GENTA HREDAYA: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja hadir untuk memberi ruang bagi para penulis yang ingin mengembangkan dan menyebarkan nilai-nilai filsafat Hindu. Implementasi ajaran filsafat khususnya filsafat Hindu ini hampir setiap saat dijumpai dalam setiap aspek kehidupan umat beragama. Genta Hredaya sebagai Jurnal Filsafat Hindu berusaha melakukan pencerahan melalui kontemplasi hakikat berbagai macam pengetahuan keagamaan. Fokus Genta Hredaya adalah: 1. Filsafat Hindu 2. Ilmu Filsafat 3. Ilmu Agama 4. Ilmu Budaya 5. Filsafat India 6. Filsafat Nusantara 7. Kajian Susastra Hindu
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<![CDATA[PATUNG GANESA: SUATU KAJIAN TEOLOGI HINDU ]]>
<![CDATA[Kadek Bayu Indrayasa]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v2i1.151
<![CDATA[Installation of Ganesh sculpture around the homes of Hindu community in Bali isincreasingly found. The meaning of society on the installation of the sculpture and even thenvaried. Some interpreted as a form of abuse, by reason of putting the sacred madhab of sacredBuddhism in place in an unholy place, not in the main mandala; there are also communitygroups that make positive on the grounds, Ganesha as a rescue deity so it is feasible to bemanifested in the homes of the residents to beg for protection, safety. This meaningless discrepancygave birth to the desire to examine the Ganesha statue from the perspective of Hindu theology.The question is how the concept of the deity of Ganesha statue?The Ganesha sculpture researchfrom the perspective of Hindu theology is done through a number of literature, which is associatedwith ritual functions and meanings associated with Ganesh statues. The results of the studyfound that the installation of Ganesha statues in a number of Hindu homes in Bali is a hope ofsalvation, through the protection of Ganesha in the function of the patron god of his people.]]>
<![CDATA[REKONSTRUKSI NILAI TEO-EKOLOGI HINDU PADA PEMUJAAN PURA ULUN DANU DI BALI ]]>
<![CDATA[I Made Suweta]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v2i1.142
<![CDATA[Today the phenomenon of environmental pollution is increasingly massive. Similarlyin Bali, associated with the existence of existing lakes in Bali, the environmental pollutionphenomenon is also nampat existence. Therefore it is necessary to excavate the magical religioustheological value system which if able to overcome it. Related to this matter, there are twoproblem formulas that will be studied in this paper that is how Hindu Teo-Ecology? and thereconstruction of Hindu Theo-ecology values on the Ulun Danu ritual in Bali?. In this studyusing several theories and methods. The theory used is value theory and ecological theory.Likewise in this study using several motodes and techniques that is in the discovery of data usingobservation methods, interviews, and document studies, while in the data analysis used qualitativedescriptive method.From the Hindu theo-ecological point of view, the following forms of worship are found: (1)Worship Against Dewi Lakshmi, (2) Worship Against Bhatara Jayaningrat, (3) Worship AgainstDewi Danu, (4) Worship of Duwe Ida Betara. Similarly, in relation to the reconstruction of thetheological value, several values are found as follows: (1) Understanding of the Rta Recognizingthe Importance of Maintaining the Environment, (2) Yadnya Restoring Environmental Harmony,(3) Danu Krtih As Effort to Restore the Purity of Lake Water, (4) Awareness In Rwa BhinedaCreating Balance on Nature, (5) Tri Hita Karana Creates Universal Harmony.]]>
<![CDATA[MAGI DAN AGAMA DALAM PANDANGAN JAMES GEORGE FRAZER ]]>
<![CDATA[Putu Sanjaya]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v2i1.147
<![CDATA[James George Frazer is a religious theorist. Born January 1, 1854 in Glasgow, Scotlandfrom a Protestant family, he was also one of theorists in a book called Seven the theory ofreligion. The reading of a number of books finds James George Frazer's view of the origin of areligion that, humans have religious behavior, in the form of skills, the ability to manipulate andcondition nature through a special initiation called Magi. Magic activity is a primordial humanreligious activity in the past. How does magi become a religion? Is a problem to be sought inthis paper. This paper uses a literature approach, which is done by reading a number of librariesrelating to religious studies, then, the reading of a number of libraries is presented back into thispaper. In conclusion, religion in the view of James George Frazer stems from the activity ofmagic that is practiced to fulfill the human religious desire.]]>
<![CDATA[SAKRAL-PROVAN DALAM PERSPEKTIF EPISTIMOLOGI BRAHMA WIDYA ]]>
<![CDATA[I Putu Gede Parmajaya]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v2i1.143
<![CDATA[Art in Hindu perspective in Bali has a very basic position, because it can not be separatedfrom the Hindu community relegius. Ceremonies in temples (holy places) also can not be separatedfrom the arts such as sound art, dance, karawitan, painting, fine arts, and literature. Temples,temples and others are built in such a way as an expression of the aesthetic, ethical, and religiousattitudes of the Hindus in Bali. Pragina or dancers in the spirit of ngayah or work withoutshowing pamelih various forms of art as a form of bhakti before Ida Sang Hyang Widhi Wasa(God Almighty). In it there is a sense of devotion and devotion as a form of longing to meet thesource of art itself and artists want to be one with the art because in fact every human being inthis world is a spark of art. Thus our knowledge of the art of sacred dance needs to be improved,so that we have the basis of penguuan and philosophical meaning of sacred and provan artform. This is important to do considering the essence of sacred art (especially) dance isincreasingly less understood by the Hindus, so it is feared over time the sacral dance will becomeprofane.]]>
<![CDATA[KONSEP KETUHANAN DALAM LONTAR GONG BESI ]]>
<![CDATA[I Made Arya]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v2i1.148
<![CDATA[Lontar Gong Besi is one of the referens of Hindus especially mazab shiva. Lontar iswritten a mahakawi, as well as the rajakerta Hindu community in Bali, named Mpu Kuturan.Many teachings can be learned from reading this ejection. Careful scrutiny, descriptions for thedescription of the eons of Gong Gong found, the Concept of Godhead, the omnipotence of BhataraDalem, Hyang Parameswara (ista Dewata) saktiya Siwa. The omnipotence of the soul becomesthe source of creation (utpati), the maintenance (stiti), and the power restores to its origin (pralina).In the tradition of Hindu community life in Bali, the concept of the lontar cadence of Gong Wesiis manifested in the form of worship, both at the village level of pakraman, and at the familylevel. Sanggah/Studio as linggih (stana) Hyang Tunggal, Hyang Atma in Kamulan Tengen (rightroom) is Bapanta, Paratma in Kemulan Kiwa (left room) is Ibunta, and Hyang Siwatma inKemulan Madya (living room) is raganta. Susunatma is meme, father and ragane go back toDalem become Hyang Tunggal. Conclusion, the concept of divinity in ejection Gong Wesi in thereligious social life of Hindu society in Bali.]]>
<![CDATA[FILOSOFIS SAMPRADAYA DALAM KEHIDUPAN SOSIAL MASYARAKAT HINDU DI BALI (Studi Kasus di Desa Sidatapa, Kabupaten Buleleng) ]]>
<![CDATA[I Wayan Gata]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v2i1.144
<![CDATA[Village Sidatapa Banjar District Buleleng district is very thick with tradition and culturaltraditions. The village is quite protekted with customs, religious ceremonies from various outsideinfluences. Lately it is in and growing sampradaya Hare Krishna and sampradaya Sai Baba inthe village Sidatapa. Three pertenyaan research that emerged from this phenomenon is How theidentity of sampos sampa village in sidatapa village? How about Sampadaya ritual in a societythat is strong in custom and culture? What is the philosophical meaning of the presence ofsampradaya in the village of Sidatapa? This research uses Phenomenological theory, Religiusitastheory and Value theory. Data collection techniques are observation techniques, interviews,document studies, data analysis techniques, qualitative descriptive. Result: (a) The male devoteeswear white or yellow-orange robe, the ladies wearing colorful sari, dancing and singing to theaccompaniment of traditional music India. (b) Sampradaya Sai Baba is guided by AD & ART.(2) Form of Yajna ceremony sampradaya Hare Krishna and Sai Baba namely: (a) HajamaKrishna Yajna ceremony that is by performing Bhajan ceremony every Thursday and also everydayby offering fruits, flowers and water and cakes. (b) The form of the Sai Baba yajna samrpadayaceremony is the Bhajan system. (3) There is a philosopher's similarity between the ritualsampradaya and Hindu ritual philosophy in Sidatapa, which are both depart from the fiveuniversal pillars of Satya, Santhi, Dharma, Prema and Ahimsa. The five teachings of thisphilosophy are then manifested into different forms and ways of offering by the adherents of thefaith adapted to the conditions of the religious environment.]]>
<![CDATA[MAKNA FILOSOFIS JAJA WAYANG PADA UPACARA NGATURANG BERKATAN DI DESA PAKRAMAN BESTALA KECAMATAN SERIRIT KABUPATEN BULELENG ]]>
<![CDATA[Putu Subawa]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v2i1.149
<![CDATA[Jaja Wayang use ceremony as a means of conducting Ngaturang Berkatan ceremony inPakraman Bestala Village, Seririt District, Buleleng Regency. This ceremony is very importantto be examined because the actualization of society with obedient to implement it but not yetunderstand tattwa and the meaning contained in the ceremony. The method used is through aphenomenological approach that is to observe natural phenomena or phenomena of social nature,the type of data in this study is qualitative data. In this study used several methods of datacollection such as: (1) Observation, (2) Interview (Interview); (3) Documentation Study.Presentation of research result in this research is descriptive method with attention to quality ofproblem discussed. Basic consideration of the use of jaja wayang at Ngaturang Berkatan ceremonyin Desa Pakraman Bestala is (1). As a concrete step in maintaining the natural balance, (2). It isBhakti form to Ida Sang Hyang Widhi Wasa, (3). As a form of media development of creativityand cultural preservation The process of using jaja wayang ceremony at Ngaturang Berkatanceremony is (1). Ngaturang piuning pretend, (2). Carry out updates, (3). Implementation of jointprayer, (4). Ngerauhang Process, (5). Nyineb. The meaning is to make the Hindus in the villageof Bestala who has a spiritual noble in order to achieve the goal of a prosperous life.]]>
<![CDATA[FILSAFAT ILMU PENGETAHUAN KITAB SUCI WEDA ]]>
<![CDATA[Ketut Bali Sastrawam]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v2i1.145
<![CDATA[Vedas are scriptures, which have been the highest source of Hinduism. In it is taughtvarious knowledge: science (requires rational and empirical); philosophy (requires only rational),and mystical knowledge, (non rational but empirical). Every knowledge in the Vedas has theessence; in fact, the Vedic scriptures explain so much science that its truth can be provenscientifically. Thus, the wise man said that, What is in the Vedas, is not necessarily found inmodern science, on the contrary, what exists in modern knowledge is certainly present in theVedic scriptures. This paper is a literature study product, so it is not possible to describe thescience of weda as a whole. The reading of some literature finds that, the Vedic scriptures havea separate philosophy called the philosophy of science. In conclusion, the Vedic scriptures havea philosophy of science.]]>
<![CDATA[MAKNA FILOSOFI HARI RAYA GALUNGAN PADA ERA GLOBALISASI ]]>
<![CDATA[I Nyoman Suka Ardiyasa]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v2i1.150
<![CDATA[Galungan celebrated by Hindus every 210 days. This celebration is in accordance withthe calculation wuku calendar system. Meaning of Galungan is the day that the victory of dharmaagainst adharma is commemorated with devotional prostration harness presented to Ida SangHyang Widi Wasa. But over time, especially in this globalization era many shifts of meaning ofthe celebration of Galungan. Trend-oriented globalization are just looking for satisfaction ofworldly (material and pleasure oriented) background by the philosophy of hedonism, a worldlyview of life-oriented and do not believe in natural law or hereafter karmaphala. In Hinduism, itis stated that if the orientation of the human and material just sheer pleasure, the men werefound only satisfactory kama (lust). One phenomenon that we can see in the celebration of theFeast Survey Online.com with the holding Bazzar trens globalization as a venue to celebrate thevictory of dharma against adhrama, but we know the Bazzar Galungan is synonymous withliquor such as beer, even complete with arena-like jojing discotheque. So it is not uncommon inthe circuit implementation of the bazaar Galungan always colored noise, both in small scaleand has been entered in criminal cases, of course this is not in accordance with the sprit of theday Galungan. Besides, at the time of celebration penjor survey in the several places is a veryimportant part in carrying out the celebration of Galungan. Penjor is the meaning of the expressionof gratitude presented to Ida Sang Hyang Widi Wasa grown to deliver to the earth to him, butlater can be found in several places penjor positioned as a showcase to seemed to show thattheir owners are coming from the class and respected, as well as additions of ornament whichdoes not correspond with the philosophies inherent in the meaning penjor.]]>
<![CDATA[MAKNA FILOSOFIS WACANA KONVERSI AGAMA DI DESA PAKRAMAN PAKUSEBA TEGALALANG GIANYAR ]]>
<![CDATA[I Nyoman Raka]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 1 (2018) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v2i1.146
<![CDATA[The religious conversion discourse in Pakuseba is interesting to study; because tryingto change a person's beliefs, or a group of people is not easy work. But in fact, a number ofPakuseba citizens who have for many years embraced Hinduism, are now converting toChristianity. Certainly accompanied by changes in the philosophy of life of some converts.Knowing the philosophical meaning of religious conversion discourse becomes important,especially for the academics of the High School of Religious Studies. To know the philosophicalmeaning of conversion of religion can be done by understanding the process, and the reason ofreligious conversion in Pakuseba. There are three critical theories used in this research are:Discourse theory, Hegemony theory, and Deconstruction theory. With the theory of deconstructioncan be known the meaning of the text and the meaning of the context of religious conversiondiscourse; with hegemony can be known the process of hegemony of missionaries to the communityin Pakuseba, with discourse theory known philosophical meaning of religious conversiondiscourse. The results showed that the discourse of religious conversion in Pakuseba using theapproach of material discourse. Poor people who are hungry for education are generally caughtup in religious conversion efforts. Economic crashes and low understanding of religious teachingsopen up opportunities for religious conversion. This happened to a group of Pakuseba citizens.Philosophically speaking, the discourse of religious conversion is a meaningful transaction ofbelief, which originates from intentions out of the economic crush through education and leadsto conversion of religion. Conclusion, the discourse of conversion of religious meaningfultransaction confidence.]]>
