Dynamics Of The Priest Symbol At Hindu Community In Mataram City

Penelitian ini bertujuan untuk melakukan kajian terhadap dinamika dalam simbol kependetaan pada masyarakat Hindu di Kota Mataram. Penelitian ini memokuskan permasalahan berkaitan dengan bagaimana deskripsi, apa fungsi, bagaimana dampak, dan  apa makna dinamika sistem simbol kependetaan pada masyarakat Hindu di Kota Mataram? Penelitian ini dirancang dalam penelitian deskriptif interpretatif dengan menggunakan model studi kasus. Data dikumpulkan dengan teknik observasi, wawancara dan dokumentasi. Data dianalisis dengan teknik reduksi data, display data, dan verifikasi data. Keabsahan data dicek dengan teknik pengujian kredibilitas, transferabilitas dan konfirmabilitas. Berdasarkan hasil penelitian ditemukan bahwa dinamika simbol kependetaan di Kota Mataram mengalami perubahan yang awalnya menggunakan simbol masiwa-budha belakangan ini ada kecenderungan penggunaan simbol pendeta sarwa Sadhaka.. Fungsi dinamika simbol kependetaan di Kota Mataram, yaitu untuk memberikan pengetahuan dan pengembangan terhadap tugas dan wewenang seorang pendeta. Dampak dari dinamika sistem simbol kependetaan di Kota Mataram bertendensi menimbulkan dua fenomena, yaitu segregasi sosial dan polarisasi sosial. Makna dari dinamika simbol kependetaan terdiri dari makna religius, teologis, etis, mistis, solidaritas sosial, kultural dan ekonomis.


Introduction
Practicing religious teachings in world life is supported by several elements such as scriptures, religious holy days, holy people and holy places. All these elements/components are interrelated in fostering religious life. The deepening and appreciation of religion can not only be done by studying the teachings, or carrying out worship in holy places, but the saints are needed, wise people to guide, so as not to deviate too far from the nature of the teachings of Hinduism. In Hinduism asserted that those who have the authority to lead a yajña are saints/wise men, who in their lives have carried out physical and spiritual purification through a padiksan and pawintenan ceremony. People who have performed padiksan and pawintenan ceremonies are called pandita and pinandita.
The existence of a saint in Mataram city has a very influential dynamics for the lives of Hindus in carrying out religious life in the community. The view of the existence of a pedanda, which is divided into three, namely the pedanda Siwa, the pedanda Budha, and the bhujangga. Pedanda Siwa and Pedanda Budha since the arrival of the Balinese people to Lombok in the historical period were used as symbols of priests in the implementation of Hinduism. Lately there have been a number of priests who were ordained by Hindu-based clans, such as the Pasek community who ordained Pandita Mpu as priests, as well as the Pande clan using Sri Mpu to lead religious rituals even though they still brought in from Bali.
The presence of a number of priest symbols from various clans in Mataram city refers to Wirawan (2006) as a movement towards a change in the priest symbol. This can be seen from the original use of the symbol of students to become a symbol consisting of priests from various clans. This phenomenon is a representation of a priest who has a Sarwa Sadhaka identity. The priest symbol used by Hindus in Mataram city in the historical period used priests from the brahmana wangsa (descendants of the brahmana) group, while the presence of priest symbols from various clans provided an opportunity for the emergence of the use of priests with the identity of Sarwa Sadhaka.
The above phenomenon is a representation of the dynamics in the priest symbols

Method
The design of this study in the form of interpretative qualitative. Referring to Margono (2010) qualitative research is research that focuses more attention on the formation of substantive theories based on concepts arising from empirical data. The approach of this study uses descriptive qualitative approaches. Descriptive qualitative methods which is used aims to describe the dynamics of the priest symbol, namely from originally using the symbol of maśiwa-budha to the symbol of Sarwa Sadhaka.
This research was conducted in the midst of religious life in Hindus in the city of Mataram. The type of data obtained from this study is interactive qualitative data.
Qualitative data is data in the form of words or in the form of verbal statements, not in the form of numbers. The type of data obtained from this research is interactive qualitative data. Qualitative data is data in the form of words or in the form of verbal statements, not in the form of numbers. The method used in this study is the Ethnographic Method.
Among the general models of research used by social scientists, ethnography is the same as anthropology and specifically the function of structural theories that are prescriptive in nature. Ethnography is related to the concept of culture (cultural concept). Thus ethnography is an analysis of the description or reconstruction of images in culture and groups (reconstruction of intact cultural scenes and groups). Ethnogarafis studies (ethnographic studies), namely describing and interpreting culture, social groups or systems.
The data source is a combination of primary data and secondary data. Primary data is data obtained directly from informants or informants and from observations made by researchers in the field. Primary data is original data from research data sources (Iqbal, 2002). Primary data in this study are data sourced from informants who know about the origin and existence of the pedanda Siwa and pedanda Budha in Mataram. Criteria in determining the informant as the source of primary data in this study, namely: (1) People who understand something through the process of enculturation so that something is not only known but also lived among those who understand about Hindus saints, public figures, Hindu figures or scientists who understand the teachings of Hinduism; (2) People from the area who are chosen randomly (random); (3) People who were initially classified as unfamiliar to researchers so that it was more exciting to be a guest speaker; (4) People who have the time to provide information in a comprehensive manner and do not tend to convey information subjectively. Secondary data is data obtained from documents, such as monographs, statistical data, manuscripts, publication results and research reports from agencies or agencies as well as other supporting data sources. Secondary data is also data collected from existing sources. Secondary data in this study are all supporting information obtained from references that are relevant to the object of study in this study.
According (Sukmadinata, 2007)  certainty that the informant is used as a source of information to be obtained (Sugiyono, 2013

Description of the Dynamics of Hindu Priest Symbols in Mataram City
Based on the texts of a number of Hindu literatures, the diksa have the right to receive all ceremonies/yajñas, both routine (nityam ekayajña) and those of a work nature (anityam ekayajña). Related to that, muput is meant to be able to complete yajñas in religious ceremonies from a small level (nista) to a large level (uttama), such as ngarga tirtha which means to make or "give" with the puja of the place for the ceremony. The implementation of Hinduism in the city of Mataram in carrying out a large ceremony using the sign of the pedanda Siwa and the pedanda Budha for muput (leading the implementation of the ritual). Mataram, only brahmana wangsa priest can lead these ceremonies. However, because the appointment of priests as the ceremonial leader was very caste-like, a rectification effort was undertaken by the younger generation of Hindus. They assumed that all priests who fulfilled their sanctity qualifications could lead the ceremony, regardless of their position and social status in society.

Function of the Dynamic in the Priest Symbol in Hindu Communities in Mataram
Very many titles or names of Sulinggih . According to (Suhardana, 2006)  b. Mpu which emphasizes its position as community bearer.
c. Dang Hyang is Sadhaka or Sulinggih with an honorable position thanks to his mastery in high spiritual knowledge.
Two terms that have the same meaning as Sulinggih or Sadhaka are also found in the Book of Dwijendra Tatwa a. A sign is a Sulinggih who uses a stick, both in the sense of sekala (Sulinggih who uses a stick) and in the sense of niskala (Sulinggih which has a literary stick).
Please note that danda means stick.
b. Bhagawan is Sulinggih who is able to achieve happiness thanks to the mastery of high spiritual knowledge.
All of the names are essentially the same, those who have gained a place of honor in the community because of their innate purity.
In terms of authority or division of tasks in the great ceremony of Sulinggih that is used, it is usually the Tri Sadhaka yaitu, the pedanda of Siwa, the pedanda of Buddha This priestly dynamics is seen as a human relations technique, with the aim that the quality of individual relationships within the group can lead to positive behavioral changes. This is done through an andragogy approach where participants are more actively participating in a training program. more to give views to Hindus to experience or carry out activities to solve a problem that is recreational, then the process in a social life can be applied with differences that exist to advance Hindus.
Based on the data obtained, the function of the dynamics of the priestly symbol system includes: a. Make the cooperation of all Hindus mutually beneficial in terms of overcoming life's problems.
b. Facilitate the work.
c. Solve the problem of divided groups of Hindus, who need solutions to problems and reduce the workload that is too large to finish faster, efficient and effective.
One of them is by dividing the tasks of each pandita to adjust the group to each group (according to expertise).
d. Creating a democratic climate in social life by enabling each individual to provide input, interact, and have a high role in society.
Herbert Blumer and George Herbert Mead were the first to define the theory of symbolic interactionism. Blumer expressed about the three main principles of symbolic interactionism, namely about the meaning (meaning), language (language), and thought (thought). This premise will later lead to the concept of 'one's self' and its socialization to the 'community' which is larger 'society'. Blumer put forward the first premise, that human acts toward people or things on the basis of the meanings they assign to those people or things. That is, humans act or behave towards other human beings basically based on the meaning they put on the other party. The Symbolic Interactionism Theory emphasizes that the socialization of a pastor to Hindus in Mataram together between all priests can enlighten all Hindus that all priests have the same duties and authority.
The function of the dynamics of the priestly symbol in the city of Mataram is to provide knowledge and development of the duties and authority of a priest, but for the development up to now the phenomenon has become more advanced which emphasizes that all priests have the same duties and authority in another sense all pastors must be able to master all. Hindus is a sadhaka who becomes a thinker and has spiritual responsibility for the implementation of the yajña (Agastia & Subedi, 2020). Sadhaka is a person who always pursues reality, by making efforts to continue spiritual ascent continuously, through the understanding of religious literature, as well as studying it further to be practiced in the interests of the broader community. The sadhaka must not only teach how Hindus draw closer to the Creator (God Almighty), but teach how best to regulate peaceful and harmonious social relations between people and their environment. History has recorded that the philosophy of Tri Hita Karana is a philosophy that has been successfully realized as a sacred duty of Hindus to concretize the vertical and horizontal network of life needed in responding to the demands of the times, but success is not a gift that is obtained so easily, but through a long struggle that knows. From some opinions about Hindu priests in the social structure of Hindu society in Bali summarized by Suweta (1991) that what is meant by priests is the same as sulinggih namely a walaka namely a prospective priest who has been confirmed to be a priest through the process of diksa or podgala. In the Balinese social structure, priests are often called Siwa or Surya who are at the top of the structure, while Hindus are generally referred to as sisia who occupy the basis of the structure of the pasiwan.

The Impact of the Dynamics in the Priest
Every society in daily life will experience a change and experience development.

a. Social segregation
Social segregation can be simply interpreted as a process in which the population experiences compartmentalization. People who experience segregation will form small groups according to their characteristics. The differences in the symbolic of the clergy from each other to form separate groups in the community. Segregation is a cumulative process where there is a starting point. The process of change that was not initially realized, until a segregated settlement emerged, is an example of social dynamics.

The appearance of Hindu priests symbols outside the brahmana wangsa
(brahmana clan descendants) should be able to strengthen the Hindu religious practices of each social group because of the presence of a number of priests who come from various clan groups. The more ordained priests the higher the level of enlightenment they should be given so that Hindu awareness to improve religious quality is expected to increase. The increase in the quantity of priests who came from various clans should not cause social segregation instead to increase social awareness through intensification of ritual implementation carried out by Hindu communities of various clans. Differences in social groups in the form of clans should not be used as obstacles in realizing social unity.
Referring to ( Wirawan & Widana, 2020) the implementation of religious rituals can increase religious awareness which results in the establishment of social ties. This can be seen from the implementation of traditional rituals that involve adherents of different religions, but can realize social interactions that have the opportunity to realize social harmony. In synergy with that (Kartika, Sastrawan, Fridyantara, & Wirawan, 2020) expressed that the ritual bapuk dana can also realize the communication of three adherents of different religions that have a positive impact on the realization of a harmonious life among the people who carry out the ritual.

b. Polarization of Community Social Groups
Polarization can be described as the process of splitting up community units into smaller groups. If you imagine it is almost similar to social segregation. The difference is that polarization is a pattern of division of groups in contrast to each other. For example, wealthy city residents form their own groups. The urban poor also formed their own group. The result is a contrast between rich and poor people in one city.
Functional structural theory sees society as a whole that works to create social order and stability. This theory is often called the functionalism perspective, coined by Emile Durkheim. Durkheim studies a lot about social order and how society can live in harmony. Functionalism focuses on social structures that macro level. This theory confirms that all priests in the Hindu community in Mataram city must be able to unite the people by carrying out their duties and authority together and have the same goal, which is to protect and advance the Hindus.
The dynamics of the priest symbol in Mataram city is divided into two, namely social segregation and social polarization. Social segregation can be simply interpreted as a process where the population experiences compartmentalization while polarization can be described as a process of splitting community units into smaller groups. Where previously every pastor had duties and authority based on his nationality, but for the development up to now the phenomenon has changed more and more based on the understanding of Hindus who are increasingly advanced and assessing all the women have the same duties and authority.

Mataram
Based on field observations, it was found that the dynamics of the priesthood symbol can be analyzed the meaning of the dynamics of the priest symbol in the Hindu community in the city of Mataram. Referring to (Mulyana & Kharisman, 2015)   has been explored and understood as follows:

a. Religious Meaning
Nasution (in Titib, 2004) says that religion is closely related to religion. Religion is a recognition of the existence of human relations with supernatural forces that must be obeyed. In an effort to give meaning to the dynamics of the priest symbol carried out by the Hindu community in the city of Mataram, it can be explored and understood that the dynamics of the priest symbol carried out are religiously meaningful to the actors of communication.
In the Theory of Religion proposed by Koentjaraningrat (2007) explains that religion is one part of culture or one of the elements of culture. The religion that underlies someone to do something. Religion is synonymous with rituals performed to invoke something before God. In religion, the most basic thing is a belief in something that is transcendent. The belief about something transcendent was also expressed in the priest activities of the priest in the City of Mataram The phenomenon of the dynamics of the priest symbol in the Hindu community in Mataram city seemed religious when the dynamics were carried out in the purified area, namely in the temple. This is also shown by the completion of religious ceremonial facilities during priest activities.

b. Theological Meaning
Many definitions of the term theology, but in essence all the definitions that lead to one understanding, namely knowledge of God. Referring to Suprayogi (in Suetha, 2014), it says literally the word theology comes from Greek, namely from the syllables theos and logos which means divinity. In addition Albert (in Konder, 2009) outlines theology derived from the Greek theos which means God and the suffix ology or logos which means theory, discourse or reasoning. While Augustine (in Donder, 2006) defines theology as derived from Latin theology as reasoning or discussion about God. In addition, explains that theology is the science that talks about God and the relationship with the universe.
Based on the explanation above, theology is supernatural knowledge which is methodical, systematic, and coherent or related to what is believed to be God's revelation or related to that revelation. In Hindu theology is known as Brahmawidya. This is based on the Hindu term God called Brahman. Brahman cannot be identified or cannot be conditioned because his creatures are unable to judge Brahman (Purwa, 2012). Humans

are only able to identify Brahman into Nirguna Brahman and Saguna Brahman. Saguna
Brahman is Brahman which is conditioned or identified with certain functions of Brahman. Every function that is distributed to Saguna Brahman is called a God or Gods.
In Hindu theology the people are democratically freed to worship the gods according to the stability of their conscience (atmanastuti). In accordance with the results of observations and collection of documents relating to the dynamics of the priest symbol viewed from theological aspects according to the teachings of Hinduism, the dynamics of the symbol in the revered pastor is God.

c. Ethical Meaning
Refer to Titib (1999) which revealed that ethics is good and right behavior for the happiness of life and harmonious relations with God, humans and nature. In Hinduism, the teachings of ethics are better known as morality. Ethical teachings in the Vedas include truth, love, non-violence, virtue, perseverance, generosity, noble character, hating bad character, abstinence from gambling, exercising virtue, vigilance, purity, purity, fame, progress, association with noble people, developing character friendly and sweet, prosperous, peaceful, happy, joy, morality, friendship, wiweka, indifference and others.
Purwa ( shown by the clergy are proven by being responsible for the people and the ceremonies they lead that have been felt by living beings during the ritual process, namely by completing their duties and authority as a priest.

d. Mystical Meaning
Mysticism can be understood as the highest existence of human consciousness.
This highest awareness lies in the inner or spiritual that affects one's inner behavior (bhāva) and then colors the mindset or vice versa. The mindset has been imbued with the value of mysticism, namely the existence of the inner consciousness. on mental behavior (bhāva) alone, the main thing is bodily behavior. That is, mysticism is not just a theory

f. Cultural Meaning
Culture is a term that is often used to express about culture. Referring to Widagdho (2008) culture (culture) comes from Latin, namely colere which means to process, do, fertilize and develop. In Dutch the term culture is called culture while in English it is called culture. In the Indonesian perspective, culture comes from Sanskrit from the word buddhayah which is a plural form of the word buddhi which means reason or mind.
Referring to Linton (in Widagdho, 2008) states that culture is a configuration of behavior and the results of behavior whose formation elements are supported and passed on by certain community members. While Koentjaraningrat (in Widagdho, 2008) says culture is human behavior and the results of regular behavior by the behavior that must be obtained by learning and all of which are composed in people's lives. Thus it is known that culture is the power of mind in the form of copyright, intention and taste while culture is the result of copyright, intention and taste.
Experts argue that culture has a very essential function for individual and collective human life. Referring to (Geriya, 2008) said that individually culture functions to form a basic personality, self-pride, dignity and human dignity and inner meaning.
Collectively, culture functions as the glue of group solidarity, identity giver, qualitative weight and insight in all life of the community, nation and state. In accordance with the law, the existence of culture is dynamic and changing.
These dynamics and changes tend to indicate the regularity of processes and structures so that they can be studied scientifically. Referring to Koentjaraningrat (in Geriya, 2008) said that the process of cultural transformation includes internal factors through the process of cultural evolution and external factors through the process of cultural diffusion and communication. Culture in the form of a priest symbol dynamics characterized by expressive culture with the dominance of religious values, aesthetics and solidarity is a family inheritance, especially priests. This can be seen when the ritual procession is done, a nabe (teacher) will bequeathed knowledge and knowledge about the attendance of his students. The habits and ordinances of a prophet are indicators to be preserved by a priest. The assignment of tasks to students is an indicator that there is a preservation of traditional culture in the activity.

g. Economic Meaning
In the modernization of civilization today, the economy is the most important thing pursued as an effort to fulfill life and lifestyle. Economics is something fundamental for humans today. The problem of unemployment even becomes a very closely related to the economy. Everyone even forgets their other duties and responsibilities for the sake of meeting economic needs. The economic meaning of the dynamics of the priest symbol in the Hindu community in Mataram city can be seen from the freedom of Hindus to determine the ceremonial leader who will lead the ceremonial process to be carried out.
The economic meaning can be assessed when in the implementation of the ceremony one can only use one pastor because all pastors must overall control of the duties and authority of a priest.

Conclusion
Based