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All Journal Jurnal Penelitian Agama Hindu Analisa: Journal of Social Science and Religion
I Nyoman Yoga Segara, I Nyoman
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Religion Humanities Education Languange, Linguistic, Communication & Media Social Sciences

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HINDU SPIRITUAL GROUPS IN INDONESIA AND THEIR ACTIVE ROLES IN MAINTAINING HARMONY Yoga Segara, I Nyoman
Analisa: Journal of Social Science and Religion Vol 3, No 1 (2018): Analisa: Journal of Social Science and Religion
Publisher : Balai Penelitian dan Pengembangan Agama Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18784/analisa.v3i1.608

Abstract

Hinduism in Indonesia has been embraced in various ways. In addition to individual adoption, the conversion to Hinduism has also be performed through religious groups, which later develop by adjusting the local customs. The distinction between one adherent to another is essentially unified by the same theology. Panca Sraddha is one of the binders of Buddhis’ belief to Brahman, Atman, Karmaphala, Punarbhawa or Samsara, and Moksa. By utilizing this similarity, people who belong to Hinduism in Indonesia can live in harmony with other fellow Hindus as well as other religious communities, including Indonesian "indigenous religion" followers. Taking the fact into account; however, there are some Sampradaya or spiritual groups which aim to study the religion deeply by making the Vedic scriptures as the only source of the teachings which might lead them into certain challenging situations in terms of living in harmonious life. The problematic situations were addressed through this qualitative research, which employed interviews, observations, as well as document analysis as source of data. This study concludes that the three religious spiritual groups in Hinduism described in this article are now well-welcomed as an integral part of Indonesian Hindus and members of community in general, although they initially have been rejected at the beginning of their development. In keeping harmony among religious believers, these three spiritual groups, Hare Krishna, Sai Baba, and Brahma Kumaris are actively managing pleasant relations with the Indonesian government, Hindu councils, traditional Hindus, and other religious communities. They have performed strategies of dialogue, cooperation, and social service through humanitarian activities based on love and universal values.
Mencari Definisi Hindu Nusantara Kuckreja, Ravinjay; Yoga Segara, I Nyoman
Jurnal Penelitian Agama Hindu Vol 9 No 1 (2025)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/jpah.v9i1.3606

Abstract

Currently there is a dichotomy between Hindu India and Hindu Nusantara. This article seeks to find the meaning of Hindu Nusantara, a term used by Indonesian Hindus, including in government policy-making, in the absence of a clear definition. The research employed a qualitative approach, utilizing theoretical analysis and document research to explore the historical evolution and contemporary expression of Hinduism in Indonesia. Agama Hindu Indonesia rejects international Hindu missionary movements, although it is also a national missionary movement. This missionary activity results in the first definition of Hindu Nusantara; a local ancestral religion that becomes a sect or part of Agama Hindu Indonesia. However, since indigenous religions can be recognized as belief systems (aliran kepercayaan), Hindu Nusantara turned into a counter-movement to Hindu missionaries from India. Similar to Islam Nusantara, it became a form of Hinduism that resonates with Indonesian customs and culture. This research also discusses the possible impacts of Hindu Nusantara; (1) the return of Hindu Nusantara sects to ancestral religion, (2) increased intolerance towards Indians and their form of Hinduism, and (3) Balinese preferring to opt out of Hinduism altogether to assert their own religious identity. The phenomenon of Hindu Nusantara suggests that movements within Indonesian Hinduism are often reactive, lacking thoughtful insight, in-depth study, and careful discernment.
Sistem Pemujaan Soroh Nyuwung Di Desa Abianbase Kabupaten Gianyar: (Kajian Teologi Hindu) Harsananda, Hari; Yoga Segara, I Nyoman; Wastawa, I Wayan
Jurnal Penelitian Agama Hindu Vol 9 No 4 (2025)
Publisher : Jayapangus Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37329/jpah.v9i4.3226

Abstract

This research discusses one Soroh (lineage group) in Abianbase Village, Gianyar Regency, which has a different worship system compared to other Sorohs in Bali. Therefore, this study aims to map the subsystems that form part of a complete worship system. These include the beliefs held by Soroh Nyuwung, the presence of the Dukuh figure as a religious leader for Soroh Nyuwung, and the structuring of sacred places that serve as media for worship for Soroh Nyuwung in Abianbase Village, Gianyar Regency. This research is qualitative with an ethnographic approach. Data was obtained through observation at the location, interviews with religious leaders of Soroh Nyuwung, and document studies in the form of copies of the Soroh Nyuwung inscription which contains the rules of life for Soroh Nyuwung. The data was analyzed through data reduction, classification, and display processes, as well as conclusion drawing and verification, ultimately being presented descriptively and narratively. The research results show that the Soroh Nyuwung worship system contains three subsystems: belief in Hyang Sinuhun Kidul, who for Soroh Nyuwung is closely affiliated with Bhatara Brahma and is believed to be the ancestor who created the descendants of Soroh Nyuwung. Furthermore, there is the existence of a figure titled Dukuh as the sole leader in every ceremony. Dukuhs are stratified into two types: Dukuh Pengarep and Dukuh Pengabih. There are also sacred places or places of worship for Sang Hyang Sinuhun Kidul called Gedong Sinapa, located in Pura Panti and Sanggah Pamerajan, which are known to have existed since ancient Balinese times. These three subsystems synergize to form a rigid system, creating a systemic pattern of worship by Soroh Nyuwung towards the entity they sanctify, namely Sang Hyang Sinuhun Kidul.
Co-Authors Harsananda, Hari Kuckreja, Ravinjay Wastawa, I Wayan