Upacara Ngerebeg di Pura Kahyangan Kedaton Desa Kukuh, Kecamatan Marga, Kabupaten Tabanan

<em><span lang="EN-US">From the results of this study, it can be seen that the Ngerebeg ceremony is a Dewa Yadnya ceremony carried out by the people of Kukuh Village, as a ritual that aims to neutralize negative human traits (sad ripu), the Ngerebeg ceremony is held at the Kahyangan Kedaton temple where Ida Bhatara's meditation is in the form of Barong Ket and Barong Landung tedun surround the temple area. All village stakeholders prepare water to be sprinkled on to the community and women and girls prepare tetabuhan facilities such as palm wine, wine, beer for offerings to Bhuta Kala. The purpose of this study is that researchers want to provide a clear understanding of the Ngerebeg ceremony. The results of this study are useful for researchers and for the Hindu community to know more about the Ngerebeg tradition which is carried out at the Kahyangan Kedaton Temple, especially the Kukuh Village community so that the Ngerebeg ceremony remains preserved and is beneficial for the younger generation to understand the deep procession so that it can increase Sraddha and Bhakti to God.</span></em>

Realisasi Ajaran Teologi Sosial Melalui Tradisi Ngejot di Masa Pandemi Covid-19

<em><span lang="IN">Harmony in religious life is an important phenomenon to note. Considering that several different religions have developed in Indonesia, it is necessary to apply the teachings of harmony theology. Community life under religious pluralism is not always harmonious. In daily life, several cases of disharmony of religious communities often occur. This disharmony occurs because of the lack of tolerance between religious people with one another. To bring back the attitude of tolerance, one needs to explore religious teachings. Thus, there is no longer a nerrow mind against Hindus. The theology of harmony in the Hindu perspective in this case seeks to provide teachings about the unity of mankind. </span><span lang="EN">In the Hindu perspective of harmony theology, every human being should respect his fellow human beings because they come from the same source, namely God. Harmony is a religious obligation and obedience to God, it is also a cultural guideline and customs. The synergy between the two has always greatly influenced people's perspectives and attitudes regarding various matters, including efforts to create a harmonious life in the midst of plurality.</span><span lang="EN"> </span></em>

Kajian Bhagavad Gītā Terhadap Makna Prasadam Bagi Masyarakat Hindu di Bali

<em><span lang="EN-US">Prasadam in Hinduism is a term in Sanskrit which means God's gift, which is the result or remnant of an offering to Ida Sang Hyang Widhi Wasa who has been purified. In the Hindu community in Bali the term lungura/surudan is better known than the term prasadam. Related to the phenomenon of prasadam, after being investigated, it turns out that the term lunguran/surudan indicates the strata or class of a dish that starts with the offering (bebanten), complete with food, after being offered, the contents of the bakuten turn into lunguran/surudan, which is ready to be enjoyed as a form of grace from Ida Sang Hyang Widhi or Ida Bhatara-Bhatari who has been presented with a sincere heart and has sacred values </span><span lang="EN-US">and is meaningful as prasadham (holy dish). The Bhagavad Gītā states that, those who eat holy food after going through an offering or sacrifice will attain eternal Brahman (God). So there is no reason to think, whether to accept or desire to refuse the blessings of the blessing of Prasadam, because it has previously been offered as a sacred dish for Ida Sang Hyang Widhi Wasa and His manifestations.</span></em>

Konsep Ista Dewata dalam Lontar Bhuana Sangkṣepa: Sosial Religius Hindu di Bali

<em><span lang="EN-US">Hinduism in Indonesia, especially that which was inherited in Bali, is a combination of ancestral beliefs (pre-Hindu) with Vedic teachings that came to the archipelago and blended harmoniously to form sivasiddhanta in Bali. This paper uses two combined theories, namely the theory of hermeneutics, and the theory of symbolic interactionism. The method in collecting data uses the listen-to method, which is combined with basic note-taking techniques. followed by using data analysis methods and techniques which include (1) Data Reduction, (2) Data Presentation, and (3) Verification. It ends with the method of presenting the results of data analysis using an informal method. The text of the Lontar Bhuana Sangk</span><span lang="EN-US">ṣ</span><span lang="EN-US">epa contains a dialogue between Bha</span><span lang="EN-US">ṭ</span><span lang="EN-US">āra Siwa and Bha</span><span lang="EN-US">ṭ</span><span lang="EN-US">āri Uma accompanied by Bha</span><span lang="EN-US">ṭ</span><span lang="EN-US">āra Kumara. Lontar Bhuana Sangk</span><span lang="EN-US">ṣ</span><span lang="EN-US">epa consists of 128 Sanskrit Slokas with Old Javanese language, the contents of which explain how to achieve kalepasan with the teachings of Yoga. The concept of the 33 Vedic Gods or what is known as Ista Dewata is transformed into the social religious practice of Hinduism in Bali with the pangider-ider or Dewata Nawa Saga. then those are the forms of grounding the Vedic teachings that can be seen in the practice of Hindu religious life in Bali.</span></em>

Teologi Kama: Deva, Poros Kehidupan, dan Kenikmatan

<em><span lang="EN-US">Kama is an eternal human matter. Every civilization traces it deeply. India in the context of Hindu civilization is one that is very massive in discussing it and it is stated in both literary works and reliefs of sacred buildings. The discussion not only concerns about sexual relations and their behavior, but tries to explore the secret spaces that are in it. When the existence of the kama leaves a side of the secret that is not able to be revealed, then appear the form of the Kama God who represents kama itself, so that the human mind is able to reach it. This work descriptively describes aspects of the theology of kama extracted from text sources. In the divinity map, Kama is a God or is called a Kama God. Then, the Siva-Parvati, Rama-Sita, and Radha-Krishna relations formed a cluster of theologies which were the object of worship in the religious life of the Hindu community. In the reality of life, kama is associated with the art of making love and important actions in terms of regeneration for the continuity of life.</span></em>

Implementasi Mitologi dan Simbol Ganesha Dalam Budaya Kontemporer Masyarakat Bali

<em><span lang="EN-US">Culture and mythological narratives about Ganesha are inherent in the life of the Hindu community in Bali, but have undergone various changes along with the pace of civilization. Evidently, Ganesha as one of the sacred symbols is widely used in various life interests of modern society, which has no relevance to the sacred context. This paper analyzes the implementation of Ganesha's symbolic mythology in the contemporary cultural space of Balinese society. Mythologically, Ganesha is believed to be the son of Shiva who has the power to overcome all obstacles. This mythology is contained in the attributes of Ganesha which have a symbolic meaning. The full embodiment of the Ganesha symbol in the modern era is widely implemented in the contemporary culture of Balinese life, both in the fields of architecture, aesthetics (art), social organization, including economic life. This work is expected to be a reference for fostering a critical and selective culture when using the Ganesha symbol in various aspects of Balinese life.</span></em>

Optimalisasi Keharmonisan Masyarakat Plural Melalui Ajaran Teologi Kerukunan

<em><span lang="IN">The Covid-19 pandemic that has occurred so far has had an impact on various aspects such as the economy, social relations, and moral issues. Various things have also been done to contribute to the impact of covid-19, one of which is by carrying out activities during the covid-19 pandemic. This article aims to describe the realization of social theology in activities during the covid-19 pandemic. The benefit of this paper is to provide an overview of social theology in activities during the Covid-19 pandemic.</span></em>

Pemaknaan Diksa dalam Tahapan Menjadi Pandita pada Ajaran Agama Hindu

<em><span lang="IN">Being a holy person in the teachings of Hinduism is a noble task as a guide for the people. This is because being a holy person, especially a Hindu priest, goes through various stages that must be passed as a process of maturation (learning) and purification (diksa). In the maturation process, which is filled with learning the Vedas and religious knowledge, it is used as a foundation later when after becoming a priest in guiding and providing enlightenment to people who need service. While the purification process is an aspect of legality in the ritual dimension which is believed to be able to physically purify someone who enters the spiritual dimension.</span></em>

Mendalami Konsepsi Ketuhanan dan Jiwa dalam Kitab Itihasa

<p>This article aims to find out the basics of Hindu teachings contained in the book Itihasa.aThe Hindu teachings include the concept of Divinity, the concept of the soul and the concept of Moksa.This article is written using the library method and in-depth study of the literature.Itihāsa is Hindu literature that tells the story of the heroism of Hindu knights in the past and is peppered with religious philosophies, mythology, and supernatural beings.Itihasa means this has happened so.Itihasa consists of two epics, namely Ramayana which consists of seven parts and Mahabarata which consists of 18 parts.The concept of Divinity in the Ramayana book mentions many gods, but is categorized as monotysm because they believe in one God who is supreme among all the gods.Divinity in the Mahabharata is closely related to Divine knowledge in the Upanisad, Pancasikha, Samkya, Yoga, Pancaratra, Vaisesika, and Vedanta.Jiwa or Atman in Itihasa is the deepest manifestation of each person.The soul is causeless and unchanging.</p>

Formulasi Teologi Kerja dan Hubungannya dengan Reinkarnasi dalam Teks Bhagavad Gītā

<p><em>Every action will produce a result (phala) which leads to two motives, namely attachment and freedom. Humans in their lives can choose which goals they will achieve. Do they choose to be bound by the results of each work or otherwise surrender all the results of their work as an offering to God. Work done as an offering to God will achieve liberation and joy, on the other hand, work done with the motive of hoping for the result (phala) as a reward will increase the feeling of attachment and sorrow. Therefore, people who want to find happiness and true self must place their goals in work that are entirely an offering to God. This is what is meant by Theology of Work or the term in Bhagavad G</em><em>ī</em><em>t</em><em>ā</em><em> is called Karma Yoga, which is the highest knowledge of a main Principle of Work. The realization of an understanding of the real concept about Theologi of Work can help humans break the chain of reincarnation (punarbhava) by presenting God in every work activity, whether in the form of actions, speech or thoughts.</em></p>