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Veda Jyotih: Jurnal Agama dan Sains
Published by Perkumpulan Organisasi Profesi Dewan Pimpinan Pusat Dosen Hindu Indonesia
ISSN : -     EISSN : 28298543     DOI : https://doi.org/10.61330/vedajyotih
Core Subject : Religion, Economy, Science, Education, Social,
Religion Economics, Econometrics & Finance Languange, Linguistic, Communication & Media Library & Information Science Social Sciences Other
VEDAJYOTIḤ adalah jurnal yang menampung karya-karya ilmiah hasil pemikiran kritis atau hasil penelitian pada dua skup wilayah pengetahuan, yaitu, wilayah Agama dan Sains. Skup kajian Agama antara lain meliputi: Sejarah Agama, Teologi Agama, Filsafat Agama, Pendidikan Agama, Sosiologi Agama, Kepemimpinan Agama, Organisasi Keagamaan, Phenomena Keagamaan, dsb. Sedangkan skup Sain, antara lain meliputi: Sejarah Sains dalam Agama, Sains Lingkungan, Sain Bangunan Perumahan (Sthapatyaveda), Sains Bangunan Suci Tempat Pembahyang (Vastuvidya), Subak (Sains Pertanian), Ayurveda (kedokteran Veda), Sains Biologi Veda, Sains Anatomi Veda, Naksatravidya (Astronomi Veda), Jyotisa (Astrologi Veda), Sarpavidya (Taxology) Ganitavidya (Matematika Veda), Bhutavidya (Kimia Veda), Fisika Veda, Sain Vimana Vidya atau Puspaka (Aerodinamika Veda), Nidhividya (Ilmu Eknonomi Veda) Bio-kimia Veda, Bio-fisika Veda, Dhanurveda atau Ksatriyavidya (Ilmu Kemiliteran dan Sain Pertahanan Negara), dst.
Arjuna Subject : Umum - Umum
Articles 39 Documents
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TEO-EDUKASI AJARAN VEDA DALAM GEGURITAN SUCITA I Ketut Donder; Prasanthy Devi Maheswari
Veda Jyotih: Jurnal Agama dan Sains Vol. 1 No. 2 (2022): Veda Jyotih: Jurnal Agama dan Sains
Publisher : Perkumpulan Organisasi Profesi DPP Dosen Hindu Indonesia (DHI) Bekerja sama dengan Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar dan Institut Agama Hindu Negeri Tampung Penyang Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61330/vedajyotih.V1i2.25

Abstract

Beberapa tahun lalu seseorang dianggap sukses oleh masyarakat jika orang itu memiliki pedidikan yang tinggi.Tetapi, belakangan masyarakat tidak lagi menilai bahwa orang yang memiliki pendidikan tinggi dianggap sukses.Jadi, pendidikan tinggi bukan ukuran kesuksesan bagi masyarakat sekarang.Sebagian besar masyarakat menilai kesuksesan seseorang ber-dasarkan jumlah kekayaan yang dimiliki.Realitas ini benar-benar bukti dari kebenaran ajaran Veda terutama tentang ajaran Catur Yuga (empat era waktu yang bersifat berputar secara berulang).Sesuai dengan Catur Yuga saat ini disebut dengan Kaliyuga, yaitu zaman material-listis; uang, artha, kekayaan adalah kreteria kesuksesan dan kemuliaan seseorang.Era Kaliyuga sesungguhnya tidak jelek jika dilaksanakan oleh manusia secara baik dan benar.Sesungguhnya era Kaliyuga adalah implementasi ajaran agama dan praktik teologi-teologi setiap agama direalisasikan dalam nilai-nilai kemanusiaan. Penelitian ini adalah penelitian kualitatif, pendekatan dan sekaligus teori yang diguna-kan adalah Fenomenologi serta teori Terjemahan.Lokus penelitian bersifat global meliputi semua fenomena yang terkait dan dapat dikaitkan dengan pendidikan di dunia dan terutama di Indonesia.Data kualitatif yang diperoleh dengan analisis kualitatif.Hasil penelitian dapat disimpulkan bahwa kompe-tensi ilmu dan skill yang dimiliki oleh setiap peserta didik harus seimbang dengan kompe-tensi spiritualnya. Jika tidak, akan banyak sarjana yang durjana yang tidak peduli sama sekali dengan nilai-nilai kemanusiaan.
ANALISIS KONSEP TEO-FILOSOFIS TAUHID DAN DVAITA VEDANTA Ni Luh Komang Indah Sari
Veda Jyotih: Jurnal Agama dan Sains Vol. 1 No. 2 (2022): Veda Jyotih: Jurnal Agama dan Sains
Publisher : Perkumpulan Organisasi Profesi DPP Dosen Hindu Indonesia (DHI) Bekerja sama dengan Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar dan Institut Agama Hindu Negeri Tampung Penyang Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61330/vedajyotih.V1i2.26

Abstract

ABSTRACT This research focuses on the study of theo-philosophical concepts in Tauhid and Dvaita Vedanta. Both concepts view God as causa prima and different from the human spirit and material nature. Through interpretive and hermeneutic frameworks of thought, in the study of religions, it is certainly very interesting to explore the theological teachings in it. This is even more so in terms of the theo-philosophical concepts of Tauhid and Dvaita Vedanta. In fact, Tauhid and Dvaita Vedanta both view God as personal, having character, and different from humans. Both also position God who has a distance from humans. Furthermore, the aspect of difference is rooted in an epistemological framework, namely Tauhid bases his aqidah on the commands and words of Allah, while Dvaita Vedanta does not base bhakti on God's commands, but through Lela and Krida as the basis. Therefore, Dvaita Vedanta views love as the basis for connecting with God (bhakti yoga). Understanding the two concepts of Tauhid and Dvaita Vedanta will create a unifying reflection in terms of similarities and differences. ABSTRAK Penelitian ini memfokuskan perhatian pada penelaahan konsep teo-filosofis dalam Tauhid dan Dvaita Vedanta. Kedua konsep tersebut sama-sama memandang Tuhan sebagai causaprima dan berbeda dengan ruh manusia dan alam material. Melalui kerangka berpikir interpretatif dan hermeneutik, dalam studi agama-agama tentu sangat menarik untuk menelusuri ajaran teologi di dalamnya. Lebih-lebih mengkomparasikan dari segi konsep teo-filosofis Tauhid dan Dvaita Vedanta. Tauhid dan Dvaita Vedanta nyatanya sama-sama memandang Tuhan sebagai personal, memiliki sifat, dan berbeda dengan manusia. Keduanya juga memposisikan Tuhan yang memiliki jarak dengan manusia. Selanjutnya, aspek perbedaan berakar pada kerangka epistemologis, yakni Tauhid mendasarkan akidah-nya melalui perintah dan firman Allah, sementara DvaitaVedanta tidak mendasarkan bhakti melalui perintah Tuhan, tetapi melalui lela dan krida sebagai dasarnya. Oleh karena itu, DvaitaVedanta memandang cinta kasih sebagai dasar untuk melakukan hubungan kepada Tuhan (bhakti yoga). Dengan memahami kedua konsep Tauhid dan Dvaita Vedantaakan tercipta refleksi penyatuan dari segi persamaan dan perbedaan.
UTILIZATION OF CETHO TEMPLE FOR RELIGIOUS ACTIVITIES Budiana Setiawan
Veda Jyotih: Jurnal Agama dan Sains Vol. 1 No. 2 (2022): Veda Jyotih: Jurnal Agama dan Sains
Publisher : Perkumpulan Organisasi Profesi DPP Dosen Hindu Indonesia (DHI) Bekerja sama dengan Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar dan Institut Agama Hindu Negeri Tampung Penyang Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61330/vedajyotih.V1i2.27

Abstract

According to the Law of the Republic of Indonesia Number 5 of 1992 concerning Cultural Heritage Objects, Cetho Temple was considered a dead monument, so it cannot be used for religious activities by Hindus. The discourse had changed since the issuance of the Law of the Republic of Indonesia Number 11 of 2010 concerning Cultural Heritage. Nevertheless, in its implementation, regulations have been needed for the interest of regulating the utilization of Cetho Temple as a national level of cultural heritage. In this regard, the problems in this study are: (1) How are the licensing arrangements of utilization of Cetho Temple for religious activities, both by the government of Republic of Indonesia and the government of Karanganyar Regency? (2) What are the benefits of licensing the utilization of Cetho Temple for Hindus and the community around the location of Cetho Temple? This study uses a qualitative method with a case study approach. Research data collection is done through literature review, in-depth interviews, and observation. The results showed that the Government of Karanganyar Regency since 2005 has given permission to Hindus to use the temple as a place of religious ceremony. The ceremonies that are held include: Galungan, Kuningan, Tawur Agung Kesanga, and Mondosiyo. As a consequence of the implementation of the local regulations, at Cetho Temple there is a division of management authority between the Agency of Tourism Youth and Sports of Karanganyar Regency and the Office of Cultural Heritage Conservation of Central Java. The Agency of Tourism Youth and Sports of Karanganyar Regency manages tourists who come to Cetho Temple, especially for ticket sales arrangements. The Office of Cultural Heritage Conservation of Central Java manages the conservation activity at the temple, which is financed using the state budget. The utilization of Cetho Temple as a place of religious ceremony for Hindus will actually enliven tourism activities.
MANUSIA PELAKU DARI ANTROPOSENTRISME MANUSIA DAN ALAM SEMESTA I Made Arika Dharma Kusuma
Veda Jyotih: Jurnal Agama dan Sains Vol. 2 No. 2 (2024): Veda Jyotih: Jurnal Agama dan Sains
Publisher : Perkumpulan Organisasi Profesi DPP Dosen Hindu Indonesia (DHI) Bekerja sama dengan Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar dan Institut Agama Hindu Negeri Tampung Penyang Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61330/vedajyotih.V2i2.28

Abstract

Humans are creatures that are the center of the earth and mangula is often referred to in environmentalethical theory as humans are positioned tobe the central being son earth, but sometimes in anthropocentrism thinking it gives preservation to the universe but humans can also destroy or dissolve all universes with their advantages so that human needs and desires which is fulfilled without looking at the damaged environment, but humans can also preserve the universe as a whole, in Hindu religious teachings which are included in the teachings of the Hinducosmological concept interms of the creation of the entire universe.Cosmology is one of the important knowledge in Hinduism, because cosmology not only provides knowledge about the creation of the universe, further more cosmology can explain the true nature of human beings,which has so far been difficult to understand.Cosmological teachings in Bali are written down in local theology. In particular, lontars or Shivaistic texts always put forward the teachings or knowledge of God (Stwa)and knowledge of the path to attaining Himand the creation of the universe,be it bhuana agung or bhuana alit.For this reason, true knowledge and proper implementation of concepts are also needed it is especially important to put forward the concept of Hindu cosmology in the Bhuana Kosa text on the correct understanding in everyday life burning a harmonious life and increasing devotion to God.
TEORI MANU DAN KUALITAS MANUSIA SETIAP JAMAN MENURUT PUSTAKA UPANISAD DAN PURANA Ni Kadek Berliana Diah
Veda Jyotih: Jurnal Agama dan Sains Vol. 2 No. 2 (2024): Veda Jyotih: Jurnal Agama dan Sains
Publisher : Perkumpulan Organisasi Profesi DPP Dosen Hindu Indonesia (DHI) Bekerja sama dengan Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar dan Institut Agama Hindu Negeri Tampung Penyang Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61330/vedajyotih.V2i2.32

Abstract

Humans as rational beings are often called atma or spirit. In the Upanisad it is called “atma” or he is Brahman. Brahman is the principle of the universe. As living beings, humans ask for guidance through God word as contained in the Purana and Upanisad Librearies. The concept of manu theory and human quality at all times in literacy is actually very much found in the Veda and their codifications. One part of codifications of the Veda which contains the manu theor and humans qualities at all times in the Purana and Upanisad. The Purana has an important position and strategy in the order of the Veda and Hindu Literature. The purpose of this study was to analyze Manu Theory and human quality at all times according to the Purana and Upanisad using a qualitative descriptive research methode. The conclusion of this study shows that the concept of manu theory and human quality at all times according to the Purana and Upanisad, it can be seen that Hindu have a sense of pride and increasingly believe in the teachings of Hinduism as a proper guide to lead their lives in navigating life in this world of propan and the natural sunya loka.Humans as rational beings are often called atma or spirit. In the Upanisad it is called “atma” or he is Brahman. Brahman is the principle of the universe. As living beings, humans ask for guidance through God word as contained in the Purana and Upanisad Librearies. The concept of manu theory and human quality at all times in literacy is actually very much found in the Veda and their codifications. One part of codifications of the Veda which contains the manu theor and humans qualities at all times in the Purana and Upanisad. The Purana has an important position and strategy in the order of the Veda and Hindu Literature. The purpose of this study was to analyze Manu Theory and human quality at all times according to the Purana and Upanisad using a qualitative descriptive research methode. The conclusion of this study shows that the concept of manu theory and human quality at all times according to the Purana and Upanisad, it can be seen that Hindu have a sense of pride and increasingly believe in the teachings of Hinduism as a proper guide to lead their lives in navigating life in this world of propan and the natural sunya loka.
LAPISAN ALAM SEMESTA: PERSPEKTIF KOSMOLOGI HINDU Anak Agung Gede Surya Sentana
Veda Jyotih: Jurnal Agama dan Sains Vol. 2 No. 2 (2024): Veda Jyotih: Jurnal Agama dan Sains
Publisher : Perkumpulan Organisasi Profesi DPP Dosen Hindu Indonesia (DHI) Bekerja sama dengan Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar dan Institut Agama Hindu Negeri Tampung Penyang Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61330/vedajyotih.V2i2.35

Abstract

Kosmologi Hindu menepatkan Tuhan sebagai sumber dari penciptaam dan peleburan. Dalam Kosmologi Hindu disebutkan bahwa alam ini tersusun dari Panca Tan Matra sebagai kualitasnya, Panca Maha Butha sebagai guna atau sifatnya. Panca Maha Butha meliputi seluruh alam semesta jagad raya ini dan alam semesta yang nyata ini dibentuk oleh unsur Panca Maha Butha. Alam kejiwaan meliputi berbagai lapis tingkatan alam semesta yang bersifat rohani atau niskala. Ada tujuh lapisan tingkatan alam disebut Sapta Loka. Sapta artinya tujuh dan loka artinya semesta. Ketujuh lapisan loka itu sebagai cetana dan acetana yakni: Bhur Loka, Bwah Loka, Swah Loka, Tapa Loka, Jana Loka, Maha Loka, dan Satya Loka. Selain itu terdapat juga tujuh lapisan alam bawah yang berada di bawah bumi ialah Sapta Patala yang terdiri atas Atala, Pataala, Rasataala, Mahataala, Talataala, Sutaala, Vitaala, dan Ataala. Bagian atas alam semesta terdiri atas tujuh lapisan. Tujuh lapisan tersebut dikenal dengan istilah Saptaloka (tujuh alam). Bhurloka adalah lapisan yang paling bawah yang didiami para butha dan raksasa; Bhuwahloka adalah lapisan alam di atasnya yang didiami oleh para manusia; tempat bumi berada. Swahloka atau Swargaloka atau surga adalah kediaman para dewa yang dipimpin oleh dewa Indra; Mahaloka adalah kediaman Resi Bhrigu; Janaloka adalah kediaman Sapta Resi; Tapaloka merupakan kediaman ras makhluk yang disebut Weragi; Satyaloka atau Brahmaloka merupakan kediaman penguasa satu alam semesta yakni dewa Brahma. Terdapat tujuh lapisan alam di bawahBhurloka yang dihuni oleh makhluk dengan unsur kasar. Sapta patala terdiri atas: Atala, Witala, Sutala, Talatala, Mahatala, Rasatala, dan Patala. Atalaidentik dengan mahamaya; Witala dipimpin oleh manifestasi Siwa yang disebut Hatakeswara; Sutala dipimpin oleh raksasa Bali; Talatala dipimpin oleh Maya; Mahatala kediaman ular raksasa; Rasatala dihuni para Detya dan Danawa; Patala dipimpin oleh Basuki, raja para naga. Planet-planet narakaatau neraka berada di Patala. Dengan demikian satu alam semesta menurut Weda terdiri atas 14 lapisan alam.
STRUKTUR TEKS GANAPATI TATTWA: ANALISIS RELASI SERTA RAHASIA ANTARA TUHAN DAN MANUSIA MELALUI JALAN YOGA I Gusti Made Widya Sena; I Nyoman Kiriana
Veda Jyotih: Jurnal Agama dan Sains Vol. 2 No. 1 (2023): Veda Jyotih: Jurnal Agama dan Sains
Publisher : Perkumpulan Organisasi Profesi DPP Dosen Hindu Indonesia (DHI) Bekerja sama dengan Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar dan Institut Agama Hindu Negeri Tampung Penyang Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61330/vedajyotih.V2i1.48

Abstract

The Ganapati Tattwa text is one of the local wisdom texts in Old Javanese. This scripture is a reflection of true knowledge. The Ganapati Tattwa script is a derivative of knowledge from the Vedas, and its content is comprehensive because it does not only contain the concept of Hindu theo-cosmology but also a way to connect with oneself and achieve the realization of God consciousness. The Ganapati Tattwa script opens access for the body, mind, and spirit to step towards spiritual awareness and bliss. This path of self-reflection and self- purification is called the path of yoga. The structure of the Ganapati Tattwa script is divided into 3 parts: the manggala (opening), the content, and the kolopon (concluding). Within the contents of the Ganapati Tattwa script, there is an analysis structure that is organized into several sub-sections related to the discussion regarding the relationship and secrets between God and humans through the path of yoga, including the following: (1) Sang Hyang Siwatma Created the Universe From the Elements of the Five Maha Buthas; (2) Unseen Relations: Secrets from Sang Hyang Siwatma; and (3) Sadangga Yoga: The Path to Understanding and Achieving the Relationship Between God and Humans. Consists of: (a) Pratyaharayoga (focusing the mind on God); (b) Dhyana (meditation; contemplating continuously about the nature of God (contemplation); (c) Pranayama (breathing and vitality); (d) Dharana (mind concentration); (e) Tarka (reasoning, investigation, conjecture, logic, or speculation); and (f) Samadhi (concentration or collection of thoughts aimed at a particular object).
THE ESSENCE OF DEATH AS THE EVOLUTION OF THE SOUL INTERTEXT STUDY IN HINDU LITERATURE Nengah Sumantra; A.A Made Arsana Putra
Veda Jyotih: Jurnal Agama dan Sains Vol. 2 No. 1 (2023): Veda Jyotih: Jurnal Agama dan Sains
Publisher : Perkumpulan Organisasi Profesi DPP Dosen Hindu Indonesia (DHI) Bekerja sama dengan Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar dan Institut Agama Hindu Negeri Tampung Penyang Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61330/vedajyotih.V2i1.49

Abstract

Every religion teaches about the truth, which can be practiced by its people in this life. This truth they believe can keep them from all kinds of suffering. Hindu belief about life after death, it can be seen from the literary works that can be heard from the general public there are similarities with Islam, namely the Al-Sirat bridge, but in Bali this bridge is called Titi-Ugal-Agil¬. The bridge (titi) can also move to make it difficult for those who during their life did evil to cross it. With the explanation above, death in Hinduism is not the end of life, because in Hindu belief life will continue from the previous life until death. According to Hinduism, death and life will continue to occur over and over again (Punarbawa) until a person reaches his final destination which is Moksha. Based on this background, three problems can be formulated, namely (1) Why do people experience the process of death according to Hindu literature? (2) How is the journey of the atman/soul after experiencing the process of death, according to Hindu literature? (3) How does the law of karma affect the process of death in Hindu literature? The purpose of this study is to add to the literature as a reference that can support Hindus to have a clear knowledge of the essence of the soul's journey after death. The method used is data collection, literature, and observation. The theories used in this research are the theory of religion (religion), the theory of intertextuality, the theory of hermeneutics, and the theory of change. The results of this study can enrich the literature on Hindu religious teachings related to death. Death is a common thing for every living being, in this world everyone who is born into the world will surely experience death in the future. Heaven and Hell we can feel in this world (when we are reborn). The goal of Hinduism is not Heaven, but moksha. In essence, death has an impact on the Law of Karma which includes: psychological, religious, socio-cultural and social impacts.
YOGA CHANDRA TRADISI WATUKARU Ni Made Adnyani
Veda Jyotih: Jurnal Agama dan Sains Vol. 2 No. 1 (2023): Veda Jyotih: Jurnal Agama dan Sains
Publisher : Perkumpulan Organisasi Profesi DPP Dosen Hindu Indonesia (DHI) Bekerja sama dengan Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar dan Institut Agama Hindu Negeri Tampung Penyang Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61330/vedajyotih.V2i1.51

Abstract

For a Sanatani, to understand the symbolic manifestation of Lord Śiva and his attributes, which is crowned with a crescent moon called Ardha Chandra. This crescent moon has the meaning that a devotee must develop the qualities of the heart which are the crown of a human being. The crown of man lies in his character. Having the character of the moon helps humans achieve happiness (Jagadhita). The development of the Soma (Chandra) element in the body can be obtained by practicing Asana, Pranayama and Mudra. The aims are to know the types of Yoga Chandra in the Watukaru tradition; 2) to know the benefits of Yoga Chandra in the Watukaru tradition. Efforts to achieve research objectives, used a qualitative descriptive The data analysis process is the Miles and Huberman model. Data analysis activities are data reduction, data display, and conclusion/verification. The results showed that there were 4 types of Candra Yoga, namely Chandranamaskara, Chandra Lomawati, Chandra Kirana and Chandra Kumari. Chandranamaskara yoga is a tribute to the moon as the aspect that represents gentleness. Yoga Chandra Lomawati means worship of Chandra who is in a state of injury to the Moon. Yoga Chandra Kirana is worship of the Moon in its bright, perfect light. Yoga Chandra Kumari is worship of the Moon in its crescent form. These four types of yoga chandra have their own uniqueness. Their purpose and symbolic meaning also differ from each other. But all of this chandra yoga has physical and non-physical benefits.
FILOSOFI UPACARA MELASTI SERANGKAIAN HARI SUCI NYEPI TAHUN BARU SAKA 1945 BAGI UMAT HINDU KALIMANTAN TENGAH Ni Wayan Gateri; I KETUT SUBAGIASTA
Veda Jyotih: Jurnal Agama dan Sains Vol. 2 No. 1 (2023): Veda Jyotih: Jurnal Agama dan Sains
Publisher : Perkumpulan Organisasi Profesi DPP Dosen Hindu Indonesia (DHI) Bekerja sama dengan Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar dan Institut Agama Hindu Negeri Tampung Penyang Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61330/vedajyotih.V2i1.52

Abstract

An article entitled The Philosophy of the Melasti Ceremony as a Series of Nyepi Holy Days for the Saka New Year 1945 for Hindus in Central Kalimantan. Philosophically, the Melasti Ceremony means a spiritual and physical purification ceremony for the impurities that occur in the universe according to the teachings of Hinduism. The essence of the description of this article is about the time of the Melasti Ceremony, its literary sources, the place of the Melasti Ceremony, Nyasa or the Melasti Ceremony Symbol, the Purpose of the Melasti Ceremony, the Manggala Melasti Ceremony, the Offerings, the Religious Facilities for the Melasti Ceremony, the Meaning of the Melasti Ceremony according to the sacred literature of the Bhagavadgita, the Meaning of Melasti according to the holy book Saraamuscaya, the meaning of Melasti according to the holy book Manawadharmasastra, and the philosophy of the holy day of Nyepi for the Saka New Year 1945. The place for holding the Melasti ceremony for Hindus in Palangka Raya City, Central Kalimantan province is located on the Kahayan river, because every year the place for the Melasti ceremony has been determined on the banks of the Kahayan river near the Sukarno monument, Palangka Raya City.

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