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Hartaka, I Made
STAH Negeri Mpu Kuturan Singaraja
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Journal : Vidya Darśan : Jurnal Mahasiswa Filsafat Hindu

 1 
BERBAGAI SIKAP TERHADAP EKSISTENSI TUHAN PADA ERA INDUSTRI 4.0 I Made Hartaka; Luh Putu Cita Ardiyani; Kadek Suciani
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 1, No 2 (2020)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/vidyadarsan.v1i2.588

Abstract

In this era it is believed to be the era of industry 4.0 which brought many changes, especially in terms of technology. Humans are required to think critically to create innovations that can facilitate humans in their lives. Changes in the industrial era from 3.0 to 4.0 brought many new habits, mindsets and ways of life (impacted on changing habits, mindsets and new ways of life). This technological development has caused many changes in the mindset of people ranging from capitalism to materialism that tries to materialize God, this mindset makes a variety of perspectives about the existence of God, some believe in the existence of God, some do not believe in the existence of God and some are in between.
Eksistensi Tradisi Lukat Geni Di Desa Paksebali Kecamatan Dawan Kabupaten Klungkung Desak Made Ayu Indri Safira; Gede Mahardika; I Made Hartaka
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 4, No 1 (2022)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/vidyadarsan.v4i1.2681

Abstract

A culture will certainly still exist if it still has an influence on human life. In Paksebali Village there is a tradition that still exists and has been carried out since the past until now. The tradition is the Lukat Geni tradition. Tradition is a tradition or custom that is passed down from generation to generation and is carried out repeatedly. According to the Big Indonesian Dictionary, tradition is everything such as customs, habits, teachings and so on that have been passed down from generation to generation from ancestors. Tradition comes from the word traditium which means everything that is transmitted, passed down from the past to the present. The point is that tradition is a legacy from the past that is preserved and carried out in the present. Bali has many traditions, almost all areas in Bali have unique traditions and run them according to the culture and customs of each region. For example, the Lukat Geni tradition is held in Paksebali Village, Dawan District, Klungkung. The Lukat Geni tradition is a sacred tradition that is believed by the community to have a positive impact on the lives of the local community. Therefore, this tradition can be said to exist until today.
Eksistensi Palinggih Hyang Dewa Di Desa Adat Busungbiu Kecamatan Busungbiu Kabupaten Buleleng Kadek Yuli Wahyu Astini; Ida Made Windya; I Made Hartaka
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 4, No 1 (2022)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/vidyadarsan.v4i1.2672

Abstract

Palinggih Hyang Dewa is the belief of the people in the Busungbiu Village which is used as a place to glorify the ancestors who were victims of murder. This palinggih will be built by the family who are the perpetrators. If it is not built and trusted by the perpetrator's family, the perpetrator will experience pain and commotion in the family. Therefore, the existence of the Palinggih is very sacred, so its existence is still maintained today. The formulation of the problem that forms the basis for this research are: (1) What is the structure of Palinggih Hyang Dewa in the Busungbiu Village, Busungbiu District, Buleleng Regency? (2) What is the function of Palinggih Hyang Dewa in the Busungbiu Village, Busungbiu District, Buleleng Regency? (3) What is the philosophical meaning of the existence of Palinggih Hyang Dewa in the Busungbiu Village, Busungbiu District, Buleleng Regency?. These problems were analyzed using several theories, including: (1) Symbol theory to dissect the formulation of the first problem regarding the structure of Palinggih Hyang Dewa, (2) Religious theory to dissect the formulation of the second problem regarding the function of Palinggih Hyang Dewa, (3) Semiotic theory to dissect the formulation of the third problem regarding the philosophical meaning of Palinggih Hyang Dewa. In this study, the following data will be produced: (1) The structural basis of Palinggih Hyang Dewa in the Busungbiu Village which includes: the form, belief in ancestors, and ceremonies used, (2) The function of the existence of Palinggih Hyang Dewa in the Busungbiu Village includes: the religious function, the function of request for tirtha, the function of health and protection, the function of education, and the function of togetherness and harmony, (3) The philosophical meaning of Palinggih Hyang Dewa in the Busungbiu Village includes: the meaning of tattwa, the meaning of holiness, the meaning of beauty, the meaning of ethics, and the meaning of harmony.
Implementasi Tantangan Ajaran Tri Kaya Parisudha Di Era Digital Ni Putu Ayu Dian Puspa W; Ni Wayan Selina Dewi; I Made Hartaka
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 4, No 1 (2022)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/vidyadarsan.v4i1.2673

Abstract

In the digital era like today, there are many preparations that must be owned apart from infrastructure, as well as character readiness to face various kinds of reforms, changes and challenges that accompany developments in this digital era. Because in this digital era it will open cultural distinctions that allow various types of culture to enterthe midst of people’s lives which will result in conflicts between religion, customs and culture that lead to eastern culture which is the basic foundation of Indonesian people’s life. Which will be very contrary to religion, customs and eastern culture which is the basic foundation of Indonesia social life. The development of technology and the entry of the digital world into almost all lines of life, have changed many things, including human behavior. The digital age changes the way people think when they are doing something. Digital culture is also something that shapes the way we interact, behave, think and communicate in a society that uses internet technology. Digital culture that is growing rapidly in everyday life is inseparable and cannot be separated from the activities carried out by humans, where every second there are so many technologies that are developing rapidly. Digital technology has changed the way people in Indonesia interact with each other, with the media or other things related to Indonesia culture. Culture is also formed from several elements, namely religious and political systems, customs, customs, language, clothing/appearance, works of art and others it is undeniable, the development of the digital world has targeted all sides of life. The side of human life that is not affected by the digitization process.
Peranan Pinandita Dalam Upacara Panca Yajña Gede Indra Nisastra; Ketut Sudiartha; I Made Hartaka
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 4, No 1 (2022)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/vidyadarsan.v4i1.2678

Abstract

The saint is someone who is very influential in the smooth implementation of the Hindu Yajña ceremony. Saints can be grouped into two groups, namely Eka Jati and Dwi Jati. Each class of saints certainly has a different role and authority in leading the implementation of the Yajña ceremony. In the implementation of the Panca Yajña ceremony, of course, the Saints have an important role, without the Saints, the ceremony held will not be completed. Saints have had an important role since ancient times, starting from spreading the teachings of Hinduism, compiling Hindu scriptures, and leading religious ceremonies until now. The holy person who has carried out the mewinten ceremony is called Pandita (stakeholder) and the holy person who has carried out the medical ceremony is called Pinandita (sulinggih).
Implementasi Ajaran tata Susila Dalam Agama Hindu Di Panti Asuhan Narayan Seva Nia Pratami; Tina Septiana; I Made Hartaka
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 5, No 1 (2023)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/darsan.v5i1.3582

Abstract

Manusia merupakan makhluk yang memiliki ciri khas, terutama dalam hal kemampuan intelektual dan sosial yang mampu untuk berpikir secara kompleks, memproses informasi, merenungkan berbagai konsep dan mampu membuat keputusan berdasarkan pemikiran dan pertimbangan. Selain itu memungkinkan manusia untuk berbagi ide, pengetahuan, dan emosi dengan orang lain. Ajaran Tata Susila berkaitan dengan tattwa (filsafat), susila (etika) dan upacara (ritual), yang erat hubungannya dan saling mengisi satu sama lain. Tata Susila dalam ajaran agama hindu berasal dari bahasa Sanskerta yang memiliki arti tingkah laku baik dan benar. Perbuatan yang baik atau tingkah laku yang baik terkandung dalam kata susila. Tata susila sebagai konsep etika dan moral membahas mengenai apa yang dianggap benar dan salah dalam tindakan dan perilaku manusia serta mejadi dasar bagi individu dan keompok untuk membuat keputusan dalam menghadapi situasi moral di kehidupan sehari-hari. Tujuan tata susila diantaranya dapat membina hubungan yang selaras dan menjaga keharmonisan hubungan yang rukun antar masyarakat dengan makhluk hidup di sekitarnya, dimana agama sebagai dasar dari tata susila berdasarkan ajaran agama hindu.
EKSISTENSI RUMAH ADAT SAKA RORAS DESA CEMPAGA KECAMATAN BANJAR KABUPATEN BULELENG Ni Kadek Yuni Ariningsih; I Made Gami Sandi Untara; I Made Hartaka
Vidya Darsan: Jurnal Mahasiswa Filsafat Hindu Vol 5, No 1 (2023)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/darsan.v5i1.3628

Abstract

Rumah adat saka roras adalah rumah adat yang terletak di Desa Cempaga Kecamatan Banjar Kabupaten Buleleng. Rumah adat saka roras merupakan rumah yang disakralkan oleh masyarakat Desa Cempaga. Adapun rumusan masalah penelitian ini terdiri dari: 1) Apa Landasan adanya rumah adat saka roras? 2) apa fungsi rumah adat saka roras, 3) apa makna filosofi dari rumah adat saka roras? Landasan teori yang di gunakan peneliti dalam menganalisis masalah yaitu: 1) Teori Religi 2) Teori struktural fungsional 3) Teori Hermeneutika. Jenis riset ini adalah penelitian kualitatif deskriptif dengan mendeskripsikan objek yang di teliti. Metode yang digunakan untuk mengumpulkan data adalah: metode observasi, metode wawancara, metode kepustakaan dan metode dokumentasi. Data yang terkumpul kemudian di analisis dengan metode analisis deskriftif dengan menggunakan teknik reduksi data, penyajian data dan penyimpulan. Hasil penelitian menunjukkan: 1) Pembangunan rumah adat saka roras dilandasi oleh adanya cerita turun temurun yang hingga saat ini menjadi sejarah, landasan sosioreligius, landasan estetis dan landasan religi. 2) Fungsi rumah adat saka roras adalah: fungsi religi yang digunakan untuk melaksanakan pemujaan terhadap Tuhan dan leluhur, fungsi sosial yaitu untuk meningkatkan solidaritas dan kebersamaan masyarakat dan krama Desa Cempaga, sebagai pelestarian budaya untuk mempertahankan dan melestarikan adat dan budaya. 3) Makna filosofi yang terdapat dalam rumah adat saka roras yaitu makna keharmonisan untuk meningkatkan keharmonisan antara Tuhan, manusia atau keluarga yang menempati rumah adat saka roras, dan lingkungan sekitar hal ini didapat dari fungsi kompleks. Makna simbolik yaitu adanya tempat atau ruang yang disimbolkan sebagai tempat pemujaan Tuhan. Kata kunci: Eksistensi, saka roras, filosofi
Co-Authors Arlinayanti, Kadek Dwi Ayu Veronika Somawati Desak Made Ayu Indri Safira Gede Indra Nisastra Gede Mahardika Gita Widyantini, Pande Putu I Dewa Gede Agus Priana Putra I Made Gami Sandi Untara I Putu Ariyasa Darmawan I Wayan Titra Gunawijaya Ida Bagus Putu Eka Suadnyana Ida Made Windya Kadek Suciani Kadek Yuli Wahyu Astini Ketut Sudiartha Komang Heriyanti Kusuma Dhana, I Gusti Made Luh Putu Cita Ardiyani Ni kadek Yuni Ariningsih Ni Made, Yunitha Asri Diantary Ni Putu Ayu Dian Puspa W Ni Putu Yuliani Dewi Ni Wayan Selina Dewi Nia Pratami Sariyani, Ni Nyoman Tina Septiana Yuliani Dewi, Ni Luh Putu Yuliani, Ni Made Yunitha Asri Diantary Yunitha Asri Diantary Ni Made Yunitha Asri Diantary Ni Made