Celebration of Nyepi or Day of Silence in the Caka New Year 1937 falling on March 21, 2015 really becomes very special to Hindus in Bali. It is not the excitement on the ogoh-ogoh (papier mâché demon) parade at the Pengerupukan night, but on the spiritual self-climbing to peace effort. Right on the Nyepi, the nature having turned silent is very good for reflection.

Director of the Graduate Studies of the Institute of Hindu Dharma (IHD) Denpasar, Dr. I Ketut Sumadi, said that during Nyepi the Hindus performed abstinences. There are four abstinences to be adhered to when celebrating the Nyepi namely amati geni (turning no lamp and lighting no fire), amati karya (no working), amati lelungan (no traveling) and amati lelanguan (no entertainment or enjoyment).

Amati geni, explained Sumadi, in addition to not lighting physical fire (of mundane world) it should be accompanied with self-control by not burning the self with lust. For example, devotees were not allowed to spit in the properties of the ego. Amati karya meant that devotees were not allowed to work. The core meaning of the ban here was not doing anything against the dharma teaching that could make ourselves go far from peaceful life. “For example, when having had a work that must be done but continuing to widen the company without thinking of the other, we will be led to become the slave of work,” exemplified Sumadi.

Meanwhile, amati lelungan had meaning not to travel as well as not let the mind roam around anywhere, let alone think negative. Amati lelanguan meant not to entertain the self physically and psychically. All desires should not be pampered but should be controlled wisely.

Sumadi said that Nyepi celebration was begun by the gathering of all the venerated deities on Bale Agung pavilion or Desa Temple on the day before melasti procession. They gathered together and united to jointly set out for melasti or do purificatory rite to the center of water such as beaches, lakes and springs. Coastal communities would do melasti to the beach, mountain community to lake or spring. “It is the way how Hindu society personifies their God,” he added.

Melasti procession is usually done two or three days before Nyepi. It is also meant to make self-purification because God also resides in human. “Essentially, it is intended to take Tirta Amerta or holy water of immortality and after returning to Bale Agung pavilion is resumed with the implementation of tawur agung ceremony usually focused at the intersection of the street or the place commonly used by local community,” he said.

Before carrying out the tawur agung, the venerated deities took a rest at Bale Agung pavilion for longer time. It was meant to allow their devotees to put the offerings. It was used to strengthen the ties of kinship and brotherhood as well as to establish religious communication. “During this short break, a religious communication process to achieve the peace of mind and cognitive equanimity occurs,” he added.

On the day before Nyepi, the Hindu community held Tawur Agung ritual as an attempt to build harmony of human life. It was expected to create natural balance through the ceremony ending in a more harmonious, prosperous and affluent life. Tawur Agung was usually held at midday. In the afternoon, the procession of ogoh-ogoh parade had the significance to restore the natural forces in accordance with the respective position. Ogoh-ogoh symbolized the forces of nature. Negative strength was taken to positive side so that it would be no longer negative. Then, it was resumed with the mabuu-buu procession at home.

The holy water obtained was sprinkled at home by using mesui (symbol of Brahma), garlic (Shiva) and calamus (Vishnu). Mesui, garlic and calamus were chewed and then sprayed to the entire courtyard. The day after Nyepi, devotees celebrated Ngembak Geni, which meant the result of reflection during Nyepi would bring in new ideas to live the life in accordance with dharma. (BTN/015)

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Tuesday, August 11, 2015

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