Articles
<![CDATA[Hambatan Pembelajaran Agama Hindu Terhadap Siswa Tuna Netra di Panti Mahatmia ]]>
<![CDATA[I Wayan Titra Gunawijaya]]>;
<![CDATA[Ni Ketut Tri Srilaksmi]]>
<![CDATA[ Cetta: Jurnal Ilmu Pendidikan Vol 3 No 3 (2020) ]]>
Publisher : <![CDATA[Jayapangus Press ]]>
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<![CDATA[Education is the most important thing controlled by humans from generation to generation. Without education it will break the blindness of knowing the universe. Education will not recognize people with disabilities or the normal, the fulcrum is the will to learn. This has become the spirit of the students in Mahatmia orphanage to always study knowledge, including knowledge about the teachings of Hinduism. Surely there will be obstacles in the implementation of Education carried out at the Mahatmia Orphanage. The approach used in this study is a qualitative approach with the type of qualitative research sourced from primary data, namely members of the Mahatmia orphanage and Hindu religious teaching staff, while Primary data sources are related books and articles. To make it easier for researchers to obtain data, interview and literature data collection methods are used which are then analyzed and presented in the form of qualitative descriptions. The results of the study can be classified into two things: 1) The obstacles of learners who are blind people will naturally experience limitations in understanding the material presented. 2) the obstacle of the teaching staff is of course adjusting the learning methods applied so as to provide a correct understanding to the blind people at the Mahatmia Orphanage properly about the teachings of Hinduism. Through these obstacles, of course, the learning method becomes the main key in improving future learning so that religious learning, especially Hinduism, can be carried out effectively.]]>
<![CDATA[Pengabdian Masyarakat di Masa Pandemi Covid-19 Pada Prodi Teologi Hindu di STAHN Mpu Kuturan Singaraja ]]>
<![CDATA[Ni Made Yunitha Asri Diantary]]>;
<![CDATA[I Wayan Titra Gunawijaya]]>;
<![CDATA[I Ketut Wartayasa]]>
<![CDATA[ Ganaya : Jurnal Ilmu Sosial dan Humaniora Vol 4 No 2 (2021) ]]>
Publisher : <![CDATA[Jayapangus Press ]]>
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DOI: 10.37329/ganaya.v4i2.1385
<![CDATA[This community service is a type of non-formal education that is able to educate people to like learning (learning society) regardless of age, community service carried out by the Hindu Theology study program which is in the realm of religion is very relevant to religious activities in Bali so as to be able to provide assistance. community expertise in problem solving. The Hindu Theology Study Program has scholars, experts, and students who can be utilized optimally by the community for the sake of creating harmony between fellow humans, humans and the natural environment, and a harmonious relationship with God Almighty, as in accordance with the teachings of Hinduism in the concept of Tri Hita Karana. So that the implementation of community service is important as an improvement in the quality of the institution and also the welfare of the community. This form of service implementation follows the service guidelines that have been set by STAHN Mpu Kuturan Singaraja by providing education, services and including students in every community activity. The noble purpose of community service is of course to create quality human resources and produce outputs that have a contribution to the wider community and universities.]]>
<![CDATA[NGUSABA LAMPUAN TRADISI MASYARAKAT DESA BAYUNG GEDE (KAJIAN TEOLOGI SOSIAL) ]]>
<![CDATA[I Putu Windu Mertha Sujana]]>;
<![CDATA[I Wayan Titra Gunawijaya]]>
<![CDATA[ Jnanasidanta Vol 3, No 1 (2021): TEOLOGI HINDU ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v3i1.1913
<![CDATA[Worshiping God can be carried out in various aspects through His manifestations, this form explains that God's position must not only be worshiped but there should be a reunification between human beings when implementing a Ngusaba Lampuan tradition. A qualitative approach is used in an effort to find information and a research approach as a scientific method which is then presented in the form of a qualitative description. The results of the study include the implementation of the Ngusaba Lampuan tradition which is more directed to the inner feelings of the community that have been satisfied, inner satisfaction or the level of one's religiosity is certainly different from the others. The inner satisfaction of the community also depends on the situation and conditions around it or it could be that the vibrations that arise from the rituals, prayers and sincerity offered are the best according to the devotee, so that in the implementation of the ngusaba Lampuan tradition, more emphasis is placed on how to interpret symbols such as the value of religious communication seen from the sincere white chicken. as a symbolic substitute for the ceremonial fertilizer, prayers that do not use flowers and are reflected in all ceremonial ritual activities do not use puja/mantra but how the person interprets and does it with a sincere sense of sincerity. Keyword: Ngusaba Lampuan, Teologi Sosial]]>
<![CDATA[KELEPASAN DALAM PANDANGAN SIWA TATTWA PURANA ]]>
<![CDATA[I Wayan Titra Gunawijaya]]>
<![CDATA[ Jnanasidanta Vol 1, No 1 (2019): Teologi Hindu ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v1i1.348
<![CDATA[Kelepasan are the ultimate goal of the Hindus, in so far as various references have been made available, including the throw-outs.Siva Tattwa Purana teaches about the liberation of the soul from the unsure of the infinite being.The relieved relief is attributed to the release of death by the implementation of religious rituals, the banten / means believed by Shiva Tattwa Purana to deliver the deceased to attain relief.Keyword: Kelepasan, Siwa Tattwa Purana]]>
<![CDATA[KONSEP TEOLOGI HINDU DALAM GEGURITAN GUNATAMA (Tattwa, Susila, dan Acara) ]]>
<![CDATA[I Wayan Titra Gunawijaya]]>
<![CDATA[ Jnanasidanta Vol 1, No 2 (2020): Teologi Hindu ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v1i2.491
<![CDATA[Literary works are the author's intuition in delivering the message to all communities. Also, the creation of the Kakawin/Hindu literature contains a variety of moral messages. However, it must be done in advance for the study of the moral messages contained therein, as well as Geguritan Gunatama which is a literary work in the form of songs/themes which are usually sung on various occasions.The existence of Gunatama's rash in society should certainly be examined in more detail about the story being raised into a rash. Some moral messages that are delivered are not separated from the basic teachings of Hindu religion, the falsafat of life, the way of ethics or behaviour in daily life in accordance with the prevailing norms, then not apart from the event that is the implementation of yajna ritual that is done by the people of Bali in general. Through Gunatama's Geguriatan, the author wants to convey to the wider community about the guidelines of life in accordance with Hindu teachings.]]>
<![CDATA[AKIBAT HUKUM TERHADAP HAK MASYARAKAT ADAT DALAM PERALIHAN AGAMA DI DESA ADAT DALUNG ]]>
<![CDATA[Ida Bagus Putu Eka Suadnyana]]>;
<![CDATA[I Wayan Titra Gunawijaya]]>
<![CDATA[ PARIKSA: Jurnal Hukum Agama Hindu Vol 3, No 1 (2019): PARIKSA - JURNAL HUKUM HINDU STAHN MPU KUTURAN SINGARAJA ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/pariksa.v3i1.708
<![CDATA[In Bali, the majority of the population is Hindu. Hinduism began to flourish in Bali since the 8th century, introduced by Rsi Markandeya (Ardhana, 2002: 62). While Protestant Christianity began to enter the first time to Bali in 1860 through missionaries Van Ect, De Vroom, and Van Der Jagt (Beyer, 2001: 3). Protestant Christian meeting with Hinduism first developed, religious transformation accompanied by harassment. Ulrich Beyer (2001: 5-7) reveals how missionary Tsang To Hang, a Christian and Missionary Alliance (CMA) envoy who obtained permission to come to Bali to baptize the eleven Balinese on 11 November 1931, asking that those who repent willing to burn the divine statues and destroy the family temple, because it is considered to be a place of demons and demons. As a result of this incident, the Balinese Hindu community fell injured feeling and held a defense and resistance against the flow that destroy their sacred traditions.]]>
<![CDATA[HUKUM ADAT KEKELUARGAAN DAN KEWARISAN DI BALI ]]>
<![CDATA[Putu Maria Ratih Anggraini]]>;
<![CDATA[I Wayan Titra Gunawijaya]]>
<![CDATA[ PARIKSA: Jurnal Hukum Agama Hindu Vol 2, No 1 (2018): PARIKSA - Jurnal Hukum Hindu STAHN Mpu Kuturan Singaraja ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/pariksa.v2i1.653
<![CDATA[Eksistensi Hukum Adat di Bali hingga kini masih sangat kuat. Salah satu hukum Adat yang masih kuat adalah kekeluargaan yang menganut sistem ke-Bapaan (Vaderrechtelijk). Dalam sistem ke-Bapaan, istri memasuki keluarga suaminya. Anak-anak akan terkait kepada keluarga ayah (suaminya) dan tidak ada hubungan lurus kepada keluarga ibunya. Tujuan perkawinan menurut hukum agama Hindu adalah untuk mendapatkan keturunan dan untuk menebus dosa-dosa orang tua dengan menurunkan seorang putra. Pada masyarakat kekerabatan adat Bali yang patrilinial, perkawinan bertujuan mempertahankan garis keturunan bapak, sehingga anak laki-laki tertua harus melaksanakan bentuk perkawinan ambil istri, dimana setelah terjadi perkawinan istri ikut masuk dalam kekerabatan suami dan melepaskan kedudukan adatnya dalam susunan kekerabatan bapaknya. Apabila keluarga patrilinial tidak mempunyai anak lelaki, maka anak perempuan dijadikan berkedudukan seperti anak laki-laki. Apabila tidak mempunyai anak sama sekali maka berlakulah adat pengangkatan anak. Apabila kita membicarakan tentang pengaduan dan peradilan menurut sistem hukum adat dibandingkan dengan sistem hukum barat yang kini kita gunakan, maka tidak banyak yang dapat dibicarakan. Namun tidak berarti bahwa hukum adat tidak mengenal sistem peradilan dalam menyelesaikan perselisihan diantara warga masyarakat hukum adat, yang pada umumnya bersifat perdata dan sampai sekarang masih berlaku.]]>
<![CDATA[LEGALITAS UPACARA SUDHI WADHANI DALAM HUKUM HINDU ]]>
<![CDATA[I Made Hartaka]]>;
<![CDATA[I Wayan Titra Gunawijaya]]>
<![CDATA[ PARIKSA: Jurnal Hukum Agama Hindu Vol 1, No 1 (2017): Pariksa – Jurnal Hukum Hindu STAHN Mpu Kuturan Singaraja ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/pariksa.v1i1.633
<![CDATA[Sudhi wadhani merupakan salah satu bentuk upacara yang dilaksanakan dalam upaya individu menyucikan diri melalui janji suci yang diucapkan serta disaksikan oleh pihak-pihak terkait. Untuk melaksanakan sudhi wadhani memerlukan beberapa persyaratan sehingga dikatakan sah secara hukum Hindu maupun hukum positif yang berlaku. Secara administratif pelaksanaan upacara harus memberikan data sesuai dengan ketentuan Parisada Hindu Dharma Indonesia. Beberapa sarana yang disiapkan disesuaikan dengan kondisi, situasi dan kemampuan pelaksana upacara. Kuantitas sarana upacara tidak mempengaruhi kualitas dari hasil upacara tersebut, yang menjadi syarat utama pelaksanaan upacara adalah kesucian hati dan niat yang tulus dari orang yang bersangkutan. Pelaksanaan dimulai dari kesiapan hingga proses pelaksanaan harus mengacu pada sastra agama Hindu. Sebagai bentuk legalitas upacara sudhi wadhani menurut hukum Hindu harus mengacu pada: 1) Sruti, yaitu: wahyu Tuhan yang dituangkan dalam Weda, 2) Smerti ialah penafsiran dari wahyu Tuhan yang terdapat dalam Weda, 3) Sila adalah tingkah laku yang sesuai dengan norma di masyarakat, 4) Sadacara/acara merupakan kebiasaan atau adat-istiadat masyarakat, 5) Atmanastuti kepuasan hati dari individu yang tidak bertentangan dengan ajaran agama Hindu. Pelaksanaan sudhi wadhani telah diakui secara hukum nasional Indonesia karena telah mengacu pada hukum agama, hukum adat yang dilindungi oleh Undang-Undang di Indonesia.]]>
<![CDATA[Danu Kertih sebagai Upaya Pelestarian Air Danau Batur (Kajian Teo-Sosio) ]]>
<![CDATA[I Wayan Titra Gunawijaya]]>;
<![CDATA[Putu Agustiantini]]>
<![CDATA[ Jnanasiddhanta : Jurnal Teologi Hindu Vol 3, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/jnana.v3i2.2247
<![CDATA[Preservation can be done through the efforts of religious rituals which are a supra-empiricalaspect. Ampek is an effort to further increase public awareness of the environment as well as aform of implementation of religious teachings. Danu Kertih is part of a ceremony to rebuild theLake environment with the hope of regenerating the natural ecosystem. Through a qualitativeapproach and data collection with various approach techniques such as determining informantsby snowball, collecting data through observations presented in the form of descriptions. Theresults of the study explain Danu Kertih as an effort to restore ecosystems in nature, especiallylakes. Danu Kertih as an effort to purify the Great Bhuana, namely the lake, water and itsecosystem, thus the community will continue to preserve the lake by not throwing garbage in thelake, with the increase in lake water after the Danu Kertih ceremony will certainly have an impacton all Subaks in Bali. In addition to having an impact on the surrounding environment, it also hasan impact on communities outside Batur, namely ethanies around the flow of water sourced fromLake Batur. Through abundant water, it is hoped that the plants planted by farmers will be fertileand produce abundant results.]]>
<![CDATA[KONTRIBUSI PURA BEJI SANGSIT PADA PRODI TEOLOGI HINDU STAHN MPU KUTURAN SINGARAJA ]]>
<![CDATA[Yunitha Asri Diantary Ni Made]]>;
<![CDATA[putu maria ratih anggraini]]>;
<![CDATA[I Wayan Titra Gunawijaya]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v6i2.2354
<![CDATA[Pendidikan agama Hindu pada setiap perguruan tinggi memerlukan berbagai upaya dalam meningkatkan kualitas pendidikan dan sumber daya manusianya. Manusia menjadi faktor penting dalam kemajuan bangsa, melalui pendidikan diharapkan nilai-nilai kemanusiaan diwariskan, tidak hanya diwariskan namun juga mampu menginternalisasikan pada watak dan kepribadiannya, sehingga pendidikan itu menjadi penting untuk digapai setiap manusia. Hakikat pendidikan akan memberikan landasan yang kuat terhadap praktik pendidikan dalam upaya memanusiakan manusia. Upaya yang dilakukan manusia untuk meningkatkan kemakmuran dan kesejahteraan hidupnya dengan jalan menerapkan pengetahuan. Begitu pula dengan STAHN Mpu Kuturan Singaraja khususnya pada Program Studi Teologi Hindu yang memiliki tugas dan tanggung jawab dalam membentuk generasi muda hindu yang berkarater tri kaya parisudha, sehingga setiap pendidikan yang diberikan pada prodi Teologi Hindu mengimplementasikan nilai-nilai luhur tri kaya parisudha dengan melaksanakan pendidikan yang langsung menuju masyarakat desa di Pura Beji Sangsit, melalui struktur pura, setiap prosesi dan ritual yang diselenggarakan, serta berbagai pemujaan pada Pura Beji ini mampu memberikan kontribusi kepada mahasiswa di Prodi Teologi dalam mengamalkan ajaran agama Hindu.]]>
