MANTRA DALAM BUDAYA JAWA (Suntingan Teks Ajian Jawa dan Kajian Pragmatik)

Muhazetty, Barokah. 2017. "Mantra dalam Budaya Jawa; Suntingan Teks Ajian Jawa dan Kajian Pragmatik". Under graduates thesis of Sastra Indonesia. Semarang. Faculty of Humanities Diponegoro University. Supervisor Dr. M. Abdullah, M. A. and Ken Widyawati, S.S., M. Hum. “Mantra dalam Budaya Jawa” Is a legacy or tradition of ancient Javanese society that is still used by the people of Java today. However, few studies examine the form, function and meaning of mantra so that it is very difficult for some people, because the process can only be done by certain people only. And also feared if the spell is used for things that are not desirable, because people do not fully understand the meaning of the real mantra This study aims to discover the cultural knowledge contained in the manuscript of Ajian Jawa. This study uses two kinds of theories, namely the theory of philology and theory of pragmatics. The theory of philology used as inventory, description and transliteration, followed by editing and translating manuscript of Ajian Jawa. While the theory of pragmatic is used to determine the usefulness and benefits content of manuscipt Ajian Jawa. providing a footnote to a corrupt word. From the results of the study authors concluded that in Ajian Jawa there are several types of spells such as mantra (penglaris), mantra tolak balak, mantra for strength, mantra for compassion, mantra for paralyze a person, mantra to silence someone (sirep), mantra to treat the sick, Philological research on Ajian Jawa still have errors of corrected writing by mantra white eel, mantra singgara macan, mantra are youthfull, mantra Mantra so that the house protected from thieves .The function of each mantra is also different. Mantra (Penglaris) useful when doing the job given the smooth example of such a trade, mantra Tulak balak useful to avoid danger, mantra for strenght useful to adding strenght, The mantra silences a person to make a person obedient, mantra to treat the sick person aims to treat the sick, mantra white eel Useful to change the form into a white eel when in the water, usually used thieves and criminals, mantra Singgara Macan useful to be respected by others, mantra stay young Useful to look beautiful or handsome, youthful, and Mantra so that the house protected from thieves, aims to thieves fail to do the action, because when the thief sees the house it will look like a cave, mountains, and others. The practice that should be done using the mantra is also different as it is described in the mantra, which is to observe a white fast, fasting for days, performing salvation, reciting the mantra repeatedly as suggested by the mantra. Keywords: Mantra, Culture of Jav

How education shaped communist Cuba

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Application of a Coupled Vegetation Competition and Groundwater Simulation Model to Study Effects of Sea Level Rise and Storm Surges on Coastal Vegetation

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Balloon-borne radiometer measurement of Northern Hemisphere mid-latitude stratospheric HNO3 profiles spanning 12 years

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Anorexia Nervosa and emotion

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Leadership, Change and the Future of Community Colleges

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\u3ci\u3eManepa\u3c/i\u3e in Ladakh: The Revival of a Religious Tradition

Among Buddhist religious specialists in Ladakh, there were until recently people called manepa, the Ladakhi pronunciation of the Tibetan word manipa, literally ‘the one [who recites] mani’. In the western Himalayas the repertoire of these non-monastic practitioners not only contains the famous mantra dedicated to the Great Compassion Bodhisattva Chenrezi (Skt. Avalokiteśvara), but also dozens of biographies which imply liberation in the Buddhist sense of the word and which praise the victory of Dharma over heretics. The Masters of the mani mantra are tantrists who regard the fourteenth-century Tibetan saint Thangtong Gyalpo as their founding preceptor. Among other skills, they perpetuate a fascinating ritual known as pho ba rdo gcog (or rdo gshag), ‘breaking a stone [placed] on the stomach’, which is believed to have been performed for the first time by this great yogi to ward off evil and to avert misfortune. Though the manepa tradition is still alive in the Pin valley in Spiti, where these religious specialists are called buchen (literally ‘great son’), it died out a few decades ago in Ladakh when the last representatives of the two existing manepa lineages passed away without an heir to carry on the family tradition. Recently, however, Tsewang Dorje, the grandson of one of them, decided to revive the tradition. In this article, I trace his life story and, more broadly, the barely known history of the manepa of Ladakh