The Marriage Ceremony of Ngajet Penjor in Mass Marriage System in the Pengotan Traditional Village, Bangli

Mass weddings in Pengotan Bangli Traditional Village are usually held twice a year, on sasih Kapat and Kadasa . Among the systems of mass marriages is Ngajet Penjor marriage which is held after every pujawali at the Puseh-Bale Agung Temple. The research was conducted with the aim of analyzing the function and meaning of Ngajet Penjor wedding ceremony in mass marriage system in the Pengotan Traditional Village. Data were collected by interview and document study. Data analysis was carried out through the following steps data reduction, display data, conclusions; and verification. The Ngajet Penjor wedding ceremony is held on sasih Kadasa after pujawali at the Puseh-Bale Agung , after penjor ceremony is removed which is used during pujawali . This wedding ceremony took place at Bale Agung Temple which was attended by a number of pairs of bride and groom. The Ngajet Penjor wedding ceremony in mass marriage system functions as a purification and validation of status, as a request to be able to think positively, creatively, innovatively and productively; it also functions socially, fosters cooperation and promotes unity; cost efficiency, and preservation of ancestral culture. The Ngajet Penjor wedding ceremony has a constructive meaning, namely the meeting between Purusa (groom) and Pradana (bride) in a family relationship (husband and wife); evaluative meaning, namely the willingness to establish a legal husband-wife sacred relationship; cognitive meaning, namely fostering social and cultural harmonization, kinship relations due to marriage in accordance with traditional provisions; expressive meaning, namely marriage to create a happy family physically and mentally.


Introduction
The mass marriage system in Bali is often interpreted as a marriage consisting of a number of pairs of bride and groom, carried out simultaneously in one day in one village, one sub-district or one district.However, the mass marriage system referred in this research is a marriage who participants consist of the number of pairs of bride and groom, carried out on one day and one place, namely at the Bale Agung Temple, Pengotan Traditional Village, Bangli Regency.This wedding ceremony uses the means of offering a beef whose costs are collectively borne by the bride and groom.This mass wedding ceremony is part of Hindu religious ceremony, namely Panca Yadnya.Panca Yadnya consists of Dewa Yadnya, Pitra Yadnya, Rsi Yadnya, Manusa Yadnya and Bhuta Yadnya.
The life of Hindu religious in Bali is very thick with traditional and religious nuances the culture.As the implementation of the Manusa Yadnya ceremony, such as the wedding ceremony for Hindus in Bali, the implementation is not always same from one region to another.This is due to the traditions, customs and culture of each region that are different.However, the principle may not conflict with applicable laws and regulations such as the provisions of the Law on Marriage.
Compulsory marriage according to Hinduism is legally carried out to obtain children, especially sons.And the person who performs marriage must be good at interacting with others.Because humans in their status are individual creatures as well as inseparable from humans as social creatures, which of course always grow and develop because they are influenced and get help from other humans.This means that humans cannot live and develop if they do not get help from others.Therefore, every individual is very meaningful in life if they are involved with community groups and always interact with each other (Bilo & Hutahaean, 2023).
The procedures for carrying out marriages are regulated in the provisions of the Republic of Indonesia Law Number 1 of 1974 concerning Marriage which apply to all Indonesian citizens.In article 2 paragraph (1) it is stated that marriage is legal if it is carried out according to the laws of each religion and belief.Law of Republic of Indonesia Number 16 of 2019 is an amendment to Law Number 1 of 1974.According to Law Number 16 of 2019 it is stated that marriage is only permitted if a man and a woman have reached the age of 19.This means that in carrying out a marriage, a person must submit to the rule of law and be based on the provisions of their respective religious laws.In addition, marriage can be legalized if both bride and groom (male and female) have reached the age of 19 years.
Implementation of the marriage law provisions must be in accordance with the dharma negara and dharma agama.In addition to being subject to the state law provisions (dharma negara), marital status as a husband-and-wife relationship requires the legalization of religion (dharma agama), so that family life with religious guidance is realized.Grhastha Asrama (household) life is very important to organize life.Marriage during Grhastha Asrama period also served to form a new household or family and to legalize husband and wife relations.According to the Hindu Scripture, Manawa Dharmasastra III.21 is stated as follows: brāhmyo daivastathe vārșaḩ prājāpatyas tathāsuraḩ, gāndharvo rāksasaś caiva paisācaś cāștamo'dhamaḩ The translation: The various methods are Brahmana Daiwa, Rsi (Arsa), Prajapati, Asura, Gandharwa, Raksasa and Paisaca (Pisaca) (Pudja & Sudharta, 2004).
In the book of Manawa Dharmasastra, which is one of the Hindu scriptures that belongs to Smerti, it is stated that there are eight types of marriage, consisting of: Brahma Wiwaha, Daiwa Wiwaha, Arsa Wiwaha, Prajapati Wiwaha, Asura Wiwaha, Gandharwa Wiwaha, Giant Wiwaha and Paisaca Wiwaha.Among the eight types of marriage most commonly carried out by Hindus today are Arsa Wiwaha and Gandharwa Wiwaha types.Arsa Wiwaha is a marriage carried out in accordance with applicable regulations.In the past, this type of marriage, there was the surrender of a cow or ox from the groom to fulfill dharma regulations.Whereas the meaning of Gandharwa Wiwaha is marriage based on consensual relations between men and women and the desire to get married (Yogantara, 2018).The types of marriage according to Balinese custom are: Ngrorod, Mamadik, Jejangkepan, Nyangkring, Ngodalin, Tetagon, Nguploadin and Mlegandang.Ngrorod marriages are carried out when the bride and groom have agreed to get married, but their marriage plans are not supported by the parents of the prospective bride, finally they agree to elope or run away to the place hiding themselves based on desire of the prospective groom.Mamadik is carried out by asking according to applicable customary law, with the intention of carrying out a marriage, generally carried out by the prospective groom to the prospective bride.Jejangkepan is carried out by forcing the bride and groom to agree entering into a marriage based on the agreement from both parents of the prospective bride and groom.Nyangkring is marriage to underage girls, generally carried out by noble families (males) to ordinary people's families.Ngodalin is a marriage that is carried out by surrendering an underage girl to the family of the man who will marry her to be kept in the man's house, and when she becomes an adult, the girl is married to a man who has been prepared.Tetagon, namely the prospective bride and groom have been calculated since childhood that one day they will have to get married based on the agreement from the parents of the two prospective brides.Nguploadin, namely the type of marriage that is carried out because the prospective bride comes to the prospective groom's house asking to be married.Meanwhile, Mlegandang is a marriage carried out by means of violence, in which the prospective bride is forcibly married (Artadi, 1987in (Yogantara, 2018).The various types of marriages as described above, which are commonly practiced in Bali today, are Memadik and Nrorod marriages.
If it is associated with the type of marriage that applies in the Pengotan Traditional Village, both the type of marriage according to the scripture of Manawa Dharmasastra and Balinese custom, there is a resemblance to the type of marriage of Arsa Wiwaha.However, the surrender of the cow was not addressed to the bride's side of the family, but was used as an offering of the entire bride or groom to Hyang Widhi or His manifestation which is worshiped at Bale Agung Temple.Likewise, when compared to the types of Balinese traditional marriages, the Ngajet Penjor marriage or mass marriages in the Pengotan Traditional Village are closer to the Memadik type of marriage.In the Pengotan Traditional Village, if a wedding ceremony is be held, it will be firstly announced by Bendesa based on proposal from Paduluan Desa to the community members who plan to hold a marriage ceremony (Yogantara & Mahayoga, 2014).Sudarma (2016) in his book entitled Fenomena Upacara Perkawinan Massal di Bali explains the implementation of mass marriage ceremonies in the Pengotan Traditional Village, Bangli.The conclusion from Sudarma's writing is that it concerns the function of mass marriages in the Pengotan Traditional Village including the functions of purification, succession of descent, and validation of status.The purification function is intended as an effort to purify the bride and groom's kaletehan (impurity), the function of the successor is to give birth to descent, and the function of status validation is to determine the position of the bride and groom after carrying out the wedding ceremony.Mass marriages in the Pengotan Juba Traditional Village have religious meanings, debt repayment, happiness and maintaining local village traditions This Ngajet Penjor marriage in Pengotan Bangli Traditional Village, if it is related to Sudarma's writing above, basically both are classified as mass marriages.The difference is the mass marriages are held twice a year, namely on sasih Kapat and Kadasa, then Ngajet Penjor marriages is only be held on sasih Kadasa, and even if there is pujawali held at Puseh-Bale Agung Temple.Because the Ngajet Penjor wedding ceremony is held after pujawali, a few days after Purnama Sasih Kadasa.
Mass marriages in the Pengotan Traditional Village are held twice a year, namely at Sasih Kapat and Sasih Kadasa.However, if the two sasih face obstacles, for example when there is a renovation of a sacred building (temple), then the mass wedding ceremony will be abolished.The Pengotan Traditional Village community pays great attention to dewasa (good days) to carry out marriage ceremonies.For the Hindu community in Bali to determine the auspicious day based on dewasa wariga.In the scripture dewasa wariga it is explained about dewasa wiwaha (agood day for marriage) based on the provisions of sasih, namely: 1. Sravana (sasih Kasa), including bad, resulting in pain or misery.2. Bhadrawada (sasih Karo), including bad, very miserable results.
Based on the description above, there are several sasih that are good to use as dewasa in marriage, namely sasih Kapat, Kalima, Kapitu and Kadasa.The best dewasa marriage among those who are good is sasih Kadasa, that can make the bride and groom to gain prosperity and happiness.Bangli (2005) in his book entitled wariga dewasa praktis provides an explanation that is almost the same as the Compilation Team above regarding dewasa marriage, namely in sasih Kapat, Kalima, Kapitu and Kadasa.The existence of these variations is reasonable also because Hinduism is flexible and elastic, in the sense that it can be carried out according to villages, kala, and patra (Gateri, 2022).
The mass wedding ceremony in the Pengotan Traditional Village was held on sasih Kapat and Kadasa, this means that the local village community have already understands that a good sasih is used for marriage ceremonies in accordance with the provisions of dewasa wariga which generally apply to Hindus in Bali.However, the Ngajet Penjor wedding ceremony is held only on sasih Kadasa and after the completion of the pujawali ceremony at Puseh-Bale Agung Temple.It is the reason that Ngajet Penjor wedding ceremony, not only being held at the best sasih but also when the pujawali ceremony conducted, to be precise after the pujawali ceremony is over and after purmama Kadasa, on panglong 13.Thus, the Hindu community in Pengotan Traditional Village will always try running the best of their time in carrying out the marriage ceremony by choosing the type of marriage Ngajet Penjor.
The marriage is not only an important event for those who are still alive, but also very meaningful to get the attention of the ancestors' spirits of both parties, so that it is manifested by prostration of worship at Mrajan/Sanggah Kamulan.This is mean to the bride and groom will receive the blessing of their ancestors so that they can live in harmony and in a happy family.Therefore, the validity of a marriage according to custom and according to Hinduism is if it has been witnessed by Tri Upasaksi, namely Dewa Saksi, at the time of the prayer ceremony at Mrajan/Sanggah Kamulan, Manusa Saksi, through a proposal ceremony by the two brides, Bhuta Saksi, through the mabyakala ceremony (Windia, 2009).Marriage as a meeting bond between Purusa and Pradana or a meeting between sukla and swanita, of course creates a spiritual impact of kacuntakan or kasebelan.Therefore, in a marriage, wiwaha samskara is carried out with the aim of providing panyangaskara so that it has sacred value.In line with the statement above, Gunawan (2019) in an article entitled Traditions of the Traditional Sundanese Marriage Ceremony (A Review of Cultural History in Kuningan Regency) stated that marriage is a very important event because it involves the values of human life.Because of that, marriage is a duty sacred (sacred) for humans to develop offspring that are good and useful for the wider community.
The provisions regarding the validity of a marriage for Hindus are as follows: (1) It is carried out according to the provisions of Hindu law, (2) In order to legalize a marriage according to Hindu law, it must be done by a pandita /clergyman or religious official who fulfills the requirements to carry out the act, (3) A marriage is said to be valid if both prospective bride and groom have embraced Hinduism, (4) Based on the prevailing tradition in Bali, marriages are said to be valid after carrying out byakala/byakaonan ceremony as a series of wiwaha ceremonies, (5) The prospective bride and groom are not bound by a marriage bond, (6) There are no abnormalities, such as not being transgender, kuming (never menstruating), not mentally ill or physically and mentally healthy, (7) The prospective bride and groom are old enough, men are 21 years old, and women are at least 18 years old, (8) Prospective brides are not have close blood relations or sapinda (Sudirga, 2008).
The purpose of marriage according to Hinduism includes: (1) carrying out and realizing dharma in the world, (2) inheriting male or female descents, (3) enjoy the physical senses and spiritual between the two human beings throughout his life.Anom, (2010) in his book entitled Perkawinan Menurut Adat Agama Hindu explained that the purpose of marriage is to obtain the Suputra, namely children who respect their parents, love others and serve God.As contained in Law No. 1 of 1974 article 1 that the purpose of marriage is to create a happy and eternal family based on Belief in One Almighty God.Marriage based on the view of Hinduism aims to create a happy and eternal family, to get descent to carry on the responsibilities of their parents and ancestors.The responsibility means consists of responsibility for Parhyangan, responsibility for Pawongan and responsibility for Palemahan (Windia, 2009).Based on the description above, it can be understood that the purpose of marriage is to create a happy and eternal family, to obtain Suputra decent, to continue the responsibilities of parents and ancestors and to carry out dharma in this world based on Belief in the One Supreme God (Hadriani, 2022).
In essence, a marriage is declared valid if it is carried out according to the provisions of each religious law and its beliefs.The marriage ceremony belongs to Manusa Yadnya, which in practice is based on sincerity, devotion, love and ability and awareness (Surayin, 2002).Marriage is a very important thing in the existence of human life based on noble values, this is because marriage itself, is an inner birth bond and by the grace of God Almighty, which should be maintained eternally until grandparents even die (Anggreni, 2020).For Hindus, the implementation of marriage must follow the provisions of Hindu law, namely carrying out the marriage ceremony with the condition that there are Tri Upasaki consisting of Bhuta Saksi, Manusia Saksi and Dewa Saksi (Sukartha, Suparwa, & Putrayasa, 2016).
In the Pengotan Traditional Village, Bangli District, Bangli Regency, it was enforced wiwaha samskara or marriage ceremony called the Ngajet Penjor wedding ceremony.The Ngajet Penjor ceremony is an integral part of the mass marriage system.The mass marriage system means carrying out marriages whose ceremonies are carried out collectively.In general, two mass wedding ceremonies are held every year, namely at sasih Kadasa (March-April) and sasih Kapat (October).If there are krama (residents) of the village who violate it, then those concerned are subject to customary sanctions or fines.
The wedding ceremony of Ngajet Penjor is held on sasih Kadasa after the pujawali is held at Puseh-Bale Agung Temple.This was stated by I Kadek Yastawan, Headman of Pengotan Village on February 28 2023.The marriage ceremony is on sasih Kadasa if during that sasih will be held a pujawali ceremony at Puseh-Bale Agung Temple.The ceremony was carried out with a number of pairs of bride and groom at Bale Agung Temple, using beef as a complement to the ceremony.Upakara using a cow are used together and the costs are also shared.This marriage is a form of traditional marriage to preserve the culture that has been adopted, and contains human and social values.As was done by most of the people of Kalibalangan Village, South Abung District, North Lampung Regency, they carried out Javanese traditional marriages with the motivation to preserve the existing culture, so that it was respected.Then there are human values such as mutual cooperation, helping fellow citizens by expecting and solidarity among the people as part of the citizens, the divine values that exist in society by expecting the blessings of the event from God Almighty (Gigih, Adha, & Suntoro, 2021).
Social values are present in every traditional marriage ceremony, as stated by Rahima & Mardianti (2021) in a journal article entitled Social Values of the Wajo Bugis Traditional Marriage Ceremony in the people of Sungai Jambat Village, East Tanjung Jabung Regency, Province Jambi that the social values of the traditional wedding ceremony of the Bugis Wajo tribe in the people of Sungai Jambat Village, East Tanjung Jabung Regency, Jambi Province, among others, are to make the community more caring and cooperative in accordance with the function of social values.
The marriage ceremony of Ngajet Penjor is only known in the Pengotan Traditional Village, Bangli District, Bangli Regency.Based on the type of vocabulary, Ngajet Penjor consists of the word Ngajet (Balinese) which means kicking backwards and Penjor which means the bamboo is completely decorated with coconut leaves filled with crops (food and clothing) used in Dewa Yadnya ceremony.According to Atmaja et al. (2008) Penjor is a manifest of gratitude and devotion to Hyang Widhi and all of His manifestations, so that humans can continue their lives in this world.According to the belief of the Pengotan Traditional Village residents, Penjor ceremony referred to in this case is removal of the Penjor used during Dewa Yadnya pujawali ceremony at Puseh-Bale Agung Temple on sasih Kadasa (April).In connection with the description above, what is meant by the wedding ceremony of Ngajet Penjor is a marriage ceremony carried out by Pengotan Traditional Village residents after the pujawali ceremony is held at Puseh-Bale Agung Temple around April.
The wedding ceremony of Ngajet Penjor is a wedding ceremony which is held on sasih Kadasa, believed to be subha dewasa (best day).This phenomenon is really very interesting to study, because in general the wedding ceremony for Hindus in Bali is held at the bride's house with Purusa (male) status, while the Ngajet Penjor wedding ceremony is held at the village kahyangan (Bale Agung Temple).The village kahyangan temples in Bali, one of them are called kahyangan tiga, consisting of Bale Agung Temple, a place to worship Deva Brahma in its function as the creator of the universe, Puseh Temple, a place to worship Deva Vishnu in its function as a preserver, and Pura Dalem, a place to worship Deva Shiva in the form of the Goddess Durga in its function as pamralina of the universe (Ardana, 2000).Each of the three kahyangan temples is generally located separately from one another.Several traditional villages also have palemahan in the Bale Agung Temple and Puseh temple as a palemahan.Like the Bale Agung Temple and the Puseh Temple in the Pengotan Traditional Village where they become a palemahan.In addition, what is unusual in Hindu wedding ceremonies in general is the use of cows as a means of the ceremony, as well as the implementation in bulk, where the participants consist of a number of pairs of bride and groom with the costs of the ceremony being jointly borne by the participants collectively.In this regard, it is deemed necessary to study the Ngajet Penjor wedding ceremony from perspective of its function and meaning.Before examining its function and meaning, it is first discussed about the procession of the Ngajet Penjor wedding ceremony (Wijaya, 2014).

Methods
This research is classified as a type of descriptive qualitative research, because the data obtained from the words that are described and interpreted.The research approach is based on scientific disciplines, directed at the scientific competence of the researcher or the type of science being studied.This type of scientific approach must be seen in the aspect of the approach, in order to confirm a scientific and academic study produced by researchers.In this study, the Hindu social religious approach was used.With this approach, research was carried out in order to be able to produce an in-depth description of the Ngajet Penjor wedding ceremony in the Pengotan Traditional Village.
Data obtained from interviews and document studies.Therefore, the types of data in this study qualitative data.Qualitative data in this research are in descriptions of matters related to the Ngajet Penjor wedding ceremony, especially regarding the execution procession, function and meaning of Ngajet Penjor wedding ceremony in the Pengootan Traditional Village, Bangli.Based on the source, the data were obtained from primary sources, namely data obtained from interviews with village heads, customary chiefs and community leaders, while secondary data were obtained from document sources such as books and awig-awig.The way to determine informants is by purposive sampling, namely by selecting samples that are believed to provide correct information about the object under study, with research instruments using interview guides.Data collection was carried out using interviews techniques and document studies.After the data is collected, the qualitative data is analyzed through several stages, namely data reduction, data display, and conclusion drawing/verification.At the data reduction stage, the data is summarized, the main and important things are selected, the themes and patterns are sought to suit the goals to be sought.After the data is reduced, it is followed by the stage of presenting the data in the form of a brief description.This stage is to find meaningful patterns and provide the possibility of drawing conclusions and taking action.Furthermore, drawing conclusions and verification.

Procession of Ngajet Penjor Wedding Ceremony in the Pengotan Traditional Village, Bangli
In Bali, now days, Hindus have started to think about carrying out religious ceremonies which are considered quite burdensome.This is a logical consequence of many implementations of Yadnya ceremony as the embodiment of the implementation Panca Yadnya.Therefore, Hindus besides practicing internal religion individual as well as collective context.The Panca Yadnya ceremony which has been carried out collectively or better known as a mass such as: Ngotonin ceremony (six months old baby ceremony), Mapandes ceremony (tooth cutting ceremony), Nyapu Leger ceremony (ruwatan ceremony for babies born at wuku Wayang), ceremony Ngaben (a cremation ceremony to purify the spirit of the deceased and return the bodily elements to their origin).
In addition to the several types of ceremonies mentioned above that have been commonly carried out en masse, there is also a mass wedding ceremony which is currently found in the Pengotan Traditional Village, Bangli District, Bangli Regency, Bali Province.Mass marriage means marriages carried out together (Sudarma, 2016).According to Sudarma, mass marriages were intended to ease the burden on the krama (citizens) who carried them out.Based on the description above, it can be understood that what is meant by a mass marriage is a marriage carried out jointly by a number of pairs of brides belonging to Pengotan Traditional Village, Bangli District, Bangli Regency, Bali Province.A community leader named I Komang Saranata, Head of the Pengotan Traditional Village Upadesa on 28 February 2023 stated that in the past a mass wedding ceremony was held in the local village with 45 pairs of bride and groom participating.Ngajet Penjor marriage is an integral part of the mass marriage system which is a socio-religious tradition in the Pengotan Traditional Village that has been carried out since ancient times until now.
If before pujawali at Puseh-Bale Agung Temple or before the scheduled mass wedding ceremony or Ngajet Penjor there are members of the Pengotan Traditional Village community who marry, for example because the bride is pregnant, then the bride will be given traditional panglamuk sanctions.The penalty for this panglamuk is in a fine of Rp. 45,000 (forty-five thousand rupiah) which must be paid to the traditional village every purnama and tilem day before Ngajet Penjor marriage ceremony.Furthermore, the bride and groom concerned are required to take part in Ngajet Penjor ceremony according to the schedule determined by the traditional village.
The mass marriage ceremony or Ngajet Penjor is also applied to the residents of the Pengeton Traditional Village who marry outside the Pengotan Traditional Village.Even though the bride has carried out the wedding ceremony in her village, she is still asked to take part in Ngajet Penjor wedding ceremony as was done by the bride from Pengotan Traditional Village.For every girl from Pengotan Traditional Village who marries outside the Pengaton Traditional Village, a ceremony fee of Rp. 2,000,000 (two million rupiah).The money was used to pay for the purchase of a cow to be used for the ceremony together with the bride and groom from the Pengotan Traditional Village.a. Place and Time of Execution Regarding the place where the marriage ceremony is carried out, it cannot be done at random place.The Ngajet Penjor wedding ceremony in mass wedding ceremony at the Pengotan Traditional Village took place at the Bale Agung Temple, the local traditional village.Mass wedding ceremonies in the Pengotan Traditional Village are generally held twice a year, namely at sasih Kapat and sasih Kadasa.Whereas the day that is considered good (subha dewasa) is determined by Jro Mangku Dalang because Pamangku is in charge of giving dewasa (good day) the marriage ceremony in Pengotan Bangli Traditional Village.The Ngajet Penjor wedding ceremony is only held one day on sasih Kadasa after pujawali is over at Puseh-Bale Agung Temple.The wedding ceremony is held after the full moon on the 13th day (panglong ping 13).b.The Upakara Used Every Hindu religious ceremony in Bali always uses rituals or ceremonies, which are better known as banten.The Ngajet Penjor wedding ceremony in mass wedding ceremony at Pengotan Traditional Village uses several types of banten.The use of banten is in accordance with the stages of the ceremony.The banten include, for example: danda pakerang banten, pakala-kalaan banten, banten at the Surya Agung Pura Bale Agung shrine, banten at the Gelagah Temple shrine, and banten Patemon.The Upakara/banten as mentioned above is not only used in the implementation of the Ngajet Penjor wedding ceremony, but is also used in the implementation of mass wedding ceremonies in the Pengotan Traditional Village (Sudarma, 2016).
The banten mentioned above are made at the groom's house and assisted by his family.The banten used in Ngajet Penjor wedding ceremony in the Pengotan Traditional Village are always coordinated by people who are mastering in making banten (tukang banten) assisted by the bride's family.In the process of making it, from majejahitan to matanding, it is carried out at the groom's house.Several elements of the ingredients used as containers for banten, such as wakul, tamas, aledan and klatkat are generally purchased in finished form.c.Ceremonial Procession Every time before sasih Kadasa, the community members do community service in Bale Agung Temple area, which is coordinated by Bendesa Adat.After the community service was over, Bendesa Adat announced that on the appointed day (subha dewasa) sasih Kadasa the Ngajet Penjor wedding ceremony would be held.For community members who wish to carry out the marriage ceremony, they should immediately register themselves at their respective Kelian Banjar.Bendesa Adat also requested that all krama pangarep, perbekel, paduluan, and Sekaa Truna attend sangkepan (meeting) to discuss the technical implementation of the marriage ceremony in question.This invitation is important to convey to those planning to carry out the wedding complete with the identity of the bride and groom.Sangkepan is also to inform the community that handover of danda pakerang will be carried out on a predetermined day.
On the day of the Ngajet Penjor wedding ceremony, in the morning, kentongan is sounded according to the number of bridal couples.For each bridal pair it is sounded three times.If kentongan is sounded 30 times, it is a sign that there are 10 couples who are carrying out the marriage ceremony.Groom's family announces to the community that his son will marry on the basis of mutual love.At the same time, perbekel, traditional prajuru, para dulu, keliang banjar services held a sangkepan at the wantilan hall of Bale Agung Temple to witness the handover of danda pakerang.If accepted, the cow as danda pekarang can be slaughtered.In the sangkepan, the number of bridal couples and the names of the participants in the wedding ceremony are stated (Surawati, Artawan, & Raka, 2022).After being accepted and agreed upon, pamangku offered banten piuning to God's manifesta, namely Ida Bhatara at the Sangar Bale Agung shrine, that the villagers would perform the naur danda pakerang marriage ceremony.Pamangku also asked for tirtha before Bhatara Gunung Agung, Bhujangga Sakti through the Sanggar Agung shrine to sprinkle it on the cows before being speared or slaughtered.The spear used is the pajenengan spear belonging to Bale Agung Temple which is specifically intended for slaughtering cows for marriage ceremonies.
Cattle used as danda pekarang must meet the requirements, namely bulls that are not physically disabled, not sick, and the size is nyikut kuping (the size of the ears and horns are parallel).After being sprinkled with tirtha, the cow is speared (slaughtered).After cows slaughtered, blood and flesh used as needed.It is used for banten, and some are given to traditional pamong and krama of Banjar Adat Pengotan Traditional Village.All the families of the bride and groom who have status as Purusa bring other equipment to the temple in the form of paserah rice and pengatur daar, sorohan alit, banten byakala, black cloth, coconut oil and banten palangkeban.
Cows are slaughtered at the madyaning mandala of Bale Agung Temple.Cows are speared by a padulu, witnessed by village manners.After death, the beef is chopped for the ingredients of danda pakerang.Apart from being a danda pakerang, the beef is made poor to be distributed to the community.The distribution of the unfortunate was carried out after the danda pakerang ceremony was carried out.After danda pakerang was presented to Hyang Widhi who was residing at Bale Agung Temple, the wedding ceremony was then carried out.Bendesa Adat summons all the bridal couples to come and gather at the abject courtyard of nista mandala Bale Agung Temple to take part in the byakala ceremony.The mabyakala ceremony is carried out jointly by all couple's bride and groom, led by a Pamangku Dalang.After the natab banten byakala, the bride and groom take turns stepping on the banten pakala-kalaan.
After mabyakala, it is followed by widhiwidana pawiwahan ceremony, which is a ceremony asking Hyang Widhi to give the husband and wife the strength to face various trials in this life.The ceremony was carried out at the Utamaning Mandala, in front of the palinggih Sanggar Agung Temple Bale Agung.This ceremony was witnessed by all krama Adat Pengotan Traditional Village.At the palinggih of Sanggar Agung, they ngayeng (worship) all the manifestations of Hyang Widhi to announce that the villagers are holding a marriage ceremony.The ceremony led by the Pamangku Dalang ends with a prayer and asking for tirtha (holy water).Followed by delivery of damar kurung by the bride to the four paduluan at Bale Agung Temple.The paduluan consisted of Jro Pasek, Jro Muncuk, Jro Mangku, and Jro Nyarik.The next prayer took place at the palinggih Pajatian Temple and palinggih Gelagah Temple.
After the prayer is over, all the bridal couples say goodbye and go straight to the groom's house (Purusa).In their respective homes Sungkeman and Natab Banten Patemon events were carried out.Sungkeman is done in the yard of the house, while natab patemon is done in the room where the bride and groom sleep.When natab banten patemon, tirtha is asked to Bhatara Surya and Bhatara Hyang Guru so that He is willing to bless the karahayuan.After natab banten patemon, the bride and groom must perform brata for three days in the form of not being able to have biological relations (sex) and not being allowed to leave the yard of the house.
The final stage of the marriage ceremony is the majauman ceremony.This ceremony is tangible religious visits of each bride from the groom's house to the bride's house.The purpose of the majauman ceremony is to convey an announcement to Bhatara Hyang Guru and ask for permission to move to the groom's house because the marriage adheres to Patrilineal (male lineage).This ceremony is carried out on the third day after the widhiwidana pawiwahan ceremony.The main ceremonies are tipat, pillows and suckling pig with other upakara.
The Ngajet Penjor wedding ceremony in Pengotan Bangli Traditional Village is very unique, different from the implementation of Hindu wedding ceremonies in Bali in general.Its uniqueness is the use of a cow as a material for ritual upakara.The cost of purchasing the cows is borne collectively by the bride and groom who will do wedding ceremony.The Ngajet Penjor wedding ceremony is held at the village temple (Pura Bale Agung) of the local traditional village.In contrast to the wedding ceremony for Hindus in Bali generally, which is held at the groom's or bride's house if they do a nyentana type of marriage.The Ngajet Penjor wedding ceremony is part of the mass marriage system in Pengotan Bangli Traditional Village.The specificity of the Ngajet Penjor wedding ceremony when compared to the mass wedding ceremony is about choosing an auspicious day (subha dewasa).The Ngajet Penjor wedding ceremony is only held once a year, namely at Sasih Kadasa, and even if there is pujawali that will be held at Puseh-Bale Agung Temple.The pujawali ceremony at Puseh-Bale Agung Temple may not be held every year due to certain obstacles, for example there are temple rehabilitation activities.

Functions of the Ngajet Penjor Marriage Ceremony in Pengotan Traditional
Village, Bangli The Ngajet Penjor wedding ceremony in Pengotan Traditional Village has a function manifest and latent functions.The manifest function is the function that appears and is expected in an activity including social-religious activities.The Ngajet Penjor wedding ceremony in the mass marriage system in the Pengotan Traditional Village, apart from functioning as a purification, also has the function of validating marriage according to Hinduism and Balinese custom.Efforts to purify body and soul can be pursued in various ways such as doing tapa, brata which functions as control of the senses and mind.Mind control is very important for human life, because the mind is the source of the senses that can control the human ego in doing something useful to support the welfare and happiness of his life.This truth is written in the holy book Sarasamuccaya 86 as follows: mano hi mûlaṁ sarvvesāmindrayānaṁ pravartate, śubhāśubhasvavasthāsu kāryyam, tat suvyavasthitam.
The translation: Thought is the source from which he perceives his activity.It is this mind that must be properly strengthened to serve in all circumstances, good or bad.
Obtaining sanctity is by carrying out religious ceremonies that are adapted to individual circumstances.Likewise, the Ngajet Penjor wedding ceremony has a function so that the bride and groom can be purified physically and mentally.This was evident when byakala and widhiwidana pawiwahan ceremonies were carried out performed at Bale Agung Temple.The mabyakala ceremony has an important meaning in a marriage.According to Sudarsana (2005) mabyakala in a marriage ceremony is called Makalakalaan.This ceremony is carried out because the power of kala (energy that arises) is a manifestation of the power of kama.Kala which is a manifestation of the power of kama which has the quality of being gigantic is called Asuri Sampad, which affects the bride and groom including their offspring later, then this situation means that the bride and groom are experiencing kandelan's annoyance.Therefore, the bride and groom need to carry out pakala-kalaan ceremony as a means of neutralizing (nyomia) the negative power of kala so that it becomes kala hita.The mabyakala ceremony is also very important for the legalization of a marriage according to Hinduism, because one of the elements of the Tri Upasaksi is Bhuta Saksi with mabyakala besides Manusa Saksi and Dewa Saksi.
In connection with the ratification, at the time of the ceremony, witnesses were presented, namely Manusa Saksi as sekala witnesses.Also, niskala witness, with religious rituals or ceremonies it is intended that all the bride and groom are asked to testify before Hyang Widhi or His manifestation in order to be given his blessing or grace to be a happy bride.Because according to the belief of Hindus that it is Hyang Widhi who can regulate and influence the movement of life in the world just as the sun illuminates and influences life in this world.The worship of Hyang Widhi and His manifestations as niskala witness in the pawiwahan ceremony can be seen when the ceremonial leader leads the prayer together with the hope of asking for testimony and waranugraha.
Testimony on sekala/real basis is a witness by a human (Manusa Saksi).Testimony to fellow human beings is very important because humans cannot live alone without other people, so life becomes natural and perfect physically and mentally.Humans really need understanding, compassion, self-esteem, recognition and emotional responses in support daily association.For this reason, witnesses were presented sekala/in real time at the time of carrying out the Ngajet Penjor wedding ceremony.Here it will be proven that the person concerned has really expressed his determination to become a husband and wife, so that his validity can be accepted by all parties related to the purpose of carrying out the ceremony.Thus, the parties who have carried out the pawiwahan ceremony can already declare themselves to their environment, to the government, and interested parties that the person concerned is already married.
The Ngajet Penjor wedding ceremony which is held at Bale Agung Temple, Pengotan Traditional Village, is believed to be able to give positive vibrations, especially increasing peace of mind and purity of the body and soul of the bride and groom.This is understandable because Bale Agung temple is one of the sacred places or temples that are classified as kahyangan desa, part of Kahyangan Tiga Pengotan Traditional Village.Bale Agung Temple is a place of worship for Lord Brahma, a manifestation of Hyang Widhi in his function as the creator of the universe.It is hoped that Ngajet Penjor wedding ceremony which will be held at this temple will function as a request to Hyang Widhi so that the bride and groom can think positively, creatively, innovatively and productively in fostering a prosperous household.
The wedding ceremony of Ngajet Penjor has a latent function, a function which is although not clearly visible or not expected, always accompanies the function manifest.One of the latent functions of the Ngajet Penjor wedding ceremony is to strengthen kinship.This wedding ceremony functions to unite the families of both parties from the bride and groom who both come from Pengotan Bangli Traditional Village and between the groom from Pengotan Traditional Village and the bride who comes from outside the Pengotan Bangli Traditional Village.Kinship means family ties which in this case are the result of a marriage bond.The wedding ceremony of Ngajet Penjor also functions as a form of request to Hyang Widhi to approve or approve the existence of a son-suputra decent (give birth/develop quality descendants of villagers).In relation to the purpose of the marriage, Anom (2010) explains that after the wedding ceremony, the male and female couples are considered officially husband and wife (dampati) and are obliged to carry out their duties as Grhasthin.Wiwaha according to Hindus is noble because with this marriage will give birth to descent who will atone for the sins of their ancestors.

The Meaning of the Ngajet Penjor Marriage Ceremony in Pengotan Bangli
Traditional Village According to Triguna (2000) in his book entitled Teori Tentang Simbol to discuss the meaning of something used symbol theory.It was further explained that there are at least four levels of symbols, namely: (1) construction symbols in the form of beliefs and usually the core of religion, (2) evaluation symbols in the form of moral judgments that are loaded with values, norms and rules, (3) symbols of cognition in the form of knowledge used by humans to gain knowledge about reality and order so that humans better understand their environment, and (4) a symbol of expression in the form of expressing feelings.
The wedding ceremony of Ngajet Penjor in the Pengotan Bangli Traditional Village was formed by a married couple from the local traditional village.The bride and groom really understand the existence of the traditions and culture of the traditional village.They are really proud to be able to preserve their tradition and culture.The fact is still the preservation of a Hindu tradition, namely the Ngajet Penjor wedding ceremony.
The wedding ceremony of Ngajet Penjor in the Pengotan Traditional Village, Bangli, is a form of Manusa Yadnya ceremony (a Balinese Hindu wedding ritual) believed to be very noble and important, also believed to be a marriage ceremony to ask for quality descent.The Ngajet Penjor wedding ceremony was carried out by generations of local villages who have followed the regeneration system (Truna and Daha), who obey customary rules (awig-awig desa) and have ideals and a high awareness of protecting and maintaining their customs or cultural heritage.The people of Pengotan Traditional Village are well-known for obeying customary rules (awig-awig desa).Obedience to these rules is not solely because of fear of sanctions or fines imposed from traditional villages, but indeed because of their respective awareness in participating in enforcing the rules that they consider to be correct.In connection with the above, the Ngajet Penjor wedding ceremony in the Pengotan Traditional Village has a constructive meaning, namely a noble and important wedding ceremony.
The Ngajet Penjor wedding ceremony also has a cognitive meaning.Cognitive means related to or involving cognition, or based on knowledge empirical.The Ngajet Penjor wedding ceremony that is carried out becomes meaningful knowledge or factual truth.The Ngajet Penjor wedding ceremony is held in the Pengotan Traditional Village, besides being believed to be a noble and main form of marriage ceremony, it is also interpreted as a wedding ceremony carried out in bulk.Apart from being carried out en masse in one traditional village, this wedding ceremony can streamline costs as well as foster a sense of togetherness and unity.One thing that is no less important is the determination and selection of dewasa (good days) for the ceremony.An auspicious day in the implementation of a religious ceremony is believed to determine the success of the ceremony, as well as the essence of the intended purpose of the ceremony.Sasih Kadasa according to the calculation of the auspicious day is believed to be the best of the good sasih to be used for dewasa wedding ceremonies in Bali in general.Sasih Kadasa is also used by the Pengotan Traditional Village community in carrying out the Ngajet Penjor wedding ceremony.This wedding ceremony is held after the completion of the pujawali ceremony at Puseh-Bale Agung Temple, after purnama Kadasa, which is interpreted as the blessing and gift of Hyang Widhi so that the marriage ceremony takes place smoothly and also realizes the purpose of marriage for the people of Pengotan Bangli Traditional Village.
In addition to the Ngajet Penjor wedding ceremony being held on the best day according to the beliefs of the Hindu community in the local traditional village, this ceremony is also held at the Bale Agung Temple.This indicates that the Village community The Pengotan custom always hopes for blessings and blessings of safety and happiness for the bridal couple in living a married life.If the wedding couple can live prosperously and happily in their respective family lives, it is hoped that those concerned can carry out the duties and responsibilities as krama (members) of the traditional village.Bagus (Arnati, 2002) stated that marriage is a very important moment in Balinese life, because only that they considered as full citizens of society.Since then, they have acquired rights and obligations as members of the community and members of their kin group.Based on the description above, it can be emphasized that the Ngajet Penjor wedding ceremony in the Pengotan Traditional Village has a cognitive meaning, that is, the wedding ceremony is held on the best of good days, also after completion of pujawali at Puseh-Bale Agung Temple and held at Bale Agung Temple.Pengotan Traditional Village to get blessing and gift of safety, prosperity and happiness from Hyang Widhi.
The Ngajet Penjor cloth ceremony has an evaluative meaning.Evaluative means things related to or evaluation in nature.This is very important to be understood by every Hindu in carrying out life activities.Because then they will be better understanding the importance of understanding the essence of religious social behavior, including the implementation of the Ngajet Penjor wedding ceremony.The Pengotan Traditional Village community believes that the mass marriage system, especially the Ngajet Penjor type of marriage ceremony which they have adhered to so far, is a wedding ceremony held on the best day according to the beliefs of the local village community.The community has a very high commitment to the order of social life in their village.All customary rules are strictly adhered to for the realization of harmony and harmony of life among local villagers.The implementation of the ceremony that has been determined for its implementation is always adhered to and carried out properly, and the implementation of mass wedding ceremonies is no exception.Not only mass wedding ceremony, the most important is the Ngajet Penjor wedding ceremony.As the belief of the Hindus in Pengotan Traditional Village, that Penjor is one ofmeans of the ceremony offered to Hyang Widhi who has bestowed welfare and prosperity, the Ngajet Penjor wedding ceremony is interpreted so that the wedding ceremony is full of blessings of prosperity and prosperity.There are interesting things in the procession of wedding ceremony which is carried out at temple Bale Agung, namely by using a cow.Besides beef being offered to Hyang Widhi at the temple, some were also distributed to residents of the Pengotan Traditional Village community.This meant that the beef was used as a means of banten to Hyang Widhi, also distributed to members of the village community, as a symbol of togetherness and harmonious relations among fellow members of the community.The religious social tradition in the form of holding the Ngajet Penjor wedding ceremony continues to be preserved.Preservation of traditional wedding traditions in a number of regions in Indonesia is carried out.Like the community in Petuaran Hilir Village, where the majority are Javanese, the marriage that is often used is according to Javanese custom.This marriage was done to respect Javanese culture.The offerings are used as intermediaries to pray for the bride and groom to be given safety.The culture of offerings is a form of objectivation of the symbol that the culture of offerings is the work, created by the ancestors first and passed on to the next generation of people (Arwita, 2021).If people continue to adhere to customary rules in the form of awig-awig and other customary rules and adhere to ancestral traditions, it is hoped that they can live in harmony.
With the description above, it can be reiterated that the Ngajet Penjor wedding ceremony in the Pengotan Traditional Village means creating a bridal family that lives in harmony, harmony, prosperity and happiness.This is in line with the purpose of marriage as stated in the Marriage Law Number 1 of 1974, as follows: Marriage is a physical and spiritual bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family (household) based on the Supreme Godhead.Almighty One (Hadikusuma, 2003).The same thing was stated by Suhardana (2020) that marriage is a bond between a man and a woman as husband and wife with the aim of forming a happy and eternal family (satya alaki rabbi).This statement implies that the realization of a family happiness is the main goal of marriage.Happiness in question is happiness physically and mentally.
The wedding ceremony of Ngajet Penjor also has an expressive meaning.Expressive meaning means the meaning of expressing feelings.The feelings of every person or society can be sad, it can also be happy or happy.If a person has enough in his life, is healthy physically and spiritually and is not infected with jealousy, then the person concerned will feel happy.And vice versa, if life is full of concern, sickly, moreover covered with envy, then it is certain that he will feel sad.
Everyone when living the life does not escape from ups and downs feelings, happysad.Likewise, when living as a family (household), they usually have experienced ups and downs, joys and sorrows.Its relation to the meaning of the Ngajet Penjor wedding ceremony in the Pengotan Traditional Village is that it means pleasure.In Bali there is a term for joy or sorrow in life.Marriage and childbearing are joys, whereas death is sorrow.If this is examined carefully, indeed the psychological condition of just getting married and giving birth to children, they feel happy, on the other hand if someone in the family dies, then the family is sad and grieves.
For everyone who will be married really crave that joy or pleasure.They invited relatives, relatives and friends along asking for presence, testimony and prayer for blessings so that they get joy or pleasure, and happiness.The same hope is actually the same for those who hold the Ngajet Penjor wedding ceremony in the Pengotan Traditional Village.Therefore, in general, every time a wedding ceremony is held, apart from expecting the presence of family members, relatives and friends as witnesses to the ceremony, the most important thing is congratulations, blessings and prayers.The testimony of the residents of the Pengotan Traditional Village community during Ngajet Penjor wedding ceremony, as a sign of their blessing and prayer so that all brides who carry out the wedding ceremony are awarded safety, pleasure and offspring.For the parents and families of the bride and groom, the Ngajet Penjor marriage means a marriage of pride, because their family is able to carry on the traditions of the wedding ceremony as their parents or ancestors did.Parents hope that with the Ngajet Penjor wedding ceremony, generations in the Pengotan Traditional Village can preserve the noble customs and traditions.This is in line with Putra, Zuryani, & Kamajaya (2021) in an article entitled Pararem in the Tradition of Mass Marriages in Pengotan Village, Bangli Regency that the ideal marriage is a marriage that can last a lifetime based on the fidelity of the husband and wife.The wedding procession in the Pengotan Traditional Village to obtain physical and spiritual happiness in the household or Grhastha Asrama.Based on the description above, it can be stated that the Ngajet Penjor wedding ceremony in Pengotan Traditional Village means a marriage ceremony that can create pleasure and happiness.The hope that the bride and groom can maintain a husband and wife relationship to maintain a Sakinah (happy) family, is usually conveyed through messages from community leaders or religious leaders as is the case with preaching in the Melengan custom at the Gayo Tribe wedding ceremony in Central Aceh Regency (Zain, Fauzi, Muttaqin, & Maturidi, 2021).
The Ngajet Penjor wedding ceremony held at Bale Agung Temple, Pengotan Traditional Village, has implications for the spiritual improvement of Hindus in the local village, as well as for strengthening ideology of Tri Hita Karana, as well as for efficiency in the cost of the ceremony.This is important to understand and use as a reference by Hindu Religious Institutions in providing guidance to the community so that every religious activity can be carried out properly and meaningfully.

Conclusion
The Ngajet Penjor wedding ceremony in Pengotan Traditional Village is a form of marriage ceremony in mass marriage system which is held at sasih Kadasa after the completion of pujawali ceremony at Puseh-Bale Agung Temple.The Ngajet Penjor wedding ceremony was attended by a number of pairs of bride and groom, held at Bale Agung Temple, the local traditional village.This wedding ceremony uses cow as a means, which is jointly funded by the bride and groom in the ceremony.Cattle are slaughtered at Bale Agung Temple, their meat is used as a means of offering to Hyang Widhi, and some are also cut into pieces, distributed among the community members.
The Ngajet Penjor marriage ceremony in the mass marriage system has a manifest function, namely as purification and validation of status.The Ngajet Penjor wedding ceremony is held at Bale Agung Temple, Pengotan Traditional Village, which is believed to give positive vibrations, especially to increase peace of mind and purity of the body and soul of the bride and groom.It is hoped that Ngajet Penjor wedding ceremony can also be used to show a request to Hyang Widhi so that the bride and groom can think positively, creatively, innovatively and productively in fostering a prosperous household.Besides that, it has a latent function, namely for the uni on of husband and wife who is legal and ready to enter as customary village krama.The Ngajet Penjor wedding ceremony has a constructive meaning, namely a noble and main wedding ceremony.Cognitive meaning, namely in order to get the blessing and gift of safety, welfare and happiness from Hyang Widhi.Besides that, Ngajet Penjor wedding ceremony means that the wedding ceremony is full of blessings, welfare and prosperity, and has an expressive meaning, namely a wedding ceremony that can create pleasure and happiness.