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Contact Name
Ida Bagus Subrahmaniam Saitya
Contact Email
jurnalsphatika@gmail.com
Phone
+6281805413214
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Editorial Address
Jalan Kenyeri Gang Sekar Kemuda Nomor 2 Denpasar
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Kota denpasar,
Bali
INDONESIA
Sphatika: Jurnal Teologi
ISSN : 19787014     EISSN : 27228576     DOI : -
Sphatika: Jurnal Teologi, terbitan ini berisi artikel bidang ilmu Agama yang diterbitkan secara berkala 6 bulanan. Sphatika: Jurnal Teologi, terutama berfokus pada bidang Teologi, Studi Agama, dan Budaya sebagai berikut: 1) Teologi, 2) Sastra Agama, 3) Kajian Budaya, dan 4) Ilmu Agama.
Articles 87 Documents
Mantra Atharwa Veda sebagai Kedamaian dan Pencegah Penderitaan dalam Kehidupan Manusia Sari, Ni Ketut Puspita; Mandiasa, I Nyoman
Sphatika: Jurnal Teologi Vol 11, No 1 (2020)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (221.699 KB) | DOI: 10.25078/sp.v11i1.1502

Abstract

The Vedas which are the most important scriptures in Hinduism contain a collection of revelations which are compiled and systematically rearranged according to their purpose. All the Vedas referred to as the Samhita and Sruti Mantra comprise four groups or the Chess of the Vedic Samhita. The sruti means revelation, Samhita which means set. The four groups (samhita) are: Rg Veda, Yajna Veda, Sama Veda and Atharwa Veda, three of the four groups of Vedas are called Tri Widya or Vedic Trayi, so Atharwa Veda is classified as the fourth or final Veda, traditionally the Atharwa Veda is recognized as the Hindu scripture of the Hindu religion. included in the sruti Veda (Sruti Veda). Atharwa Veda contains things that are commonly known by the people or people and not so with the contents of the Rg Veda its contents are more secular compared to other Vedas that specialize in teaching about religious worship, Atharwa Veda teachings mainly teach how people can overcome the peace that results in division and suffering in human life, many interpreted to contain wisdom about worldly life while the way of worship is not a basic creed.
TEKNIK PEMBACAAN DAN MENGHAFAL ÅšLOKA, MANTRA VEDA Surada, I Made
Sphatika: Jurnal Teologi Vol 10, No 1 (2019)
Publisher : Institut Hindu Dharma Negeri Denpasar

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Abstract

?loka means stanza, praise or praise, singing and being heard. In the tradition in Bali ?loka is the verses of the mantra found in the Vedas. Saying ?loka can be said to ?follow?. Nyruti means listening. The ancient Rsi before knowing reading and writing conveyed the teachings to their students verbally. The students sat cross-legged while listening to the teachings of the teacher. The teacher delivered the teachings in the form of ?loka with songs, so it wasinteresting for the students to listen. This school is usually used in times of accompanying prayers, yajña ceremonies and for the worship of the people by the Sulinggih. Technically reading the verses of okaloka is with a distinctive rhythm (batten mantra). The language used is Sanskrit. Sound picking is usually at the base of the esophagus so that the sound sounds echoed inward, like the hum of a beetle sucking on flower juice (Bramara angisep sari).
TATTWA SIWA SIDDHANTA INDONESIA DALAM TEOLOGI HINDU Kardika, I Nyoman
Sphatika: Jurnal Teologi Vol 10, No 1 (2019)
Publisher : Institut Hindu Dharma Negeri Denpasar

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Abstract

Shiva?s teachings which developed in Bali were Shiva Siddhanta, this teaching was the result of the acculturation of many teachings of Hinduism. Inside are found Vedic teachings, Upanishads, Dharmasastra, Darsana (especially Samkya Yoga), Puranas and Tantra. the concept of the teachings of Saiwa Siddhanta that lives and is embraced in Indonesia is slightly different from that developed in other countries, including different from those in India, because the concept of Saiwa Siddhanta which is embraced in Indonesia blends with the original beliefs of indigenous peopleIndonesia and local customs.therefore, Saiwa Siddhanta Indonesia cannot and cannot be equated with Saiwa Siddhanta in other partsof the world. Nevertheless, Hindus do not deserve to distinguish or separate themselves between fellow believers, because Hinduism gives freedom to their people to be religious. The procedure for the implementation of religious life in Bali also shows a combination of elements of ancestral belief. Wariga, Rerainan (feast day) and Upakara are mostly ancestral heritage. this inheritance has thus been harmoniously aligned with the teachings of Hinduism so that it is a unified and rounded whole. Thus, Hinduism in Bali has a characteristic that is in accordance with the spiritual needs of Balinese people from ancient times to the present. in this day and age, the adhiluhung religion?s heritage needs to be maintained, cared for and perfected our understanding so that it can still fulfill the religious needs of its people.
Wiku Catur Asrama Menurut Lontar Wasista Tattwa Juni, Ngakan Ketut
Sphatika: Jurnal Teologi Vol 11, No 1 (2020)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (329.008 KB) | DOI: 10.25078/sp.v11i1.1498

Abstract

Wiku according to Lontar Wasista Tattwa is a well-behaved saint, a descendant of a saint, able to recite and master the third Vedic mantra, his behavior is perfect, always meditating on God. One type of wiku described in the Wasista Tattwa ejection is the boarding chess board, namely: brahmacari wiku, grhasta wiku, wanaprasta, and bhiksuka. Brahmacari wiku duty is not to be angry with the community, there is nothing that be desired, there is no binding work in the world, no house or residence. The obligation of Wiku Grehastha is to be married and have children, make the family happy, always diligently study the three Vedas, be friendly to guests, always obey God, and be diligent in practicing yoga. Obligation of wiku wanaprasta is to direct oneself to God and attain self-awareness, no longer commit myself to household tasks and social community. The duty of the bhiksuka wiku is to focus on the spiritual life or free oneself from his avidya (spiritual darkness).
PEREMPUAN HINDU DI ERA GLOBALISASI Junianti, Putu Sri; Kusuma, I Made Wirahadi
Sphatika: Jurnal Teologi Vol 10, No 1 (2019)
Publisher : Institut Hindu Dharma Negeri Denpasar

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Abstract

Hindu women are living beings who are creations from God or Ida Sang Hyang Widhi Wasa who have many roles in life. Especially women have the virtue of thinking so they are able to deal with all kinds of problems in their lives. With the problems in their lives, women often experience discrimination that befalls them both in their families and in society. Women have special rights that deserve respect, are protected and cherished not to be insulted or harassed. Along with the development of time there have been various forms of change in the globalization experienced mainly by women since long ago. The development of the world of technology and information makes women still considered weak creatures, so that women to maintain their position in the household emerged emancipation of women. In the past, women only had domestic duties in the household, now women can think creatively to have a career in the household without eliminating the domestic tasks that they have. As a result of the influence of globalization experienced by women, women have become more motivated so that they do not miss the times. Women want to be respected and respected so that there is no oppression in the family and women are often considered to be weak creatures even though there are actually strong creatures.
Pendidikan Seks bagi Anak Sejak Dini Persfektif Gender sebagai Bentuk Kemandirian dalam Lingkungan Sosial Mahendradhani, Gusti Ayu Agung Riesa
Sphatika: Jurnal Teologi Vol 11, No 1 (2020)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (262.62 KB) | DOI: 10.25078/sp.v11i1.1504

Abstract

Sex education is a taboo to discuss, especially if it is concerned with the words children or adolescents. They tend to be protected from the word sex and are isolated from the adult world because they are their children who do not deserve to know about the essence of sex itself according to adults. Surrounding people limit children's knowledge about what is the essence of sex itself. A good social environment will affect children's growth and development such as self-confidence, ability to do things, high motivation, unyielding attitude, responsibility and trust in others. To form a good social environment, parents must have a high level of trust in children when children grow up. As parents, worry is undeniable, but minimizing worry by providing various education to children is a better solution than limiting the child's social environment. One of the important education provided is sex education for children from an early age. Sex education is expected to fortify children from promiscuity that tends to be negative and to choose a productive social environment to develop children's abilities and personalities to become more independent.
Tri Hita Karana dalam Teks Agastya Parwa Saitya, Ida Bagus Subrahmaniam
Sphatika: Jurnal Teologi Vol 11, No 1 (2020)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (427.313 KB) | DOI: 10.25078/sp.v11i1.1491

Abstract

Agastya Parwa is an Old Javanese manuscript in the form of prose and is of relatively old age (Century IX-XI M). The Agastya Parwa text is closely related to the name Ṛṣi Agastya as a Hindu Mahaṛṣi who contributed to the spread of Hinduism from the Sindhu river valley throughout India, Central Asia, China, Japan, and Indonesia. According to the literature, the Agastya Parwa text belongs to the parwa group, the Agastya Parwa text is also used as a source for yajña, this means this text belongs to the ceremonial group, but there are also those who declare this text included in the ethics group because the text This contains teachings about ethics, but the text of Agastya Parwa also contains the teachings of God. Tri Hita Karana which means three causes of happiness, consists of parhyangan, pawongan, and palemahan. Parhyangan in this text is taught that devotion to God must be based on a sincere, unconditional sincerity that can cause good for someone in this life and in the life to come. The form of pawongan in the Agastya Parwa text is self-control, this is very important for someone, people who are able to control themselves will get enlightenment. Palemahan explains that animals and plants are human siblings because animals and plants are descended from the ṛṣi.
TATA LETAK BANGUNAN TEMPAT TINGGAL SESUAI TEKS DAN KONTEKS MENUJU KEHIDUPAN YANG BAHAGIA DAN HARMONIS Girinata, I Made
Sphatika: Jurnal Teologi Vol 10, No 1 (2019)
Publisher : Institut Hindu Dharma Negeri Denpasar

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Abstract

Tujuan Agama Hindu adalah Moksartham Jagathita ya ca iti dharma, yaitu kesejahteraan dan kebahagiaan yang kekal abadi. Salah satu cara mencapai tujuan itu dapat ditentukan dari tata aturan atau struktur bangunan tempat tinggal yang kita buat. Untuk menciptakan suatu keserasian, keharmonisan dan keselarasan dalam keluarga, hendaknya dalam membangun suatu bangunan selalu mengacu pada konsep Tri Angga, Tri Mandara, dan Tri Hita Karana sebagai dasar dalam menata tata ruang dalam satu keluarga, sesuai dengan konsep Asta Bhumi dan Asta Kosala Kosali.
Sang Parajnyan dan Sang Pretanjana dalam Tutur Jatiswara Ni Made, Yunitha Asri Diantary; Somawati, Ayu Veronika
Sphatika: Jurnal Teologi Vol 11, No 1 (2020)
Publisher : Institut Hindu Dharma Negeri Denpasar

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (302.583 KB) | DOI: 10.25078/sp.v11i1.1499

Abstract

Humans are God's creations given the ability more than other creatures, humans also live always side by side with good and bad. Therefore humans in living their lives need an awareness of the importance of applying religious teachings in order to minimize all things that are bad, because it will be futile to be born a human being if it does not improve. Very difficult as a human being and very short, so humans must use their lives with good karma for the creation of a peaceful and prosperous life. In his speech, Jatiswara explained that a father gives advice or advice to his children to always be obedient and act well according to the instructions explicitly and implicit in religious literature, also explained about the good man who always prioritizes the dharma in carrying out his life (the Parajnyan) and humans with poor qualities that make adharma as a guide to live their lives (the Pretanjana). This speech explains the various concepts of religious teachings that are very important, one of them is the teachings of karma phala, dharma and religion. Also explained in Tutur Jatiswara about the impact of dharma teachings that do not distinguish humans from social and economic aspects. The method used in this study is a descriptive method that will systematically describe the concepts of good (dharma) and bad (adharma) or the Parajnyan and the Pretanjana in Tutur Jatiswara
MONISME: PENGETAHUAN YANG MEMBAWA KEBIJAKSANAAN Brahman, I Made Adi
Sphatika: Jurnal Teologi Vol 10, No 1 (2019)
Publisher : Institut Hindu Dharma Negeri Denpasar

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Abstract

Monism is the view of God in unity in everything. Everything is God and the all one in the Lord. One God and covers everything and everything is covered by the Lord. Isn?t theresomething other than God. He is the one visible into the variegated because of the influence of maya. Through knowledge, the wise men would come to the real truth. He who has God (Brahman), will be God itself.