Mantram & guidance, article from internet

Collection article from internet, etc:

Hindu guidance of life :

Tri Pramana, three means to know something: 
1. Agama Pramana, through knowledge from the scripture
and sage. 
2. Anumana Pramana, through experiment and analytical
study. 
3. Pratyaksa Pramana, through direct experience. 

Panca Shrada, five holy convictions: 
1. Belief in the existent of the ultimate One.  
2. Belief in the existent of the Soul.  
3. Belief in the existent of Karma Law.  
4. Belief in the existent of Reincarnation.  
5. Belief in the existent of Moksa or Liberation.  

Tri Guna, three intrinsic qualities of matter: 
1. Satwam, truth and goodness. 
2. Rajas, active and full of passion. 
3. Tamas, passive or inertia. 

Catur Asrama, four stages of life: 
1. Brahmacari, learning knowledge and wisdom. 
2. Grehasta, build a family, collecting wealth. 
3. Wanaprasta, toward more spiritual life. 
4. Sanyasin, renounced earthly matter. 

Catur Yoga, four ways to achieve unity with Brahman or
the absolute: 
1. Jnana Yoga, unity through knowledge and wisdom. 
2. Bhakti Yoga, unity through devotion. 
3. Karma Yoga, unity through selfless action. 
4. Raja Yoga, unity through spiritual practice or
meditation. 

Catur Warna, four professional division of society: 
1. Brahmana, religious matter profession. 
2. Ksatrya, political and military profession. 
3. Waisya, business profession. 
4. Sudra, employee and physical work profession. 

Tri Warga, three means to achieve Moksa or liberation:

1. Dharma, righteousness. 
2. Artha, financial. 
3. Kama, pleasure or desire. 

One of the messages is, whenever we collect material
things or wealth, and whenever we enjoy pleasures, we
should always do such things in accordance or based on
Dharma or truth. 

Sadripu, six enemies: 
1. Kama, pleasure or desire. 
2. Lobha, greed. 
3. Krodha, anger. 
4. Mada, drunk or under influence of strong emotion. 
5. Moha, confusion. 
6. Matsarya, jealousy. 

Sadatatayi, six types of sadistic killer: 
1. Agnida, burn other belonging. 
2. Wisada, poisoning. 
3. Atharwa, practicing negative magic. 
4. Sastraghna, run amok. 
5. Dratikrama, raping. 
6. Rajapisuna, slandering to the result of some one
death. 

Saptatimira, seven darkness or drunkenness: 
1. Surupa, beautiful face. 
2. Dhana, wealth. 
3. Guna, knowledge. 
4. Kulina, genealogical matter. 
5. Yowana, youth. 
6. Sura, alcoholic or unhealthy drink. 
7. Kasuran, victory.

Trikaya Parisudha, three type of conducts that should
be purified: 
1. Kayika, physical action. 
2. Wacika, speech. 
3. Manacika, thought. 

Panca Yama Brata, five things concerned with moral
life: 
1. Ahimsa, non violence. 
2. Brahmacari, self control on passion. 
3. Satya, faithful or sincerity. 
4. Awyawaharika, act based on peace and sincerity. 
5. Asteya, non stealing and non cheating.

Panca Niyama Brata, five things concerned with moral
life: 
1. Akrodha, not controlled by anger. 
2. Guru susrusa, loyal to implement the teacher's
teaching. 
3. Sauca, purity of body and mind. 
4. Aharalagawa, eat as much as needed. 
5. Aparamada, sincerity in learning and practicing
holy teaching.aaa

Dasa Yama Brata, ten things concerned with moral life:

1. Anresangsya or Arimbawa, not egoistic. 
2. Ksama, forgiving. 
3. Satya, faithful or sincere. 
4. Ahimsa, non violence. 
5. Dama, able to advice one own self. 
6. Arjawa, honest in defending the truth. 
7. Ijya, loving all creature. 
8. Prasada, purity of heart and never thinking about
reward. 
9. Madurya, polite and have good manner. 
10. Mardawa, humility.

Dasa Niyama Brata, ten things concerned with moral
life: 
1. Dana, giving charity. 
2. Ijya, devotion to the absolute and ancestors. 
3. Tapa, self exercise for self endurance. 
4. Dhyana, focus to the absolute. 
5. Swadhyaya, learn and understand the holy teaching.
6. Upasthanigraha, controlling sexual desire. 
7. Brata, faithful to one own oath. 
8. Upawasa, fasting. 
9. Mona, controlling speech. 
10. Snana, purifying the body-and-mind, and praying.
Veda scriptures often mention sacrifice, in which
Brahmana groups often refer to this as physical
religious sacrifice such as using fire, water, food
etc. Although some other Vedic scholars and Hindu
sages refer to this as a general sacrifice that can be
performed and offered by human, this include
non-egoistic actions, learning knowledge and wisdom
and propagate them to the society, devotion, etc.
which is not always associated with physical religious
offering. In Bali today, the first mentioned meanings
of sacrifice is more prominent, although some more
philosophical based Ashram and Hindu or Dharma
religious groups has born in Bali to bring forward
also their more philosophical meanings. 

Panca Yadnya, five sacrifices: 
1. Dewa Yadnya, sacrifice to God. 
2. Pitra Yadnya, sacrifice to ancestor. 
3. Rsi Yadnya, sacrifice to sage. 
4. Butha Yadnya, sacrifice to nature and its spirit. 
5. Manusa Yadnya, sacrifice to people and society. 

Other mantras from Veda and other Hindu scriptures
familiar to the Balinese are the followings. 

Om Swastyastu, used when opening speech, writing etc.
O The Supreme, may all in good condition.
Ekam sat viprah bahudha vadanti. One existence, the
wise call it with different names.
Ekam eva advityam brahman. Only one without a second
is Brahman.
Tat tvam asi. That is you. It means all is one.
Aham brahmasmi. I am Brahman.
Satyam sivam sundaram. Truth, goodness, beauty.
Moksartham jagaddhitaya ca iti dharmah. The objective
of dharma if for soul liberation and welfare of the
world.

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The Balinese use many different calendar systems. They have adopted the Gregorian calendar for business and government purposes. But for the endless procession of holy days, temple anniversaries, celebrations, sacred dances, building houses, wedding ceremonies, death and cremation processes and other activities that define Balinese life, they have two calendar systems. The first is the Pawukon (from the word Wuku which means week) and Sasih (which is means month). Wuku consists of 30 items starting from Sinta, the first Wuku and end up with the Watugunung the last one.
The Pawukon, a 210-day ritual calendar brought over from Java in the 14th century, is a complex cycle of numerological conjunctions that provides the basic schedule for ritual activities on Bali. Sasih, a parallel system of Indian origin, is a twelve month lunar calendar that starts with the vernal equinox and is equally important in determining when to pay respect to the Gods.

Westerners open the New Year in revelry, however, in contrast, the Balinese open their New Year in silence. This is called Nyepi Day, the Balinese day of Silence, which falls on the day following the dark moon of the spring equinox, and opens a new year of the Saka Hindu era which began in 78 A.D.

Nyepi is a day to make and keep the balance of nature. It is based on the story of when King Kaniska I of India was chosen in 78 A.D. The King was famous for his wisdom and tolerance for the Hinduism and Buddhism societies. In that age, Aji Saka did Dharma Yatra (the missionary tour to promote and spread Hinduism) to Indonesia and introduce the Saka year.

The lead up to Nyepi day is as follows:

▪                Melasti or Mekiyis or Melis (three days before Nyepi). Melasti is meant to clean the pratima or arca or pralingga (statue), with symbols that help to concentrate the mind in order to become closer to God. The ceremony is aimed to clean all nature and its content, and also to take the Amerta (the source for eternal life) from the ocean or other water resources (ie lake, river, etc). Three days before Nyepi, all the effigies of the Gods from all the village temples are taken to the river in long and colourful ceremonies. There, they have are bathed by the Neptune of the Balinese Lord, the God Baruna, before being taken back home to their shrines.

▪                Tawur Kesanga (the day before Nyepi). Exactly one day before Nyepi, all villages in Bali hold a large exorcism ceremony at the main village cross road, the meeting place of demons. They usually make Ogoh-ogoh (the fantastic monsters or evil spirits or the Butha Kala made of bamboo) for carnival purposes. The Ogoh-ogoh monsters symbolize the evil spirits surrounding our environment which have to be got rid of from our lives . The carnivals themselves are held all over Bali following sunset. Bleganjur, a Balinese gamelan music accompanies the procession. Some are giants taken from classical Balinese lore. All have fangs, bulging eyes and scary hair and are illuminated by torches.The procession is usually organised by the Seka Teruna, the youth organisation of Banjar. When Ogoh-ogoh is being played by the Seka Teruna, everyone enjoys the carnival. In order to make a harmonic relation between human being and God, human and human, and human and their environments, Tawur Kesanga is performed in every level of society, from the people’s house. In the evening, the Hindus celebrating Ngerupuk, start making noises and light burning torches and set fire to the Ogoh-ogoh in order to get the Bhuta Kala, evil spirits, out of our lives.

▪                Nyepi. On Nyepi day itself, every street is quiet – there are nobody doing their normal daily activities. There is usually Pecalangs (traditional Balinese security man) who controls and checks for street security. Pecalang wear a black uniform and a Udeng or Destar (a Balinese traditional “hat” that is usually used in ceremony). The Pecalangs main task is not only to control the security of the street but also to stop any activities that disturb Nyepi. No traffic is allowed, not only cars but also people, who have to stay in their own houses. Light is kept to a minimum or not at all, the radio or TV is turned down and, of course, no one works. Even love making, this ultimate activity of all leisure times, is not supposed to take place, nor even attempted. The whole day is simply filled with the barking of a few dogs, the shrill of insect and is a simple long quiet day in the calendar of this otherwise hectic island. On Nyepi the world expected to be clean and everything starts anew, with Man showing his symbolic control over himself and the “force” of the World, hence the mandatory religious control.

▪                Ngembak Geni (the day after Nyepi). Ngembak is the day when Catur Berata Penyepian is over and Hindus societies usually visit to forgive each other and doing the Dharma Canthi. Dharma Canthi are activities of reading Sloka, Kekidung, Kekawin, etc.(ancient scripts containing songs and lyrics).

From the religious and philosophy point of view, Nyepi is meant to be a day of self introspection to decide on values, eg humanity, love, patience, kindness, etc., that should kept forever. Balinese Hindus have many kind of celebrations (some sacred days) but Nyepi is, perhaps the most important of the island’s religious days and the prohibitions are taken seriously, particularly in villages outside of Bali’s southern tourist belt. Hotels are exempt from Nyepi’s rigorous practices but streets outside will be closed to both pedestrians and vehicles (except for airport shuttles or emergency vehicles) and village wardens (Pecalang) will be posted to keep people off the beach.

via: budget bali. Com

Nyepi - the darkest evening in the new moon. The night time before is filled with unusual spirits and peculiar demonical effigies often known as Ogoh - Ogoh. Long talons. masses of untamed hair depict rangda the witch and other effectively know legendary characters and even newer demons, who roam the streets, twissting and turring on hugo bamboo frames, generally so huge and heavy it takes almost an entire banjar to carry them.

Ogoh ogoh parades take place between 7-9 pm throuhout Bali. The purpose is to confuse the dangerous spirits of the island. At the end of the processions, the effigies are burned in big fires. Ref: Heavenly Residence

Throughout the solemn, highly effective hours, monks throuhout Bali will carry out a tawur agung, praying and ritually sacrificing a wide range of animals to appease the demonds and honor the gods in an try to harmonize the conflicting universal energy of fine and evil. While this ritual take places in the direction of noon within the village temple, usully close to intersections, on thet evening onother from the cleansing ritual called ngerupuk turns nearly the whole island into a vigorous night time of carnival. Through the ngerupuk procession, village youths carry dozens of large effigies, referred to as ogoh-ogoh. Accompanied by burning torch light and gamelan music, beleganjur, on the eve of Nyepi turns into a to not be missed occasion in Bali.

Nyepi follows the following day. Bali's new year is marked by a day of silence when few folks dare to venture exterior their properties - a part of and outdated tradition that is supposed to confuse any remaining dangerous spirit, making them think that the island is deserted and so they too, should leave. Nobody, not even Bali's treasured guests is allowed to go out on this Day of silence which this yr, falls on monday, March 19th. Bali in its entirety is deadly silent for the whole day. individuals stay at home. There is no such thing as a visitors, no work, and no entertaiment, and no lights illuminate the night. Shop and office are closed and occasion the international airport shuts down, to permit the Balinese absorve the Hindu Caka New Yr soberly and with full attention. Within the villages and on the beaches, security pecalang patrol the streets to make sure quietness. Self-intropection or meditation are recommended ways to fill the time throughout this Hindu New Year. For tourist Nyepi can mean time to make amends for studying or sleep. Ref: Bali Villas

A number of essential ceremonies precede Nyepi. Two or three days earlier than, apurification ceremony (melasti, mekiyis) is held throughout the island. Balinese is full ceremonial gown will change half-bare sunbothers on the tourist beaches as they perform ritual purifications of religious paraphernalia such because the umbrellas, statues, speras and different sacred objects stored in house or temples.

Balinese living inland can perform these rituals at either a holy spring or other supply of unpolluted water. Those dwelling within 15 kolometers of the seaside will make the journey to the sea. Distance and weater will not discourage them from carrying heavy, sacred objects on a day-long hike in the March heat. Nonetheless, the last five years has changed slightly as most seaside entry roads are now paved and a cart or different vechile can be utilized to hold the objects delicately steadiness on their palms, to the accompaniment of stirring gamelan music of beleganjur.

During melasti ceremonies, visitors are encouraged to come back to the seaside from midday onward. This is not a time for swimming, sunbathing or surfing however it's the finest time for visitors to witness one of Balinese's bigest purification cerimonies and offers irresistible picture opportunities. Visitors are respectfully requested to put on sorong and a waist sash. Since most streets to the seaside round Sanur and Kuta are busy with processions, it is advisable to ether come earlier than the processions jam the roads or shortly after they arrive on the beach.

Though ogoh ogoh will be seen every so often as part of pageant and dance performances, the ones made for the ngerupuk cleaning ritual are very special. Constructed around a bamboo body, the effigies are filled with coconut fibre, animal hair, and typically with styrafoam. The outer skin is finished with glossy acrylic paint or with some form of fur depending of the caracter that they portray. Ogoh ogoh characters may be taken from Hindu mythology and sometimes from a recent figure that's considered match to symbolize evil spirits, like a bomber. They're colossal in scale, could be between 2-3 meters excessive and really dramatic. It may take 2-three weeks to make one. the ogoh ogoh are carried around the villages in a noisy parade full with torch-light. This act is imagine to pacif evil spirits or other damaging force.

The day after Nyepi is called ngembak geni, literally 'relighting the hearth' , to mark the return to normal life. On today, full of life celebrations take place throughout Bali, including the distinctive med-medan rituals - a cheek-kissing festivity between girls and boys that takes place at Banjar Kajar Sesetan, Denpasar, right on Jalan Raya Sesetan. It begin round 2 pm and is a singular celebration not be missed.

As a non secular occasion of Balinese Hindus, Nyepi is a symbolical replay of these philosophical principles. The world is 'clear' at first of the year. The Balinese Hindus do not have a good time the new year with lavish get together, as a substitute they rejoice the approaching of the new year with meditation. No actions are allowed to take place. These necessary spiritual prohibitions embody no pleasure (amati lelangon), no traffic (amati lelungan), no fireplace (amati geni) and no work (amati karya). These prohibitions intention at controlling oneself and submission to God. All people has to stay in the individual houses. No lights in the house, no sounds of radio and no works, simply keep silence. It's totally silence. Ref: Villas in Bali

The anti-climax of the meditation is on the next day, which is named Ngembak Geni, the place the persons are comfortable and bless their success of controlling themselves. Additionally it is the day of get-togetherness and family gathering. Must you be in Bali or first arrive in Bali on the occasion of Nyepi Day

Makna Etika Upacara Nyepi 
Untuk Pengendalian Diri 
Oleh: S. Swarsi Geria, Gianyar

Agama Hindu untuk umat manusia yang menganut ajaran pustaka Suci Weda yang diwahyukan oleh Sang Hyang Widhi, Agama Hindu juga mempunyai kerangka yang terdiri dari Tatwa (filsafat), Susila (etika), dan Upacara (ritual). Ketiga hal tersebut merupakan suatu kesatuan yang utuh tidak bisa dipisahkan satu sama lainnya. Filsafat, etika dan upacara harus dipahami, dihayati, dan dilaksanakan agar tujuan agama Hindu bisa tercapai. Tujuan agama Hindu itu tiada lain, untuk mencapai kedamaian rohani dan kesejahteraan hidup jasmani. Dalam pustaka suci disebut dengan Moksartham Jagadhitaya Ca iti Dharma yang artinya dharma (agama) untuk mencapai moksa dan mencapai kesejahteraan hidup, moksa juga disebut juga mukti yang artinya mencapai kebebasan jiwatman atau kebahagiaan rohani yang langgeng (Upadesa: 2001, 5).

Bertitik tolak dari pengertian di atas semua tatanan hari raya agama Hindu mempunyai filsafat/makna, hari raya tersebut juga mempunyai etika dan juga upacara sebagai perwujudan filsafat tersebut. Dalam teori tindakan yang mengatakan bahwa nilai luhur menata sikap prilaku masyarakat, kalau dioperasional teori tersebut untuk membedah suatu hari raya Hindu, khususnya hari raya Nyepi juga mempunyai filsafat sebagai acuan untuk melaksanakan upacara penyepian dan punya etika (susila) sebagai pedoman yang baku untuk melaksanakan upacara penyepian. Hal tersebut berarti merupakan tatanan nilai-nilai luhur yang terkandung dalam suatu hari raya Hindu termasuk hari raya Nyepi.

Hari raya Nyepi salah satu hari raya besar umat Hindu di Bali, filsafat (tattwa) dan susila (etika) yang menjadi acuan semua upacara hari raya Hindu di Bali. Nilai-nilai budaya Hindu yang diakui di dalam upacara yadnya termasuk upacara yadnya pada hari raya Nyepi merupakan suatu kekuatan spiritual yang dapat membentuk jati diri umat; sebagai wahana pengendalian diri dan dapat sebagai penguat integrasi umat manusia dalam arti yang sangat universal.

Hari raya Nyepi sebagai hari raya umat Hindu yang merupakan puncak identitas umat Hindu karena hari raya suci ini satu-satunya yang diakui sebagai hari libur nasional yang dimulai tahun 1983.

Hari raya Nyepi jatuh dalam satu tahun sekali tepatnya pada tahun baru saka. Pada saat itu matahari menuju garis lintang utara, saat Uttarayana yang disebut juga Devayana yakin waktu yang baik untuk mendekatkan diri kepada Tuhan Yang Maha Esa.

Menurut lontar Sang Hyang Aji Swamandala yang menyatakan bahwa, Tawur (upacara) Bhuta Yadnya atau Tawur Kesanga sebaiknya diadakan pada tilem bulan Chaitra (Tilem Kesanga), sehari sebelum hari raya Nyepi dirayakan. Menurut tradisi yang berlaku di Bali, tata urut upacara Nyepi diawali dengan melasti ke Segara (laut), Ida Bhatara melinggih di Bale Agung (Pura Desa) selanjutnya dilangsungkan upacara Bhuta Yadnya (tawur Kesanga), Nyepi, dan sehari setelah hari raya Nyepi disebut Ngembak Geni. Tujuan dilaksanakan upacara Hari Raya Nyepi adalah dapat dilihat dari berbagai aspek-aspek sebagai berikut:

1. Aspek religius merupakan suatu proses penyucian bhuwana Agung dan Bhuwana Alit (Makrokosmos dan mikrokosmos) untuk mewujudkan kesejahteraan dan kebahagiaan lahir bathin (jagadhita dan moksa) terbina kehidupan yang berlandaskan Satyam (kebenaran), Siwam (kesucian), Sundaram (keharmonisan, keindahan). 
2. Membiasakan diri untuk melakukan tapa, yoga dan semadi bagi masing-masing pribadi umat, ini mengandung makna evaluasi perbuatan dalam setahun dan juga sebagai pengendalian diri. 
3. Aspek sosial budaya merupakan wahana untuk integrasi umat, hal itu terlihat pada saat umat Hindu bersama-sama ngiring Ida Bhatara dari awal yaitu dari pura masing-masing terus nyejer di Bale Agung dan lanjut ngiring melasti. Disini nampak kekompakan masyarakat ngiring bersama-sama.

Dalam prosesi upacara diatas sudah nampak jelas tata susila (etika upacara) menata pelaksanaan seluruh proses tersebut. Berikut ini fokus bahasan pada tulisan singkat ini “Makna etika Hari Raya Nyepi bagi Pengendalian Diri” umat Hindu maupun umat lainnya.

Makna Etika Hari Raya Nyepi untuk Pengendalian Diri 
Berdasarkan uraian di atas hari raya Nyepi yang datang setahun sekali yang merupakan identitas umat Hindu. Pada saat itu umat Hindu khususnya diajarkan untuk dapat melihat diri baik dan buruknya kerja yang dilakukan seseorang. Dalam Pustaka Suci disebutkan sebagai berikut : “Manusia lahir sendiri, sendiri juga ia akan mati, sendiri ia menikmati perbuatan yang baik, sendiri pula menikmati perbuatan yang buruk (Manawa Dharma Sastra, 
IV. 240).

Mengacu pada isi sloka di atas yang mengandung makna, baik buruk kerja yang dilakukan oleh seseorang akan membentuk nilai pribadmnya. Weda menegaskan bahwa melalui kerja yang baik (subhakarma) manusia akan dapat menolong dirinya sendiri dan samsara untuk mencapai kebahagiaan abadi yang bebas dan proses kelahiran kembali (moksa).

Moksa merupakan moral-religius bagi umat Hindu untuk melaksanakan kerja yang baik (Subhakarma) dan menghindarkan perbuatan yang buruk (Asubhakarma) dalam kehidupan di dunia ini (Gabde; 2000).

Pada ajaran suci ada juga menyebutkan untuk memahami makna di atas yang dianalisis dan mantram di bawah ini yaitu : “Hyang Widhi hanya menyayangi orang yang bekerja keras” Reg Weda, IV, 33, 11). Mantram tersebut menyatakan bahwa Hyang Widhi menyayangi orang yang mau bekerja keras. Maka manusia yang ingin mendapatkan berkah dari Hyang Widhi Wasa harus bekerja keras sepanjang hidup ini.

Memaknai Hari R.aya Nyepi sebagai Pengendalian Diri 
Seperti telah dijelaskan diatas, hari raya Nyepi merupakan peristiwa peralihan tahun icaka, pada saat itu masyarakat diharapkan merenung (mulat sarira) untuk melihat mana perbuatan baik dan mana yang buruk selama kurun waktu setahun. Menurut etika hari raya Nyepi hal tersebut teimplisit dalam catur Berata Penyepian adalah empat pedoman yang telah ditetapkan dan harus dilaksanakan oleh umat Hindu sebagai wujud pengendalian diri dan mawas diri dengan empat pedoman : amati Geni, amati Lelanguan, Amati karya, dan Amati lelungaan. Pelaksanaan keempat etika diatas mengandung makna sebagai berikut:

1. Amati Geni 
Amati geni mempunyai makna ganda yaitu tidak melaksanakan kegiatan yang berhubungan dengan menghidupkan api. Disamping itu juga merupakan upaya mengendalikan sikap prilaku agar tidak dipengaruhi oleh api amarah (kroda) dan loba (serakah). Menurut Tattwa Hindu (filsafat) yang memaknai simbol Geni tidak disimbolkan sebagai kekuatan dewa Brahma yang sebagai pencipta. Penciptaan yang terkait dengan hasil pemikiran seseorang disini perlunya diadakan perenungan, apakah kita sudah menghasilkan pemikiran untuk kebaikan umat ataukah sebaliknya. Pernyataan tersebut terungkap dalam berbagai Pustaka Suci Hindu yang mengatakan bahwa “Keunggulan manusia sebagai mahiuk ciptaan Tuhan, terletak pada proses pemikiran seseorang yang dapat membedakan sikap prilaku yang baik dan buruk (Sarasamuscaya : sloka 82). Alat kendali proses berpikir yang paling utama menurut ajaran Hindu adalah keyakinan terhadap karma phala (Sarasamuscaya, sloka 74). Mengacu pada etika Berata Penyepian di atas sudah nampakpelaksanaan amati Geni merupakan suatu simbol pengendalian diri seseorang dalam bersikap dan berprilaku.

2. Amati Lelanguan 
Amati Lelanguan yang dimaksud merupakan kegiatan seseorang untuk mulat sarira atau rnawas diri terhadap kegiatan yang berkaitan dengan wacika. Wacika adalah perkataan yang benar yang dalam beriteraksi dengan sesamanya maupun dengan Tuhan sudah dilaksanakan atau belum. Menurut tattwa Hindu dalam pustaka suci yang terungkap dalam Sarasamuscaya dan Kekawin nitisastra mengajarkan sebagai berikut : 
(1) kata-kata menyebabkan sukses dalam hidup; 
(2) kata-kata menyebabkan orang gagal dalam hidup; 
(3) kata-kata menyebabkan orang mendapat hasil sebagai sumbu kehidupan; dan 
(4) kata-kata menyebabkan orang memiliki relasi. Mengacu pada pemikiran diatas manusia Hindu telah diajarkan agar tetap melaksanakan wacika yang diparisudha yang antinya: 
(a) proses interaksi sosial (komunikasi) tidak boleh berkata kasar, 
(b) mencaci maki dan juga tidak boleh menyebabkan orang tersinggung dan menderita (Sarasamuscaya; Sloka 75),

Uraian di atas memberikan kita suatu pelajaran bahwa perkataan (wacika) yang diparisudha itulah yang patut dipahami dan menata sikap prilaku seseorang agar hidup ini aman dan bahagia.

3. Amati Karya 
Amati Karya sebagai etika Nyepi yang bermaknakan sebagai evoluasi diri dalam kaitan dengan karya (kerja) merenung hasil kerja dalam setahun dan sebelumnya sudahkah bermanfaat bagi kehidupan manusia. Aktualisasi amati karya dalam konteks hari raya merupakan perenungan pikiran yang religius yang mengajarkan umat Hindu dalam evaluasi hasil kerja sebagai berikut, yaitu sisihkan hasil kerja untuk yadnya, 
-  untuk Hyang Widhi, 
-  untuk Resi, 
-  untuk Leluhur maupun 
-  untuk budhi. 
Hal tersebut tertera dalam pustaka suci Atharwa weda III.24. 5 dan Sarasamuscaya Sloka 262, yadnya itu juga merupakan implementasi dari ajaran Tri Rna. Diajarkan pula melalui yadnya dapat terjadi proses penyucian diri manusia baik secara rohani maupun jasmani.

Amati karya bermakna ganda yang artinya tidak bekerja dan dimaknai sebagai kesempatan untuk mengevaluasi kerja kita apakah aktivitas kerja itu sudah berlandaskan dharma atau sebaliknya. Kerja yang baik (subha karma) dapat menolong manusia untuk menolong dirinya dari penderitaan. Kerja juga menyebabkan terjadinya Jagadhita dan merupakan tabungan moral bagi umat Hindu agar bekerja lebih gigih, tekun dan produktif. Berdasarkan uraian diatas ajaran suci Hindu memandang bahwa kerja sebagai yadnya dan titah Hyang Widhi; kerja dapat menolong diri sendiri dan kerja dapat menentukan identitasnya Aku bekerja, maka aku ada demikianlah yang diamanatkan oleh umat Hindu.

4. Amati Lelungaan 
Amati lelungaan merupakan salah satu dari empat berata Penyepian yang berfungsi sebagai evaluasi diri dan sebagai sumber pengendalian diri. Amati lelungaan berarti menghentikan bepergian ke luar rumah, maka pada saat hari raya Nyepi, jalan raya sangat sepi. Dalam konteks yang lebih luas hal itu berarti suatu evaluasi diri. Evaluasi kerja hubungan dengan Tuhan; evaluasi kerja hubungan dengan sesama dan hubungan kerja dengan alam sekitar apakah hubungan tersebut sudah baik atau belum, sehingga kita dapat menilai hasil kerja kita se-obyektif mungkin. Mutu meningkat untuk kebaikan atau merosot, langkah selanjutnya bisa menentukan sikap. Diharapkan agar lebih memantapkan kualitas kerja untuk kualitas hidup manusia.

Simpulan  
Berdasarkan uraian diatas, pembahasan mengenai Makna Etika Upacara Nyepi bagi Pengendalian Diri adalah sebagai berikut:

1). Hari raya Nyepi merupakan salah satu hari raya yang dapat digunakan sebagai penentu jati   diri umat Hindu karena hanya hari raya inilah yang diikuti oleh pemerintah. 
2). Catur Berata penyepian merupakan etika hari raya Nyepi yang dapat digunakan sebagai evaluasi diri ataupun pengendalian diri. 
3). Aspek theologi hari raya Nyepi menupakan pengejawantahan dari moral religius umat Hindu yang mampu. 
4). Catur Berata penyepian merupakan perenungan untuk evaluasi kerja kita minimal setahun dan mampu untuk pengendalian pikiran dan pengendalian diri. 
5). Kemampuan untuk pengendalian diri berarti perlu suatu jalan untuk dapat mengatasi permasalahan hidup, jalan untuk penyucian manacika, wacika, dan kayika akhirnya mampu mewujudkan ”Jagadhita ya ca iti dharma.”•WHD. No. 482 Maret 2007.

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article by Krisnaloka from http://www.myspace.com/krisnaloka/blog/432277722

Sad Ripu " The Six Enemies of the Human Being "

In Bali, many religious activities performed by the people, in devotional, magical and artistic spirits. They are kind of social affairs that bond people together. Prayer, music, dance, song, painting, carving, beautiful offering, flower, incense, fragrance, costume, etc. all give their charm to the activities. It is not like some people might think about some form of Hindu rituals, yoga practice in all of it's form, various postures, meditation, liberation through quest for knowledge for the absolute, through selfless actions, even fasting and penance, etc. The Balinese practice more on the devotional aspect of Yoga, known as the path of Bhakti.

Some people even think that the Balinese practice more the form of animistic rituals rather than practicing ritual of one of the world greatest religions. Other people still call the religion of the Balinese Hindu Bali. In fact that is not true. The Balinese learn, practice and have the spirit of Hindu Dharma religion more than other form of animistic and primitive religions, without losing respect to the later religions mentioned.

Sure that the Balinese have many things that still need to enhance, in the ritual, daily life, the quest for the ultimate, etc. in order to achieve the goal stated by Hinduism as the goal of Dharma; it is soul liberation and earthly welfare for all sentient beings. No direct meaning of Dharma in English, but we can say that it's include righteousness, duty and cosmic order.

The following are some fundamentals of Hindu religion which also called Sanatana Dharma

( Eternal Dharma ) as learned to be practiced by the Balinese.

Tri Pramana, three means to know something:

1. Agama Pramana, through knowledge from the scripture and sage.

2. Anumana Pramana, through experiment and analytical study.

3. Pratyaksa Pramana, through direct experience.

Panca Shrada, five holy convictions:

1. Belief in the existent of the ultimate One.

2. Belief in the existent of the Soul.

3. Belief in the existent of Karma Law.

4. Belief in the existent of Reincarnation.

5. Belief in the existent of Moksa or Liberation.

Tri Guna, three intrinsic qualities of matter:

1. Satwam, truth and goodness.

2. Rajas, active and full of passion.

3. Tamas, passive or inertia.

Catur Asrama, four stages of life:

1. Brahmacari, learning knowledge and wisdom.

2. Grehasta, build a family, collecting wealth.

3. Wanaprasta, toward more spiritual life.

4. Sanyasin, renounced earthly matter.

Catur Yoga, four ways to achieve unity with Brahman or the absolute:

1. Jnana Yoga, unity through knowledge and wisdom.

2. Bhakti Yoga, unity through devotion.

3. Karma Yoga, unity through selfless action.

4. Raja Yoga, unity through spiritual practice or meditation.

Catur Warna, four professional division of society:

1. Brahmana, religious matter profession.

2. Ksatrya, political and military profession.

3. Waisya, business profession.

4. Sudra, employee and physical work profession.

Tri Warga, three means to achieve Moksa or liberation:

1. Dharma, righteousness.

2. Artha, financial.

3. Kama, pleasure or desire.

One of the messages is, whenever we collect material things or wealth, and whenever we enjoy pleasures, we should always do such things in accordance or based on Dharma or truth.

Sadripu, six enemies:

1. Kama, pleasure or desire.

2. Lobha, greed.

3. Krodha, anger.

4. Mada, drunk or under influence of strong emotion.

5. Moha, confusion.

6. Matsarya, jealousy.

Sadatatayi, six types of sadistic killer:

1. Agnida, burn other belonging.

2. Wisada, poisoning.

3. Atharwa, practicing negative magic.

4. Sastraghna, run amok.

5. Dratikrama, raping.

6. Rajapisuna, slandering to the result of some one death.

Saptatimira, seven darkness or drunkenness:

1. Surupa, beautiful face.

2. Dhana, wealth.

3. Guna, knowledge.

4. Kulina, genealogical matter.

5. Yowana, youth.

6. Sura, alcoholic or unhealthy drink.

7. Kasuran, victory.

Trikaya Parisudha, three type of conducts that should be purified:

1. Kayika, physical action.

2. Wacika, speech.

3. Manacika, thought.

Panca Yama Brata, five things concerned with moral life:

1. Ahimsa, non violence.

2. Brahmacari, self control on passion.

3. Satya, faithful or sincerity.

4. Awyawaharika, act based on peace and sincerity.

5. Asteya, non stealing and non cheating.

Panca Niyama Brata, five things concerned with moral life:

1. Akrodha, not controlled by anger.

2. Guru susrusa, loyal to implement the teacher's teaching.

3. Sauca, purity of body and mind.

4. Aharalagawa, eat as much as needed.

5. Aparamada, sincerity in learning and practicing holy teaching.

Dasa Yama Brata, ten things concerned with moral life:

1. Anresangsya or Arimbawa, not egoistic.

2. Ksama, forgiving.

3. Satya, faithful or sincere.

4. Ahimsa, non violence.

5. Dama, able to advice one own self.

6. Arjawa, honest in defending the truth.

7. Ijya, loving all creature.

8. Prasada, purity of heart and never thinking about reward.

9. Madurya, polite and have good manner.

10. Mardawa, humility.

Dasa Niyama Brata, ten things concerned with moral life:

1. Dana, giving charity.

2. Ijya, devotion to the absolute and ancestors.

3. Tapa, self exercise for self endurance.

4. Dhyana, focus to the absolute.

5. Swadhyaya, learn and understand the holy teaching.

6. Upasthanigraha, controlling sexual desire.

7. Brata, faithful to one own oath.

8. Upawasa, fasting.

9. Mona, controlling speech.

10. Snana, purifying the body-and-mind, and praying.

Veda scriptures often mention sacrifice, in which Brahmana groups often refer to this as physical religious sacrifice such as using fire, water, food etc. Although some other Vedic scholars and Hindu sages refer to this as a general sacrifice that can be performed and offered by human, this include non-egoistic actions, learning knowledge and wisdom and propagate them to the society, devotion, etc. which is not always associated with physical religious offering. In Bali today, the first mentioned meanings of sacrifice is more prominent, although some more philosophical based Ashram and Hindu or Dharma religious groups has born in Bali to bring forward also their more philosophical meanings.

Panca Yadnya, five sacrifices:

1. Dewa Yadnya, sacrifice to God.

2. Pitra Yadnya, sacrifice to ancestor.

3. Rsi Yadnya, sacrifice to sage.

4. Butha Yadnya, sacrifice to nature and its spirit.

5. Manusa Yadnya, sacrifice to people and society.

Other mantras from Veda and other Hindu scriptures familiar to the Balinese are the followings.

Om Swastyastu, used when opening speech, writing etc. O The Supreme, may all in good condition.

Ekam sat viprah bahudha vadanti. One existence, the wise call it with different names.

Ekam eva advityam brahman. Only one without a second is Brahman.

Tat tvam asi. That is you. It means all is one.

Aham brahmasmi. I am Brahman.

Satyam sivam sundaram. Truth, goodness, beauty.

Moksartham jagaddhitaya ca iti dharmah. The objective of dharma if for soul liberation and welfare of the world.

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