Pasraman, ashram, padukuhan or gurukula are traditional education systems in Hinduism that have been rooted since ancient times. Hindu that realizes that education is an important aspect in human life. In Bali, the history of Pasraman has been known since ancient times. In folk tales there are scattered touches of education and the existence of padukuhan or pasraman creating a place for Bali to receive education in ancient times. This article describes Pasraman as an effort to improve the quality of education based on spiritual and culture. The research was conducted at pasraman in Bali with qualitative descriptive and data analysis using Ethnographic Content Analysis (ECA). The results showed that Pasraman still find the spirit and its relevance in today's modern era. Because the character order becomes an important foundation to support efforts to improve the quality of national education. It will also directly linked to efforts to improve human resources Excelling as proclaimed by the provincial government of Bali.

The temple is an important part for Hindus to increase sraddha and devotion to Ida Sang Hyang Widhi Wasa. In this regard, Goa Giri Putri Temple in Karang Sari, Suwana Village, Nusa Penida District, Klungkung Regency, which is quite unique, needs to be studied about its structure, function, theological concepts and implications in a study from the perspective of Hindu theology. The issues raised are the reasons why Goa Giri Putri Temple still exists, the theological concept of Goa Giri Putri Temple and the implications of Goa Giri Putri Temple on people's lives in Nusa Penida Klungkung. The theory used is Structural Functionalism Theory. Data collection techniques through observation, interviews and literature study, and data analysis techniques with qualitative descriptive. Based on the analysis, it can be found that Goa Giri Putri Temple still exists because the Temple Management System was taken over by the Traditional Village, the Pelinggih Structure of Goa Giri Putri Temple is well managed, the opening of the Exit Way at the end of the Goa, and the establishment of the Pinandita Association. The Hindu theological concept of Goa Giri Putri Temple can be seen from the gods who are worshiped with various names, duties and functions, so that there is a divine concept of Saguna, Nirguna, Monotheism and Shivaistic. The implications of Goa Giri Putri Temple for the community can be seen from the Social Religious Society, Spiritual Tourism, Gender Equality, People's Economy, and Multiculturalism.

Pengabdian Kepada Masyarakat yang ditujukan kepada para pinandita Di Kelurahan Tonja Kecamatan Denpasar Utara Kota Denpasar yang bertujuan untuk meningkatkan kwalitas sumber daya manusia Hindu khususnya para pinandita sehingga nantinya mampu menularkan dan mengajarkan theologi Hindu, ke masyarakat luas dan memberikan rangsangan untuk secara aktif belajar tentang tattwa susila dan upacara serta metode spiritual sehingga pinandita memiliki keahlian lebih disamping sebagai pemimpin upacara jugaa para Pinandita ketika melaksanakan kewajibannya memimpin upacara. Para Pinandita sering merasakan kelelahan fisik, kesemutan, dan kurang konsentrasi setelah beberapa kali memimpin upacara. Demikian juga pemahaman para Pinandita tentang keberadaan dirinya sebagai pinandita dan pemahaman terhadap teologi masih sangat kurang sehingga tertarik untuk belajar. Dengan pemahaman tersebut Prodi Magister Brahma Widya Pascasarjana UHN I Gusti Bagus Sugriwa Denpasar mengambil Pengabdian Kepada Masyarakat berbasis prodi di Kelurahan Tonja dengan mengundang tiga puluh pinandita dan menghadirkan lima pemateri dari prodi yang kompeten di bidang itu. Materi yang disajikan adalah Pemahaman Teologi (secara Umum dan yang dianut di Bali), Acara Agama Hindu, Etika dan praktik kepemangkuan, Pemahaman Bahasa Sansekerta, Meditasi. Dari pemaparan materi tersebut, Para Pinandita merasakan banyak manfaat terutama kesehatan para Pinandita meningkat dengan latihan  Pranayama dan Meditasi secara teratur dan berdampak pada maksimalisasi pelaksanaan tugas para Pinandita dengan baik. Demikian juga materi pelajaran yang lain sangat bermanfaat untuk menambah wawasan para Pinandita sehingga tumbuh rasa percaya diri di dalam melaksanakan tugasnya.

<p>Hindu in Bali is never apart from ceremony. Everything they do are always relates to ceremony. Ceremony is one of the way how Balinese people stay close to the God (Tuhan Hyang Maha Esa). From thousands of ceremony in Bali, in this thesis, I am discussing further about ‘Patiwangi Ceremoney’. Although this ceremony has been banned from the government’s regulations known as DPRD dated on 1951. However, in some village in Bali there are still exists. One of them is in Village of Sidan, Gianyar regency. In deeper meaning some people thought that ‘Patiwangi’ ceremony is related to gender inequality. This is the basis of writing a thesis title ‘Patiwangi Ceremony in village of Sidan, Gianyar Regency, (Gender Education Perspective).</p><p>In this study, I am discussing 3 contributor factors. 1. How forms Patiwangi ceremony in village of Sidan District of Gianyar? 2. What is the function of Patiwangi ceremony in village of Sidan District of Gianyar? 3. What is the implication Patiwangi ceremony on gender education perspective in village of Sidan District of Gianyar?</p><p>In this thesis, four theoretical concepts are used to answer the problem. The theory of interactionism symbol which is used to analyst form of Patiwangi ceremony, Structural Functional Theory to analyst the function of Patiwangi ceremony, Behaviorism Theory and Gender Theory to analyst the implications of gender education perspective of Patiwangi ceremony. This research conducted in village of Sidan, Gianyar regency. This thesis is qualitative research, using the data collection techniques such as; observation, interviews, documentation, literature, informant determination analysis by purposive sampling and data analysis with qualitative descriptive<em>.</em></p><p><em></em>From the qualitative descriptive data analysis obtained the following results, 1. Patiwangi ceremony can be explained through the married and ceremony process. Process Patiwangi marriage performed without making a proposal to the bride’s parents. This system called ‘Kawin Lari. The groom will arrange the place to meet the bride without parents’permission. From the bride's family, parents will then come to groom’s house to ascertain that their daughter actually married to the men according to the letter sent. After that the groom’s family will telling that their daughter will have the married ceremony based on a good day which is pointed by high prize in Bali called ‘Pinandita’. The proses Patiwangi ceremony will begin with ‘matur piuning’or asking permission to the God of the sun ‘Sanggah Surya’. The bride is praying in front of the temple (Sanggah Surya) while the groom is sitting on the chair waiting for her. After finish, the bride will stand up and the families of the groom will start pouring yellow rice, old Chinese money as a symbol of happiness and prosperity. The families also will throw red ‘Endong’ leafs as a symbol of purification and eliminate the evil spirit. The ceremony will end with spring of holy water to the bride by the prize (Pinandita).2).The Functions of Patiwangi ceremony, a). Purification, this can be seen from the ornaments of the Patiwangi ceremony such as; yellow rice, old Chinese money and the red ‘Endong’leafs as a symbol of the God of Brahma, which is purifying the bride from ‘Leteh, Cuntaka, and Evil Spirit. Hence, married within different kast in Bali without Patiwangi ceremony can cause unhappiness. b). Balance, this can be seen from the ceremony itself which is offered to the God as a witness in spiritual, human as a witness in unspiritual and evil spirit ( Bhuta Kala) as a witness in devil’s side. The purpose is that after married the bride and groom will get harmonization and balance in life.3). The implication of Patiwangi ceremony, a). Social implication includes changing in social status, parent’s status, and the relationship between both families and also the farewell ceremony. b). psychology implication only happen to the bride, since she is leaving the kasta that she has and followed the groom’s kasta.</p><p>As per the implication Patiwangi ceremony on gender education perspective, it will be seen on social gap such as; 1). Naming on parents from ‘Biang’ become ‘Dubiang’ and ‘Aji’ become ‘Duaji’. 2). Naming on bride from ‘Dewa Ayu’ become ‘Ayu’. 3). The relationship of the bride and parents are no longer as a biological parents, since she has been married with called ‘Nyerod’ in Balinese language.4). On the farewell ceremony, if one of the parents died, the bride is not allowed to pray if she is pregnant.</p>