Jurnal Mahasiswa Teologi Hindu sebagai sumber literasi bidang seni, budaya dan Agama Hindu yang diperuntukkan kepada semua mahasiswa agar bisa mengekspresikan diri dan pengembangan wawasan pada keahlian karya tulis.
KONSEP AJARAN SIWA SIDDHANTA DALAM LONTAR TUTUR GONG BESI
The teachings of Siwa Siddhanta, particularly as practiced in Bali, are founded upon three principal frameworks: Tattwa (philosophy), Susila (ethics), and Upacara (rituals). The philosophical foundation is derived from the doctrine of Siwa Tattwa. According to Siwa Siddhanta, the Atman originates from Bhatara Siwa, and when the soul leaves the physical body—whether human or any other form of existence it ultimately returns to Him. In the Lontar Tutur Gong Besi, it is stated that Bhatara Dalem is most worthy of worship and devotion with a sincere heart and deep love for God. The worship of Ida Bhatara Dalem may be manifested through three stages: Utpeti Puja (invocation or manifestation), Stiti Puja (enshrinement or preservation), and Pralina Puja (returning or dissolution). Offerings or sacred sacrifices performed with genuine devotion, sincerity, and selflessness before Ida Bhatara Dalem are believed to bring both physical and spiritual prosperity, ultimately leading the devotee to attain Svarga Loka or Sivaloka. The concepts found in the Lontar Siwa Siddhanta and the Lontar Tutur Gong Besi can be understood through the three fundamental frameworks of Hinduism: Tattwa, Ethics (Susila), and Ritual (Upacara). In this regard, Siwa Siddhanta and the Lontar Tutur Gong Besi are closely interconnected in their philosophical, ethical, and ritual dimensions, as both emphasize the proper way of offering sacred sacrifices with sincerity and wholehearted devotion to God, particularly to Lord Siwa.
ATMA TATTWA DAN DIMENSI KEGHAIBAN: TELAAH TEOLOGIS TENTANG HAKIKAT JIWA DALAM PERSPEKTIF HINDU
This article examines the concept of Atma Tattwa in Hinduism, which explains the nature of Atma as the eternal soul in every individual and ecosystem with Brahman as the source of universal consciousness. This study uses a qualitative approach with a literature study method, which not only explores the understanding of the mystical nature of Atma, but also discusses in depth the concept of Atma Tattwa as an essential element that connects individuals with the universe and higher reality. Atma, which is the smallest spark of Brahman, is essentially holy and pure, and has an eternal nature that is not affected by worldly changes. As part of Brahman, Atma has the potential to do everything that Brahman itself can do. The mystical nature of Atma is shown in its ability to be unaffected by weapons, fire, wind, or air, and its existence is not limited by space and time. Understanding Atma Tattwa teaches individuals to overcome worldly peace and achieve spiritual enlightenment (moksha) through spiritual practices such as Jnana Yoga, Bhakti Yoga, Karma Yoga, and Dhyana Yoga. By realizing the true nature of Atma, an individual can let go of the ego, attain inner peace, and live a life in harmony with dharma. This article emphasizes the importance of Atma Tattwa as the primary guideline in achieving the higher spiritual goal of life.
KAJIAN FILOSOFI TRADISI DARATAN DI DESA SENGKIDU KECAMATAN MANGGIS KABUPATEN KARANGASEM
The Daratan (Narat) Tradition is one of the sacred cultural heritages of the Balinese Hindu community that continues to be preserved in Sengkidu Village, Manggis District, Karangasem Regency. This tradition functions not only as an integral part of religious ceremonies but also embodies philosophical values that reflect the harmonious relationship between humans, God, fellow human beings, and nature. This study aims to analyze the implementation process of the Daratan (Narat) Tradition, explore its philosophical meanings, and examine its implications for the religious, social, and cultural life of the local community. This research employed a descriptive qualitative approach with a phenomenological perspective. Data were collected through observation, in-depth interviews, and documentation involving temple priests, customary leaders, and community members actively participating in the tradition. Data analysis consisted of data reduction, data presentation, and conclusion drawing. The findings reveal that the Daratan (Narat) Tradition serves as a medium for preserving religious values inherited across generations. Philosophically, the tradition reflects the harmonious relationship between humans and God, among human beings, and with the natural environment, as embodied in the concept of Tri Hita Karana. Furthermore, the tradition strengthens social solidarity, preserves local cultural identity, and functions as a means of transmitting spiritual values to younger generations. Therefore, the Daratan (Narat) Tradition plays a strategic role in sustaining the continuity of Balinese Hindu culture and religious life amid contemporary social changes.
ASTRONOMI HINDU DALAM PERSPEKTIF TEOLOGI HINDU: KAJIAN FILOSOFIS TERHADAP RELASI KOSMOS, TUHAN, DAN KEHIDUPAN
Hindu Astronomy is a branch of knowledge within the Vedic tradition that functions not only as the study of celestial bodies but also as a theological and philosophical framework explaining the relationship between God, the cosmos, and human life. Previous studies have primarily focused on historical, astronomical, and calendrical aspects, while theological interpretations of Hindu astronomy remain relatively limited. This study aims to analyze the concept of Hindu astronomy from the perspective of Hindu Theology and to explore the philosophical meaning of the relationship between the cosmos, the Divine, and humanity. The research employs a qualitative library research approach combined with perspectives from philosophy of religion and Hindu theology. Primary data were obtained from Hindu sacred texts, including the Ṛgveda, Upaniṣads, Bhagavad Gītā, Vedāṅga Jyotiṣa, and Sūrya Siddhānta, as well as relevant scholarly literature. Data were analyzed using content analysis and philosophical hermeneutics to interpret theological and cosmological concepts. The findings reveal that Hindu astronomy integrates empirical observations of celestial phenomena with theological teachings through the concepts of Brahman, Ṛta, Dharma, and Jagat. Cosmic order is understood as a manifestation of Divine will that provides the foundation for ethics, spirituality, and harmonious human life. The study proposes Hindu astronomy as a model of cosmic theology that holistically explains the relationship between God, the cosmos, and humanity, contributing to the advancement of Hindu philosophical and theological studies and encouraging future interdisciplinary research.
YOGA ASANAS SEBAGAI MEDIA REALISASI KETUHANAN DALAM PERSPEKTIF TEOLOGI HINDU
Yoga asanas in the modern era are commonly understood as physical exercises aimed at improving health, fitness, and relaxation, often overlooking their spiritual and theological foundations within the Hindu tradition. In Hindu teachings, however, yoga asanas constitute an integral component of Aṣṭāṅga Yoga, serving as a means of bodily purification, mental discipline, and spiritual development leading toward the realization of the Divine. This study aims to analyze yoga asanas as a medium for divine realization from the perspective of Hindu Theology. The research employs a qualitative library research approach, drawing on primary sources such as the Yoga Sūtras of Maharshi Patañjali, the Bhagavad Gītā, and the Upaniṣads, complemented by scholarly books and articles on yoga, philosophy, and Hindu theology. Data were analyzed using a descriptive-interpretative method supported by a hermeneutic approach to uncover the theological meanings embedded in yoga asana practice. The findings reveal that yoga asanas are not merely physical exercises but instruments of spiritual transformation that integrate the body, mind, and consciousness. Asanas prepare practitioners for higher stages of yoga, including prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi, ultimately leading to the realization of the unity between Ātman and Brahman. The study highlights the importance of restoring the theological understanding of yoga asanas as a genuine spiritual path and contributes to the development of Hindu theological studies and spiritual education.
RELIGIUSITAS MASYARAKAT ADAT HINDU DI KABUPATEN BULELENG: STUDI ETNOGRAFI KEHIDUPAN SOSIAL KEAGAMAAN
This study examines the religiosity of indigenous Hindu communities in Buleleng Regency through an ethnographic approach to their socio-religious life. Religiosity is understood not only as the expression of beliefs and rituals but also as a value system that shapes social behavior, cultural identity, and harmonious relationships among humans, God, and nature. The research employed a qualitative ethnographic design, involving purposively selected informants, including bendesa adat, pemangku, sulinggih, customary leaders, and community members actively engaged in socio-religious activities. Data were collected through participant observation, in-depth interviews, and document analysis, and analyzed using the interactive model of Miles, Huberman, and Saldaña. The findings indicate that the religiosity of indigenous Hindu communities is socially constructed through the integration of Hindu teachings, customary institutions, and local cultural traditions. Values such as Dharma, Tri Hita Karana, Tat Twam Asi, Tri Kaya Parisudha, and Pañca Yajña are internalized through family, desa adat, banjar adat, and socio-religious practices, including ngayah, customary assemblies, religious ceremonies, and environmental conservation. Customary institutions play a crucial role in sustaining religiosity through educational, normative, and integrative functions. Despite the challenges of globalization and digitalization, these communities maintain their religious values while adapting to social change. The study contributes to the fields of anthropology and sociology of religion and indigenous Hindu studies in Indonesia.
PEMENTASAN TARI BARIS DEMANG-DEMUNG DI PURA PEMAYUN DESA ADAT BANJAR TEGALKECAMATAN BULELENG KABUPATEN BULELENG
The Baris Demang-Demung Dance is one of the sacred dances of the Banjar Tegal Traditional Village and is a hereditary heritage that must be carried out. This dance is performed every Piodalan Ageng at Pemayun Temple. The Demang-Demung Baris Dance movement is believed to bring prosperity, safety and peace to the panyungsung temple, so this dance needs to be preserved so that it can be inherited from generation to generation. The performance of the Demang-Demung Baris Dance is a dance that is full of deep meaning for the community. Based on this background, several problem formulations emerged in this research including: 1) what is the basis for the performance of the Baris Demang-Demung dance 2) what is the form of the performance of the Baris Demang-Demung dance 3) what is the function of the performance of the Baris Demang-Demung dance. The theories used in this research are religious theory, aesthetic theory, structural functionalism theory, the data collection methods used are observation techniques, in-depth interviews, and document study as well as using data analysis steps. The results of the research show that the Baris Demang-Demung dance performance begins by offering devotion to Ida Ratu Ngurah Demang and Ida Ratu Ngurah Demung who are in Central Jaba (in front of the paduraksa), then the performance starts from Central Jaba (madya mandala) then goes to Jeroan Pura (main mandala) Pemayun Temple. The movements of the agem dance originate from the gambuh dance, while the clothing used varies according to the role as Raja, Potet, Patih (Line Dancer) with a total of 10 (ten) dancers, and the performance time is Wednesday Kliwon Pahang at midnight. Demang-Demung (c) facilities for the Baris Demang-Demung dance performance (d) series of performances for the Baris Demang-Demung dance. The functions of the Demang-Demung Baris Dance Performance are: (a) Cultural preservation function, (b) expression of gratitude function, (d) aesthetic function, (e) religious function, (f) devotional function to ancestors (g) sociological function and finally (h) leadership function.
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TRADISI MEDUNGDUNG DALAM UPACARA TILEM KAULU DI DESA NAGASEPAHA KECAMATAN BULELENG KABUPATEN BULELENG( Kajian Teologi Hindu)
The Medungdung tradition in Nagasepaha Village, Buleleng, is part of the Tilem Kaulu ritual held a month before Nyepi as an expression of gratitude to Ida Sang Hyang Widhi Wasa, involving a communal meal accompanied by the sound of the kulkul as a symbol of unity. Although meaningful, many participants lack understanding of its rituals, so this study employs a qualitative descriptive approach using observation, interviews, and documentation to answer three questions: (1) the tradition is rooted in religious and social values passed down through generations to seek safety and harmony before Nyepi, (2) it is carried out collectively through food preparation, the sounding of the kulkul, and communal dining in a sacred atmosphere, and (3) it reflects the theological concept of Tri Hita Karana, emphasizing harmony between humans and God, among humans, and with nature, thus functioning as both a medium of togetherness and preservation of Balinese Hindu cultural-spiritual identity.
UPACARA MADÉWĀŚRAYA DI PURA TULUK BIYU BATUR DESA BATUR KECAMATAN KINTAMANI KABUPATEN BANGLI (KAJIAN TEOLOGI HINDU)
The implementation of this madéwāśraya ceremony was carried out at Tuluk Biyu Batur Temple to ask for God's protection and help in his manifestation as the Dewa Air/Lord Vishnu as the Sang Hyang Tri Wikrama, to get God's protection from the people of Tuluk Biyu Batur Temple asking for tirtha amerta called Ida Bhatara Tirtha Banyu Gegĕr at the top of Mount Abang. The formulation of the problems discussed in this study is as follows: 1). What is the basis of Hindu theology in the madéwāśraya ceremony at Tuluk Biyu Batur Temple, Batur Village, Kintamani District, Bangli Regency?, 2). How is the procession of the madéwāśraya ceremony at Tuluk Biyu Batur Temple, Batur Village, Kintamani District, Bangli Regency?, and 3). What are the values of Hindu theology in the madéwāśraya ceremony at Tuluk Biyu Batur Temple, Batur Village, Kintamani District, Bangli Regency towards Hindu diversity?. The results of the research obtained are: 1). The reasons for Hindu theology in the madéwāśraya ceremony held at Tuluk Biyu Batur Temple are based on the cult ideology of the Water God/Bhujangga/Vaishnava/Lord Vishnu as the Sang Hyang Tri Wikrama, 2). The reason for the madéwāśraya ceremony in 2020 is due to the occurrence of a disease that is difficult to treat called the corona virus/covid19, this ceremony is a ceremony to change the universe. 2). There is a procession of the madéwāśraya ceremony which is divided into three parts, namely: 1). The pre-ceremony stage of the madéwāśraya , 2). The core stage of the madéwāśraya ceremony, and 3). The final stage of the madéwāśraya ceremony, and 3). The theological value contained in the implementation of the madéwāśraya ceremony which consists of 2 (two parts), namely: Ecological value in the madéwāśraya ceremony, 2). Religious social value in the madéwāśraya ceremony.
MODERASI BERAGAMA DALAM TRADISI METIK PADIDI DESA BETON KECAMATAN MENGANTIKABUPATEN GRESIK
The Metik Padi tradition in Beton Village, Menganti District, Gresik Regency, is a local cultural heritage that carries deep meaning for the community. This tradition is not merely a celebration of the harvest, but also serves as a social and spiritual space where Hindu and Muslim communities come together in an inclusive practice of gratitude and solidarity. Through joint rituals such as symbolic harvesting, communal feasts (slametan), thanksgiving prayers, and the sharing of harvest blessings, the people of Beton demonstrate mutual respect and appreciation for religious differences. This reflects the implementation of religious moderation, in which tolerance, inclusiveness, and respect for local traditions are practiced in daily life. The principles of religious moderation manifested in this tradition include a strong sense of national commitment, rejection of extremism, respect for diversity, and openness to cultural values. Hindus continue to perform prayers and offerings according to their beliefs, while Muslims express gratitude in their own ways, without conflict or dominance from either side. On the contrary, these diverse expressions of faith are seen as a source of strength that reinforces brotherhood. Thus, the Metik Padi tradition functions as a social bridge that reduces the potential for conflict, strengthens solidarity, and nurtures harmony within a plural society. Beyond its role as a cultural heritage, the tradition also provides an educational dimension, particularly for younger generations. They learn that religion should not be practiced in an extreme or exclusive way, but rather embraced with a spirit of tolerance, cooperation, and humanity. Values such as gratitude, solidarity, and respect for nature are internalized through direct participation in the tradition. In this sense, Metik Padi is not only an agricultural ritual, but also a medium of social and spiritual education that fosters religious moderation. Ultimately, it demonstrates how religion and local culture can complement one another in shaping a peaceful, just, inclusive, and moderate society.
KAJIAN TEOLOGI HINDU PURA MADUWE KARANG DESA KUBUTAMBAHAN KECAMATAN KUBUTAMBAHAN KABUPATEN BULELENG
Pura Maduwe Karang is one of the temples that functions as a place of worship in the field of agriculture, particularly those related to dry land or tegalan. Since ancient times, the community has carried out worship at this temple with the aim of obtaining abundant harvests and being protected from the threats of drought and pests that could damage agricultural and plantation lands. Based on this background, the research problems formulated are as follows: 1) What are the structures and symbolisms found in Pura Maduwe Karang when viewed from the perspective of Hindu Theology? 2) How do the ritual systems practiced in Pura Maduwe Karang reflect the teachings of Hinduism? 3) What theological meanings are contained in the symbols and ritual practices carried out at Pura Maduwe Karang, located in Kubutambahan Village, Kubutambahan District, Buleleng Regency? This study employs a descriptive-comparative research design with a qualitative approach. The theories applied to analyze the problems are: 1) Symbol Theory to examine structures and symbolisms, 2) Religious Theory to study ritual systems, and 3) Meaning Theory to explore the theological content of symbols and ritual practices. Data were collected through the Babad of Pura Maduwe Karang, books, scientific articles, and interviews with competent informants using purposive interview techniques. The results of the study show that:(1). The structure and symbolism of Pura Maduwe Karang are reflected in its unique reliefs and statues, which not only serve as cultural heritage but also contain profound meanings related to spiritual balance. (2). The ritual systems practiced in this temple illustrate the teachings of Tri Hita Karana, which emphasize harmonious relationships between humans and God (parhyangan), humans and nature (palemahan), and among fellow humans (pawongan). (3). The theological meanings highlight the importance of maintaining a balance between spiritual and material aspects of life, as symbolized by the Turtle statue surrounded by two dragons at Pura Maduwe Karang.
EKSISTENSI PURA BANTES DI DESA BENGKALA KECAMATAN KUBUTAMBAHAN KABUPATEN BULELENG
Bantes Temple is a temple that is believed by the people of Bengkala Village to be the oldest temple in the area. Bantes Temple has a shape resembling a roofless altar stone consisting of only one courtyard/eka mandala which is still maintained to this day. Bantes Temple is believed to be a place of worship for the sun God, namely the God Surya. Based on this background, the problems that will be discussed are: (1) What is the reason for the existence of Bantes Temple in Bengkala Village, Kubutambahan District, Buleleng Regency, (2) What is the form of Bantes Temple in Bengkala Village, Kubutambahan District, Buleleng Regency, (3) What is the theological meaning of Bantes Temple in Bengkala Village, Kubutambahan District, Buleleng Regency. The theories used in this study are as follows: 1). Durkheim’s religious theory is used to study the reasons for the existence and form of Bantes Temple. 2). Saussure’s semiotic theory is used to formulate the theological meaning contained in Bantes Temple. The research method used is descriptive qualitative with analysis steps starting from data collection, data reduction, data classification, data presentation and drawing data conclusions. The analysis process that produces, 1). The reason for the existence of Bantes Temple are reviewed from three aspects, namely: 1). Mythological reasons, 2). Historical reasons, 3). Symbolic reasons, and 4). Ideological reasons. Furthermore, the structure of Bantes Temple is dissected into two parts, namely: 1). The form of Bantes Temple and 2). Ceremonies and ceremonies found in Bantes Temple. In terms of meaning, Bantes Temple is divided into three parts, namely: 1). The meaning of saguna brahman, 2). The meaning of social theology, and 3). The meaning of cultural theology.
KAJIAN TEOLOGI HINDUDI PURA BUKIT KENCANA MAS DESA PENGLATAN KECAMATAN BULELENG KABUPATEN BULELENG
Pura plays a central role in the spiritual life of Balinese Hindus, each reflecting distinct theological values through its structure and symbolism. Pura Bukit Kencana Mas in Desa Penglatan stands out for not having a Padmasana shrine and for combining Tri Murti worship Brahma, Vishnu, and Shivain a single complex, unlike typical temples in Bali. This study explores the theological concepts embodied in this unique pura through a qualitative descriptive method with a theological approach. Data were collected via observation, interviews, and document analysis. Findings reveal that the temple, built by the Saih Pitu from Desa Baleagung Tenaon, is divided into three mandalas and houses symbolic representations of the Tri Murti: Shiva through Gedong Dewa Ngurah with Lembu Nandini, Vishnu through Gedong Dewa Ngurah Bukit, and Brahma through Pelinggih Lapan Baleman represented by fire. The temple reflects local wisdom in religious expression while upholding core Hindu theological principles.
IMPLEMENTASI AJARAN KALĔPASAN DALAM LONTAR WIKṢU PUNGU DI KECAMATAN DENPASAR TIMUR
Hindu teachings believe in mokṣa as the main and final goal of life. Lontar Wikṣu Pungu as one of the Hindu cultural heritage texts tells the story of the moral advice of a priest from the bhikṣuka āśrama stage who had reached a liberated state called Wikṣu Pungu to his student Sang Aji Saji. His advice contains the main teachings of Hinduism which include the three basic frameworks in the form of tattwa, suśīla, and ācara. This text also teaches the importance of achieving mokṣa or kalĕpasan as the union of ātman and Brahman (God) through the implementation of asceticism. The results of the research show that Lontar Wikṣu Pungu contains the teachings of God, rasa tattwa, daśa śīla, and śarīra ākṣara, each of which contains Godly, spiritual, moral and religious values. Its implementation is found in the kasulingihan practice which emphasizes the implementation of asceticism through the means of puja, Veda, mantra, yoga, samādhi, dhyāna, japa siddhi and sandhi ajñāna as an effort to realize the essence of the true self which is free from all impurities to achieve a single consciousness with Lord. Through the practice of asceticism, it will encourage spiritual development and knowledge of the nature of the self in achieving the goal of kalĕpasan.
KONSEP AHIMSA DI ERA MODERN: RELEVANSI DAN TANTANGAN DALAM KONTEKS GLOBAL
Ahimsa, or non-violence, in the context of the modern and global era. The discussion begins by exploring the philosophy of Ahimsa as understood and practiced by Mahatma Gandhi, which emphasizes the rejection of all forms of violence, both physical and non- physical, and upholds love and truth as the basis for action. Next, this article analyzes the relevance and application of Ahimsa principles in addressing contemporary issues such as armed conflict, social injustice, environmental degradation, and political polarization. Although it offers ethical and transformative solutions, the implementation of Ahimsa in the modern era also faces significant challenges, including the complexity of international relations, the influence of technology in spreading hatred and violence, and the temptation of pragmatism that often ignores moral values in achieving goals. This article aims to examine how the essence of Ahimsa can be adapted and applied effectively to promote peace and justice in a changing global landscape.
TANTANGAN DALAM MEREALISASIKAN AJARAN ASTA BRATA DALAM KONTEKS KEPEMIMPINAN SAAT INI
teachings, through the concept of Asta Brata, offer eight noble principles of ideal leadership rooted in universal values. However, modern leadership practices often deviate from these values, raising questions about the relevance of Asta Brata in the contemporary era. This article aims to deeply examine the concept of leadership within Asta Brata and provide an argumentative response to ideological critiques that question its relevance in the present context. Employing a qualitative approach with a literature review method, this research analyzes the principles of Asta Brata and evaluates their potential to contribute to shaping leadership with integrity amidst modern challenges. The analysis findings indicate that the values of Asta Brata remain relevant if interpreted contextually, rather than textually. These teachings do not function as a tool for legitimizing absolute power but rather as a guide for leadership ethics that emphasizes moral and social responsibility. Furthermore, Asta Brata, as local wisdom, is an important part of national identity that can enrich the discourse of modern leadership. This article concludes that Asta Brata offers a valuable perspective in building ethical and collectively welfare- oriented leadership.
Yadnya is a sacred offering based on sincerity. Therefore, there is no term of coercion for the people of Bali. The diversity of cultures makes it very unique and certainly interesting. A very strategic area makes Bali a tourist destination because its people are very loyal to maintaining their customs, the most important and most important heritage is custom, when customs are successfully maintained well, the area will become a very beautiful area with customs that are maintained even in the modern era. In Balinese culture, bamboo weaving is very often found, bamboo is often used as a tool that makes daily activities easier. What is often found is bamboo weaving called kelatkat. Kelatkat is a typical Balinese weaving that is used as a base or place for several ceremonies or banten in Bali. One example of an ceremony that uses kelatkat is banten caru. Kelatkat is square with a hole in the middle, has a horizontal and vertical weave which in Hinduism has a symbol or meaning as a balance between north to south and east to west. In bhuawana agung it is symbolized as a great crossroads or better known as a crossroads.
PENYULUHAN DIGITAL DENGAN MATERI JUDI ONLINE MENURUT PERSPEKTIF AGAMA HINDU DI RADIO RRI SINGARAJA
Online gambling is often socialized with many bad behaviors in Indonesia. Including the habit of getting into debt, broken relationships, and even criminal cases. This is contradictory to the fact that Indonesia is one of the most religious countries in the world. The purpose of this broadcast is to obtain information related to the opinions of religious people in Indonesia regarding how damaging online gambling is, and how this behavior is prohibited in Religion. Although not entirely, gambling is a problem that affects society, and if not handled seriously, it can cause many moral, social, and security problems for the perpetrators and society as a whole.
PANCA SRADDHA DAN KESEIMBANGAN HIDUP: KEYAKINAN HINDU SEBAGAI PANDUAN MORAL DALAM KEHIDUPAN SEHARI-HARI DI YAYASAN DANA PUNIA SINGARAJA
Panca Sraddha is the five fundamental beliefs in Hinduism, consisting of Brahman, Atman, Karma, Punarbhava, and Moksha. These beliefs serve not only as spiritual foundations but also as moral guides influencing daily actions of Hindu adherents. This article explores how Panca Sraddha can be applied in daily life to achieve a harmonious life balance. Through understanding the relationship between actions, cause and effect, and spiritual goals, Hindus are encouraged to maintain good relationships with God, fellow humans, and nature. Belief in the law of Karma teaches the importance of responsibility in every action, while Punarbhava and Moksha provide a framework for ongoing life and the ultimate goal of human existence. This article demonstrates that the application of Panca Sraddha as a moral guide is not only relevant in spiritual contexts but also in social, environmental, and personal aspects of modern life.
UPACARA PENYANGLING MELIK DI PASRAMAN PASIR UKIR DESA PEDAWA KECAMATAN BANJAR KABUPATEN BULELENG
The Penyanggling Melik ceremony is a ritual in the Hindu tradition in Bali which aims to neutralize the negative energy attached to individuals with melik, namely spiritual advantages that are given from birth. Melik in Balinese society is often associated with supernatural abilities or special signs that can have a positive or negative impact on the owner. Therefore, special ceremonies are needed to maintain an individual's spiritual balance so they can live a more harmonious life. This research uses qualitative methods with a literature study approach, observation, and interviews with ceremony practitioners. The Penyanggling Melik ceremony which is carried out at Pasraman Pasir Ukir, Pedawa Village, Buleleng Regency, uses various ritual facilities such as offerings, rerajahan, holy water, as well as special prayers led by spiritual figures. This ceremony is based on the Tri Hita Karana concept, especially the Parahyangan aspect, which emphasizes the harmonious relationship between humans and Ida Sang Hyang Widhi Wasa. The research results show that the Penyanggling Melik Ceremony plays an important role in the lives of Balinese people, especially for individuals who have a melik. This ritual is believed to be able to cleanse negative auras, increase positive energy, and help individuals live a better life. Apart from being a form of yadnya in Hindu teachings, this ceremony also reflects efforts to maintain balance between a person's physical, mental and spiritual aspects.
KAJIAN TEOLOGI HINDU TRADISI NGULIANG AJANG DI PURA PEMAKSAN RAMBUT NAGA DESA TUKADMUNGGA KECAMATAN BULELENG KABUPATEN BULELENG
Nguliang Ajang is a tradition that is carried out by the people of Tukadmungga Village, Buleleng District. The Nguliang Ajang tradition carried out by the people of Tukadmungga Village is a special ceremony that is carried out when there is a mangku jro who dies. The purpose of this study is to find out the Hindu Theological Study of the Nguliang Ajang Tradition at Pemaksan Rambut Naga Temple, Tukadmungga Village, Buleleng District, Buleleng Regency. This research was conducted using a qualitative research method by applying a phenomenological approach. The theories used in this study are: Religious Theory, Structural Functional Theory, and Symbolic Interactionism Theory. The research conducted raised three problem formulations, namely: 1) How is the Process of Implementing the Nguliang Ajang Tradition at Pemaksan Rambut Naga Temple, Tukadmungga Village, Buleleng Regency, 2) How is the Function of the Nguliang Ajang Tradition at Pemaksan Rambut Naga Temple, Tukadmungga Village, Buleleng Regency, 3) What is the Theological Meaning of the Nguliang Ajang Tradition at Pemaksan Rambut Naga Temple, Tukadmungga Village, Buleleng Regency. Based on the three formulations of the problem, the research carried out obtained the following results: 1) the process of implementing the tradition of nguliang ajang begins with the preparation of the event which is continued with the table and mepiuning which is carried out 3 days before the event starts, continued by nunas at the paibon penglingsir which is ceremonial, followed by the handover of ceremonial facilities that will be used to the temple, After that it was continued with the implementation of the peak of the nguliang ajang tradition event, after the peak of the event was continued with nglungsur and nunas the event then ended with the return of Dewa Hyang to the paibon ring. 2) The function of the Nguliang Tradition is divided into three parts, namely the function as an increase in sradha, the function as a debt payer related to the Tri Rna, and the family function as a unifier and maintain family harmony. 3) The meaning contained in the nguliang ajang tradition is divided into three parts, namely 1) religious meaning where the nguliang ajang tradition has a deep rally meaning both from social, spiritual, and cultural aspects. 2) the meaning of Hindu theology related to Hindu religious spiritual values that are connected to the teachings of Tri Rna or three debts including the Dewa rna debt to paradevas, pitra rna debt to ancestors, and rsi rna debt to the rsi.
YOGA SEBAGAI JALAN MENINGKATKAN SPIRITUALITAS DALAM DIRI
Yoga is considered a map that guides the path of human life and is a means of achieving balance. Yoga comes from the ancient Sanskrit word yuj, which means union. Through yoga, one can gain a deeper understanding of the body, mind, soul and all aspects of the self and become closer to the Creator (thus increasing inner spirituality). Spirituality is a person's faith and belief in truth, holiness, and connectedness, as well as a sense of obedience to a power higher than oneself that drives, directs, and chooses various individual actions. Spirituality is a process or stage of human self-actualization that fosters various creativity, intuition, joy, love, peace, tolerance and meaning of life. Spirituality is awareness of oneself, one's origins, goals and destiny. Being spiritual means being more attached to things that are spiritual or psychological compared to things that are physical or material. Spirituality is not just about whether life is worth living, but also about why life is worth living. Yoga teachings can increase a person's spirituality because through yoga teachings we can get to know each other better. This article uses qualitative research. Qualitative research is descriptive research and tends to use written analysis. The results of this research show that yoga is very important as a means of increasing spirituality.
PENGARUH FILOSOFI HINDU DALAM PENGEMBANGAN TERAPI ALTERNATIF PADA YOGA DAN AYURVEDA
Hindu philosophy is a belief system, philosophy, and worldview originating in ancient India. At its core, Hindu philosophy encompasses a set of beliefs, values, and teachings that form the spiritual and moral foundation for Hindus. The research approach is qualitative. This research uses a library study method by collecting data from literary sources, reading, recording and processing research material. The use of Yoga and Ayurveda is still very relevant and even increasingly important in everyday life to maintain health and well-being. Yoga, with its focus on physical movement, meditation, and breathing, provides a way to deal with stress, improve emotional balance, and strengthen the body in the midst of a busy routine. On the other hand, Ayurveda provides a natural and holistic approach to health through a healthy diet, herbal concoctions, and other natural treatments, which is increasingly relevant in facing modern health challenges such as unhealthy diets and exposure to environmental toxins.
KANDA PAT DALAM PRAKTIK KEHIDUPAN MASYARAKAT
Kanda Pat are four (4) human friends or relatives who are always around the human body from birth until the human dies. The concept of Kanda Pat basically consists of three, namely "Manusa ye, Butha ye, Dewa ye". Which means (he as human, he as Butha, and he as God). Kanda Pat Butha, Kanda Pat Manuse, and Kanda Pat Dewa are the initial emphasis of the Kanda Pat concept. Kanda Pat is very closely related to the concept of Tri Hita Karana (three causes of happiness), the concept of Tri Kona (three characteristics of God's omnipotence), Tri Guna (three characteristics that form human character). And Tri Kaya Parisudha (three purified actions). Basically, the human concept is a depiction of the qualities of God, the nature of Animals, Rajas, Tamas and the qualities of Butha. Some of the ways we can get closer to our brothers (Kanda Pat) are by putting Plangkiran on the bed, always saying goodbye when we leave the house, praying diligently and asking for protection so that we are always looked after while sleeping, doing otonan every 6 months, always sharing. food/drinks with Kanda Pat, and so on. All of this aims to ensure that we are always looked after and protected by our brother (Kanda Pat), therefore we must not just forget about Kanda Pat. If we don't care about the whereabouts of our brothers and sisters, then we will have difficulty dealing with whatever it is.
TRADISI NGUSABA BUKAKAK DI DESA GIRI EMAS KECAMATAN SAWAN BULELENG
Ngusaba Bukakak ceremony is one of the important traditional ceremonies in Balinese culture. This ceremony shows a very strong and spiritual purpose in the daily life of Balinese people. The main purpose is to honor and express gratitude to Sang Hyang Widhi (God) for the blessings given, and to ask for abundance and blessings in the future. This ceremony involves high communal participation, where the whole community works together in preparation and implementation. In its implementation, Ngusaba Bukakak involves various elements such as food offerings, traditional dances and ritual music. Each of these elements has deep meaning and symbolism including respect for the realm of gods and ancestors. Values such mutual cooperation in sharing and maintining the balance of the ecosystem are also reflected in this ceremony.
KECANTIKAN WANITA DALAM KAKAWIN SMARADAHANA
In the context of Hindu culture, the concept of female beauty does not refer to deep spiritual and moral values. Classical Hindu literary works convey women in Hindu society. This illustrates the concept of female beauty in the Hindu tradition which emphasizes spiritual and moral beauty as an integral part of true beauty. Furthermore, the concept of female beauty in Kakawin Smaradhana also reflects the role of women in classical Hindu society, where female beauty is seen as a gift that must be cherished. Women who are considered beautiful in the Hindu tradition are women who maintain physical and spiritual cleanliness and are able to carry out their duties and responsibilities successfully. The beauty of Kakawin Smaradahana women is also often associated with spiritual values such as bhakti, high devotion to God, and spiritual values. In conclusion, the concept of female beauty in Kakawin Smaradahana provides a unique and in-depth perspective on how female beauty is interpreted in the Hindu context classic..Women's beauty in the Hindu tradition is not only interpreted from the physical aspect, but also from spiritual, moral and inner beauty..The concept of women's beauty in Kakawin Smaradahana emphasizes the importance of appreciating beauty in all its forms, both physical and mental, and beauty true nature that is reflected in one's actions and dedication, which will show how to develop inner beauty.
YOGA KIDS: MEMBANGUN KESEHATAN FISIK DAN MENTAL ANAK USIA DINI
Yoga is a form of exercise that has important benefits for health, be it mental health or even physical health. There are many types of yoga and of course there are many forms of yoga poses that have various benefits which of course can be done by all groups. One form of yoga here is Yoga Kids which is yoga especially for children whose benefits are very good for children's motor development. In this case, we will discuss the benefits of kids yoga, then what the movements are, what the benefits are and of course there are impacts too.
TRADISI NYEPI UMA DI DESA BUNGKULAN KECAMATAN SAWAN KABUPATEN BULELENG
The implementation of Hindu religious ceremonies is always accompanied by traditions, one of which is a very unique tradition, namely the Nyepi Uma tradition. The Nyepi Uma tradition is a form of worship of the Goddess Sri in the form of religious rituals. In the Nyepi Uma tradition, the Tri Hita Karana teachings are applied which are the basis for carrying out this tradition, so that in the Nyepi Uma tradition it has a theological function and meaning in terms of its rituals. So that research on the Nyepi tradition can be produced, there are: (1). The implementation process consists of ngulemin, ngaturang piuning, nuur tirtha, meayu-ayu ceremony, and nyepi uma, in the process of implementing this tradition there is also a time and place, facilities and parties involved, (2). The functions in the Nyepi Uma tradition are religious functions that can foster sradha and devotion to the community in Bungkulan village, social functions, preservation functions and harmony functions to create harmonious relationships based on the concept of "Tri Hita Karana". The Nyepi Uma tradition has Hindu theological meanings, namely Nirguna Brahman and Saguna Brahman, but in the Nyepi Uma tradition the focus is on the meaning of Saguna Brahman.
PEMUJAAN PAK GINATOR DEWA TAKSU MPU SOMA PADA PALINGGIH MOBIL DI PURA BENCINGAH DESA PAKRAMAN LUMBANAN KECAMATAN SUKASADA KABUPATEN BULELENG
Beliefs about God in Hinduism are described by two views, namely Nirguna Brahman (God is intangible) and Saguna Brahman (God is tangible). This tangible God or Saguna Brahman raises a medium of worship to connect oneself with God. This media can be in the form of symbols of worship such as meru, pura, palinggih in general, but in the Lumbanan Pakraman Village there is a unique symbol of worship in one part of the Kahyangan Desa Temple called the Bencingah Temple. The unique symbol of worship is the palinggih car. In addition to its unique shape, it also has a unique designation that is almost close to the title of a human being or father, namely Pak Ginator Dewa Taksu Mpu Soma. worshiping Pak Ginator Dewa Taksu Mpu Soma at the Car Highest, 3). Implications of worshiping Mr. Ginator Dewa Taksu Mpu Soma on the Car Most High. This researcher uses three theories to dissect the formulation of the problem above, namely religious theory, functional structural theory, symbolic interactionism theory. The method in this study uses a qualitative method using a theological approach. The informant determination technique used was purposive sampling. The data collection methods are observation, interviews, literature study and documentation. The data analysis method used is data reduction, data classification, data presentation, verification, then after that the final stage is the technique of presenting data analysis. Based on the results of data analysis, the research results obtained are 1. The worship of Mr. Ginator Dewa Taksu Mpu Soma for the Mostgih Car is based on several reasons, namely first there is a psychological reason that arises from the human psyche, the reason for the belief is that it arises from a strange incident which is a sign when there was a disaster, with these strange events the people believed that there were other aspects in this Car that would always protect the village community, and the third, namely there was the ritual aspect. 2. The function of worshiping Pak Ginator Dewa Taksu Mpu Soma is to create a religious function, a solidarity function, which arises from community interaction, and a security function. 3. The worship of Mr. Ginator Dewa Taksu Mpu Soma will certainly have an impact or implication, namely increasing sradha bhakti, improving social life, and can improve the welfare of the community in Lumbanan Pakraman Village.
PEMENTASAN TARI MUDRA PARINATA DALAM UPACARA TAWUR KESANGA DESA NGADIRENGGO KECAMATAN WLINGI KABUPATEN BLITAR
The mudra parinata dance is a dance that is usually performed at the tawur senga ceremony in Ngadirenggo Village. This dance is usually performed at Wahya Widya Temple. The mudra parinata dance is classified as a semi-sacred dance, because this dance is usually performed in the middle area of the temple. Mudra parinata dance is used as a form of offering to God and his manifestations. The Mudra Parinata dance is performed at the Tawur Kesanga ceremony because the Tawur Kesanga ceremony is a ceremony that aims to balance the universe. This is in line with the mudra parinata dance performance which aims to balance the universe. However, many people do not know the Hindu theological concepts contained in the Mudra Parinata dance. From this, the problems that are taken into account in this research are: 1) The reason for performing the Mudra Parinata dance in the Tawur Kesanga ceremony. 2) Mudra parinata dance performance in the Tawur Kesanga ceremony. 3) The Hindu theological meaning of the mudra parinata dance.