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Eksistensi Ratam Bagi Penanaman Visi Dan Misi Prodi Teologi Hindu Di STAHN Mpu Kuturan Singaraja I Wayan Kariarta; Komang Heriyanti; Ni Made Evi Kurnia Dewi
Ganaya : Jurnal Ilmu Sosial dan Humaniora Vol 4 No 2 (2021)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/ganaya.v4i2.1396

Ratam activities in the Hindu Theology Study Program are held in the framework of campus life orientation for new students (maba). In the implementation of ratam activities there are efforts to build communication and familiarity between all academic communities in the Hindu Theology Study Program. The vision of the Hindu Theology Study Program is: "Superior and Dignified Study Program of Tri Kaya Parisudha character". While the mission of the Hindu Theology Study Program is 1) Organizing quality Hindu Theology education to produce graduates of character, superiority and dignity; 2) Conduct innovative research in the development and application of Hindu Theology. 3) Organize community service in the field of Hindu Theology. Understanding of the vision and mission of the Hindu Theology Study Program by all academic community contained in it, is the fundamental point that determines the success of the work program that has been established. The background of the ratam is to socialize the vision of the Hindu Theology Study Program mission and strengthen the sense of brotherhood for the academic community in the Hindu Theology Study Program. Through the socialization of vision and mission, it is hoped that it can strengthen the understanding of the values contained in the concept of Tri Kaya Parisudha and increase solidarity between academic community in Hindu Theology Study Program.

TEOLOGI DALAM PEMUJAAN SIWA LINGGA Ni Made Evi Kurnia Dewi
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 3, No 2 (2019)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v3i2.467

Bali is an area that has a lot of culture, one of them in the form of phallus worship. phallus a is a symbol to worship Lord Shiva, This worship has a role and function that is quite important in the life of the Hindu community in Bali. he existence of phallus worship in Bali can be seen from the actions of the community to carry out the worship. Existence is the result of the social actions of the adherents, based on stimulus or response from the community to preserve the implementation of the phallus worship until it still exists until now. Implications or involvement of Hindus in the implementation of the worship of Shiva lingga in Bali, namely: 1). Increase sradha bhakti, sradha bhakti is done by way of Marga bhakti realized through arcanam namely worship in the form of media statues or pratimas. Increase beliefs about Hindu cosmology, Cosmology in the worship of the phallus places Lord Shiva the primary cause which lives the entire universe, the phallus is also believed to be the cause of creation, when the phallus is worshiped together with the yoni (phallus yoni) this pratima is believed to have two purusa powers and pradana, the meeting between these elements of power is believed to be able to create life in the universe

Siva Nataraja Perspektif Teo-Estetik Ni Made Evi Kurnia Dewi
Jnanasidanta Vol 2, No 2 (2021): TEOLOGI HINDU
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/jnana.v2i2.1135

Siva Nataraja is Shiva in the form of dancing. Siva Nataraja is a symbol of the cosmic awareness dance. The Siva Nataraja dance contains very high artistic value and is full of expressions of religiosity. As the master of art, He is called Adiguru or the first art teacher who taught art to gods and mankind. Various mystical movements (mudras) symbolizing the cosmic dance. The Siva Nataraja dance is a combination of the forces of Sekala (Real) and Niskala (Unreal). The essence of the Shiva Nata Raja dance is to guide the soul of every being to realize his divine nature in order to attain the highest awareness of Shiva, as 'sangkan paraning dumadi'.The cosmic dance of Siva Nataraja symbolizes the 5 (five) activities of God called Pancakriya and Panca Aksara (five characters). Pancakriya consists of 1) Srsti (Creation), 2) Shtiti (Maintenance), Samhara (Mengembikan), Tirobhava (Khayal / Illusion), and Anugraha (Gift / Blessing). Panca Aksara is a power that can remove blemishes and sins. Si Wa Ya Na Ma, is a mantra. Si reflects God, Wa is a gift, Yes is the soul, Na is the power that covers the intellect, Ma is the egoism that shackles the soul. The five characters form the body of Shiva and it occurs within each individual soul, at the atomic level. Offerings of beauty or art can be interpreted as an expression of one's devotion to God, In order to attain Siva's cosmic consciousness, the art of devotional service is capable of being a bridge to attaining union with Siva and attaining Samarasya, the pinnacle of aesthetic and mystical experience which culminates in becoming one, namely the highest ananda.

KONSEP TEOLOGI DALAM TEKS JNANA SIDDHANTA Ni Made Evi Kurnia Dewi
Jnanasidanta Vol 1, No 2 (2020): Teologi Hindu
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/jnana.v1i2.494

The religion and cultural traditions of Hindus in Bali cannot be separated from each other. Lontar is a written media which is used in the earlier period before the discovery of the paper as a part of the renewable technology. Tatwa Jnana is a lontar which teaches about the teachings of Sang Hyang Tatwa Jnana and Sang Hyang Prayogasandhi. Tatwa Jnana means the science of truth or the knowledge of the highest nature which is the basis of all tattwa (bungkahing tattwa kabeh) which describes the teachings of the divine (tattwa). This Lontar Tattwa jnana places Bhatara Siwa (Siwatattwa) as the highest causal in every worship. The concept of divine teachings contained is the concept of Nirguna Brahman, the transcendent concept of God without beginning or end, cannot be imagined as anything, in this concept God cannot be recognized as anything, because Brahman is not this or that (neti neti) and the concept of Saguna Brahman is the concept of God that is Immanent, can be described, conceivably has attributes as symbols.

TRADISI NGEJOT DAPETAN PADA HARI RAYA GALUNGAN PERSPEKTIF TEOLOGI SOSIAL Ni Made Evi Kurnia Dewi
Jnanasidanta Vol 3, No 2 (2022)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/jnana.v3i2.2250

The Ngejot Dapetan tradition is one of the traditions in Hinduism. The background of theresearch on the tradition of ngejot getan on Galungan Day from the perspective of social theologyis to find out the theological aspects of the tradition of ngejot getan and to know the tradition ofngejot as social harmonization in society. Research on the Tradition of Ngejot Gets on GalunganDay Social Theology Perspective is a type of qualitative research, with a theological approach,namely an approach taken to critically examine social problems related to religious issues,especially regarding the tradition of getting the ngejot. The data obtained in this study is the resultof field studies, where the primary data are Hindus who carry out the ngejot Getan tradition.Secondary data in this research is in the form of document studies or literature studies related tothe research that the researcher is studying. The Ngejot Dapetan tradition on Galungan Day is aform of actualization of Hindu religious teachings which have high theological value and are ableto create social harmonization in society.

Teologi Pemujaan Dewa Gede Celak Kontong Ni Made Evi Kurnia Dewi
Kamaya: Jurnal Ilmu Agama Vol 3 No 3 (2020)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (302.827 KB)

This paper contains the Theology of Worship of Dewa Gede Celak Kontong in Kayuputih Village, Banjar District, Buleleng Regency. This worship is carried out through a medium in the form of Lingga Yoni. The worship of Dewa Gede Celak Kontong in Kayuputih Village has a very important role, especially related to agriculture. Various activities of the Kayuputih Village community related to agriculture are always preceded by the implementation of the worship of Dewa Gede Celak Kontong. The worship was carried out in the hope that the residents' agriculture would be free from all kinds of diseases. Dewa Gede Celak Kontong in Kayuputih Village is worshiped as the God of Fertility, Dewa Gede Celak Kontong in Kayuputih Village is worshiped as the God of Fertility, besides that Dewa Gede Celak Kontong is also believed to be a symbol of safety, birth, human health, and is believed to be a power that provides healing and protection from interference by supernatural beings or from black magic powers. The theology of worship of Dewa Gede Celak Kontong in Kayuputih Village, Banjar District, Buleleng Regency was studied using qualitative descriptive research methods. The data collection techniques used in this research are observation or direct observation, Interview method, and document study. The data analysis techniques used were data reduction, data classification, data display, and conclusion drawing.

Ongkara Pranava Sebuah Konsep Ritual Dalam Diri Ni Made Evi Kurnia Dewi
Kamaya: Jurnal Ilmu Agama Vol 4 No 3 (2021)
Publisher : Jayapangus Press

This paper contains about Ongkara Pranava, the concept of ritual within the self. Ongkara Pranava is a sacred mantra that many Hindus chant in the archipelago, and even in the world. Another name for Ongkara is Pranava, which means "born of prana". Prana is another name for breath, more precisely, breath is the grossest aspect of prana, every breath that enters and leaves through human breathing is Ongkara. The human body is Ongkara. Breathing is an activity to cultivate the noble qualities within, to grow the Supreme consciousness and to become Consciousness itself. Accustomed to managing and practicing mindfulness through Ongkara meditation, the mantra itself can act as a map and at the same time a vehicle to run the boat of human self-awareness from the swift and complex currents of human thought, crossing the tidal waves originating from the currents of our own thoughts to improve quality. self and lead human consciousness to the Supreme consciousness. Ongkara Pranava, the concept of ritual within is studied using a qualitative descriptive method, the data collection technique used is a document study or literature study, then the data that has been collected will be analyzed descriptively qualitatively to obtain related conclusions about Ongkara Pranava, the concept of ritual within. Keywords: Ongkara Pranava, Mantra

Konsep Ketuhanan Filsafat Saiva Advaita Ni Made Evi Kurnia Dewi; Komang Heriyanti
Sanjiwani: Jurnal Filsafat Vol 11 No 2 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (274.589 KB)

Trust is an important element in understanding a religion,but trust is not enough to answer the question about God (Siva) logically.Saiva Advaita's philosophy is here to answer all questions about Lord Siva logically. "Experience and faith" began to be included in the terminology of philosophy, this is done to answer all doubts about God.Saiva Advaita is generally known as Trika philosophy.Trika philosophy emphasizes three important aspects of the Godhead consisting of Siva (Para), Sakti (Parapara), and Soul (Apara). Para refers to Siva or Brahman.Para means the best, the highest, the Most Great, Kausa Prima, pure awareness.Para is the Supreme Self consciousness, which is referred to as Brahman.Parapara is an absolute state and relativity known as Sakti.Sakti is the embodiment of the power of Siva.Apara is a soul. Apara refers to nara (human),a true spiritual person.Brahman and soul (apara) are two substances in common, no separate identities or differences are all one.

Yoga Jalan Merealisasikan Keseimbangan Pikiran dan Kesehatan Tubuh Komang Heriyanti; Ni Made Evi Kurnia Dewi
Jurnal Yoga dan Kesehatan Vol 4 No 1 (2021): Volume 4 No. 1 Tahun 2021
Publisher : UHN IGB Sugriwa Denpasar

Yoga is no stranger to human life today. Yoga combines mind, body, and spirit into one integrated and balanced unity. Someone who does yoga seriously will get a healthy body and mind balance. Yoga is not just a movement or posture. Yoga guides a person to control the mind. Therefore yoga seeks to unite the activities of the body with the mind. In this case yoga as a way to self-discipline. Practicing yoga postures is very effective in curing various diseases. But if we are only interested in practicing yoga postures with the primary goal of maintaining a healthy body and not having the goal of healing the mind and emotions, then our confused minds are not in accordance with the condition of the body. Yoga is used as an ability to control emotions or manage emotions that are in themselves properly. When someone is able to exercise control or self-discipline, he will realize devotion to God. The goal of yoga is self-realization that will illuminate and enhance the mind and character of a Yogi. This is a spiritual achievement that is able to make humans discover the higher truths that are within themselves. To understand and understand our hidden selves, there must be a perfection in the conscious mind, so that the deeper layers of the mind can be directed at the level of consciousness.

Implikasi Teologi Sosial dalam Kehidupan Bermasyarakat Komang Heriyanti; Ni Made Evi Kurnia Dewi
Sphatika: Jurnal Teologi Vol. 11 No. 2 (2020)
Publisher : Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (260.5 KB)

Social life is influenced by many worldly objects. For that we need a norm that regulates social life. In this case the role of religious norms is to teach humanity to respect others. The presence of social theology becomes a norm and value in individuals which will be a framework for attitude and behavior in social life to be in accordance with the teachings of the religion they hold. Religious teachings as regulators of life and life in society are automatically a standard of truth that must be obeyed by their adherents. This is where the function of the teaching of social theology provides universal patterns for humans about the correct rules of the game, so as to create a religious society whose life is based on good morals, which will affect individuals who live and socialize in their environment, so that they become individuals who are personal. Social theology also answers the challenges of the times. As a result of the progress of science and technology has such a broad impact in various sectors of human life. These advances are found in communication technology. The role of social theology in this case is to filter out negative actions so that humans do not abandon their human values. Social theology teaches universal Hindu values. Where these values make humans aware that we are all really brothers and sisters.

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