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All Journal Jurnal Spektran Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies GANEC SWARA Satya Widya: Jurnal Studi Agama Abrahamic Religions: Jurnal Studi Agama-Agama Widya Sandhi: Jurnal Kajian Agama, Sosial dan Budaya Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Sphatika: Jurnal Teologi Pangkaja: Jurnal Agama Hindu Veda Jyotih: Jurnal Agama dan Sains
Ida Bagus Putu Adnyana
Program Studi Magister Teknik Sipil Universitas Udayana
Religion Agriculture, Biological Sciences & Forestry Arts Humanities Civil Engineering, Building, Construction & Architecture Economics, Econometrics & Finance Education Engineering Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Social Sciences Other

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AXIOLOGY OF YOGA IN THE SCRIPTURE OF GHERANDA SAMHITA I Gusti Made Widya Sena; Ida Bagus Putu Adnyana; I Komang Suastika Arimbawa
Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies Vol 9 No 1 (2025)
Publisher : UHN I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/vidyottama.v9i1.4788

Abstract

The background of this research is that apart from interpreting the verses related to God and yoga practice contextually, it also aims to analyze the axiology of yoga in the Gheranda Samhita scripture so that the knowledge obtained by academics and yoga practitioners is more comprehensive. Axiology in terms of terms is a study related to the theory of value or the study of everything that can be valuable or provide benefits. One scripture that can be used as a reference to get the value or benefits of yoga is the Gheranda Samhita. Through qualitative descriptive methods, using hermeneutic theory, this research found the following findings: First, Yoga ethics as described in the Gheranda Samhita scripture; Second, Seven exercise as a form of seven yoga practises; Third, Ahara yoga as a form of healthy food consumption; Fourth, Asana, as a body form in doing yoga by doing 32 asana poses; Fifth, Mudra, is another term for the mystical movements of the two hands; Sixth, Pratyahara-Pranayama and Seventh, Dhyana-Samadhi. These seven axiological values of yoga are found in the Gheranda Samhita scripture to help a person achieve physical fitness, mental balance and spiritual awareness.
TAPTA KṚCCHRA VRATAM SEBAGAI RITUAL PURIFIKASI ATAS KONTAMINASI ULAH PATI DALAM PERSPEKTIF PARĀŚARA DHARMAŚĀSTRA Adnyana, Ida Bagus Putu
Pangkaja: Jurnal Agama Hindu Vol 29 No 1 (2026)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25078/pjah.v29i1.6043

Abstract

This study examines the Tapta Kṛcchra Vratam, a self-purification ritual prescribed to atone for negative contamination (sin) incurred through physical contact with the corpse of a suicide victim (ulah pati), as described in the Parāśara Dharmaśāstra. It addresses three core issues: the ritual’s philosophical significance and textual foundations, its prescribed procedures, and its distinctions from the suddha karma/prāyaścitta practices of Balinese Hindu communities. Using a descriptive-interpretive qualitative approach grounded in hermeneutic analysis of classical texts and a review of secondary literature on Hindu law, ethics, and ritual, the research draws on the Parāśara Dharmaśāstra, ethnographic documents, and related scholarly sources to interpret the ritual’s normative, philosophical, and ritualistic dimensions. Findings reveal that the Tapta Kṛcchra Vratam unfolds in four successive dietary restrictions over twelve days consuming only warm water, then warm milk, then clarified butter, and finally fasting entirely culminating in the donation of a cow or buffalo to a brāhmaṇa. Each phase symbolizes a stage in spiritual transformation through cosmic elements and rigorous asceticism. Philosophically, the ritual is rooted in notions of human dignity, karma, and the pursuit of spiritual regeneration following a serious transgression. Its divergence from Balinese prāyaścitta lies in a solitary, textually normative paradigm, whereas Balinese practice emphasizes communal‐material offerings (banten), the Tri Hita Karana framework, and contextual flexibility. In conclusion, although these traditions differ in form and theological framework, they share the ultimate goal of restoring purity, upholding dharma, and harmonizing the individual with the cosmos. The Tapta Kṛcchra Vratam remains a relevant Vedic legacy that integrates ascetic discipline, cosmic symbolism, and contemporary ritual ethics.
Interpretasi Hermeneutika-Filosofis: Pralaya dalam Perspektif Kitab Mānava Dharmaśāstra Komparasinya dengan Konsep Kiamat dalam Surah al-Wāqi’ah (Studi Agama Hindu dan Islam) Ida Bagus Putu Adnyana
Widya Sandhi Vol 16 No 2 (2025)
Publisher : Institut Agama Hindu Negeri Gde Pudja Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53977/ws.v16i2.2938

Abstract

Abstract The End of Days, commonly known as apocalypse, is a topic widely discussed in every religion. On a large scale involving the universe, it's called cosmic destruction, but on a small scale, like an individual's death, it's referred to as microcosmic destruction. In the Hindu perspective, destruction is seen as pralaya, a condition where everything created returns to merge with its creator. Meanwhile, in the Islamic view, it is called apocalypse (al-Qiyamah or al-Qari’ah). This study aims to compare the concepts of pralaya and kiamat in the Mānava Dharmaśāstra and Surah al-Wāqi’ah. The research uses a descriptive qualitative method with a literature study and a philosophical-hermeneutic approach. This study aims to provide a comprehensive understanding of both concepts. During the research process, three research questions were formulated concerning the interpretation of pralaya in the Mānava Dharmaśāstra, pralaya as a cosmic turning point rather than a final cosmic end, and a comparison of pralaya in the Mānava Dharmaśāstra with kiamat in Surah al-Wāqi’ah. In general, the results show a fundamental similarity: both pralaya and kiamat are depicted as inevitable events that are certain to occur. However, significant differences were found in the purpose, consequences, and narrative focus of these two events. In pralaya, an individual returns to a state of non-activity, ending suffering and the cycle of rebirth without a clear separation between good and evil. Meanwhile, kiamat explicitly divides humanity into two groups: one that will receive rewards in heaven and another that will be punished in hell. The narrative focus of the Mānava Dharmaśāstra is more metaphysical and spiritual, emphasizing the process of returning to the origin, while the narrative of al-Wāqi’ah is more oriented towards moral justice, focusing on rewards and punishments. Keyword: Philosophical-Hermeneutics; Pralaya; Apocalypse; Comparison
Co-Authors Arsa Wiguna, I Made Asana, I Made Dwi Putra I Gede Bambang Wahyudi I Gede Suwantana I Gusti Agung Adnyana Putera I Gusti Made Widya Sena, I Gusti Made I Ketut Gunarta I Komang Suastika Arimbawa I Made Dwipa Arta I Made Oka Widyantara I Nyoman Indra Kumara I Wayan Redana Ida Ayu Oka Suwati Sideman N. Martha Jaya NGAKAN KETUT ACWIN DWIJENDRA Ni Made Ary Esta Dewi Wirastuti NYOMAN BUDIARTHA RM Widya Sena, I Gusti Made