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Metaphysics of Yoga in the Gheranda Samhita Scripture Widya Sena, I Gusti Made; Putu Adnyana, Ida Bagus; Arsa Wiguna, I Made
Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 10, No 1 (2024): Jurnal SMaRT : Studi Masyarakat, Religi, dan Tradisi
Publisher : Balai Penelitian dan Pengembangan Agama Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18784/smart.v10i1.2181

Abstract

The background of this research is that, apart from interpreting the verses related to God and yoga practice contextually, it also aims to analyse the metaphysics of yoga in the Gheranda Samhita book so that the knowledge gained by academics and yoga practitioners is more comprehensive. Metaphysics is full of discussions relating to God, the soul, eschatology, and illusory things. Moreover, if you study it using the postulates in a script as a limitation to sharpen the perspective that will be born, one script that can be used as a reference for understanding the dimensions of metaphysics is the Gheranda Samhita. Through descriptive qualitative methods, using hermeneutic theory, this research found the following findings: First, apart from Shiva as an aspect of God's representation as described in the Gheranda Samhita script, there are still other aspects of God that can represent His greatness. Second, it is through soul awareness that humans can achieve perfect awareness in living life. Third, there are no shackles like Maya, the term which is identified with the words illusion or bondage. Fourth, karma: actions in life. Fifth, Ahamkara, is another term for ego, and Sixth, Brahman and its Prakrti activities.
Perspektif Agama Hindu Mengenai Kehidupan Beragama yang Moderat (Kajian Hermeneutika Filosofis Pustaka Suci Upaniṣad) Adnyana, Ida Bagus Putu; Gunarta, I Ketut
Abrahamic Religions: Jurnal Studi Agama-Agama Vol. 3 No. 2 (2023)
Publisher : Prodi Studi Agama-Agama

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/arj.v3i2.18416

Abstract

Religion is something that is attached to human life and is a primary human need for a sense of peace through a spiritual path. However, in the process, things often happen that are outside of the dignity of religion, which should give a sense of peace, but instead create a sense of fear and disharmony. This is inseparable from the behavior of religious followers who often act outside the orders of their respective religions even though it has been clearly stated in their holy books. Hinduism seeks to provide a real picture of taking preventive action against things like this by instilling the values of religious moderation. So the purpose of this study is to provide a perspective on how Hindus view moderate religious life. The writing of this research uses a qualitative approach that is oriented towards the method of philosophical hermeneutics in supporting all the information in this research. This is reflected in the holy Upaniṣad texts that a tolerant and moderate life is by holding positive-sum games and eliminating zero-sum games. This effort is based on the mahāvākya in Hinduism, namely Tat Tvam Asi and Vasudhaiva Kutumbakam. Hinduism initiated the concept of Tat Twam Asi as an understanding that religious life must be based on a sense of belonging to one another. This feeling is fostered through determination, attitude, behavior and actions which assume that all beings are an inseparable unit. Apart from the Tat Twam Asi concept, the Vasudhaiva Kutumbakam concept is also important to implement. This gives understanding to all individuals to understand that all beings are family. So like family and relatives must respect and respect each other. These two concepts form the basis of moderate religious life from the perspective of Hinduism through the arguments in the sacred Upaniṣad literature.AbstrakAgama adalah hal yang lekat dengan kehidupan manusia dan menjadi kebutuhan primer manusia akan rasa damai melalui jalan spiritual. Namun dalam prosesnya kerap terjadi hal-hal diluar marwah dari agama yang seharusnya memberi rasa damai justru sebaliknya memberi rasa takut dan disharmonis. Hal ini tidak lepas dari perilaku pemeluk agama yang kerap bertindak diluar perintah dari agamanya masing-masing padahal telah tersurat dengan jelas dalam kitab sucinnya. Hindu berupaya memberikan gambaran nyata untuk bertindak preventif terhadap hal-hal semacam ini dengan menanamkan nilai-nilai moderasi beragama. Sehingga tujuan dari penelitian ini adalah untuk memberikan perspektif bagaimana Hindu memandang kehidupan beragama yang moderat. Penulisan penelitian ini menggunakan pendekatan kualitatif yang berorientasi pada metode hermeneutika filosifis dalam mendukung seluruh informasi penelitian ini. Hal ini tercermin dari pustaka suci Upaniṣad bahwa kehidupan yang toleran dan moderat adalah dengan mengadakan positive-sum game dan meniadakan zero-sum game. Upaya ini dilandasi oleh mahāvākya dalam Hindu yakni Tat Tvam Asi dan Vasudhaiva Kutumbakam. Agama Hindu menggagas mengenai konsep Tat Twam Asi sebagai sebuah pemahaman bahwa kehidupan beragama harus dilandasi oleh rasa saling memiliki satu sama lain. Perasaan ini dipupuk melalui tekad, sikap, perilaku, dan tindakan yang menganggap bahwa seluruh makhuk adalah satu kesatuan yang tidak terpisahkan. Selain konsep Tat Twam Asi, konsepVasudhaiva Kutumbakam juga penting untuk diimplementasikan. Hal ini memberikan pemahaman kepada seluruh individu untuk memahami bahwa seuruh makhluk adalah keluarga. Maka layaknya keluarga maupun saudara harus saling menghargai dan menghormati satu sama lain. Kedua konsep ini menjadi landasan kehidupan beragama yang moderat perspektif agama Hindu melalui dalil-dalil dalam pustaka suci Upaniṣad.
Interpretasi Hermeneutika-Filosofis: Pralaya dalam Perspektif Kitab Mānava Dharmaśāstra Komparasinya dengan Konsep Kiamat dalam Surah al-Wāqi’ah (Studi Agama Hindu dan Islam) Adnyana, Ida Bagus Putu
Widya Sandhi Vol 16 No 2 (2025): 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 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