AGAMA DAN PENDIDIKAN AGAMA PADA MASA MAJAPAHIT - Santiko, Hariani (AMERTA, 2012)
Abstrak. Pada zaman Majapahit, pendidikan agama memegang peranan penting. Pendidikan dapat dilakukan secara perorangan, bisa pula mengikuti pendidikan di sebuah pusat pendidikan agama yang disebut “Mandala atau Kadewaguruan”. Letak Kadewaguruan jauh dari permukiman/kota, terletak di tempat yang sunyi di hutan-hutan, di puncak bukit, di lereng gunung, di tepi pantai dan sebagainya. Kadewaguruan dipimpin oleh seorang mahāresi yang disebut pula śiddharesi, dewaguru, oleh karena itu pusat pendidikan ini disebut Kadewaguruan. Dalam kesehariannya dewaguru dibantu oleh para murid senior yang disebut para ubwan, pendeta-pendeta wanita, dan manguyu, pendeta laki-laki. Para murid yang masih pemula disebut kaki, tapaswi (laki-laki) dan, endang atau tapi, kili (perempuan). Pengetahuan diajarkan secara bertahap, pada tahap awal (ajaran pendukung) diajarkan “tata upacara” (dīksā-widhi-widhāna), kemudian tahap berikutnya berupa ajaran inti tentang konsep Realitas Tertinggi dan usaha melebur diri (kalěpasan, moksa) dengan Bhattara tersebut. Ringkasan ajaran dewaguru terdapat dalam kitab-kitab keagamaan yang disebut Tutur.Kata kunci: tattwa Śiwa, dīksā-widhi-widhāna, catur wiphala, kalěpasan, moksa Abstract. Religion and Religious Teaching During the Majapahit Period. During the Majapahitperiod religious teaching played an important role. The teaching could be done individually or in acentre for religious teaching called “Mandala” or “Kadewaguruan”. A Kadewaguruan was usuallylocated far from habitation places (cities), such as quiet forest, on top of a hill, mountain slope, or bythe sea shore. A Kadewaguruan is led by a mahāresi (high priest), who is also known as śiddharesi or dewaguru; hence the education centre is called Kadewaguruan. In his daily activities, a dewaguru was assisted by his senior disciples named ubwan, female priests, and manguyu or male priests. New disciples were called kaki, tapaswi (male ones) and endang or tapi, kili (female ones). The teachings were taught in phases. During the first phase (supportive teachings), ceremony procedures (dīksāwidhi-widhāna) were taught, and in the next phases were taught hings about the concept of the Utmost Reality and the attempt to unite oneself (kalěpasan, moksa) with Bhattara (god). The summary of the dewaguru teachings can be found in religious manuscripts namedTutur.Keywords: tattwa Śiwa, dīksā-widhi-widhāna, catur wiphala, kalěpasan, moksa