Jurnal Penelitian Agama Hindu with eISSN: 2579-9843 publish by Jayapangus Press, particularly focuses on Hinduism and Culture Studies. Scope Jurnal Penelitian Agama Hindu : Hinduism Education, Hinduism Religious Literatures, Hindu Primary School Studies, Hindu Preschool Studies, Hinduism Communication Studies, Hindu Laws, Yoga Studies, Hinduism Philosophy, Hinduism Theology, Religious Tourism Studies, Religious Moderation, Local Wisdom, Cultural Studies.
An author who publishes in the Jurnal Penelitian Agama Hindu agrees to the following terms: Author retains the copyright and grants the journal the right of first publication of the work simultaneously licensed under the Creative Commons Attribution-ShareAlike 4.0 License that allows others to share the work with an acknowledgement of the work's authorship and initial publication in this journal Author is able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work (e.g., post it to an institutional repository or publish it in a book) with the acknowledgement of its initial publication in this journal. Author is permitted and encouraged to post his/her work online (e.g., in institutional repositories or on their website) prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of the published work (See The Effect of Open Access). Read more about the Creative Commons Attribution-ShareAlike 4.0 Licence here: https://creativecommons.org/licenses/by-sa/4.0/.
Analysis of the Form and Impact of the Implementation of Rsi Yajna on the Holy Day of Siwaratri in Mataram City
Siwaratri Day is also celebrated with the Rsi Yajna ceremony by Hindus in Mataram City. This was done by visiting Sulinggih’s residence and giving sincere offerings. This is a form of respect for the role of sulinggih in the implementation of Hindu religious rites. However, most Hindus are only familiar with the mediksa ceremony as a form of implementing the Rsi Yajna. The purpose of this study is to explore the form and impact of implementing Rsi Yajna in Mataram City. Qualitative research design, with the Grounded Theory approach, is a method in the study process where data are collected through observation, interviews, and document analysis techniques. Data analysis is carried out in several stages, namely reduction, data display, and data verification, to ensure that there is no bias, as well as the use of triangulation techniques. Referring to the field findings, the implementation of Rsi Yajna was carried out by visiting the residences of the sulinggih, offering sedanas and punia, and also conducting joint worship at Griya, the sulinggih’s residence. In general, the impact of implementing the Rsi Yajna is classified into four domains: social, cultural, economic, and spiritual. Specifically, the increase in sradha and devotion is the most noticeable impact among Hindus. Therefore, the implementation of Rsi Yajna represents gratitude and aims to enhance the spiritual quality of Hindus in Mataram City. Through this study, it is hoped that it will provide an overview of the importance of Rsi Yajna among Hindus and serve as a literature review for future relevant studies.
Copyright (c) 2026 Ni Ketut Windhi Maretha, I Gusti Ngurah Sudiana, I Nyoman Subagia https://creativecommons.org/licenses/by-sa/4.0
Framing Media Online Nusa Bali Tentang Kasus Bunuh Diri Komunitas Hindu Di Bali
Framing of Suicide Cases in Online Media and Copycat Suicide Risk Among Balinese Hindus. This study analyzes the framing of suicide reporting on media online Nusa Bali through a Balinese Hindu perspective, applying Entman’s framing analysis to three news articles from Januari-June 2025. The analysis focuses on four dimensions: problem definition, causal interpretation, moral evaluation, and treatment recommendation. Key findings indicate that Problem definition predominantly framed suicides as personal tragedies with limited community-based solutions, causal interpretation emphasized individual-level factors, moral evaluation highlighted prompt evacuation responses by authorities but lacked spiritual perspectives for preventive moral grounding, treatment recommendations focused on structural and preventive measures, practical contributions include proposed media reporting guidelines respecting Hindu values.
Copyright (c) 2026 I Gede Titah Pratyaksa https://creativecommons.org/licenses/by-sa/4.0
Religious Values in the Cenk Blonk Shadow Puppet Show
The transformation of traditional performing arts in the digital era has opened new possibilities for transmitting religious values and moral education to younger generations who are increasingly influenced by media-driven cultural change. In this context, the Cenk Blonk shadow puppet show represents a contemporary adaptation of Balinese wayang kulit that combines humor, social criticism, and spiritual reflection, while remaining rooted in Hindu-Balinese ethical teachings. This study aims to analyze the representation of religious values and moral messages in three Cenk Blonk shadow puppet performances uploaded on YouTube, namely Backing Sakti, Tidak Cukup Hanya Cinta, and Sebuah Renungan (Setan dalam Diri). This research employs a descriptive qualitative approach using qualitative content analysis of narrative structures, dialogues, and symbolic expressions, reinforced by semi-structured interviews with the puppeteer to strengthen contextual interpretation. The findings reveal that the performances consistently articulate key religious values, including honesty (satya), self-control (dama), tolerance, compassion, and non-violence (ahiṁsā). These values are conveyed through character contrasts, humorous satire, and symbolic conflicts that reflect contemporary socio-political, familial, and religious realities. Moral messages emphasize ethical leadership, household harmony, religious humility, and interfaith respect, presented in ways that encourage reflection rather than didactic instruction. The study concludes that Cenk Blonk performances function as an effective culture-based educational medium that integrates entertainment and moral reflection. Through digital dissemination on YouTube, these performances expand their pedagogical reach and demonstrate the relevance of traditional arts in strengthening contextual, inclusive, and humanistic character development in the digital era.
Copyright (c) 2026 Ni Ketut Dewi Yulianti, I Wayan Suardana, Wardizal Wardizal, Ni Wayan Ardini, I Komang Darmayuda, Ni Kadek Dwiyani, Agus Darma Yoga Pratama https://creativecommons.org/licenses/by-sa/4.0
Infidelity is a complex social phenomenon because it involves emotional, ethical, and spiritual dimensions simultaneously. This study is grounded in the growing number of conflicts in modern relationships that are often explained psychologically but rarely examined through a systematic Hindu philosophical framework. The research aims to analyze infidelity through the tension between kāma as the force of desire and dharma as the principle of moral responsibility, emphasizing its novelty in the systematic integration of the puruṣārtha framework (kāma–dharma–artha–mokṣa) with modern psychological theories of human needs in interpreting relational misconduct. The method employed is a qualitative literature study using a hermeneutic–philosophical analysis of classical Hindu texts such as the Bhagavad Gītā, Mahābhārata, and Rāmāyaṇa, combined with an interpretive dialogue with contemporary psychological literature on attachment, affective needs, and commitment. The findings indicate that infidelity arises from an imbalance in puruṣārtha orientation, where the pursuit of kāma is detached from dharma and self-regulation. Hindu mythological narratives illustrate consistent patterns of moral, social, and spiritual consequences when desire is not integrated with ethical responsibility. In conclusion, Hindu philosophy offers a relational ethical model that is not only normative but also reflective and transformational, providing a relevant foundation for developing educational and counseling approaches grounded in moral–spiritual awareness for modern interpersonal relationships.
Copyright (c) 2026 Ni Luh Gede Wariati https://creativecommons.org/licenses/by-sa/4.0
Internalisasi Nilai-Nilai Pendidikan Agama Hindu Melalui Wisata Spiritual Berbasis Heritage di Bebaturan Pura Pulung Sari Buleleng
The development of spiritual tourism in Bali faces serious challenges in the form of desacralization due to the commodification of rituals and the reduction of spiritual meaning to mere visual attractions. This situation demands strengthening the educational dimension of living heritage sites that still function religiously. This study aims to analyze the process of internalizing Hindu religious education values ​​through heritage-based spiritual tourism at the Pulung Sari Temple Boundary in Buleleng Regency. The study used a descriptive qualitative approach with a pedagogical phenomenology perspective. Data were collected through participant observation, in-depth interviews, and documentation studies of ritual practices, spatial structures, and the spiritual experiences of worshippers and tourists. The results indicate that internalization of values ​​occurs through a mechanism formulated as the pedagogy of megalithic silence. This concept refers to a spiritual learning model based on ritual silence, material simplicity, and direct interaction with megalithic stone structures as media for transcendental reflection. This study differs from previous spiritual tourism research by positioning heritage-based sacred sites not as tourism attractions or economic assets, but as non-formal Hindu religious education spaces where educational values are internalized experientially. Within this mechanism, the values ​​of Tattwa are internalized through an inclusive theology that unites megalithic traditions and Vedic teachings. The values ​​of Susila are embedded through an ethic of simplicity and adherence to the bhisama (silence without bells) that reduces ego and materialism. While the values ​​of Ceremony are manifested through the practice of Tirthayatra, a form of experiential learning that emphasizes spiritual independence and personal endeavor. The novelty of this research lies in the conceptual formulation of the pedagogy of megalithic silence as a model of non-formal Hindu religious education based on sacred sites, which transcends previous approaches to spiritual tourism that were predominantly oriented toward tourism experiences or economic value. This study concludes that the integration of educational values ​​into spiritual tourism can transform Pulung Sari Temple into a laboratory for non-formal education, while simultaneously shifting the relationship between tourists from the tourist gaze to spiritual participation, which supports the preservation of the temple's sanctity and cultural sustainability.
Copyright (c) 2026 Pradna Lagatama https://creativecommons.org/licenses/by-sa/4.0
Transformasi Ritual Mahapuja Sebagai Adaptasi Budaya Dalam Komunitas Buddhis Tamil Sumatera Utara
This study examines cultural interrelation in transforming Buddhist teachings within Mahapuja practice at Tamil Buddhist temples in North Sumatra as an existential response by the diaspora community to maintain identity amidst a multicultural society. It analyzes dynamics of cultural linkage, mechanisms of doctrinal transformation through ritual, and implications for community spirituality and identity. Using a qualitative phenomenological-ethnographic approach (2023-2025), the study involved eight Tamil temples in Medan through interviews with 31 key informants, participatory observation, and document analysis. Findings reveal that the interrelation between Buddhist teachings and Tamil culture in Mahapuja is not passive acculturation, but active syncretism as an existential strategy. Transformation occurs through four mechanisms: Tamil language integration as pedagogical medium, multisensory ritual as holistic education, hermeneutical reinterpretation of Hindu-Tamil elements, and digital innovation. Mahapuja functions dually as a medium for spiritual transformation connecting existential awareness (Das Sein) with moral commitment (Das Sollen), and as an identity preservation strategy through negotiated authenticity. Panditas play a central role as hermeneutic agents bridging generations to make abstract concepts existentially accessible. This study concludes that Mahapuja represents living vernacular Buddhism, where sustainability of Buddhist teachings is strengthened through creative dialogue between universal doctrine and Tamil cultural roots. Ritual authenticity is not measured by textual conformity to original tradition, but by its capacity to remain meaningful in the community's spiritual life. The dual Buddhist-Tamil identity forms harmoniously without internal conflict. Theoretical findings enrich concepts of negotiated authenticity and vernacular Buddhism in lived religion studies, while practical findings offer an inclusive religious education model for minority religious communities maintaining tradition sustainability amidst global modernity.
Copyright (c) 2026 Winja Kumari, Ida Bagus Gede Yudha Triguna, Putu Sarjana , Panir Selwen https://creativecommons.org/licenses/by-sa/4.0
Etnosains Gerabah Banyuning Dalam Preservasi Ritus Dan Warisan Budaya Keagamaan Hindu
Banyuning ritual pottery, an intangible cultural heritage of the Balinese Hindu community, faces an existential threat due to the erosion of traditional knowledge (ethnoscience), a drastic decline in the number of artisans, and weak intergenerational transmission. This study aims to document and analyze the ethnoscience system in the production of Banyuning ritual pottery and to develop a participatory preservation model. The method employed is qualitative with an ethnographic approach, underpinned by an ethnoscience perspective. Data were collected through participant observation, in-depth interviews, and artifact analysis, followed by interactive and domain analysis. The findings reveal that the ethnoscience of Banyuning pottery is a holistic knowledge system integrated with Balinese Hindu cosmology (Tri Hita Karana and Panca Maha Bhuta), which implements knowledge transmission strategies and community-based preservation models. It is concluded that the preservation of Banyuning pottery requires a holistic approach integrating spiritual, social, economic, and ecological dimensions, through a synergy between traditional knowledge and modern strategies to ensure the sustainability of this cultural heritage in the contemporary era.
Copyright (c) 2026 I Kadek Edi Palguna, I Kadek Abdhi Yasa, Made Reland Udayana Tangkas, I Gusti Ayu Desy Wahyuni, Kadek Anggie Noviari Dewi https://creativecommons.org/licenses/by-sa/4.0
Sesontengan Sebagai Representasi Budaya dan Religius Dalam Upacara Yadnya di Desa Banyuatis
This research is motivated by the dynamics of ritual language use in the implementation of yadnya ceremonies in Bali, particularly in Banyuatis Village, amid the limited mastery of Sanskrit and Kawi mantras and the influence of modernization. In practice, the community continues to require a medium of religious communication capable of bridging theological understanding with the everyday experiences of devotees. Sesontengan, as a form of prayer in the Balinese language, emerges as a cultural and religious expression that lives within the community’s oral tradition. This study aims to analyze the role of sesontengan as a cultural and religious representation in yadnya ceremonies, examine its function as an alternative substitute for puja mantras, and explore its contribution to preserving Balinese Hindu identity. The method used is a descriptive qualitative approach with a perspective of the anthropology of religion. Data were collected through in-depth interviews, participatory observation, and documentation studies over a four-month period, involving temple priests (pemangku), banten makers, and traditional leaders as key informants. The findings indicate that sesontengan is not merely a ritual complement, but functions as a means of affirming the meaning of yadnya, a medium of transcendental communication, and a vehicle for internalizing ethical and spiritual values based on Tri Hita Karana. Furthermore, sesontengan serves as an adaptive strategy in maintaining the continuity of religious practices amid social change, while also strengthening the use of the Balinese language as a marker of cultural identity. This study concludes that sesontengan is a dynamic and contextual ritual practice that plays an important role in preserving religious values, social solidarity, and the identity of Balinese Hinduism in the modern era.
Copyright (c) 2026 Gede Mahardika https://creativecommons.org/licenses/by-sa/4.0
Pewarisan Tari Puspanjali Sebagai Tari Balih-balihan yang Monumental untuk Penguatan Tradisi, Budaya, dan Agama
The Puspanjali dance was created by N. L. N. Swasti Wijaya Bandem in 1989 as a welcoming dance that later developed widely within various social and cultural activities of the Balinese community. Over time, this dance has been widely learned by children through dance studios (sanggar tari), thereby playing an important role in the intergenerational transmission of Balinese dance traditions. This study aims to analyze the process of transmitting the Puspanjali dance and to explain its position as one of the monumental balih-balihan dances in Bali. The research employed a qualitative descriptive method through observations conducted in several dance studios in Bali, interviews with choreographers, composers, studio instructors, and students who study the Puspanjali dance, and was supported by a literature review on systems of traditional art transmission. The results show that the transmission process of the Puspanjali dance primarily occurs through non-formal education in dance studios and is further supported by various performance activities and dance competitions. The relatively simple movement characteristics, the repetition of movement patterns, and the relatively short performance duration make this dance easy to learn for children and beginner dancers. These conditions strengthen the regeneration of dancers while also expanding the dissemination of the Puspanjali dance across various regions of Bali. With its sustainable transmission system and its relevance to the social and cultural life of the community, the Puspanjali dance not only functions as a welcoming dance but has also developed into one of the monumental balih-balihan dance works that contributes to strengthening the continuity of tradition, culture, and the religious life of the Balinese people.
Copyright (c) 2026 I Wayan Sutirtha, Hendra Santosa https://creativecommons.org/licenses/by-sa/4.0
Representasi Religiositas (Parahyangan) Dalam Cerpen Pintu dan Pekak Gede Karya IBW Widiasa Keniten
Previous studies on tri hita karana in modern Balinese literature have largely emphasized normative and descriptive perspectives, while analyses that approach literary texts as spaces for the production and negotiation of religiosity remain limited. This study aims to examine the representation of parahyangan religiosity in the short stories Pintu and Pekak Gede by IBW Widiasa Keniten. Employing a qualitative descriptive design, this research conducts close textual analysis of narrative passages, dialogues, symbols, characters, and settings that articulate the relationship between humans and God. Data were collected through intensive reading, then selected and thematically classified before being interpreted in relation to cultural meaning-making processes. The findings indicate that parahyangan religiosity in both short stories is represented a reflective cultural practice that is continuously reconfigured rather than a static normative doctrine. Religious symbols function as media for the production of meaning that articulate and legitimize the characters’ spiritual experiences. The characters are constructed as religious subjects who continuously negotiate tradition, personal experience, and social change, thereby revealing the shifting transformative of religious subjectivity in contemporary Balinese society. Furthermore, the settings operate as discursive spaces that integrate sacred and social dimensions, showing how religiosity is embedded in ordinary social practices.This study demonstrates that modern Balinese short stories do not merely symbolically represent religious values but also produce new meanings of parahyangan within the context of contemporary Balinese culture. These findings confirm that literature serves as a reflective and critical space for reinterpreting local religiosity amid ongoing social and cultural change.
Copyright (c) 2026 Ida Ayu Trisna Adiwulandari, I Nyoman Darma Putra, Ni Ketut Ratna Erawati https://creativecommons.org/licenses/by-sa/4.0
Internalisasi Nilai Lontar Sarasamuscaya Melalui Ekopedagogi Hindu dalam Menumbuhkan Etika Pengelolaan Sampah
The increasingly complex problem of waste has become a serious challenge in maintaining environmental balance and indicates that the ecological crisis stems not only from technical aspects of waste management but also from the weakening of human moral and spiritual awareness. This condition requires an educational approach that emphasizes not merely cognitive aspects, but also the formation of ecological ethics and character among learners. In the context of Hindu education, the Lontar Sarasamuscaya contains ethical teachings such as, karuna, and dharma, which are relevant for fostering ecological awareness through a Hindu ecopedagogical approach.This study aims to analyze the process of internalizing the values of Lontar Sarasamuscaya through Hindu ecopedagogy in shaping waste management ethics and ecological awareness among students at STKIP Agama Hindu Amlapura. The research employs a qualitative approach with a case study design. Data were collected through participatory observation, in-depth interviews, and analysis of learning documents and campus environmental programs. Data analysis was conducted thematically using an interactive model consisting of data reduction, data display, and conclusion drawing.The results show that the internalization process occurs through three main stages: value transformation in the form of students’ cognitive understanding of Sarasamuscaya teachings related to waste issues; value transaction through affective engagement in social practices and environmental management activities; and transinternalization marked by changes in ecological behavior and the formation of an environmentally conscious campus culture. The values of ahimsa, karuna, and dharma are manifested in habits such as waste segregation, reducing the use of plastic, and interpreting cleanliness as a spiritual practice.The conclusion confirms that the integration of Sarasamuscaya teachings within Hindu ecopedagogy effectively fosters students’ ecological character in a sustainable manner and strengthens the relevance of Hindu religious education in addressing contemporary environmental crises.
Copyright (c) 2026 Ni Putu Gatriyani https://creativecommons.org/licenses/by-sa/4.0
Praktik Multigrade Teaching dalam Pendidikan Nonformal Hindu
Multigrade teaching in the context of Hindu non-formal education in pasraman poses its own pedagogical challenges for acaryas, especially in managing students with diverse age levels and abilities in a single class. Studies on multigrade learning practices in Hindu religious education institutions are still relatively limited, especially in the context of pasraman in the West Lombok region. Therefore, this study aims to examine and analyse the multigrade learning practices applied by acaryas in pasramans in West Lombok Regency. This study uses a qualitative, narrative-descriptive approach to examine multigrade learning in pasraman in depth. Research data were collected through observation, interviews, and documentation. The collected data is analysed through the stages of data reduction, data presentation, data verification, and the coding and categorisation process to identify research themes. The results of the study show that learning planning in pasraman tends to be flexible and simple, even in some cases without formal learning administration. This condition requires students to rely on pedagogical intuition to adjust the material, methods, and learning difficulty to the diverse student population. In learning practice, acarya utilises various methods, such as lectures, dharmatula discussions, peer tutors, the Dharma Gita, hands-on practice, and educational games. These findings show that the success of multigrade learning in pasraman is greatly influenced by acarya professionals’ ability to improvise in managing learning dynamics.
Copyright (c) 2026 Ida Bagus Kade Yoga Pramana, I Wayan Rudiarta, Ni Wayan Ria Lestari, Ni Nengah Sudarsini https://creativecommons.org/licenses/by-sa/4.0
Belom Bahadat Sebagai Strategi Kultural Berbasis Pendidikan Multikultural Dalam Mitigasi Kekerasan Terhadap Perempuan dan Anak Pada Masyarakat Dayak Ngaju
Violence against women and children is still a social problem that requires a mitigation strategies. The solution was lies in local wisdom, such as that of Belom Bahadat in the Dayak Ngaju community, which has not been widely studied. This research aims to analyze the practice of Belom Bahadat values, the role of customary institutions as mechanisms of social control and community-based protection, and their integration with multicultural education. A qualitative, descriptive-interpretive approach was chosen for the research. Research data were obtained from two sources: primary data from semi-structured interviews and participatory observation, and secondary data from customary documents, local archives etc. To ensure the validity of the research data, triangulation of sources and methods, member checks, and the preparation of trial audits. The research data were then analyzed through data reduction, data presentation, and conclusion drawing. The results of the study show that Belom Bahadat functions as a moral regulatory framework that affirms human dignity, gender respect, and communal responsibility; the preventive mechanism is seen in the internalization of values through communal life (Huma Betang) and socialization by customary institutions, while the restorative mechanism is manifested through customary deliberation and the imposition of symbolic and material sanctions. The integration of Belom Bahadat’s values with a multicultural education approach also shows that local value systems can be operationalized in educational practices within families, schools, and communities. This research provides implications for adopting a violence-mitigation model based on local wisdom that can be adapted and replicated in similar contexts.
Copyright (c) 2026 Handoko Handoko, I Wayan Suasta, I Wayan Salendra, I Gusti Agung Dharmawan https://creativecommons.org/licenses/by-sa/4.0
Pewarisan dan Keberlanjutan Identitas Hindu Bali Melalui Praktik Sosial dan Reproduksi Identitas dalam Relasi Minoritas-Mayoritas Agama di Daerah Transmigrasi
The intergenerational transmission and continuity of Balinese Hindu identity within minority–majority religious relations in transmigration areas presents complex dynamics, especially when structural pressures, differences in the number of adherents, and cultural dominance influence the space for religious practice. This study aims to analyze social practices, identity reproduction mechanisms, and negotiation processes carried out by Balinese Hindus in the transmigration area of Sumber Garunggung Village, Central Kalimantan, while also formulating the implications for the sustainability of identity as a minority group. A qualitative approach was used with participatory observation, in-depth interviews, and documentation techniques. Data analysis is based on Pierre Bourdieu's theory of practice, particularly related to the concepts of habitus, arena, and capital, and is supported by Stuart Hall's theory of cultural identity regarding identity as a dynamic or fluid process. The results of the study show that Balinese Hindu identity is reproduced through rituals, religious and customary institutions, family, pasraman, art, and socio-economic activities. Identity negotiation takes place dialogically and contextually, particularly through adjustments to the ngaben ritual, interfaith participation, rational symbolic communication in public spaces, and the strengthening of social and economic capital to gain legitimacy. These findings confirm that identity is not merely inherited but is reproduced through continuous interaction between structure and agency. This study formulates the “Contextual-Transmigratory Balinese Hindu” model, which is a pattern of identity that is stable in the core values of Balinese Hindu teachings, yet adaptive in practice according to the social context. The sustainability of minority identity depends on normative stability, social legitimacy, and contextual adaptability.
Copyright (c) 2026 Agung Adi https://creativecommons.org/licenses/by-sa/4.0
The Meaning of Smara Sādhanā in The Kama Tattwa Manuscripts
Talking about sex is often regarded as a taboo subject and something that should not be discussed in public. In fact, understanding the true nature of sexuality is very important and even necessary in order to avoid deviant sexual behavior. This study aims to examine the philosophical dimension of Smara Sādhanā, or sacred sexuality, in the Kama Tattwa manuscript through the perspective of Tantrāyāna philosophy, by referring to three principal Balinese Hindu palm-leaf manuscripts, namely Smara Krida Laksana, Resi Sembina, and Rahasya Sanggama. This research employs a qualitative method with a hermeneutic approach. The findings show that Smara Sādhanā represents an integral spiritual system grounded in Tantrāyāna non-dualism, in which sexual union symbolically represents and simultaneously actualizes the metaphysical unity between Puruṣa (consciousness) and Prakṛti (creative energy). Ontologically, sexuality is understood as a manifestation of cosmic energy; epistemologically, knowledge of sexuality is derived from the authority of sacred texts (śabda pramāṇa), direct experience (pratyakṣa), reasoning (anumāna), and ultimately reaches direct spiritual realization (aparokṣānubhūti); and axiologically, the concept of Smara Sādhanā upholds values of bodily sanctity, respect, compassion, and spiritual responsibility. Thus, the human body is viewed as a microcosm, and sanggama (sexual union) becomes a medium for attaining higher consciousness (ānanda). This study finds that the Kama Tattwa manuscript contains a profound philosophical discourse on sacred sexuality that challenges reductionist and moralistic interpretations of sex. Instead, these texts present sexuality as a path of spiritual transformation integrated within dharma and ethical relations among human beings. The conclusion of this study is that, in the Hindu perspective, sex is regarded as a sacred activity and understood as a form of sādhanā, a view that is likewise emphasized in Tantrāyāna philosophy. Therefore, by understanding sexual activity as something sacred, it is expected that sexual conduct can be placed in accordance with the teachings of Dharma and that deviant sexual behavior can be avoided.
Copyright (c) 2026 Gede Agus Siswadi, Lasiyo Lasiyo, Rr. Siti Murtiningsih https://creativecommons.org/licenses/by-sa/4.0
The Concepts of Sāstratah, Gurutah, and Swatah in Strengthening Magnanimous Character as A Preventive Strategy Against The Phenomenon of Suicide in Bali
The phenomenon of suicide in Bali shows an increasing trend that raises a socio-religious paradox amid the strong traditional structures and Hindu spirituality. Various studies confirm that depression, psychosocial pressure, low self-regulation, and loss of meaning in life contribute significantly to the emergence of suicidal ideation. This study aims to analyse the strengthening of character through the concepts of Sāstratah, Gurutah, and Swatah as Hindu psychospiritual-based preventive strategies. The study uses a qualitative approach, grounded in a literature review, through critical analysis of scriptures, Hindu theological literature, and relevant psychological and mental health studies. The results of the study show that Sāstratah lays the foundation for meaning in life by understanding humans as atman, with a dharma-and mokṣa-oriented perspective. Gurutah presents a process of inner clarification through reflective dialogue and guided yoga practices that strengthen emotional regulation and self-awareness. Swatah marks the deepest stage of internalisation, when yajña transforms from an external ritual into an internal burning of the ego, giving birth to compassion and existential resilience. The magnanimous character formed through these three paths functions as a psychospiritual fortress that strengthens the meaning of life, self-control, and resilience to pressure. The scientific contribution of this article lies in the formulation of a tiered psychospiritual model that integrates classical Hindu texts with modern psychological theory as a contextual conceptual reinterpretation for Balinese society. This study is theoretical and literature-based, thus requiring further empirical research to test the model's validity and effectiveness in measurable terms. Thus, the concepts of Sāstratah, Gurutah, and Swatah contribute as a conceptual framework for Hindu-based character education in contextual and transformative preventive efforts to reduce suicidal ideation.
Copyright (c) 2026 I Putu Suyasa Ariputra, Encep Syarief Nurdin, Yadi Ruyadi, Kadek Aria Prima Dewi PF, Juntika Nurihsan, Bunyamin Maftuh, Ace Suryadi, Asep Dahliyana, Warlim Warlim https://creativecommons.org/licenses/by-sa/4.0
Elaborasi Ontologis-Normatif Ketuhanan Non-Dualis dalam Advaita Vedānta sebagai Landasan Etika Bumi bagi Ekoteologi Kontemporer
This study is grounded in the view that the ecological crisis constitutes a systemic polycrisis rooted not only in technological or policy failures but also in ontological assumptions that separate humans from nature. Although Advaita Vedānta is frequently associated with environmental ethics, existing scholarship largely remains at the level of metaphysical alignment without developing an operational normative framework. Accordingly, this research aims to explore Advaita Vedānta ontology as a foundation for ecological ethics through dialogue with contemporary ecotheology. It adopts a qualitative-philosophical method based on Gadamerian hermeneutics (fusion of horizons), interpreting the Upanishads and the Bhagavad Gita contextually while reconstructing the concepts of Brahman, Ātman, māyā, and avidyā to uncover their ethical implications. The findings demonstrate that the non-dual ontology of Advaita Vedānta can be transformed into a normative basis for ecological ethics through principles of ontological identity and self-extension, affirming the unity of all reality in Brahman. Moral awareness thus emerges as an expression of self-realization rather than an externally imposed duty. This framework bridges the gap between metaphysics and praxis by articulating ethical principles such as ahiṃsā, karuṇā, and sevā as concrete expressions of non-dual consciousness in ecological action. The study contributes to the development of an Advaita-based ecological ethics by integrating metaphysical insights with ethical praxis, reinterpreting ecological responsibility as a relational and transformative orientation rooted in non-dual unity. Ultimately, Advaita Vedānta offers a coherent ecotheological framework in which ecological responsibility arises as a rational and existential consequence of realizing the unity of reality.
Copyright (c) 2026 Puspo Renan Joyo, Krisna S. Yogiswari, I Wayan Salendra, Ni Luh Ersania https://creativecommons.org/licenses/by-sa/4.0
Bentuk, Makna Dan Fungsi Giling Pinang, Rukun Tarahan Pada Sangku Tambak Raja Di Masyarakat Hindu Kaharingan
This study examines the significance of ritual symbolism in the religious practices of the Hindu Kaharingan community, focusing on the roles of Giling Pinang and Rukun Tarahan within the Sangku Tambak Raja. These ritual elements function not merely as offerings but also embody symbolic, theological, and social meanings that mediate the relationship between humans, Ranying Hatalla Langit, and ancestral spirits, while reinforcing the community’s collective identity. The study aims to analyze the forms, meanings, and functions of Giling Pinang and Rukun Tarahan within the ritual structure of Sangku Tambak Raja. This research employs a qualitative approach with cultural and sociological perspectives. Data were collected through participant observation, in-depth interviews with basir, pisor, customary leaders, offering makers, and ritual practitioners, as well as documentation. Informants were selected purposively based on their roles and knowledge of the ritual. Data were analyzed using an interpretative qualitative framework involving data reduction, data display, and conclusion drawing. The findings reveal that Giling Pinang is constructed in a-shaped form using betel leaves, lime, areca nut, and tobacco, arranged according to standardized ritual procedures, while Rukun Tarahan consists of traditional hand-rolled cigarettes prepared in odd numbers and symbolically positioned within the ritual setting. Both elements carry symbolic–theological meanings rooted in Panaturan mythology and Kaharingan cosmology and are interpreted by the community as media of spiritual communication linking humans, ancestors, and divine entities. Furthermore, these ritual symbols function as mechanisms for transmitting religious values, strengthening cultural identity, and fostering social cohesion through collective participation in the Basarah ritual. This study contributes to the broader discourse on Hindu ritual studies in the Indonesian context by demonstrating that Giling Pinang and Rukun Tarahan operate as integrated symbolic structures that sustain cosmological beliefs, local theological frameworks, and the socio-cultural continuity of the Hindu Kaharingan community.
Copyright (c) 2026 Sulandra Sulandra https://creativecommons.org/licenses/by-sa/4.0
Pola Asuh Dharma Komunal Sebagai Praktik Sosio-Religius Masyarakat Hindu Lombok dalam Membentuk Karakter Generasi Berkelanjutan
Social change and the dynamics of modernity pose challenges to the sustainability of character values among the younger generation, including within religious communities rooted in local traditions. Although studies on Hindu upbringing have expanded, research specifically examining the communal dimensions of upbringing in Lombok’s Hindu society and its connection to the formation of a sustainable generation remains limited. This study aims to analyze communal dharma upbringing as a socio-religious practice of the Lombok Hindu community in shaping the character of a sustainable generation. The study employs a qualitative, descriptive-analytical design. Data were collected through in-depth interviews, participatory observation, and documentary analysis within Hindu communities in West Lombok, Central Lombok, North Lombok, and the city of Mataram. Research findings indicate that communal dharma-based parenting is carried out through the collective involvement of families, banjars, temples, and pasramans, with values internalized through practice via role modeling, ritual participation, ngayah, and communal work. Hindu values such as dharma, Tri Kaya Parisudha, Tri Hita Karana, bhakti, ahimsa, and yadnya are internalized in children’s daily experiences and shape a character encompassing spiritual, social, personal, and ecological dimensions. This study concludes that communal dharma parenting is a community-based value-transmission system relevant to the character formation of future generations and has the potential to serve as a reference for developing culture- and religion-based parenting models within the context of sustainable human development.
Copyright (c) 2026 Ida Bagus Heri Juniawan, Ida Bagus Alit Arta Wiguna, Ni Putu Sasmika Dewi, Ni Nyoman Satya Widari https://creativecommons.org/licenses/by-sa/4.0
Dominasi Gong Kebyar dan Transformasi Musik Tradisional Sasak Dalam Perspektif Akulturasi dan Keaslian Budaya
The development of traditional music on the island of Lombok reflects dynamic cultural interactions between the Sasak and Balinese communities that have taken place since the migration of Balinese people to Lombok in the 18th century. One of the most notable influences is the incorporation of musical elements from Balinese Gong Kebyar into Sasak traditional music practices, particularly in Gendang Beleq performances and other traditional art forms. This study aims to analyze how the aesthetic dominance of Gong Kebyar has influenced the development of Sasak traditional music and to understand the forms of musical transformation that occur within the context of cultural acculturation and their implications for local musical identity. The research uses a descriptive qualitative approach with a case study design conducted in Mataram City, West Lombok Regency, and Central Lombok Regency. Data were collected through in-depth interviews with traditional artists, leaders of art studios, customary leaders, and community members who appreciate traditional arts, supported by performance observations and documentation studies. The data were analyzed using a thematic approach to identify patterns of musical dominance, transformations in compositional structure, and shifts in cultural meaning among art practitioners. The results show that the influence of Gong Kebyar appears not only in musical aspects such as rhythmic patterns, dynamics, and compositional structure, but also in performance aesthetics and as a symbol of prestige within the local arts community. The integration of kekebyaran elements has produced hybrid musical expressions that combine Sasak and Balinese traditions. However, this phenomenon also raises debates about the boundary between artistic innovation and the preservation of local cultural identity. Therefore, strengthening documentation, promoting locally based arts education, and expanding ethnomusicological studies are important steps to ensure the sustainability of Sasak traditional music amid ongoing cultural change.
Copyright (c) 2026 Ketut Suparta https://creativecommons.org/licenses/by-sa/4.0