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INDONESIA
GENTA HREDAYA: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja
Published by Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja
ISSN : 25986848     EISSN : 27221415     DOI : -
Core Subject : Religion, Humanities,
Religion Humanities
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
Arjuna Subject : Seni dan Humaniora - Filsafat
Articles 124 Documents
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FILSAFAT KETUHANAN DALAM BHAGAVAD GITA Putu Sri Marselinawati
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 3, No 1 (2019)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v3i1.450

Abstract

In the Hindu literature the Bhagavad Gita is one of the books that discusses the conception of God, which is in harmony with the philosophy of the Process or Philosophy of the Organizations of A.N.Whitehead. Etymologically, Bhagavad Gita is said to come from the words Bhagavad and Gita, Bhagavad means God and Gita means singing, So Bhagavad Gita is the song of God. In the discussion of God according to the Philosophy of Organisms or Process Philosophy, it will explain 4 processes, first God and creativity which means God as creator, this is mentioned in the Bhagavad Gita, "God the creator of everything", the second, God as the actual entity, mentioned that God is the source and animates every creation, as stated in the Bhagavad Gita "He is the seed of everything", the third in the framework of the philosophical concept of God concerning the nature and relevance of God in contemporary life, referred to in the Transcendent Bhagavad Gita, God remains spiritual and inaccessible to useless minds but is also immanent which means that it exists in every creation and has a versatile form of brahman, fourth is aboutGod and manisfestation called eternal objects.
NILAI-NILAI FILSAFAT KETUHANAN DALAM TEKS ĀDIPARWA Wulandari, Ni Putu Ayu Desi; Untara, I Made Gami Sandi
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 4, No 1 (2020): Filsafat Ketuhanan
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Ādiparwa is the initial part of the aṣṭadaśaparwa which forms the Mahābhārata which tells various stories which breathe Hindu teachings. Besides containing very high educational values that can be used as a mirror in daily life, the Ādiparwa text also contains the value of the Philosophy of God. The values of the Divine Philosophy in the Ādiparwa Text consist of pantheism, totemism, the oneness of God, and ātma. Pantheism was discovered when Rāma Paraśu gave seeds to the empresses so that in the world there would be a kṣatriya again and about the incarnation of the gods into the world to eradicate the incarnation of the giants. Totemism is shown at the birth of the Garuḍa and concerning the 3 (three) dragons, namely Anantabhoga, Bāsuki, and Takṣaka. The mention of many deities is found in the text of ipdiparwa, even though God remains single.
UPACARA PEMASUPATIAN PAICA DI PURA TELAGASARI DESA JINENGDALEM KECAMATAN BULELENG KABUPATEN BULELENG (KAJIAN BENTUK, FUNGSI, MAKNA) Ketut Agus Nova
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 2 (2018)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v2i2.440

Abstract

The Paica Pengupatian ceremony procession at Telagasari Temple in JinengdalemVillage was carried out preceded by determining the people in charge of bringing Paica Ida Bhatara to the stakeholders or people who had been mawinten or purified. The ceremony is held every Monday at Kengwon Enjitan every year. The implementation of large ceremonies sets five years and regular ceremonies once a year. The ceremony was preceded by the preparation of facilities a few days earlier. The people do ngayah make offerings and other facilities. On the day of the implementation of Paica ida Bhatara was revealed with a piuning ceremony, then sprinkled with water until basan. Furthermore, the people who brought Paica surrounded the entire palinggih or sanggah in Pura Telagasari three times. After that, it is placed in front of the palinggih in front of the bison made of bamboo for one night until the next day. The ummah carried out Jagra / mekemit until morning, then after morning paica was put back in its original place.
KAKAWIN ARJUNA WIWĀHA: KAJIAN TEOLOGI HINDU Ida Made Windya
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.v3i2.465

Abstract

Kakawin Arjuna wiwāha is an Old Javanese literary work written in the XI century AD by Mpu Kanwa. In general Arjuna wiwāha contains teachings about reaching the perfec- tion of life. This concept of perfection of life in Arjuna wiwāha was analyzed by using the concept of Hindu Theology. The teachings of the perfection of life are explained in Kakawin's literary form which encompasses the whole life based on human creativity, taste, and intention. Creativity refers to a logical structure to obtain the value of truth, feeling refers to an aesthetic structure to ob- tain the value of beauty, and intention refers to an ethical structure to obtain value of morality. The theological concept in Arjuna wiwāha is divided into four parts, namely: Beliefs about God, beliefs about self, beliefs about the world, and beliefs about the after life (sunya). The results of the study will reveal the divine teachings in Kakawin Arjuna wiwāha, the teach- ings of yoga as a way to reach God, the concept / nature of human identity, the teachings of karma phala, and the function of Kakawin Arjuna wiwāha.
MAKNA FILOSOFI HARI RAYA GALUNGAN PADA ERA GLOBALISASI I Nyoman Suka Ardiyasa
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 1 (2018)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v2i1.150

Abstract

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.
FALSAFAH HIDUP DALAM KONSEP KOSMOLOGI TRI HITA KARANA I Wayan Padet; Ida Bagus Wika Krishna
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 2 (2018)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v2i2.455

Abstract

Tri Hita Karana is a Philosophy of life,has a concept that can preserve the culturaland environmentaldiversity amid globalizastion and homoginisasi lacing.Basically Tri Hita Karana emphasize the three relationships in this life is a relationship with fellow humans being,the relationship with the surrounding nature and relationship with divinity interrelated with each other. The essence of Tri Hita Karana fundamental implies three causes of well-being that comes on the harmonious relationship between human and God,human and nature and human environment with other cultivate Tri Hita Karana will be able to wife out the views that encourage consumerism,srife and turmoil. In addition Balinesse society teaches uphold the concept of Tri Hita Karana (concept teachings in Hinduism) and implementasi in daily life.Tri Hita Karana means three and the causes of happiness means to achieve balance and harmony. Tri Hita Karana which consist of : Parhyangan is a balanced relationship between man and God Almighty,Pawongan means a harmonious relationships Between humans and other humans and palemahan means harmonious relationship between human and the natural environment as a work of art photography exploration. Tri Hita Karana is a concept visually very menumental and are valuable,jets of very high aesthetic value,provide a very strong attraction for the artists to raise it as a source of inspiration in the process its creation.Tri Hita Karana Bali as a sourceof ideas for the creation of works of art is very unique ceremonies and aesthetic with full variation found in each of the ceremonies in Bali
ANIMISME DALAM PEMUJAAN BARONG BULU GAGAK DI BALI I Putu Ariyasa Darmawan
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 4, No 1 (2020): Filsafat Ketuhanan
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v4i1.521

Abstract

Barong as a tool of worshiping God had an animating power which functions as a protector and unifier of the community. The six of Barong crow feathers that found in Bali had a bond in terms of feather source namely Alas Arum Temple which located at Alas Baha, Mengwi District, as a place to beg crow feather. Barong Crow Feather also united by the kinship among Barong Crow Feather, such as the birth relation and visited each other in the ceremony. The animates power of Barong Crow Feather in Bali is believed to protect the community, bound the social religious, provided the serenity, and increased the belief to the almighty God in the form of Barong. In the essence, the society did not worship the Barong form, but the power which animated a facility because the limitation of human ability in imaging and worship the Almighty God.
EKSISTENSI PALINGGIH DEWA HYANG CIK DI MERAJAN ARYA GAJAH PARA DESA BANYUATIS KECAMATAN BANJAR KABUPATEN BULELENG (PERSPEKTIF SOSIORELIGIUS) Ketut Agus Nova
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 3, No 1 (2019)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v3i1.446

Abstract

Palinggih God of the Lord Cik worships God or figure from the Chinese state so that its palinggih form is characterized in red and wear the equipment such as Konhucu or Buddhist religious shrine. The results of this study are: (1) The form of (a) the catastrophic murders of the Chinese by the Arya Gajah Para family were then conceived and on the advice of families who took the wife of China to build the Palinggih god of the Lord Cik, (b) the complex of Arya Gajah Para (c) Palinggih God Almighty in it there are several parts that is the existence of palinggih god goddess of Syahbanadar god and God of Miss Cik (d) the way of worship using banten but there are special tools such as religious ritual konhucu. (e) The means used are all red in color such as paints, mugs, decorations, incense and so on red. (2) Functions consist of (a) increasingntrust and confidence in God, (b) heritage legacy will remain awake. (c) social life with fellow Arya Gajah Para family members remain in the family. (d) a combination of two cultures, namely Chinese and Balinese culture. (3) The value of socioreligius education consists of (a) social education that is family given learning about the importance of social life (b) religious educationis given learning that is very important belief and belief (c) behave (d) aesthetics / beauty education that is the media in awareness of the importance of the importance of the society in raising the faith and hostility of devotion. (e) this life will not be peaceful without tolerance with one another or outside the tribe and religion. (f) Palinggih Dewa Hyang Cik people are taught to always maintain, improve harmony between family, tribal and religion
TEKS LONTAR TUTUR RARE ANGON (Kajian Filosofis Hindu Tentang Eksistensi Manusia) I Made Suweta
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 4, No 1 (2020): Filsafat Ketuhanan
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v4i1.512

Abstract

Talks on the philosophical level can be done in various disciplines, such as ethics, aesthetics, language, mathematics, history, and so on. Similarly, philosophical analysis related to human existence can also be done. In relation to human philosophy, there are also in the Lontar in Bali. Not only one or two Lontar alone describes the philosophy of man, but there are many lontar. One of the lontar that has been shaped text is the text Tutur Rare Angon. The important issue that will be addressed in this article is how the human existence in the text of the Lontar Tutur  Rare Angon seen from a Hindu philosophical perspective.Philosophically, human existence in the study of text Lontar Tutur Rare Angon consists of three things, namely individuals, social and religious. In the text of Tutur Rare Angon individual is shown at the ceremony of the loss of a central cord in infants up to sixteen years of age according to the stage, hope to keep the baby and its existence as human beings. Through the ceremony it can improve the spiritual existence of individuals taught through the concept of Hindu religion. In the text of Tutur Rare Angon, concerning the reiligiusitas of the Hindu people who demonstrated through the mention of the term deity. In every aspect and process of human life there are divine elements. Human Moral in the text of Tutur Rare Angon in the study of the text Tutur Rare Angon is the goodness found in the text of Tutur Rare Angon relationship with fellow man and moral with nature. Goodness in the text Tutur Rare Angon mentions that man must have good moral, should not lie. A man who lies will have a great sin. Because lying is a wrong action or word is conveyed by someone or to others in order to be trusted but not in accordance with the facts. Relationship with our fellow man, one must be equal to a friend or an enemy, not favoring one, not hating one and always forward-thinking. The Moral with nature in the text Tutur Rare Angon mentions that humans should always keep Mother Earth and the universe by not buried the dead body on the ground over a given time limit.
UPACARA KEAGAMAAN DALAM PERSPEKTIF PRILAKU DAN EKONOMI I Made Olas Astawa
Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja Vol 2, No 2 (2018)
Publisher : Sekolah Tinggi Agama Hindu Negeri Mpu Kuturan Singaraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55115/gentahredaya.v2i2.435

Abstract

Religious ceremonies in the view of Hinduism as a form of sacrifice to Hyang Widhi,Pitra, Rsi, Humans and the surrounding world, known as Panca Yadnya. Religious ceremonieshave at least four meanings; namely (1) efforts to purify the mind towards clear, wise and wise;(2) the concrete realization of Panca Sradha; (3) realization of the willingness of Hindus to make sacrifices; and (4) forms of expression of gratitude for all of His gifts (both to Hyang Widhi,  ncestors and Rsi) and at the same time as concrete expressions of the behavior of Hindus about Tri Ram. Yajna (religious ceremony) is the expression of concrete and observable behavior. Sociologically religious ceremonies are important phenomena in order to understand the various symbols used by the ceremony, and repeatedly, in addition to functioning as a means of channelingreligious emotion, it is also the driving force of the emotion and ultimately affects the behavior of the followers of the religion. Religious ceremonies as concrete expressions and the concept of Tri Ram places humans according to Hinduism as creatures owing to Hyang Widhi (Dewa Ram), debts to Ancestors and Parents (Pitra Ram) and debts to Rsi (Rsi Ram). Besides that, religious ceremonies play a role in shaping Hindu behavior such as solidarity, rationality, creativity,ethical hard work, solidarity and social care. Apart from that religious ceremonies can encourage two very important things; firstly, religious ceremonies became a spiritual-religious force in the formation of the visionary behavior of Hindus in Bali, both religious ceremonies became religious spiritual forces as economic drivers in the form of increased per capita, business opportunities, and employment opportunities.

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