology. The implications on a priest are as follows: he will become a what is called patita, he will die young, he will go to hell, and it is believed that, when he is reincarnated, he will not become a human being any longer. The implications on society are as follows: conflicts cannot be avoided, more and more people are getting poor, religious conversion cannot be avoided, and society will become psychologically depressed.

Keywords: dharmasasananing pandita, Hindu diversity system in Bali

I. Introduction as a priest; he should avoid any disgraceful A Bali Hindu who has been ordained deed which may degrade his status as a (di-dwijati) as a priest should do his respected holy man. In addition, he cannot obligations as a holy man; he should follow freely do any activity which is profit the principles/regulations already determined oriented. He should dedicate the knowledge

242 Vol. 2 No.2 Oct 2018 he has to maintain his „status‟ as a priest, are obliged to faithful to the ethical cod of depending on his ability. He should not priesthood. They should give spiritual collect material and other worldly attributes; guidance sincerely based on yadnya he should be a model to his followers, most (sacrificial principle). They should not be of whom are less “lucky”. When worshippers careless in maintaining their behavior (tan do not have any model or example from ptyatna rumakseng sila). In short, when political leaders and bureaucrats, the priest someone starts priesthood, he should use the should be used as a model; however, the fact ethical code (dharmasasananing pandita) as shows a different thing. the parameter, and should be a model for his The priest‟s religious knowledge is followers. only a “discourse”. Several cases have Based on the background above, the appeared recently, in which several priests problems formulated in the present study are are reported to „deviate‟ from the ethical as follows. What is the ethical code code of priesthood (dharmasasananing (dharmasasananing pandita) in the Hindu pandita). They should not have made such diversity system in Bali like? What causes deviations, as when they are ordained as the priests to deviate from the ethical code of priests, their knowledge is considered priesthood in the Hindu diversity system in adequate. In the past, almost there were no Bali? What is the implication of deviating complaints about the relationship between from the ethical code of priesthood priests and the senior priests (nabe). The (dharmasasananing pandita) in the Hindu white uniforms worn by priests should be diversity system in Bali? accompanied with good ethics. However, there have been rumors that there are several II. Result priests who still undertake businesses, work 1. The Ethical Code of Priesthood as merchants, and are still bound to worldly (Dharmasasananing Pandita) material. There have also been rumors that In the Sanskrit dictionary, it is stated there are priests whose life style is profane, that the word dharma means institution, have illegal wives, and are involved in tradition, habit, regulation, good morality, politics. There have also been rumors that good job, truth, law and justice (Astra et al, there are priests who degrade the “status” of 2001: 223). According to Zoetmulder and their followers. Robson, the word dharma means what is Hindus feel disappointed and determined and affirmed, law, habit, the way disgraceful if their figures that are supposed of behaving determined by tradition, to be models and purified “deviate” from the obligation, justice, good deed, kindness, ethical code of priesthood politeness, religion, good job, clear form or (dharmasasananing pandita). The condition, born characteristic, basic nature globalization era has changed the tradition of (essential), specific nature, merit and feature being ordained as priests in Bali into the (1997: 197). In line with what is defined tradition which is full of rituals, meaning that above, the word dharma means every financial factor also determines whether movement of thought, what is said, and someone will become a priest or not. It needs behavior leading to what is true, namely, the a lot of money if someone would like to way to God. become a priest in Bali. Therefore, when he The word dharmasasana in the is supposed to perform a ritual, he sets a fare. Sanskrit Dictionary means the holy code of The negative impact is that there will be a dharma (Zoetmulder and Robson, 1997: competition among the priests; as a result, 200). According to Yendra (2008: 8), the they will deviate from the ethical code of word sasana means behavior or obligation. priesthood. Many priests will not be faithful In the Indonesian language, the word to their daily and temporal obligations. The dharmasasana is identical with good priests who are purified by their followers conduct (tata susila), the basis of kindness

243 Vol. 2 No.2 Oct 2018 which is used as guidance to human life; the principle (or a plan, or a scheme, or a obligation which should be fulfilled as the method) or which can be understood. A community members. The word ning means system is a group of principles or operating what is performed from and by (Arwati, methods which can possibly be achieved or 2008: 3). clarified (as in the system of classification) In the Sanskrit Dictionary, it is stated (Bagus, 2005: 1015). that a priest means someone who is educated, According to Syani (2007: 127), clever, or a wise scholar (Astra et al, 2001: common people usually define a system as 241). According to Wiana (2002: 85), the the technical manner of doing something; spiritual actualization of a priest is what is however, sociologically, actually a system called jnana agni; the priest should be able to means a collection of various elements activate his holiness by igniting the fire of (components) which are dependent on one knowledge (jnana agni). In Manusmerti another as a whole. Amirin states that a Book XII. 108, it is stated that a priest, or system is an organized collection of what is referred to as sang sista, is an expert concepts; it is a collection of principle in Vedic holy habits. In general, a priest in concepts, doctrines, laws and so forth which Bali is free from his societal obligations such contribute to a logical unity and is well as the activities which should be voluntarily known as the content of a particular performed for the village and banjar (the philosophical thought, religion or the form of smallest brotherhood after the traditional a particular government (2003: 3). village) and other physical and societal A Hindu diversity system in Bali activities. refers to a manner of performing something The ethical code of priesthood such as performing habits, traditions and (dharmasasananing pandita) is not only customs, belief, attitude which are organized related to the actualization of good behavior in such a way that it is related to the culture (tingkah laku kedharman) but also to the of Hindu Bali „specific‟ identity. The obligations as determined by religious, specific features of such a „system‟, spiritual, and holy regulations, traditions, according to Gunadha (2008: 13), include (1) daily activities, routines, and periodical the fact that it is based on Siwa-Budha tattwa activities which are generally and (the philosophy of Siwa-Budha), (2) being specifically performed by the Hindu priests related to what is called kahyanangan tiga such as pedanda, rsi, bujangga, pandita mpu, (the three main temples in a traditional pandita dukuh, sire empu and bagawan) village), (3) performing what is called panca which do not contradict the Holy Book Veda mahayadnya, (4) using upakara (offerings) and other Hindu literary works. based on the Hindu holy books and palm leaf manuscripts available in Bali, (5) being 2. Hindu Diversity System in Bali featured by the family temple in the family Shrode (Syani, 2007: 123) defines a environment, and (6) using the Hindu ethics system as a set of interrelated parts, working as guidance to behaving. As a general independently and jointly, in pursuit of picture, if related to „institutionalization‟, a common objectives of the whole within a priest is obliged to use accessories such as complex environment. siwapakarana, mabawa/maketu or other A system is a set of the things which attributes/dress when leading a ceremony as are united into a whole as they are determined in the Hindu literary works. interrelated to and interdependent on one Before he leads a ceremony, he should another; a system is a collection of objects, prepares holy water with what is called ideas, rules, axioms and so forth) which are vedaparikrama, which is acknowledged and arranged in an order (subordination, or followed in the Hindu diversity system in conclusion, generality and so forth) which Bali, and is based on the regulations which are coherent in accordance with a rational do not contradict the essence of the Holy

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Book Veda. What is outside what is specified values which are adhered to by a group of above is not included in the Hindu diversity people or society. Furthermore, ethics can system in Bali. also be defined as values or norms which are used as guidance by someone or a group of 3. The Hindu Ethics people to organize their behavior (2009: The teaching of Hindu ethics has 173). In short, ethics is a discipline (a branch been available since the Vedic era. New of philosophy) which learns what is good changes have taken place in ethics as far as and what is bad and their justifications which the yadnya (sacrificial ceremony) is are adhered to by human beings (Supriyadi, concerned. The word ethics meaning 2000: 6). „repenting‟ in the Holy Book Rgveda during Hindu ethics, according to Sumadi (2011: 3), the Yajurvedic era has become sin confession is the norms which regulate good and (Phalgunadi, 2010: 22). Etymologically, the truthful behaviors based on Hinduism. What word ethics is derived from the word ethos. is good and truthful, based on the Hindu The word „ethos‟, in its singular form, means teaching, may be external (tri hita kharana) a common residence, habit, moral tradition, and internal (oneself). Another word for feeling, and a way of thinking. In its plural Hindu ethics is susila; actually, it is a form form, the words ta etha means customs and of self control to Hindus in their social tradition. In philosophy, the term ethics intercourse so that the relationship between means a science which is concerned with them and their environment will be in what is commonly done or a science which is harmony. Whether someone‟s ethics is good concerned with customs and traditions or bad depends on the situation and (Sadulloh, 2006: 40, Mufid, 2009: 173). In condition. Widnya (2011: 6) states that Kamus Lengkap Bahasa Indonesia (the Hindu ethics refers to the values which refer complete Indonesian Dictionary), the word to the Hindu teaching which is daily put into ethics means behavior and etiquette (Novia, practice by the Hindus and others who t.t: 123). Thus, the word ethics is a branch of believe that they are different. Furthermore, moral philosophy which is concerned with Widnya states that the values of what is good what is done by human beings. Ethics is the and what is not good, and what may be done philosophy which is concerned with human and what may not be done have already been behavior (Sadulloh, 2006: 41). determined in the Hindu teaching. According to Runes, ethics (Sadulloh, Pandit states that the Hindu ethics is created 2006: 40) means: that study or discipline for the need to harmonize individual desires, which is concerned itself with judgment of emotion and ambition. In this way, a approval or disapproval, judgments as to harmonious life is created on earth; the rightness or wrongness, goodness or badness, objective is to make individuals aware of self virtue or vice, desirability or wisdom of awareness (2005: 135). Being recognized or action, end objects, or state of affairs. not, ethics has been known since the first According to the Britanica Encyclopedia, human being was created on earth. Ethics is ethics is the systematic study of the nature of the most important thing in human life. If values, concept, „good‟, „bad‟ „oughth‟, what is done by someone deviates from „right‟, „wrong‟, etc, and of the general ethics, then his life will be useless and lead principles which justify us in applying them to various implications. to anything, also called „moral philosophy‟. According to Mufid, ethics can be 4. Professionalism/Duties/Obligations differentiated into three main definitions; /Role Played by a Priest they are: a science which is concerned with A priest has daily duties and what are good and moral obligations; a obligations referred to as arcane or ngarcana collection of principles or values which is Sang Hyang Widhi Wasa and Bhatara- related to morality and the wrong and right Bhatari (Worshipping Almighty God, Gods,

245 Vol. 2 No.2 Oct 2018 and Goddesses). He should study Veda, spiritual prosperity. In addition, he should tattwa and tutur-tutur (stories). He should also be able to direct and supervise his also be interested in teaching holiness, followers; he should also be able to solve spirituality, and religious things, and this is any problem which is related to spirituality, what is referred to as adhypaka. He should precious days, and sacrificial rituals; in also study diligently by himself; he should addition, he should also protect his repeat what is provided by his senior priest, followers. which is called swadhyaya. As well, he c. Sang Patirtan, meaning that he should also meditate upon Brahma or the should be a place where people may go to greatness of Ida Sanghyng Widhi (Almighty purify themselves physically and spiritually; God) and the essence what is worshipped he should be a place where the holy water of (Sastra, 2005: 46). life (tirtha amertha) can be obtained. He has In accordance with what was decided the authority to create (ngarga) what are in Mahasabha II PHDI/1968 (Summit II held called tirtha penglukatan, by the Highest Administrative Council of pebersihan/prayascita and so forth. In this Hindu Religion/1968), the duty and case, he is required to be mentally prepared; obligation of a priest during his life are what is thought about, what is said, and what creating prosperity physically and spiritually is done should be sacred. and performing upacara yadnya (Sacrificial d. Sang Panadahan Upadesa, meaning Rituals). He is expected to be able to lead that as a priest he should be a good pemangku/pinandita (priests who do not leader/teacher in his physical environment have to be ordained). He should also actively and social environment; he should be able to take part in any meeting or discussion which develop moral education and Hindu is intended to establish religious teachings. mentality. In short, he should be able to give He should also give dharma upadesa enlightenment using simple language rather (enlightenment) to his followers and never complicated language. In addition, he should forget to visit holy places (matirthayatra). also behave simply. In Sarasamuccaya sloka 40, it is Apart from what was mentioned stated that a priest has four duties/roles; above, in accordance with Bhagavadgita IX therefore, he is called: 33, a priest should be: a. Sang Satyavadi, meaning that he Kim punar brahmanang punya bhakta should always speak truthfully and honestly. rajasayas tatha Therefore, he should be what is called satya Anityam asukham lokam imam prapya hredaya (being faithful to his inner heart), bhajaswa man satya mitra (being faithful to his friends), Translation: satya laksana (being faithful to what is The holy Brahmin or priest, after being in done), satya wacana (keeping his words), the temporary world of sadness, you should and satya semaya (keeping his promise). worship Me (Maswinara, 2007: 322). What is meant by the truth is that which is Furthermore, in Bhagavad Gita IX.34, it is based on the Hindu literary works rather than stated that: on his personal opinion in order to maintain Man-mana bhawa mad-bhkto mad- his pseudo power. yaji mam namaskuru b. Sang Apta, meaning that he should Mam ewaisyai yukrwaiwam atmanam always be trusted and never tell a lie; he mat-parayanah should always do what is true; as well, he Translation: should always be honest. He is referred to be Concentrate your mind on Me; be apta if he is able to give response to what is devoted to Me; worship and be requested by his followers; he can lead his humble to Me; and by disciplining followers; he should be able to direct his yourself and making Me as your followers; and he should lead to physical and

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objective, you will reach Me priest (nabe), giving an impression that his (Maswinara, 2007: 322). senior priest (nabe) is only a symbol. He From what was described above, it neglects what is instructed by his senior can be concluded that the most important priest, although he should keep the concept thing in the priesthood teaching is total maala-ayu tunggal (the senior priest‟s submission to Hyang Widhi Wasa (Almighty suffering is the junior priest‟s and vice God). The whole life will transform and have versa). the „vision‟ that God is everywhere. All The impact of the symbolic capital sadness and unhappiness will disappear and “power”; a priest in the Bali Hindu is like a mind will become united with the divine „visible god‟. What he instructs, as a human, awareness. In accordance with Manava is followed by his followers, although it is Dharmasastra Book, a priest‟s obligations not by all means true. His followers are can be formulated into three parts as follows. becoming reluctant; they are too afraid of (1) Studying Veda, teaching Veda, and making “sins”; as a result, he may use his performing Sacrificial Rituals (upacara capital of power. Finally, „deviations‟ cannot yadnya) and receiving donations (dana be avoided. His spirituality is still punia). (2) Teaching, studying and making inadequate; and there are still many priests sacrifices for himself, sacrificing for others, who differentiate his followers when they giving what is called daksina, and receiving have a sacrificial ritual (upacara yadnya). it. (3) Following ten laws of life; they are As a consequence, the followers „sisya‟ being established in his objectives and coming from the lower class are duties, easily apologizing others, controlling marginalized. The concept wedanta teaches himself, being honest, always purifying that a human being is equal to another; they himself, controlling his desires, being strong are brothers (wasudewa kutumbhakam), in his faith, being knowledgeable of the main coming from the same source (Brahman). soul, always referring to what is true and The sexual libido is uncontrollable. The high never being angry. Having dialogues using sexual desire to satisfy the sexual libido logical arguments to express what is true is cannot be controlled. Finally, the priest not classified as being angry. becomes what is called „kama wisaya‟, meaning that he has an illegal wife. 5. The Factors Leading to “Deviations” Externally, the factors which cause a from the Ethical Code of Priesthood priest to make deviations from the ethical (Dharmasasananing Pandita) code of priesthood (dharmasasananing When implementing the ethical code pandita) are the external teachings. He of priesthood (dharmasasananing pandita), considers that any ritual in which many types it is impossible for a priest not to make any of offerings (banten) are needed burden the mistake or „deviation‟, making what is done Hindu worshippers. Furthermore, he states is far from what is called sasana walaka. It is that banten is not in accordance with the not easy when having decided to be a priest. current era development. There is a group of As a public servant, he should sincerely do Hindu worshippers in Bali who do not use his obligations with full responsibilities. banten at all. There is a priest who However, „deviations‟ cannot be avoided. intentionally modifies what is called plutuk Some factors which are responsible for this banten as he likes; in addition, banten is not are classified as internal dimension such as used properly any longer. There is also a his senior priest (nabe) is only used as a priest who is ordained by his senior priest symbol. After being a priest, assuming that (nabe) based on the teaching which is he is everything, he forgets the ethical code adopted from outside in which the junior of priesthood which is highly complex, priest is requested to kiss the senior priest‟s especially the relationship between himself feet, although the feet of such a nabe’s nabe as a junior priest (nanak) and his senior have not never been kissed.

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The impact of belonging to the one year, there are tens ceremonies which “genealogical” caste; a priest who belongs to have caused the Balinese people to spend a “brahmangkura caste” considers that the lot of money. In fact, they are poor and their only his group who can perform a public income is inadequate. The three factors ritual such as in the government, the which contribute to the theory of the cycle of traditional village and other big temples in poverty (vicious circle of poverty) can be Bali. The priest who belongs to the other described as follows. clans does not have the authority to perform such a ritual. Then, there is the impact of the market ideology. It is possible that a priest has material more than needed. It is possible that such material is acquired without paying attention to the condition of his consumers. The objective why he wants to be ordained is collecting wealth using his high level of education and „multiple positions.

6. Implication of “Deviations from the Ethical Code of Priesthood (Dharmasasananing Pandita) The implication of the deviations made by a priest from the ethical code of priesthood (dharmasasananing pandita) is Source: Modified Nurkse (in Subandi, 2014). that he will become what is called patita (his There are many things which status of priesthood is eliminated). If he has contribute to the vicious circle of poverty in become a patita, he does not have the Bali. The above figure refers to the concept authority to perform his priesthood duties, of logical way of thinking proposed by meaning that he becomes what is called Nurke (Subandi, 2014) reflecting walaka again. Nobody may ordain a patita. underdevelopment, imperfect market, and Nobody may ordain him for the second time. inadequate capital causing productivity to be A priest who ordains someone for the second low. The low productivity causes the income time will soon die and will frequently be earned to be low. The low income causes the sick; he will go to hell „kalebok ring kawah saving and investment to be low. The low tambragohmuka”. There are many hells investment causes underdevelopment. The where the priest who deviates from the request made by the priest that his followers ethical code (dharmasasanaing priesthood) perform great ceremonies in every traditional may go, depending on the deviations he has village in Bali is also responsible for the made. It is believed that he will reincarnated underdevelopment, meaning that it also into a non human being; he will possible be contributes to absolute and relative poverty born as an animal or strange creature whose among the Hindus in Bali. (c) “Religious name cannot be mentioned. The impacts on conversion” takes place in its wide definition society are (a) leading to an extended and (not in accordance with the system of the open conflict; (b) causing people to become Hindu Bali belief). If such a religious poorer, if the priest forces people to perform practice is regarded as not being able to be luxurious rituals from time to time which used as guidance to the objective of life, then only benefit the priest and his colleagues. its followers will certainly leave the diversity The people are already poor and then they system inherited from generation to are made to be getting poorer. generation. The material-oriented priest in Too many ceremonies performed in Bali will tend to make his followers to be Bali have caused many people to get poor. In gradually unhappy and then religious

248 Vol. 2 No.2 Oct 2018 conversation cannot be avoided. In addition, In short, attempts are necessarily people are getting psychologically depressed made to pay attention to the existence of in responding to the globalized life; the priests so that they will do their best to mental conflict cannot be avoided, and more enhance and strengthen the ethical code of and more Balinese people will become mad. priesthood (dharmasasananing pandita) when they give their services to the Hindus. III. Conclusion The priests play an important role in The ethical code of priesthood improving the quality life of the Hindus; as a (dharmasasananing pandita) includes the result, if it is a superior program of the duties and responsibilities of a priest which competent parties, the self identity and he should be responsible to society and dynamism of the Hindu diversity system will Almighty God (Sanghyang Widhi Wasa). be more adaptive in the future. Various Hindu literary sources explicitly contain it such as Bhagawadgita, References Sarasamuscaya, Manawadharasastra, Abdullah, Irwan dkk. 2008. Dialektika Teks Wrtisasana, Siwasasana, Silakramaning Suci Agama, Strukturasi Makna Aguron-guron,Slokantara, Agastyaparwa, Agama dalam Kehidupan Tattwa Brata, Wasita Tattwa, Weda Masyarakat. Yogyakarta: Sekolah Parikrama/ARgha Patra and so forth. Pascasarjana Universitas Gajah Mada The education which has been dan Pustaka Pelajar. acquired by the priests has not significantly Ahmadi, Abu. 2009. Psikologi Sosial. contributed to their etiquette. Even the highly Jakarta: Rineka Cipta educated priests have made “deviations” Amirin, Tatang M. 2003. Pokok-Pokok Teori from ethical code of priesthood Sistem. Jakarta: Raja Grafindo (dharmasasananing pandita). Such priests Persada. should not have made such deviations. They Anandamurti, Shrii Shrii. 2008. Pegetahuan are the symbol of the Bali Hindus; however, Spritual dalam Kitab Veda. Jakarta: they still recite puja amitaba. Ananda Marga Indonesia. Not many priests understand the Astra, I Gede Semadi dkk. 2001. Kamus knowledge of “aji kaweruhan” (the science Sanskerta Indonesia. Denpasar: of spirituality), although they absolutely Proyek Peningkatan Mutu know it if they want to do what they are Pendidikan Pemerintah Daerah supposed to do. There are still some priests Tingkat I Bali. who practice black magic (aji pengleakan). Atmadja, Nengah Bawa. 2010. Komodifikasi Some still perform what is called patiwangi Tubuh Perempuan, Joged “Ngebor ritual (a ritual through which someone‟s Bali”. Denpasar: Pustaka Larasan. caste „wangi‟ is eliminated. Actually, this Ali, Sayuti. 2002. Metodologi Penelitian contradicts the Hindu teaching and was Agama Pendekatan Teori dan deleted by the Bali Government in 1951. If Praktek. Jakarta: Raja Grafindo the patiwangi ritual was not performed, then Persada. such a group of priests would not be willing Bagus, Lorens. 2005. Kamus Filsafat. to perform the wedding ceremony. The Jakarta: Gramedia Pustaka Utama. reason is that the bride and bridegroom Bertens, K. 2002. Etika. Jakarta: Gramedia belong to different castes. Recently there Pustaka Utama. have been a number of legal cases happening Bungin, Burhan (ed.). 2003. Analisis Data to several priests in Bali. The situation and Penelitian Kualitatif. Jakarta: Raja condition which are developing in society Grafindo Persada. have been responsible for this. As an Daksa, Acharya Paramananda Muni. 2009. illustration, some priests have been Siddhashram Ratu Bagus, dari summoned by court as witnesses. Informasi Menuju Transformasi.

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