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Ni Nyoman Sri Widiasih

Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Author-ID : 2502666

Religion Humanities Education Health Professions Other

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Makna Simbolik Pratima Hyang Ratu di Pura Dadia Se-Desa Adat Kerobokan Kabupaten Badung Ni Nyoman Sri Widiasih; I Gede Rudia Adiputra; I Nyoman Kiriana
Jurnal Penelitian Agama Hindu Vol 6 No 1 (2022)
Publisher : Jayapangus Press

The existence of Hindus in the world cannot be separated from the use of media or symbols to worship God, one of which is pratima (in Balinese it is called pretima). Pratima Hyang and Ratu, when viewed from the history of the development of the art of sculpture, the paired statues (husband and wife) can be suspected as the embodiment of the spirits of the kings as rulers of the region, while Pratima Hyang can be suspected as the oracle of Hyang Widhi'sbecause the prestigepralingga used is in the form of an ox that can be used as an ox. identified with the prebhawa Hyang Widhi, namely Dewa Iswara riding a white ox. This research using descriptive qualitative methods. The approach used in this research is the approach Exfost facto. The theory used in this research is a symbol theory. This type of data and research are primary data and secondary data. The symbolic meanings of pratima Hyang and Ratu include: a) the meaning of holiness, meaning that by worshiping and honoring pratima Hyang and Ratu in the temple, it is expected to awaken and maintain the sanctity of the hearts of the worshipers; b) the meaning of the leadership of pratima Ratu with the title Ratu means to lead, it is hoped that the worshipers of pratima and the temple concerned are able to lead their deities in an effort to strengthen and increase srada bhakti to the gods and ancestors; c) the meaning of harmony and unity means that through the existence of pratima Hyang and Ratu, it can grow, awaken, and strengthen the spirit of harmony of the people who carry the pratima and the temple concerned.

PERAN GURU PENGGERAK DALAM MENINGKATKAN KUALITAS PEMBELAJARAN PENDIDIKAN AGAMA HINDU I Nyoman Kiriana; Ni Nyoman Sri Widiasih; I Gusti Made Widya Sena
Jurnal Penjaminan Mutu Vol 8 No 1 (2022)
Publisher : UHN IGB Sugriwa Denpasar

Teachers do not only have a role as educators. However, through the driving teacher program, teachers also have a role as agents of change in realizing independent learning in a school climate. The driving teacher must be able to adapt in dealing with various situations that occur in the world of education. The role of the driving teacher in learning Hindu religious education is very strategic and important to improve the quality of learning. In learning Hindu religious education, the driving teacher must be able to shape the character of students with noble character in accordance with local wisdom. The role of the driving teacher in improving the quality of learning for Hindu religious education includes (1) the role of the driving teacher as a leader and facilitator in learning, (2) the role of the driving teacher in encouraging the growth and development of holistic learning, (3) the role of the driving teacher in becoming a trainer for other teachers. , (4) The role of the driving teacher as a swallower and motivator and (5) The role of the driving teacher in collaborating and agents of educational transformation. The role of the teacher will not be replaced by technology, even though various learning resources exist in today's digital technology. Because technology cannot sort out and teach good and bad things to students. While the teacher is able to educate, set an example and teach which things are good and bad things to do. Hindu religious teachers play an important role in the formation of noble character and student character.

Tri Wisesa Yoga: Satyam, Sivam, Sundaram (Tiga Aspek Realisasi Holistik Menuju Kesadaran Sosio-Spritual) I Gusti Made Widya Sena; I Nyoman Kiriana; Ni Nyoman Sri Widiasih
Jurnal Yoga dan Kesehatan Vol 5 No 1 (2022): Volume 5 No. 1 Tahun 2022
Publisher : UHN IGB Sugriwa Denpasar

Yoga sebagai jalan hidup dapat mengantarkan seseorang untuk kembali pada hakikat dirinya yang sejati, yakni hakikat diri sebagai bagian dalam kehidupan semesta. Mengetahui dan memahami tri wisesa yoga merupakan tujuan penelitian ini. Pengumpulan data penelitian ini menggunakan teknik observasi, wawancara dan studi dokumen. Berdasarkan analisis data yang dilakukan, diperoleh kesimpulan yaitu Satyam (kebenaran), Sivam (kesucian) dan Sundaram (keindahan) di dalam ajaran yoga adalah tiga aspek yoga yang dipergunakan sebagai dasar konsep filsafat, seni, kesehatan dan realisasi diri dalam mempelajari, menginterpretasikan dan mempraktikkan yoga secara benar. Aspek Satyam (kebenaran) yoga adalah unsur intelektual dan moralitas dalam yoga memiliki keyakinan terhadap Iswara sebagai realitas tertinggi yang didukung oleh berbagai kitab Hindu, seperti: Vedanta, Bhagavad Gita, Siva Samhita, Gheranda Samhita, Hatha Yoga Pradipika, Yoga Vasista, Goraksasatakam, Sutra Patanjali dan lainnya. Kedua adalah konsep Sivam, adalah dengan praktik yoga dapat memberikan kesucian, kebajikan, keuntungan dan kebaikan bagi tubuh seseorang yang mempraktikkannya, baik bagi tubuh fisik, psikis maupun spritual. Ketiga, adalah Sundaram, mengandung konsep bahwa yoga yang dipraktikkan memiliki nilai keindahan sebagai simbol kesatuan, keseimbangan dan kejelasan praktik. Berbagai pose yoga asanas yang dilakukan adalah wujud dari bentuk bhakti dalam meningkatkan kompetensi dan realisasi diri.

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