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All Journal Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Kamaya: Jurnal Ilmu Agama Widya Genitri : Jurnal Ilmiah Pendidikan, Agama dan Kebudayaan Hindu Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya Jurnal Penelitian Agama Hindu Sanjiwani: Jurnal Filsafat Sphatika: Jurnal Teologi Widya Genitri : Jurnal Ilmiah Pendidikan, Agama dan Kebudayaan Hindu
I Komang Suastika Arimbawa
Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences Other

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PERKEMBANGAN AJARAN BUDDHA DALAM TRILOGI PEMBEBASAN I Komang Suastika Arimbawa; G. Arya Anggriawan
Sanjiwani: Jurnal Filsafat Vol 11 No 1 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (370.911 KB)

Abstract

Before the birth of Buddhism, Indian society was familiar with various beliefs, ranging from those of austerities, religious ceremonies, Upanisad, materialists (having fun), and Jainism. The Buddha taught that the ultimate goal of human life is nirvana, which is not a gift from God or the gods, but can only be obtained by one's own efforts. Buddhist philosophy was born from the teachings of the Buddha Gautama obtained from the results of his enlightenment, called Catvari Ārya-satyani. These four main truths have serious philosophical implications, because some of the doctrines are born from these truths, namely: the doctrine of karma, the doctrine of impermanence (anityavāda), the doctrine of the non-existence of the spirit, the doctrine of no God, the doctrine of relative existence, and the doctrine of the law of causation consequence. The path that can lead to the elimination of suffering is called the Aṣṭāṅgika-mārga. These eight stairs are able to get rid of ignorance and desire, illuminate the mind and cause perfect balance and calm. The Buddha first taught the Dhamma to five ascetics in the Isipatana deer park, Sarnath. He guided them to the Arahat. To preserve and convey Buddhist teachings to the wider community, a Buddhist council was held six times. Then, relating to religious matters, Buddhism was divided into two major schools, namely Hinayāna and Mahāyāna. Ethics or morality in Buddhism can be found in three sentences, such as avoiding bad deeds, adding to good deeds, and cleansing the heart, all of which are summarized in Buddhist Pancasila and Pancadhamma. The main teachings of the Buddha are recorded in three sacred books called Tripitaka. Between philosophy, religion and ethics in Buddhism has a very close relationship in its goal of achieving liberation, because Buddhism does not separate knowledge from behavior, theory and practice.
MEMBANGUN KERUKUNAN MELALUI KONSEP ESOTERISME DALAM TEKS TUTUR JATISWARA (STUDI FILSAFAT PERENNIAL) I Komang Suastika Arimbawa
Sanjiwani: Jurnal Filsafat Vol 10 No 2 (2019)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

Religion is one of the sub parts that becomes the ‘spotlight’ when there is widespread conflict and violence. This is due to the displacement of spirituality-esoteric aspects in modern human life, so that in reality it is often found distortions of human values. In addition, the dynamics of community understanding are also still doctrinal and filled with the content of exclusivity in responding to plurality, as well as the erosion of respect for responding to horizontal conflicts. For this reason, the concept of esotericism in the text of Tutur Jatiswara is believed to be able to provide a theo-philosophical solution and build an inclusive-pluralist paradigm, and can be one of the guidelines for realizing a harmonious, peaceful and mutual assistance in helping joy and sorrow. Perennial Philosophy is seen as able to explain all the events that are essential, concerning the wisdom needed in carrying out the right life, which seems to be the essence or core of all major religions and traditions of human spirituality. This fact is the basis for the statement that all religions are the same in the esoteric area. There is no superior religion among other religions, because basically all religions are accommodating the “Truth and Absolute” of the One.
Bentuk Kerukunan Antar Umat Beragama di Dusun Kampung Sindu, Desa Sinduwati, Kecamatan Sidemen, Kabupaten Karangasem I Komang Suastika Arimbawa
Sphatika: Jurnal Teologi Vol. 12 No. 1 (2021)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (261.681 KB) | DOI: 10.25078/sphatika.v12i1.1265

Abstract

Harmony has become an interesting issue that is discussed in the community, considering that lately many problems have arisen due to intolerance. However, things like that can actually be anticipated, and with a good family, everyone understands the nature of religion in a plural environment. The foundations that can fortify harmony must be, namely the principle of living in harmony and the principle of living with respect. Everyone has an important role to play in maintaining harmony between religious believers. Adaptation is carried out for a common goal, and with a common goal, they mingle with each other regardless of differences, so as to prevent conflicts between religious believers, so that a social order will be realized in society. Thus, members of the community are merged into a social system of society. However, within each one there is still something that is maintained within him, namely the religious principles they adhere to and the norms that they still maintain.
Teologi Inklusif untuk Membangun Kerukunan (Analisis Teks Tutur Jatiswara) I Komang Suastika Arimbawa; Putu Ayu Septiari Dewi
Sphatika: Jurnal Teologi Vol. 11 No. 1 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

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Abstract

Harmony can be interpreted as a living and living condition that reflects an atmosphere of peace, order, peace, prosperity, respect, respect, price respect, tolerance, mutual cooperation in accordance with religious teachings. Harmony that adheres to the teachings of each religion can make every group among fellow human beings who have different beliefs as an open group (inclusive). Regarding this reality, in the text of Tutur Jatiswara there is an inclusive theological concept that can be a "nutrient" to build harmony, so that a plural religious life can live harmoniously, peacefully and help one another in the joys and sorrows. Inclusive is a way of thinking and an open attitude to all differences. Inclusive theology opens the door to apology and recognizes the existence of truth and salvation in other religions. Based on several excerpts in the text of Tutur Jatiswara, that truth is not narrow and not exclusive, because the truth lies in a vast expanse. This means that the truth radiates on each side. Because it radiates on every side, humans must build an inclusive paradigm of thinking so that they can become 'religious people', not just 'feel' religious or do religious activities. By being a religious person, the application of life together will form mutual respect (price-respecting), compassion (love-loving), and fostering (respect) towards adherents of different religions because they have the same rights.
KESADARAN DIRI MENURUT TUTUR JATISWARA: MERAJUT KEMBALI KERUKUNAN HIDUP UMAT BERAGAMA I Komang Suastika Arimbawa; Made G. Juniartha; I Gede Dedi Diana Putra
Widya Genitri : Jurnal Ilmiah Pendidikan, Agama dan Kebudayaan Hindu Vol 11 No 3 (2020): Widya Genitri : Jurnal Ilmiah Pendidikan, Agama dan Kebudayaan Hindu
Publisher : STAH Dharma Sentana Sulawesi Tengah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36417/widyagenitri.v11i3.371

Abstract

Religious friction begins to take shape. Many cases of intolerance have occurred around us, both those arising from differences in religion and differences in beliefs, both external and internal religions. All of these cases are a big challenge for diversity and humanity. Cooperation from all components is needed to encourage awareness of each individual to respect each other, love each other, and respect each other so that they can live side by side in harmony. The "presence" of religion is needed in this situation, because in essence religious teachings are believed to show the truth to humans. Truth is the spirit of awakening man from "drunkenness". This knowledge must be understood by everyone who wants to realize awareness. With the awareness of the nature of yourself in navigating the ark of this life, it will be an opportunity to train and get used to honing goodness, so that people can feel coolness and peace. In this way, the dream of knitting back into harmony in life can be realized.
Pelinggih Pajenengan as a Manifestation of Śiwa-Buddha Syncretism in the Pegulingan Temple Gianyar Bali Saitya, Ida Bagus Subrahmaniam; Arimbawa, I Komang Suastika; Jagadhita, Pande Putu Puja
Jurnal Penelitian Agama Hindu Vol 7 No 4 (2023)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/jpah.v7i4.2211

Abstract

The teachings of Śiwa who dominate and are recognized as a majority and even animates most of the Hindu values in Bali do not forget to accommodate and harmonize themselves with other teachings, one of which is the Buddhist. From this, the existence of Buddhist teachings is still developing today. The reflection of the unification of the value of Śiwa-Buddha's teachings, one of which can be found at the Pura Pegulingan in Manukaya Village. The manifestation of the Śiwa-Buddha syncretism in the Pegulungan Temple is the Pajenengan Temple. Pajenengan's Pelinggih itself is a Pelinggih in the form of a Buddhist stupa which is worshiped jointly by Hindus and Buddhists who are the patrons of the temple. The influence of Buddhism in the Tampaksiring and Pejeng areas was inseparable from the policies of Masula Masuli in Bali in the śaka year 1100 (1178 AD). In particular, this study aims to analyze the Pelinggih Pajenengan as a form of Śiwa -Buddha syncretism at Pegulungan Temple. In particular, this study aims to analyze the Pelinggih Pajenengan as a form of Śiwa-Buddha syncretism at Pegulingan Temple. This research is qualitative research with a theological approach, while the data collection techniques used include observation, interviews, literature study, and document study. This research is qualitative research with a theological approach. The results of this study are very important because it shows the intense Pelinggih as a form of syncretism Śiwa-Buddha. Pelinggih Pajenengan was also called Padma Asta Dala in a Buddhist statue of gold with a standing attitude or Tribangga with the attitude of the waramudra hands. Thus, the existence of Pelinggih Pajenengan which contains the patterns of Śiwa and Buddha. The discovery of relief of stupa and lingga-yoni is proof that the unification of the two different teachings is very possible and as a unifying medium for Hindus and also Buddhism in the Pegulingan temple. In addition, the mantra addressed to Śiwa Raditya was also spoken by Śiwa-Buddha Raditya, this proves that the teachings of Śiwa-Buddha have been integrated in the Pegulingan temple.  
TANTANGAN PEMUKA AGAMA SEBAGAI MEDIATOR ANTARA TRADISI DAN TEKNOLOGI DI DESA DUDA UTARA Arimbawa, I Komang Suastika; Sari, Anggy Paramitha; Kurniarini, Ni Nyoman Yunike; Pratama, I Gede Bagus Wira
Sanjiwani: Jurnal Filsafat Vol 15 No 2 (2024)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/sjf.v15i2.4275

Abstract

Religious leaders in Desa Duda Utara face challenges in balancing traditional heritage and advancing technology, especially within the context of Society 5.0. This article discusses the role of religious leaders as mediators in efforts to maintain the principle of ataraxia amidst changing times. Based on field observations and interviews, it was found that religious leaders act as bridges between religious traditions and everyday practices, while also serving as figures who uphold social order through guidance and moral advice. However, in facing the modern era with rapid social changes, these leaders often become entrenched in rigid traditional routines. This situation presents a significant challenge, particularly in adapting their teaching methods and leadership to meet the expectations of the younger generation, who prefer more interactive and relevant approaches. Additionally, this study highlights that the lack of technological integration is one of the factors limiting the effectiveness of religious leaders in responding to modern societal needs. Traditional teaching methods now need to be updated by leveraging digital media. It is essential for religious leaders to develop digital literacy skills and adopt more inclusive teaching methods. Collaborating with educational institutions and other organizations is also a strategic step in bridging the gap between traditional teachings and modern dynamics. By making these adaptations, religious leaders in Desa Duda Utara can maintain their central role, strengthen social bonds, and preserve their relevance in an ever-evolving society.
Membangun Gerakan Moderasi Beragama Melalui Seni Pertunjukan Arimbawa, I Komang Suastika
Sphatika: Jurnal Teologi Vol 14 No 2 (2023)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/sphatika.v14i2.3120

Abstract

Exclusive religious viewpoints and attitudes will ultimately give birth to various destructive practices in the form of religious intolerance and violence. This cannot be allowed to continue to grow and develop. This is the sacred duty of every component of the nation. Arts education institutions or arts groups can take a role in efforts to realize the principle of moderation in religion in order to safeguard and maintain the integrity of the nation, by conducting studies, socializing and internalizing the principle of moderation so that it can give birth to education. education. a big movement called the movement for religious moderation through the medium of performing arts. The religious moderation movement stems from (1) the development of extreme religious views, attitudes and practices, (2) the development of subjective truth claims and coercion of will over religious interpretations, and (3) the development of religious enthusiasm that is not in accordance with religion. according to religion. in line with national love within the framework of the Unitary State of the Republic of Indonesia. A responsive attitude towards the phenomenon of social change will ultimately be able to produce 'renewal'. The renewal here is not a religious renewal, but rather an intellectual tradition. Where intellectual traditions are usually dynamic, creative and innovative so that religion becomes lasting and actively provides solutions to various life problems. This is where art can be an effective catalyst in the movement for religious moderation. Universal art can provide space to foster religious moderation. The existence of art from various Indonesian cultures should be able to play a role in developing and maintaining a moderate attitude as a glue and unifier of the nation.
Co-Authors Acyutananda Wayan Gaduh Anggriawan, G. Arya G. Arya Anggriawan Gaduh, Acyutananda Wayan I Gede Dedi Diana Putra I Ketut Wisarja I Made Pasek Subawa Ida Bagus Subrahmaniam Saitya Ida Bagus Subrahmaniam Saitya Jagadhita, Pande Putu Puja Kurniarini, Ni Nyoman Yunike Made G. Juniartha Ni Luh Ratna Sari Ni Putu Ersa Rahayu Pande Made Adhi Satria Wicaksana Pratama, I Gede Bagus Wira Putu Ayu Septiari Dewi Putu Emy Suryanti Rahayu, Ni Putu Ersa Sari, Anggy Paramitha Sari, Ni Luh Ratna Septiari, Putu Ayu Suryanti, Putu Emy