Jnanasiddhanta : Jurnal Teologi Hindu sebagai media informasi digital serta sumber literasi maupun Kajian ilmiah dalam menganalisis serta memecahkan berbagai masalah Agama dan budaya yang semakin kompleks. p-ISSN :2686-5203 (Printed) e-ISSN :2686-4509 (Online)
TRANSFORMASI NILAI TRI KAYA PARISUDHA SEBAGAI FONDASI FILOSOFIS PROFIL PELAJAR PANCASILA
Strengthening character education has become a vital focus within the national education system through the Pancasila Student Profile. In shaping students' character, religious values and local wisdom play an essential role, including the teaching of Tri Kaya Parisudha in Hinduism, which encompasses thinking well (manacika), speaking well (wacika), and acting well (kayika). This article aims to analyze the transformation of Tri Kaya Parisudha values as the philosophical foundation of the Pancasila Student Profile. The method used is a literature review with a descriptive-qualitative approach. The results of the study show that the values of Tri Kaya Parisudha are highly relevant to the six dimensions of the Pancasila Student Profile, particularly in shaping students who possess noble character, independence, mutual cooperation, critical reasoning, and creativity. Consequently, the implementation of Tri Kaya Parisudha values can reinforce character education in accordance with Pancasila values.
PEMUJAAN PALINGGIH DANG HYANG NIRARTA DI PURA NIRMALA DESA TELAGA KECAMATAN BUSUNGBIU KABUPATEN BULELENG
Pura Nirmala in Desa Telaga, Busungbiu, Buleleng, is a Pura Kahyangn Desa known for its unique palinggih statue of Dang Hyang Nirarta used as a worship medium. The community believes this worship grants blessings, protection, and safety. The presence of Dang Hyang Nirarta is considered a source of religious and spiritual strength guiding daily life. This study examines three questions: the reasons for conducting the worship, its functions, and its theological implications. The theories applied include Koentjaraningrat’s Religious Theory to understand the reasons for worship, Talcott Parsons’ Structural Functional Theory to analyze the worship’s role in social order, and Herbert Blumer’s Symbolic Interactionism Theory to explore theological implications as symbolic interactions between worshippers and the manifestation of God. The research uses a descriptive qualitative method with a theological approach. Data were collected through observation, interviews, documentation, and literature study, then analyzed by data reduction, classification, presentation, and conclusion drawing. The findings show that the reasons for worship include belief in Ida Sang Hyang Widhi Wasa, historical reasons related to the arrival of Dang Hyang Nirarta, sociological reasons to maintain solidarity, and cultural reasons rooted in village traditions. The functions of worship cover religious functions that strengthen sradha bhakti, socio-cultural functions that tighten community bonds, and welfare functions that create a harmonious life. The theological implications are reflected in the enhanced quality of sradha bhakti, respect for sacred figures, and the preservation of yadnya practice as a core of Hindu teachings
KAJIAN TEOLOGI HINDU DALAM UPACARA PITRA PUJA DI DESA KRADENAN KECAMATAN PURWOHARJO KABUPATEN BANYUWANGI
Implementation of the Pitra Puja ceremony as a form of devotion to ancestors in the Hindu tradition. By analyzing the relationship between Hindu Theological teachings and ritual practices, this study not only contributes to the preservation of local traditions, but also strengthens the understanding of how beliefs and spirituality become the basis for social harmony, togetherness, and cultural identity of the Hindu community in Banyuwangi. So that the researcher is interested in taking research on "Study of Hindu Theology in the Pitra Puja Ceremony in Kradenan Village, Purwoharjo District, Banyuwangi Regency", with the formulation of the problem 1. What underlies the implementation of the Pitra Puja Ceremony in Kradenan Village, Purwoharjo District, Banyuwangi Regency?. 2. How is the implementation of the Pitra Puja Ceremony in Kradenan Village, Purwoharjo District, Banyuwangi Regency?. 3. What is the Theological Meaning of the implementation of the Pitra Puja Ceremony in the lives of the people in Kradenan Village, Purwoharjo District, Banyuwangi Regency?. The research method used in this study is a qualitative descriptive method using a Phenomenological approach. The data sources in this study consist of two types, namely primary data and secondary data, and the use of purposive sampling techniques. Data collection methods used in this study include observation, interviews, and documentation studies. Data analysis techniques in this study include data collection, data reduction, data presentation, and drawing conclusions. The results of this study are 1. The basis for the implementation of the Pitra Puja Ceremony in Kradenan Village, Purwoharjo District, Banyuwangi Regency includes religious basis, cultural basis, social basis. 2. The form of implementation of the Pitra Puja ceremony in Kradenan Village, Purwoharjo District, Banyuwangi Regency includes the place of implementation, time of implementation and the process of implementing the Pitra Puja ceremony in Kradenan Village. 3. The theological meaning of the implementation of the Pitra Puja Ceremony in the life of the community in Kradenan Village, Purwoharjo District, Banyuwangi Regency is the theology of harmony, Hindu theology.
INTERNALISASI NILAI TRI HITA KARANA MELALUI TARI JANGKANG SEBAGAI MODEL PENDIDIKAN KARAKTER RELIGIUS
Tari Jangkang is a sacred dance inherited by the Bali Aga community of Cempaga Village, performed during the Kuningan holy day ceremony as a sacred offering to Ida Sang Hyang Widhi Wasa. This study aims to identify the values of Tri Hita Karana embedded in Tari Jangkang, analyze the process of value internalization through dance transmission, position Tari Jangkang as a model of religious character education, and map the challenges and opportunities for its preservation in the modern era. This study employs a qualitative approach with an ethnographic strategy, using observation, in-depth interviews, and documentation study, analyzed interpretively through data reduction, data display, and conclusion drawing. The findings reveal that the three dimensions of Tri Hita Karana—parahyangan, pawongan, and palemahan—are concretely manifested and integrated within every element of the dance, from the sacredness of its performance and the social rules governing dancer selection, to the use of locally sourced traditional attire. The transmission of Tari Jangkang occurs informally through elder dance masters without the presence of a formal studio (sanggar), employing mechanisms of exemplary modeling, cyclical ritual habituation, embodied experiential learning, and sacred spatiotemporal restriction, which together constitute a tradition-based model of religious character education. This study also identifies challenges such as regeneration vulnerability, globalization pressures, limited documentation, and rural-urban migration, alongside opportunities including legal protection frameworks for sacred dances, limited digital documentation, and the strengthening of local identity among younger generations. This study recommends a "protective visibility" preservation approach that balances formal recognition with the safeguarding of sacredness and informal transmission pathways.
Copyright (c) 2026 Jnanasiddhanta : Jurnal Teologi Hindu
INTERNALISASI AJARAN TRI KAYA PARISUDHA MELALUI KEGIATAN JUMAT DENGARKAN DONGENG DI SD NEGERI 1 GUNUNG SALAK KECAMATAN SELEMADEG TIMUR KABUPATEN TABANAN
Character formation in elementary school students is one of the important challenges in the digital era due to increased exposure to information and behaviors that have the potential to affect children's moral development. This study aims to analyze the characteristics of fairy tales, the process of internalizing the teachings of Tri Kaya Parisudha, and the implications of the Friday Listen to Fairy Tales activity on the formation of student character at SD Negeri 1 Gunung Salak, Tabanan Regency.The research uses a qualitative approach with a case study design. Data were obtained through observation, semi-structured interviews, and documentation studies involving principals, teachers, and students as research informants. Data analysis uses an interactive model that includes data reduction, data presentation, and conclusion drawing and verification. The results of the study show that fairy tales that are contextual, simple, and close to daily life are effectively used as a medium for internalizing the values of manacika, wacika, and kayika. The internalization process takes place through value transformation, value transactions, and transinternalization supported by the habituation and example of teachers. These activities have implications for improving students' ability to think positively, speak polite words, and behave in a disciplined, responsible, and caring manner for the social environment. The results of this study show that the integration of fairy tale media and the teachings of Tri Kaya Parisudha can be an alternative to a contextual and sustainable character education model based on local wisdom at the elementary school level.
INTEGRASI NILAI-NILAI KEARIFAN LOKAL SEBAGAI PENGUATAN KARAKTER SISWA KELAS VIII MELALUI KEGIATAN DHARMAGITA DI SMP NEGERI 4 MARGA
Local wisdom-based character building can be achieved through various learning activities, including intracurricular, co-curricular, and extracurricular activities. As part of local culture, Dharmagita (the Indonesian word for "dharmagita") possesses philosophical values ​​that can be used as a medium for character education. Based on this, this study was interested in examining the integration of local wisdom values ​​as a means of strengthening the character of eighth-grade students through Dharmagita activities at SMP Negeri 4 Marga. This research aims to contribute significantly to the development of local wisdom-based character education, particularly in Dharmagita activities at SMP Negeri 4 Marga. This study employed qualitative research methods. There were two data sources: primary and secondary. Purposive sampling was used to select informants. Observation, interviews, and documentation were used as data collection methods. Data analysis included data reduction, data presentation, and data verification. The results of the research in this study are the process of integrating local wisdom values ​​as a strengthening of the character of class VIII students through dharmagita activities at SMP Negeri 4 Marga is the planning stage, implementation stage, evaluation stage, local wisdom values ​​integrated in dharmagita activities. The obstacles faced in implementing the integration of local wisdom values ​​as a strengthening of the character of class VIII students through dharmagita activities at SMP Negeri 4 Marga are internal student obstacles, teacher obstacles, facility and infrastructure obstacles, time constraints, environmental obstacles. The implications of the integration of local wisdom values ​​on the formation of character and spirituality of class VIII students through dharmagita activities at SMP Negeri 4 Marga are implications for religious character, implications for discipline character, implications for responsibility character, implications for polite character, implications for student spirituality
ŚŪNYA–ŚABDA DALAM KOSMOLOGI ŚIWA: STUDI LONTAR SAŚANAGAMĀ TIRTHA ŚIWĀTMA
This study examines the Lontar Saśanagamā Tīrtha Śiwātma as an epistemological system grounded in Śiwa cosmology. Previous studies have largely adopted a descriptive-functional approach, leaving its ontological and epistemological relations insufficiently integrated. Using a philosophical hermeneutic framework, this study analyzes the transformation from śūnya as the ontological ground to śabda as the epistemological structure. The findings indicate that śūnya is a pre-manifest metaphysical reality serving as the source of cosmic emanation, later articulated within a system of knowledge through Sapta Saraswati. Knowledge is thus understood as a form of divine emanation manifested in language, rather than merely the product of empirical experience. The relationship between Śiwa theology and literature is circular-hermeneutic, where the text mediates dialogue between revelation and human experience. These findings affirm that Balinese Hindu literature constitutes an emanative epistemological system linking metaphysical reality, language, and religious praxis.
TRADISI LOKAL SEBAGAI MANIFESTASI TEOLOGI HINDU YANG HIDUP
Local traditions in Balinese Hindu society constitute an important part of religious life that reflects the close relationship between religion and culture. This study aims to analyze local traditions as a manifestation of living Hindu theology in the daily life of Balinese society. This research employs a qualitative approach using a library research method through the analysis of various scholarly sources related to Hindu theology, Balinese culture, lived religion, and local wisdom. The findings reveal that local traditions function not only as cultural heritage but also as a medium for the actualization of Hindu theological values in everyday life. Various customary rituals, religious symbols, and social practices such as ngayah, yadnya, melasti, and traditions of honoring nature demonstrate that religion lives through the cultural experiences of the community. Local traditions also play an important role in maintaining social solidarity, cultural identity, spiritual education, and ecological awareness within Balinese Hindu society. In the modern era, local traditions face challenges caused by globalization, cultural commodification, and changing lifestyles. Nevertheless, local traditions remain relevant as spiritual and cultural foundations that sustain the continuity of living Hindu theology in Balinese society. Therefore, local traditions can be understood as a form of lived religion, showing that religion exists not only in formal doctrines but also lives and develops within the cultural practices of society.
TEOLOGI WEDA DAN PERAN PEMUDA DALAM TRANSFORMASI EKOLOGI SPIRITUAL MENUJU PERADABAN BERKELANJUTAN DI BALI
The ecological crisis in Bali demonstrates that sustainable development cannot rely solely on technocratic approaches, but requires a spiritual foundation as an ecological ethic. This study aims to analyze Vedic Theology as the basis for spiritual ecology, identify the challenges and opportunities faced by Balinese youth in integrating spiritual values into social movements, and formulate a model of social transformation toward a sustainable civilization. The research employs a qualitative approach in Buleleng Regency, with subjects including youth communities, Hindu students, and Hindu religious leaders. Data were collected through observation, in-depth interviews, literature studies, and source triangulation, and subsequently analyzed thematically. The results show that revitalizing the values of Tri Hita Karana and Ṛta through the active involvement of youth can foster transformative ecological awareness through environmental conservation, social movements, and the strengthening of local cultural identity. The integration of Vedic Theology and spiritual ecology emerges as a crucial foundation for sustainable development in Bali.
PEMUJAAN RATU GEDE SIWA DI PURA NEGARA GAMBUR ANGLAYANG DESA KUBUTAMBAHAN KECAMATAN KUBUTAMBAHAN KABUPATEN BULELENG
This study aims to analyze the structure, factors, functions, and meanings of the worship of Ratu Gede Siwa at Pura Negara Gambur Anglayang, Kubutambahan Village. This research uses a qualitative approach through observation, interviews, and literature study. The results of the study show that the Palinggih Ratu Gede Siwa reflects a Hindu-Buddhist fusion. The factors behind the worship include historical aspects related to vows and the influence of past Hindu-Buddhist traditions, theological aspects that interpret Siwa as the highest reality, social aspects that arise from the collective experiences of the community, and cultural aspects that are passed down through generations via piodalan. The functions of the worship include a religious function in enhancing sradha and bhakti, a social function in strengthening solidarity and tolerance among the community during piodalan, and a cultural function in preserving traditions influenced by Tantrayana. The meaning of worship encompasses Hindu theology about God as the source of all, being immanent and transcendent, and present everywhere, the social meaning which affirms interaction and togetherness within the community, as well as the cultural meaning which shows the division of roles and the involvement of the younger generation in preserving traditions. The worship of Ratu Gede Siwa is not only a religious practice but also a symbolic system that shapes the identity and cultural sustainability of the Kubutambahan Village community.
PUNARBHAWA TATTWA DALAM SOROTAN CATUR KARANA: ANTARA AJARAN HINDU DAN POTRET MORAL GENERASI MUDA
This article examines the concept of Punarbhawa Tattwa in Hindu teachings, which refers to the belief in rebirth as a result of the law of karma, desire (trishna), habitual tendencies (vasana), and ignorance (avidya). The study focuses on the interpretation of this doctrine in the context of the moral crisis faced by today’s youth and its relevance to the principle of Catur Karana as the metaphysical cause of reincarnation. This research applies a qualitative-descriptive method using a literature review and case study approach. Data collection is conducted through the exploration of sacred texts such as the Sarasamuccaya, Bhagavad Gita, and various academic journals. The case study centers on contemporary moral deviations among youth, including violence and promiscuous behavior, which are analyzed through the lens of Hindu philosophy. The results show that a deeper understanding of Punarbhawa and Catur Karana can serve as a foundation for character and spiritual education, encouraging the younger generation to uphold dharma and avoid destructive behaviors. The integration of Hindu values into both formal and non-formal education is deemed essential to foster awareness of karmic consequences and moral responsibility within the cycle of life. This study recommends a contextual actualization of Hindu teachings as a preventive solution to the growing problem of moral degradation.
SENI TRADISIONAL: TARI JEJUMPUTAN DESA PEDAWA RELEVANSINYA DENGAN KONSEP MANUSIA DAN ALAM
Jejumputan Dance is a sacred traditional art form of the Pedawa Village community, Buleleng, which is performed in a series of agricultural rituals Saba Nguja Benih as a form of worship to Dewi Sri, the goddess of fertility and prosperity. This study aims to reveal the relevance of Jejumputan Dance to the concept of the relationship between humans and nature and its function as a means of humanitarian education for the younger generation. The method used is descriptive qualitative with an ethnographic approach through participatory observation, in-depth interviews, and literature studies. The results show that Jejumputan Dance manifests the principles of Tri Hita Karana through the harmonious relationship between humans, nature, and spiritual powers, where the dance ritual becomes a medium of dialogue to express gratitude, requests for fertility, and commitment to maintaining the balance of the cosmos. In addition, the involvement of children as dancers emphasizes the role of traditional art as a vehicle for transferring noble values, such as gratitude, respect for nature, collective responsibility, and holiness, while strengthening the cultural identity of the Pedawa community amidst the current of modernization.
KORELASI KARMAPHALA DALAM PERSPEKTIF TEOLOGIS DAN ESKATOLOGIS HINDU TERHADAP KONSEP KETUHANAN, SURGA-NERAKA, DAN REINKARNASI
In Hindu teachings, the concept of karmaphala is an ethical principle that emphasizes that every human action brings consequences, either in the near future or in the cycle of future lives. This article examines the relationship between karmaphala, Sang Hyang Widhi Wasa, heaven–hell, and karma wasana within the theological and eschatological framework of Hinduism. This research uses a qualitative approach through literature studies and content analysis of Hindu sacred texts such as the Vedas, Purāṇas, and the Bhagavad Gītā, as well as relevant academic literature. The findings indicate that karmaphala is a manifestation of divine justice, administered by Sang Hyang Widhi as the regulator of moral and spiritual balance. Heaven and hell are understood not as eternal places, but as temporary stages for the soul to receive the results of its deeds before experiencing rebirth. Karma wasana acts as the residue of karma that influences the quality of a person’s future life. These four concepts are interconnected, forming a holistic and profound belief system in Hinduism that encourages individuals to be morally and spiritually responsible. In practice, understanding these teachings inspires Hindus to follow dharma, purify themselves, and live mindfully. Amid modern moral challenges, these concepts remain relevant as life guidance, instilling virtues and self-control, while also enriching spiritual understanding in daily life.
DHARMAWACANA DIGITAL MEDIA PENYEBARAN AJARAN AGAMA HINDU DI KECAMATAN WONOSALAM KABUPATEN JOMBANG
Dharmawacana is a familiar term. Many people already know what it is, but specifically regarding the meaning of Dharmawacana, many still don't fully understand that Dharmawacana is a system for transmitting Hindu teachings, as established by the Parisadha Hindu Dharma Indonesia (PHDI). The development of Dharmawacana over time has been greatly influenced by developments in society and technology. These developments allow Hindus to learn religious teachings through digital media. Gadgets have become effective tools for accessing religious content anywhere and anytime, as is the case now with some individuals spreading religious teachings through digital platforms such as YouTube, Facebook, TikTok, and others. The problem formulation is as follows: 1). Why is digital Dharmawacana important? 2). How is the content of digital Dharmawacana related to Hindu teachings? 3). How is the implementation of Hindu teachings in Wonosalam District after listening to digital Dharmawacana? The theories used to solve the problem formulation include the following: 1). Phenomenological theory and 2). Religious theory. In this modern era, understanding of religious teachings, even understanding of the value of God in Hinduism, is very little understood, as is the case among modern youth who tend to follow lifestyles as the times develop. With this digital Dharmawacana, the author hopes to increase insight and even knowledge for Hindus in Wonosalam District, and can be an attraction for the community to continue learning about Hinduism which can be used as a guide or guide in carrying out the currents of life.
PURA LEBAH DI DESA SUWUG KABUPATEN BULELENG
Lebah Temple, located in Suwug Village, Sawan District, Buleleng Regency, is one of the important temples called Penyanding Temple. Penyanding Temple is a type of temple that functions as a place of worship or prayer built based on the similarity of lineage (kawitan). This research is motivated by the lack of a deeper understanding of the existence of Lebah Temple related to the form, function, and meaning of Hindu theology of Lebah Temple. This research was conducted in Suwug Village. The subjects in this study were religious leaders and local community leaders who knew about Lebah Temple, in Suwug Village, Sawan District, Buleleng Regency. The purpose of this study was to determine the form, function, and meaning of Hindu theology of Lebah Temple in Suwug Village. This study used a descriptive qualitative approach, data collection methods using participant observation, interviews, documentation, document analysis and field notes. The results of this study can be concluded, namely: 1). The form of the Pura Lebah takes an architectural concept based on the concept of asta kosalaikosalii, which in the creation of architectural works is based on the harmony of human relationships with God, with other humans and with nature or the environment. 2). The functions of the Pura Lebah consist of spiritual functions, social functions, and cultural functions. 3). The Hindu theological meaning of the Pura Lebah consists of the symbolic meaning of the Pura Lebah in Hindu theology, the theological meaning of harmony, and the meaning of social theology.
TUBUH, JIWA, DAN KEHIDUPAN: PERAN ATMA DALAM MENYATUKAN UNSUR KEHIDUPAN MANUSIA MENURUT AJARAN AGAMA HINDU
In Hindu teachings, humans are not merely regarded as physical beings, but as complete entities composed of interrelated physical, psychological, and spiritual aspects. Among these components, the atma or soul holds a central role as the eternal core of consciousness and serves as the primary driving force of life. The atma is believed to be a divine spark of Brahman, the ultimate reality and the source of all existence. This study aims to examine the understanding of atma within the structure of human existence, and to highlight its function in uniting the body and soul according to Hindu perspectives. The research was conducted using a qualitative method through literature study of sacred Hindu scriptures such as the Bhagavad Gita, Upanishads, and Brahma Sutra. The findings reveal that human existence is explained through the concept of Tri Sarira (gross body, subtle body, and causal body), and Panca Kosa (five layers of consciousness), all of which are energized and governed by the atma as the central force. Moreover, human behavior dynamics are also influenced by the Triguna— the three fundamental qualities of nature: Sattwa (purity), Rajas (activity), and Tamas (inertia). Understanding the concept of atma becomes crucial in addressing the challenges of modern life, which often places more emphasis on physical gratification. This article affirms that awareness of the atma not only has spiritual significance, but also serves as a practical foundation for shaping a harmonious, meaningful, and balanced life grounded in the values of dharma.
EKSISTENSI PURA LEMPUYANG LUHUR SEBAGAI PURA SAD KAHYANGAN DI DESA PURWAYU KECAMATAN ABANG, KABUPATEM KARANGASEM
Pura Lempuyang Luhur, one of Bali’s oldest and most sacred Sad Kahyangan temples, holds great importance in the religious life of Hindus on the island. Beyond its natural beauty, the temple reflects profound historical, spiritual, and theological values. This study, using a qualitative ethnographic approach, explores its architectural form, socio-religious functions, and theological meanings. The findings show that the temple follows the Dwi Mandala concept, serving not only as a site of worship but also as a center of community life and cultural preservation. Theologically, it represents devotion to God in both Nirguna Brahman (formless) and Saguna Brahman (manifest) aspects, offering a deep spiritual experience for devotees. Thus, Pura Lempuyang Luhur stands as both a sacred sanctuary and a symbol of Hindu identity and continuity in Bali.
TRADISI NGEREBEG DI PURA DALEM KAHYANGAN KEDATON DESA KUKUH KECAMATAN MARGA KABUPATEN TABANAN
Pura Dalem Kahyangan Kedaton is one of the sacred temples in Kukuh Village, Marga District, Tabanan Regency which is the place for the implementation of the pujawali krama ceremony which is marked by the ngerebeg tradition as a form of gratitude from the community for the success of the construction and the smooth running of the ceremony. Based on this background, the problems discussed in this study are: 1) What is the basis for the implementation of the ngerebeg tradition at Pura Dalem Kahyangan Kedaton, Kukuh Village, Marga District, Tabanan Regency?, 2) How is the series of the ngerebeg tradition procession carried out at Pura Dalem Kahyangan Kedaton, Kukuh Village, Marga District, Tabanan Regency?, 3) What is the theological meaning of the ngerebeg tradition at Pura Dalem Kahyangan Kedaton, Kukuh Village, Marga District, Tabanan Regency? The theories used in this study are: 1) Koentjaraningrat's religious theory which is used to study the implementation and procession of the ngerebeg tradition, 2) Herbert Blumer's symbolic interactionism theory which is used to study the theological meaning of the ngerebeg tradition. The method used is descriptive qualitative with the stages of data collection, data reduction, data presentation, verification and conclusion. The results of data analysis show that the basis for implementing the tradition includes historical, sociological, cultural and theological aspects. The procession is carried out with the cheers of the community carrying spears, tedung, lelontek, pennants and tree branches that have been. The theological meanings contained include: 1) The meaning of spiritual harmony, 2) The meaning of solidarity, and the meaning of strengthening the cultural identity of the community. This tradition also reflects the five elements of religion according to Koentjaraningrat regarding Hindu teachings in community life. Theologically, this tradition arouses religious emotions in the form of spiritual joy, reflects the Hindu community's belief system about the relationship between the physical and spiritual, and is part of the religious ceremony system that is carried out routinely. Religious equipment such as tuak, arak and tirta have symbolic meanings of purification, and religious groups such as the community and the community are directly involved in its implementation. Thus, the ngerebeg tradition is not only a cultural ritual, but also an actualization of Hindu teachings in community life.
TRADISI NYAUB SANGGAH KEMULAN NGANTEN DI DESAPEDAWA KECAMATAN BANJAR KABUPATEN BULELENG
This research discusses the Nyaub Sanggah Kemulan Nganten tradition found in Pedawa Village, Banjar District, Buleleng Regency. This tradition is one of the cultural heritages of the Bali Aga community in Pedawa Village, which is distinctive in its belief systems and religious practices. Nyaub Sanggah Kemulan Nganten is a ritual ceremony carried out to replace the old sanggah kemulan nganten with a new one through a series of religious rites. The sanggah kemulan nganten itself is a sacred shrine built when members of the Pedawa community begin their married life. This tradition is particularly interesting to study because it is only found in Pedawa Village. In addition, the ritual is uniquely led by a woman as the main officiant (pemuput), and the main material used for constructing the shrine must be Bali bamboo, with no other materials permitted. The aim of this study is to explore the implementation process, symbolic meanings, and theological values of Hinduism contained within the tradition. The research employs a descriptive qualitative method with a Hindu theological approach. The findings reveal that the Nyaub Sanggah Kemulan Nganten tradition is not only a symbol of religiosity and cultural identity for the Pedawa community, but also a manifestation of the concepts of yadnya, dharma, and tri hita karana in the real-life religious practices of Balinese Hindus. This study is expected to serve as a scholarly reference for cultural practitioners and academics interested in the preservation of local traditions and Hindu theological values.
Copyright (c) 2025 Jnanasiddhanta : Jurnal Teologi Hindu
KAJIAN TEOLOGI HINDU TRADISI MABOROS KIDANG SERANGKAIAN PIODALAN DI PURA DESA BUSUNGBIU KECAMATAN BUSUNGBIU KABUPATEN BULELENG
The maboros kidang tradition in Busungbiu Village, Busungbiu District, Buleleng Regency, is part of the series of piodalan ceremonies at Pura Desa. This tradition is unique in that it uses a deer kidang as the main offering, unlike other regions that generally use pigs, chickens, or other animals. This study aims to examine the concept of Hindu Theology within the maboros kidang tradition using a qualitative descriptive method through observation, interviews, documentation, and literature study. The findings reveal that this tradition has existed since the early establishment of Busungbiu Village and the construction of Pura Khayangan Tiga, with historical, theological, sociological, and cultural backgrounds. Its implementation is inseparable from the piodalan ceremony, as both are closely interconnected. The maboros kidang tradition embodies theological, social, and environmental values that reflect Hindu teachings and the spirit of community togetherness.
ESENSI MANTRA YOGADALAM RITUAL KEAGAMAAN HINDU
Mantra yoga is an important element in Hindu religious rituals that combines mantra chanting with yoga practices to achieve spiritual balance and connection with God. This study aims to analyze the role and meaning of mantra yoga in Hindu rituals, as well as its implications for the spiritual life of Hindus. Qualitative methods are used with a library study approach to related literature. The results of the study indicate that mantra yoga functions as a means of meditation, self-control, and transcendental communication with God, which ultimately helps practitioners achieve spiritual enlightenment and holistic well-being.
MANAVA SEVA MADHAVA SEVA: REFLEKSI KETUHANAN DALAM TRADISI NGAYAH MASYARAKAT BALI
The Ngayah tradition is a form of social service that is very important in the Balinese people’s life. This tradition has values that are very thick with Hindu religious teachings, especially in applying the concept of Manava Seva Madhava Seva. This research aims to provide divine reflection of the concept of Manava Seva Madhava Seva which is carried out through the ngayah tradition. This research uses a qualitative descriptive research method through a literature study approach sourced from Hindu sacred literature, books or related articles and assisted by a field study method by observing ngayah practices in Balinese society. The results of the research obtained are that Manava Seva Madhava Seva is a spiritual concept that is very relevant in the context of Tri Hita Karana and also Tat Twam Asi. In Hinduism, the concept of Manava Seva Madhava Seva has strong roots in divine philosophy and social ethics. This concept emphasizes that devotion to others is not just a moral act, but also a form of Bhakti (spiritual devotion) to God. From Hindu figures, reflections are obtained from this teaching, namely (1) Service as an expression of worship, (2) Ngayah as a form of social service and ahimsa, (3) Service as a way to God, (4) Ngayah as a form of application of the teachings of Karma Yoga. This is a profound concept in Hindu divinity philosophy, which emphasizes that any social action performed with sincere intentions is a way to get closer to God
KAYOMAN: ENTITAS SPASIAL MASYARAKAT PEDAWA YANG MENSUCIKAN SUMBER AIR MELALUI BASIS PELESTARIAN ALAM DAN KERANGKA KEBUDAYAAN BALI AGA
The emergence of water area destruction has led to increased social ecological attention from the community. A sociological qualitative study was used to explore the role of the local community group in Pedawa Village, Banjar, Bali, namely the Kayoman Community, in the environmental revitalization of Pedawa Village. The method used in this research is qualitative with data collection techniques including observation, interviews, and document studies. The results of this study indicate that the Kayoman Community plays an important role in the environmental revitalization of Pedawa Village. The formation of a community called "Kayoman" has become one of the forms of environmental conservation. This organization was established by a group of young people who are aware of environmental sustainability in Pedawa. The community observes the deteriorating environmental conditions in Pedawa. Economic downturns have caused the community to neglect their surrounding environment. One of the issues faced is the difficulty in obtaining water, as many water sources are no longer functional, leading to frequent droughts. This is caused by the numerous water-intensive industrial crops grown by the community, such as coffee and cloves, which deplete water sources. Conditions like this will gradually damage the sustainability of the Pedawa environment. Through the Kayoman Community, the goal is to restore and maintain environmental sustainability continuously despite limitations, by carrying out various forms of initiatives such as planting bamboo and banyan trees in every forest near water sources.
BERSATUNYA DUALISME DALAM PEMUJAAN DEWI SRI DI PURA TAMAN MAS BAYU DESA TENGKUDAK KECAMATAN PENEBEL KABUPATEN TABANAN
The worship of Dewi Sri is associated with prosperity and fertility. Exploring the unity of dualism in the worship of Dewi Sri at Taman Mas Bayu Temple is related to the distinction between Atma, Brahman, and the universe, as well as between purusa and prakirti. Dewi Sri is identified with prosperity and fertility, associated with land management and agriculture. The unification of dualism in the worship of Dewi Sri at Pura Taman Mas Bayu involves rituals and symbols in honoring Dewi Sri and Sang Hyang Widhi Wasa. The dualistic worship of Dewi Sri in Taman Mas Bayu Temple emphasizes harmony between physical and spiritual life, as well as between humans and nature. Belief in God provides a foundation for creating harmonious relationships in social life. The concept of dualistic unity in the worship of Dewi Sri reflects the harmony between feminine and masculine principles, life and death, material and spiritual, heaven and earth, microcosm and macrocosm. The ritual worship of Dewi Sri in Taman Mas Bayu Temple involves elements that reflect duality in agrarian life.
RITUAL PEMUJAAN DI PURA SANG HYANG CELENG DESA MENYALI KECAMATAN SAWAN KABUPATEN BULELENG
Pura Sang Hyang Celeng is a temple worshipped by the people in Menyali Village, Sawan District, Buleleng Regency. Sang Hyang Celeng for the local community is personified as Varaha Awatara, this is in line with the story of the avatar of Wisnu who transformed into a boar to save the Earth. Pura Sang Hyang Celeng has a major function in maintaining the culture and religiosity of the Menyali Village community. Maintaining culture and religiosity is one of the ways by carrying out worship rituals to harmonize the relationship between mankind and God, and the environment, this is reflected in the worship rituals carried out by the Menyali Village community at Pura Sang Hyang Celeng. The purpose of this study was to determine the worship ritual at Pura Sang Hyang Celeng and its implications in maintaining the culture and religiosity of the people in Menyali Village. This study is a descriptive qualitative study, with observation and interview data collection methods. The polluting sampling method was used to determine the informants in this study, namely directly appointing the related residents involved in worship at Pura Sang Hyang Celeng, namely, the priest and the temple leaders. There are two types of worship at Pura Sang Hyang Celeng, namely daily worship and occasional worship. Daily worship is carried out by the community living around Pura Sang Hyang Celeng by presenting rice offerings after cooking and flower offerings (canang). While occasional worship is worship carried out on Tumpek Uye Day (animal blessings) where the community presents the ceremonial equipment banten bhakti pamuja which is a ceremonial equipment that is always present in every offering. Banten bhakti pamuja is in the form of a lingga yoni which is a symbol of God, the source of the origin of life.
PENTINGNYA PELESTARIAN LINGKUNGAN DALAM AJARAN AGAMA HINDU
Environmental conservation is now an increasingly urgent global issue due to ecosystem damage caused by human activities. Spiritual teachings and philosophies in Hinduism emphasize the importance of maintaining balance and harmony between humans and nature. This research aims to examine Hindu views related to environmental conservation and the application of these values in daily life. Using a qualitative approach, the study includes literature analysis from Hindu scriptures, as well as participatory observation in religious rituals. Core concepts such as Tri Hita Karana, Ahimsa, and Karma Yoga are analyzed to uncover the relevance of Hindu teachings in supporting environmental conservation in the modern era. The results show that Hinduism provides a solid spiritual foundation to support environmental conservation efforts and can be used as a guideline in formulating environmental policies based on local wisdom. This research is expected to increase awareness of the importance of protecting the environment as part of spiritual devotion and moral responsibility.
ANTARA MITOS DAN REALITAS PERAN RITUAL DALAM MEMBENTUK IDENTITAS BUDAYA MASYARAKAT HINDU BALI
Rituals in Hinduism function not only as religious practices, but also as mechanisms for cultural identity formation. This article examines the relationship between myth and reality in Hindu rituals and how they shape and maintain the cultural identity of Balinese Hindus. This research examines the symbolic meaning, social value, and impact of rituals on Hindu society. This research uses a descriptive qualitative method. Rituals are social practices that are passed down across generations and are rooted in myths that give legitimacy to traditions. Mythological narratives are not only the basis of belief, but also connect generations in preserving cultural values. As part of social reality, rituals strengthen collective identity and community stability, despite experiencing adaptations due to modernization and technology, such as the implementation of online ceremonies. This transformation shows that rituals remain relevant and flexible in adjusting to changing times without losing their spiritual value.
KAJIAN TEOLOGI HINDU PURA PEMAKSAN DI DESA BONDALEM KECAMATAN TEJAKULA KABUPATEN BULELENG
Pemaksan Temple is built by various soroh or breeds (triwangsa) in Bondalem Village, Tejakula District, Buleleng Regency. The purpose of building Pemaksan Temple is as a place for people who have just entered the dormitory period (marriage) to arrange piuning at the temple. Apart from that, Pemaksan Temple is also a place for the nyokor-ngantukang ceremony which is held in Tegal Suci after residents die. Guided by the background above, the problem formulation in this research is, What is the structure of Pemaksan Temple in Bondalem Village, Tejakula District, Buleleng Regency, How does Pemaksan Temple function, Tejakula District, Buleleng Regency, What is the meaning of Pemaksan Temple, Tejakukuka District, Buleleng Regency. The theories used in this research are religious theory, structural functional theory and symbol theory. Then the methods used in collecting data include observation methods, interviews, purposive sampling and documentation techniques. The data that has been collected is analyzed using data reduction steps, data presentation, verification, and techniques for presenting data analysis results. The research results show that Pemaksan Temple has a structure consisting of three mandalas, namely: main mandala, middle mandala and Nista mandala. In general, temples are established as places of worship and other functions, namely social functions, religious functions, aesthetic functions and balance functions. Meanwhile, the theological meaning of the temple is the meaning of social theology, the meaning of harmony theology, and the meaning of Hindu theology
ESENSI NYEPI ADAT DI DESA ADAT BANYUNING KECAMATAN BULELENG KABUPATEN BULELENG
Nyepi Holy Day is generally held once a year. However, there is also Nyepi that is carried out according to local traditions called customary Nyepi, one of which is customary Nyepi which is carried out in Banyuning Traditional Village. This tradition is carried out as an effort to ngusaba desa (village cleansing). Based on this background, the following problem formulations are as follows: 1). What is the basis for the implementation of customary Nyepi in Banyuning Traditional Village, 2). What is the form of implementation of customary Nyepi in Banyuning Traditional Village, 3). What are the implications of the implementation of customary Nyepi on the theological and sociological aspects of the life of the Banyuning Traditional Village community? The results of the research from the data analysis process will produce, the basis for the implementation of customary Nyepi consists of: historical basis and sociological basis. Furthermore, seen from the form of implementation of customary Nyepi, it is reviewed into 3 (three) parts including: 1). A series of implementation of customary Nyepi, 2). Ceremonial facilities used in the implementation of customary Nyepi, 3). Parties involved in the implementation of customary Nyepi. The implications of the implementation of customary Nyepi in Banyuning Traditional Village on the lives of the community will be analyzed in 3 (three) parts including: 1). Strengthening the sradha and bhakti of the Banyuning Traditional Village community, 2). Strengthening the solidarity of the Banyuning Traditional Village community, 3). Maintaining the local wisdom of the Banyuning Traditional Village.
PEMUJAAN DEWA TAKSU SULENDANG LATRIMIN PADA PALINGGIH MOBIL TENTARA DI PURA MANGENING DESA ADAT SANGKET KECAMATAN SUKASADA-BULELENG
The symbols in Hinduism are closely related and cannot be separatedfromthe teachings of God. The symbols in Hinduism will function by purificationceremony (sacralization). Palinggih is one of the symbols in Hinduism, namely thesymbol of God's sthana. There is one very unique palinggih, namely the army carpalinggih, research was carried out to examine the worship of the Dewa TaksuSulendang Latrimin on the army car palinggih at Mangening Temple, Sangket Traditional Village, Sukasada District, Buleleng Regency. This researchusesqualitative research with a theological approach. Data collection was carriedout through interviews, observation and documentation. and use interactive dataanalysis. The results of this research found that the worship of the Dewa TaksuSulendang Latrimin on the army car at Mangening Temple, in Sangket traditional village, Sukasada District, Buleleng Regency is carried out regularly at everyodalan Purnama Kadasa the people of Sangket Traditional Village themselves havehigh confidence in carrying out the worship with various of erings and the facilitiesneeded. The community believes that Dewa Taksu Sulendang Latriminis aguardian who can provide health and safety to the entire community so that theSangket Traditional Village is always safe, peaceful and prosperous.