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[Kebebasan Beragama Di Indonesia Dalam Terang Hak Asasi Manusia: Sebuah Tinjauan Filosofis ]]>
<![CDATA[Jelvi Monica Mangundap]]>;
<![CDATA[Ambrosius Markus Loho]]>;
<![CDATA[Chandra Christofel Wohon]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v6i2.2565
<![CDATA[Freedom of religion is a principle that supports individual or societal freedom to practice religion or belief in private or public space. Therefore, it is often said that religious rights and freedoms are non-derogable human rights, namely human rights which cannot be reduced under any circumstances. The problem studied in this paper is how human rights prioritize humans as subjects and describe that humans are creatures that are valued without distinction based on race, skin color, sex, gender, ethnicity, language, or any religion. Habermas, in his study of public space and religion, for example, initiated a secular society which is a transformation of views that were originally very Hegelian. With that, in the end for him, the role of religion is very much needed as a potential source for creating solidarity. The results of this paper show that when we prioritize individuals in human rights, it does not mean prioritizing the egoistic, but also including the fact that humans who have human rights are obliged to several social demands. Individual freedom always ends with respect for other individual freedoms. Humans are free if their possibilities to act, including acting in religious life, are not limited by other people. Because freedom is intrinsically lived in relationships with other people. A large country is a country inhabited by every subject who knows and is aware of freedom and responsibility in all things. A free country is a country that of course has a big responsibility to advance its country]]>
<![CDATA[AJARAN DASA DHARMA DALAM TRANSCENDENTAL MEDITATION DI SMA NEGERI BALI MANDARA SINGARAJA KABUPATEN BULELENG ]]>
<![CDATA[Ni Wayan Murniti]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v6i2.2456
<![CDATA[The Transcendental Mediation technique is an easy, natural and effortless process, which allows the consciousness to experience the realm of the mind from a subtler and more subtle level so that the thought process is transcended and awareness is directly connected to the source of the thought. Transcendental Meditation ethics in meditation practice include: 1) not related to place, as long as it is not disturbed, 2) not recommended in a sleeping position, 3) without contemplation, 4) without concentration, 5) without physical exercise, 6) no change in way life, such as dressing must be special, with Transcendental Mediation able to build harmonious relationships between school members. Transcendental Mediation is able to anticipate behavioral deviations. It has been proven that students who take part in Transcendental Mediation have good character. Transcendental Mediation is able to strengthen the religious foundation of students. Keywords: Transcendental Mediation]]>
<![CDATA[KUALITAS, TUGAS DAN KEWAJIBAN SEORANG BRĀHMANA MENURUT PUSTAKA PURANA ]]>
<![CDATA[Ni Kadek Surpi]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v6i2.2497
<![CDATA[Varṇāśrama dharma merupakan konsep sentral dalam Pustaka purana yang mengajarkan tentang tatanan sosial dan spiritual masyarakat. Namun sayang dalam perkembangannya justru terjadi penyimpangan dengan lahirnya konsep kasta berdasarkan kelahiran. Tatanan spiritual juga tidak dijalankan secara baik oleh masyarakat Hindu di jaman modern ini, yakni dengan nyaris hilangnya pelaksanaan vanaprasta dan sanyasi. Guna membangun kembali masyarakat yang menjunjung nilai dharma, keharmonisan dan SDM yang unggul, upaya membangun kembali semangat dari kaum Brahmana menjadi sangat penting. Pustaka Purana menguraikan tugas dan kewajiban Brahmana adalah memutar roda pengetahuan, menebarkan kebajikan dan mendorong masyarakat untuk hidup berdasarkan prinsip-prinsip dharma, saling bertoleransi terhadap perbedaan keyakinan dan membangun keunggulan. Brahmana dengan keunggulan kecerdasannya semestinya memiliki peran yang sangat penting dalam membangun kembali tananan masyarakat Hindu yang unggul untuk dapat hidup sejahtera sebagaimana tujuan agama Hindu ditengah masyarakat global dan penggunaan teknologi yang sangat pesat.]]>
<![CDATA[Nilai Pendidikan Agama Hindu Dalam Lontar Putru Pasaji ]]>
<![CDATA[Ida Bagus Putu Eka Suadnyana]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v6i2.2448
<![CDATA[Literary works such as lontar, parwa, kakawin, and gaguritan have an honorable and functional place in Balinese Hindu society. These literary works are not only recognized for their beauty, but also have the virtues contained in them. This study was conducted to determine the educational values contained in Lontar Putru Pasaji. This type of research is qualitative with a design method with data sources derived from primary data and secondary data. Data collection begins with the study of the text then conducts interviews, then the data is analyzed by checking the validity of the data. The results of the study found that Lontar Putru Pasaji had Hindu religious education values contained in it, namely, a) Tattwa education values, b). Value of Religious Education c). Value of Ethics Education, d). Yadnya Educational Value. ]]>
<![CDATA[Eksistensi Pura Purohita di Desa Unggahan Kecamatan Seririt Buleleng ]]>
<![CDATA[I Made Hartaka]]>;
<![CDATA[I Putu Ariyasa Darmawan]]>;
<![CDATA[Ni Luh Putu Yuliani Dewi]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v6i2.2389
<![CDATA[The temple is a sacred place to worship God with all His manifestations as well as a place to worship the holy spirits of the ancestors. The temple is also a center for religious, social and cultural activities based on Hinduism. Purohita Temple is located at Unggasan Village, Seririt District, Buleleng Bali. Purohito Temple carries the concept of Shiva-Buddhist worship which is very unique. Pura Purohita has one Siva Phallus which became the highest Shiva Lingga in the world which was included in the MURI list on April 10, 2015. The dedication of Purohita Temple is a special attraction to be studied further about the existence of Purohita Temple in Uploadan village, Seririt District, Buleleng Regency. The research uses qualitative descriptive research methods. Purohita Temple structurally consists of two pages, namely: jaba pisan and jeroan, while when viewed from the shape of the sacred building, it can be classified into several types, namely: Bebaturan, Padmasana, Gedong, and Lingga. The function of Purohita Temple: (1) Religious function where Purohita Temple functions as a means of increasing sradha and bhakti for the people, (2) The function of education as a medium of learning or informal cultural and spiritual education. (3) Economic Function which in the area of Pura Purohita is placed the palinggih Ratu Subandar by taking the form of a statue of Laughing Buddha which is believed to be the god of prosperity and happiness (4) Recreation function where Pura Purohita is one of the religious tourist attractions in the North Bali region. The maning of Siva Phaluss is as a central point of worship to facilitate concentration and unification with God.]]>
<![CDATA[Pemujaan Siwa Durga di Pura Dalem Purwa Desa Pengastulan Kajian Filsafat Hindu ]]>
<![CDATA[sri marselina wati]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v6i2.2440
<![CDATA[Tubuh dalam filsafat hindu menjadi pertentangan disebutkan bahwa tubuh adalah kemelekatan dengan duniawi atau sumber pembawa dosa namun bagi pandangan yoga tubuh dipandang sebagai media penghantar pembebasan. Hal ini terbutkti di kuil-kuil Hindu khususnya di Pura Dalem Purwa Desa Pengastulan Kecamatan Seririt Kabupaten Buleleng terdapat beberapa patung erotisme. Tujuan Penelitian ini adalah mengetahui makna pemujaan Siwa Durga di Pura Dalem Purwa Desa Pengatulan dalam pandangan filsafat Hindu. Dalam penelitian ini menggunakan format deskriptif kualitatif yang bertujuan untuk menggambarkan, meringkaskan berbagai kondisi, berbagai situasi, atau berbagai fenomena realitas sosial yang ada di masyarakat yang menjadi objek penelitian. Adapun hasil penelitian ini adalah Kama dalam filsafat Hindu diperbolehkan karena Kama merupakan salah satu tujuan yang dicapai oleh umat Hindu. Pemujaan Siwa-Durga di Pura Dalem Purwa Desa Pengastulan adalah sebagai simbol purusha dan pradhana, asal usul dari setiap penciptaan. Lingga-yoni merupakan simbol pemujaan kepada Siwa Sahkti yang difungsikan sebagai lambang kesuburan. Hubungan seksualitas engan yoga erat kaitannya, membentuk pemahaman aktivitas seksual yang bertanggung jawab. Kesimpulan dalam penelitian ini adalah beberapa patung-patung erotis adalah wujud lingga-yoni lambang Siwa Shakti yang merupakan sumber dari penciptaan.]]>
<![CDATA[KONTRIBUSI PURA BEJI SANGSIT PADA PRODI TEOLOGI HINDU STAHN MPU KUTURAN SINGARAJA ]]>
<![CDATA[Yunitha Asri Diantary Ni Made]]>;
<![CDATA[putu maria ratih anggraini]]>;
<![CDATA[I Wayan Titra Gunawijaya]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v6i2.2354
<![CDATA[Pendidikan agama Hindu pada setiap perguruan tinggi memerlukan berbagai upaya dalam meningkatkan kualitas pendidikan dan sumber daya manusianya. Manusia menjadi faktor penting dalam kemajuan bangsa, melalui pendidikan diharapkan nilai-nilai kemanusiaan diwariskan, tidak hanya diwariskan namun juga mampu menginternalisasikan pada watak dan kepribadiannya, sehingga pendidikan itu menjadi penting untuk digapai setiap manusia. Hakikat pendidikan akan memberikan landasan yang kuat terhadap praktik pendidikan dalam upaya memanusiakan manusia. Upaya yang dilakukan manusia untuk meningkatkan kemakmuran dan kesejahteraan hidupnya dengan jalan menerapkan pengetahuan. Begitu pula dengan STAHN Mpu Kuturan Singaraja khususnya pada Program Studi Teologi Hindu yang memiliki tugas dan tanggung jawab dalam membentuk generasi muda hindu yang berkarater tri kaya parisudha, sehingga setiap pendidikan yang diberikan pada prodi Teologi Hindu mengimplementasikan nilai-nilai luhur tri kaya parisudha dengan melaksanakan pendidikan yang langsung menuju masyarakat desa di Pura Beji Sangsit, melalui struktur pura, setiap prosesi dan ritual yang diselenggarakan, serta berbagai pemujaan pada Pura Beji ini mampu memberikan kontribusi kepada mahasiswa di Prodi Teologi dalam mengamalkan ajaran agama Hindu.]]>
<![CDATA[EKSISTENSI TIRTHA PENGENTAS DI PURA MAKSAN GEDE DESA KUBUTAMBAHAN KECAMATAN KUBUTAMBAHAN KABUPATEN BULELENG ]]>
<![CDATA[wayan Sunampan]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v6i2.2406
<![CDATA[Tirtha pengentas is one of the means in the ceremony of giving. In general, tirtha pengentas are usually made by a sulinggih. However, it is different from the existing tirtha pengentas in Kubuaddan Village, Kubuaddan District, Buleleng Regency. In the process of the pitra yadnya ceremony, tirtha trimmers were obtained at the Maksan Gede Temple. Based on this problem, a research was conducted by focusing on the existence of tirtha penetas at Maksan Gede Temple, Kubuaddan Village, Kubuaddan District, Buleleng Regency. This study has a purpose to describe the existence of tirtha penetas by using theories and methods in analyzing data. The discussion of this research is about the Maksan Gede Temple as a place for the procurement of tirtha pengentas. Maksan Gede Temple is one of the temples in Kubutambahan Village, Kubutambahan District, Buleleng Regency. The structure of this temple consists of a tri mandala. The facilities used in conducting tirtha pengentas are water, reeds, gold pieces, sandalwood. The ceremonial facilities used are in the form of a sacred offering which is offered to Ratu Gede Shiva to ask for tirtha of the pengentas. The process of holding tirtha pengentas begins with preparing ceremonial facilities by both Jro Mangku and Jro Serati. After all the facilities are ready then jro mangku will do piuning to ask for tirtha to Ratu Gede Shiva which is also followed by the local community. When it is finished, the alleviation tirtha will be taken to the place of worship. Based on this description, it can be concluded that tirtha alleviation is not only made by a sulinggih. Tirtha reducer also has various functions.Keywords: Existence, Tirtha pengentas, Maksan Gede Temple]]>
<![CDATA[PRAKTIK DAN MAKNA PERAYAAN SIWARATRI ]]>
<![CDATA[I Ketut Wartayasa]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v6i2.2492
<![CDATA[The practice of Hinduism in Bali is mostly sourced from literature. For example, the Siwaratri Celebration gets justification from the Siwaratrikalpa text. This text describes the journey of a hunter named Lubdaka to the forest to hunt. Until evening, none of the game animals were found, so he had to stay in the forest. In order to avoid wild animals, he also lived on a bilwa tree. In order to fight sleepiness, he plucked the bilwa leaves one by one and dropped them down and hit a phallus which was right under the tree. After his death, Lubdaka finally got to heaven because on that day he accidentally worshiped Shiva. This work descriptively tries to narrate the Siwaratri celebration along with its meaning. Lubdaka's story must be unraveled so that the spiritual value in it is visible and can be used as a guide. How Lubdaka as a hunter, does not get game, does not sleep all night, picks bilwa leaves, Shiva linga, and others must be contextualized with spiritual values. This celebration must also lead to people's spiritual awareness]]>
<![CDATA[EFEKTIVITAS KEGIATAN VEDIC DISCUSSION DALAM MENINGKATKAN PENGETAHUAN MAHASISWA PRODI TEOLOGI HINDU STAHN MPU KUTURAN SINGARAJA ]]>
<![CDATA[Komang Heri Komang Yanti]]>
<![CDATA[ Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja ]]>
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DOI: 10.55115/gentahredaya.v6i2.2520
<![CDATA[AbstractVedic Discussion is a work program of the HMPS Hindu Theology STAHN MPU Kuturan Singaraja. This activity is filled with discussions about the teachings of the Vedic scriptures and discusses religious issues in society. The purpose of the Vedic Discussion activity is for students of the Hindu Theology Study Program to understand the values contained in the Vedic scriptures, both Sruti and Smerti. By understanding these values, it is hoped that they can be applied in society. This research is a qualitative research that tries to describe the conditions in the field objectively. The holding of Vedic Discussion activities is an effort of the Hindu Theology Study Program to shape student character, educate students to be able to think critically, and maintain the harmony of campus life. The Vedic Discussion activity carried out by HMPS Hindu Theology has implications for the knowledge of students in the Hindu Theology Study Program. These activities can increase students' understanding of Vedic knowledge. In addition, Vedic Discussion activities can increase sraddha and a sense of brotherhood among students.Keywords: Hinduism, Theology, Vedic Discussion AbstrakVedic Discussion merupakan program kerja HMPS Teologi Hindu STAHN Mpu Kuturan Singaraja. Kegiatan ini diisi dengan diskusi tentang ajaran-ajaran kitab suci Veda dan membahas tentang isu-isu keagamaan di masyarakat. Tujuan dari kegiatan Vedic Discussion adalah agar mahasiswa Program Studi Teologi Hindu memahami nilai-nilai yang ada dalam kitab suci Veda baik Sruti dan Smerti. Dengan dipahaminya nilai-nilai tersebut, diharapkan dapat diaplikasikan di masyarakat. Penelitian ini merupakan penelitian kualitatif yang berusaha mendeskripsikan kondisi di lapangan secara objektif. Diselenggarakannya kegiatan Vedic Discussion merupakan usaha dari Program Studi Teologi Hindu untuk membentuk karakter mahasiswa, mendidik mahasiswa agar mampu berpikir secara kritis, dan menjaga keharmonisan kehidupan kampus. Kegiatan Vedic Discussion yang dilaksanakan oleh HMPS Teologi Hindu berimplikasi terhadap pengetahuan mahasiswa di Program Studi Teologi Hindu. Kegiatan tersebut dapat meningkatkan pemahaman mahasiwa akan pengetahuan Veda. Selain itu, kegiatan Vedic Discussion dapat meningkatkan sraddha dan rasa persaudaraan diantara mahasiswa.Kata Kunci: Hindu, Teologi, Vedic Discussion]]>
