http://habibiaislamicus.com/index.php/hirj/article/view/199

Judaism is a racial religion because in Jewish sacred literature the Isaiah have always been addressed. Even the God is addressed as the God Isaiah and Isaiah is declared as the favorite people of God. This highlights the concept of a racial God. However, the teachings and sharia of Moses is also reduced to only Isaiah. It shows that the honorable nation of the world is Isaiah and it is Isaiah who will get salvation in hereafter. No other religion or nation has any value in the eyes of God so it is forbidden to have any social, economic or political relationship with other religions or nations.

Raja Yoga Sebagai Jalan Mencapai Pemahaman Akan Hakikat Brahman (Studi Kasus Pustaka Suci Bhagavad Gītā)

<p><em>Catur Yoga are four ways that humans can take to unite themselves with Brahman. The four paths include Karma Yoga, Bhakti Yoga, Raja Yoga, and Jnana Yoga. Of the four paths, this study will discuss Raja Yoga, which is the most difficult way or way for humans to do if it is done without the assistance of a spiritual teacher. Raja Yoga teachings emphasize the process of the self to be able to control all activities of the movement of the mind for the realization of a clear and good mind and always focus on Brahman. The state of the self that is able to control the movement of one's mind in the Yoga Sutras of Patanjali is called Citta Vrtti Nirodha. Citta Vrtti Nirodha will lead human life to Moksartham Jagadhita Ya Ca Iti Dharma. The teachings of Raja Yoga will be studied in depth and comprehensively using the literature study of the sacred literature of Bhagavad Gītā as the main source.</em></p>

Pius Vates

The question dealt with in the paper is as follows: to what extent might the notion of “religious literature” be functional if applied both to the early modern literature and the contemporary literary culture? Does it mean “sacred literature,” simply opposed to the “secular” one, whatever it might mean? The author’s suggestion is to use the notion of “religious literature” more consistently, depending strictly on the liturgical functions of the text (e.g. of prayers, hymns or homilies), while the term “sacred literature” should be used only with reference to the so-called “Sacred Books,” i.e. the Revelation recognized in a given religious system. The sense of the terms “pious literature” or “pious poet,” however, should be much broader, going beyond the limitations of religious functions of the text and reflecting a quasi-prophetic intellectual and moral status of the writer.

MENDIDIK ANAK SUPUTRA

<p>The child is the future of the world. Whether or not life is next depends on the preparation and readiness of the child. The existence of a suputra child will be able to realize a peaceful and prosperous life. Therefore education and child development towards suputra is very important. Hinduism has a clear concept of suputra and how to educate children to be suputra. This paper examines Hindu literature belonging to sacred literature. With a qualitative approach and literature review method of this paper explores about how suputra children in the view of Hindu literature and how to educate children to become a child suputra.<br />Keywords: <br />Abstrak<br />Anak adalah masa depan dunia. Baik tidaknya kehidupan berikutnya adalah bergantung pada penyiapan dan kesiapan anak. Keberadaan anak yang suputra akan dapat mewujudkan kehidupan yang damai dan sejahtera. Oleh karena itu pendidikan dan pembinaan anak menuju suputra merupakan hal yang sangat penting. Agama Hindu memiliki konsep yang jelas mengenai anak yang suputra dan bagaimana mendidik anak agar menjadi suputra. Tulisan ini mengkaji literatur-literatur Hindu yang tergolong sastra suci. Dengan pendekatan kualitatif dan metode kajian pustaka tulisan ini mengetengahkan tentang bagaimana anak suputra dalam pandangan susastra hindu serta bagaimana mendidik anak agar menjadi anak yang suputra.<br />Kata Kunci: Suputra, Anak Usia Dini</p>

Interpretation, Indian theories of

Need for interpretation of texts was felt already during the ancient period of Vedic texts in India. Vedic texts were orally transmitted for over a thousand years. During this period, the change in locations of people reciting the texts and the mother tongues of the reciters led to a widening gap between the preserved sacred texts and their interpreters. Additionally, there was a notion that the sacred language was a mystery which was only partially understood by the common people. This led to the early development of exegetical tools to assist the interpretation of the sacred literature. Later, grammarians and etymologists developed sophisticated exegetical tools and theories of interpretation. These generally led to a deeper understanding of the structure of language. The priestly tradition developed its own canons of interpretation, which are manifest in the system of Mīmāṃsā. Here we have the first fully developed theory of discourse and context. The categories developed by Mīmāṃsā were used by other schools, especially by the school of Dharmaśāstra, or Hindu religious law. Both Mīmāṃsā and Dharmaśāstra created sets of hierarchical principles for authoritative guidance in interpretation. Other philosophical and religious traditions developed categories of their own to deal with problems of interpretation. A major problem was created when the literature accepted as authoritative by a tradition contained apparently contradictory passages. The traditions had to deal with this problem and find ways of explaining away those passages which did not quite fit with their own view of truth. For this purpose, a whole set of categories were employed. At a later period, several ingenious principles of interpretation were used for texts in general. Here, significant contributions were made by the traditions of Sanskrit grammar and poetics.