Hindu Worship Research Articles

Cults in the Hindu religion

Through our journey through the world of Hindu worship, we discovered that this religion is characterized by great flexibility, as it adapts to temporal and spatial changes, and accommodates the opinions and orientations of various philosophers and thinkers. Hinduism is not a static religion, but rather a living religion that is constantly evolving.

Acoustics of two Hindu temples in southern India

Acoustically important aspects of Hindu worship include chants, bells, conch-shells, and gongs. Conch-shells and gongs are used at various times during puja rituals (Prasad and Rajavel, 2013), throughout which texts from the Vedas and other Sanskrit scriptures are chanted. These Vedic chants have phonetic characteristics such as pitch, duration, emphasis, and uniformity (Beck, 1995; Prasad, 2013). Traditional methods of acoustic characterization (e.g., for churches) are based on time domain characteristics like reverberation time and clarity. We term this as, “time domain soundscape of worship.” This is vastly different from Hindu worship which involves extensive use of bells, conch-shells, and gongs in puja rituals, all of which produce unique sonic characteristics making frequency of sound very crucial which we term, “frequency domain soundscape of worship.” Beck (1995, 2006, 2012) has explored the sonic aspects of Hindu tradition as they relate to the religion and drawn comparisons with religious practices in other cultures where pertinent. However, a comprehensive acoustic analysis of temples and the characteristics of these sounds within temples is yet to be done. In this paper, we analyze the impulse responses and decay curves measured at the Virupaksha and Vijaya Vittala temples in Southern India.

Traditional medicine in Hindu worship of Tamil’s perspectives: A review

The paper deals on the facts related to the traditional medicine in Hindu Worship of Tamil people. It is common to see among the people of Tamil Nadu certain religious beliefs and practices that they universally share. Beliefs have a spiritual meaning based on sentiments, emotions, philosophy or related cultural traditions. Traditional medicine such as Siddha and Ayurveda reflect herbal plant and food as medicine. The main slogan of this traditional medicine is preventions of disease, rather than its cure. Practice of traditional medicine very importantly from country to country, and from region to region, as they are influenced by factors like culture, history, personal attitude and philosophy. In various cases, their philosophies and submissions are quiet, different from those of conventional medicine. Including knowledge passed on from generation to generation, has demonstrated the safely and efficacy of traditional medicine.

Tempat Peribadatan Hindu Masa Sriwijaya

Classical ruins in South Sumatra are often engrossed in the existence of the Srivijaya kingdom in the past. This is because the reign of Srivijaya lasted a long time from the VII century to the XIV century AD. One of the classical or Hindu influences is the Bumiayu temple in the village of Bumiayu in the Tanah Abang sub-district. The Bumiayu temple complex is a joint temple complex between Buddhists and Hindus. Based on these findings, it is interesting to study how temples for Hindu worship can coexist with Buddhist temples. The purpose is to describe the Hindu place of worship during the Srivijayan era at Bumiayu Temple. This research method uses a historical methodology. The conclusion that can be drawn is that the Bumiayu temple is a place of relics and worship of gods as well as a place of worship for the ancestors of Hindus during the Sriwijaya era.

The Robustness of Balinese Hindu Sacred Art in the Face of Hegel's Theory 'The Death of Art'

The integration of art as an integral part of the sacred rituals of Balinese Hindu worship to this day makes the discussion of Hegel's thoughts on art is interesting. This paper attempts to discuss Hegel's theory as confronted with the sacred Balinese Hindu art. The most basic reason for the death of art is that since romantic, art has lost its subject matter. The process of dematerialisation in art gave rise to Hegel's very famous adage; the death of art. Art loses subject matter because of the limited media to express the complexity of the Absolute Spirit. However, the sacredness of Balinese Hindu art has been deeply guarded by the Balinese people. Various concepts and classifications are made to maintain its sacredness, such as the concept of belief, the concept of sekala-niskala, the concept of tri hita karana,the concept of kala patra village, the concept of karmaphala, and the concept of taksu/jengah. There is also a classification of sacred and profane arts. It is made by Balinese Hindus to maintain the sacredness of art itself. Through the art of wali and bebalih, the Balinese Hindu art maintains its subject matter concerning the complexity of the Absolute Spirit, as suggested by Hegel. Based on library research, the paper argues that the unique concept of Balinese Hindu, which may represent the wealth of indigenous religions in Indonesia, concerning sacred art can maintain its uniqueness in the global discourse arena and be able to respond creatively to contemporary challenges.

Sunan Kudus Construction as Religious Icon for the People of Kudus Regency

Kudus Regency is an interesting area to see its dynamics. Kudus Regency is known as the largest clove cigarette producing city in Central Java and is also known as the city of santri. This city was the center of the development of Islam in the Middle Ages. In the past, Kudus City was named Tajug City because in that area there were many Tajugs. Tajug used to be a place of worship for Hindus in the area. Sunan Kudus approached the residents of the city of Tajug by making the structure of the Menara Kudus Mosque in the form of Tajug. Kudus Regency is an area that inherited the existence of Sunan Kudus. Efforts to revitalize past glories are a representation. Existence by building the collective memory of the people of Kudus Regency is very important. This research uses ethnographic method. This study shows that there are three important things related to the construction of Sunan Kudus as a religious icon for the people of Kudus Regency. First, Sunan Kudus is an influential Islamic preacher. Second, the construction of the collective memory of the people of Kudus Regency is related to the existence of Sunan Kudus. Third, the material culture of Sunan Kudus can still be witnessed today.

Preservation strategy through implementation of Hindu aesthetics on Balinese Pejaten pottery in Indonesia

Pejaten pottery is one of the aesthetically unique potteries. The pottery has various ornaments such as god ornaments, god weapons, barong, and animals and plants. These ornaments are often found in Hindu worship ceremonies. This shows that, aesthetically, Pejaten pottery cannot be separated from Hindu aesthetics, so it is interesting to study. The problem is how the implementation of Hindu aesthetics in Pejaten pottery works and how Hindu aesthetics is used as a strategy for preserving Hindu aesthetics in Pejaten pottery. This study aims to determine the basis for applying Hindu aesthetics as a strategy for preserving Pejaten pottery. This qualitative research took the location of Pejaten Village, Kediri District, Tabanan Regency, Bali. Data were collected by direct observation, interviews, and also collecting literature data related to Hindu aesthetics. The aesthetic analysis process of Pejaten pottery is carried out using the concepts of Rwa bhineda (balance), satyam (truth), sivam (holiness), sundaram (beauty), and Pangider Bhuana (Pangider-ider). This study indicates that the ornaments and various forms of Pejaten pottery have a strong Hindu philosophical foundation, and this shows the religious nature of the Pejaten pottery craftsman. The conclusion is that the religiosity of the Pejaten pottery craftsmen is very influential in their creative process, and this is significantly able to maintain the preservation of the Hindu aesthetics of Pejaten pottery, Bali

Governor of Bali : Tumpek Krulut as momentum to cherish love for Balinese

The word Tumpek refers to the meeting of the five-day wewaran system (Panca Wara), namely Kliwon, with the seven-day wewaran (Sapta Wara) system, namely Saniscara or Saturday. The five-day wewaran, seven-day wewaran, and pawukon cycle encounter gave birth to the concept of Tumpek as a day of celebration of objects and creatures that have an important role in human life. Pawukon determines the suffix of the tumpek, which takes place twice a year. For example, if the Tumpek falls on Pawukon Uye will be called Tumpek Uye, then the Tumpek that falls on pawukon Krulut will be called Tumpek Krulut. On Tumpek Krulut, Balinese Hindus worship His manifestation as Lord Iswara. A deity, lord of sacred sounds creation. Some scholars argue that the word Krulut, comes from the word Lulut which means affection love. Balinese ancestors adapted this term from the old Javanese calendar. Later, the word krulut in Tumpek Krulut is associated with celebration of love. In February 2022, The Governor of Bali, Wayan Koster considered Tumpek Krulut as the Balinese day of love. As the same as Valentine’s Day celebrations in this era. Wayan Koster emphasized that Hindus and Balinese people can use the Tumpek Kerulut as indigenous momentum to cherish love.

IMPLIKASI HUKUM PURA SEBAGAI BADAN HUKUM KEAGAMAAN YANG DAPAT MEMILIKI HAK MILIK ATAS TANAH (KAJIAN TERHADAP PP NO 38 TAHUN 1963 TENTANG PENUNJUKKAN BADAN-BADAN HUKUM YANG DAPAT MEMILIKI HAK ATAS TANAH)

The temple as a place of worship for Hindus has a very important meaning and function for the religious life of the Indonesian people, especially the Hindu community in Indonesia. The temple also has assets in the form of land called Plaba Pura. This Pura Plaba land finances the needs of the temple in terms of religious ceremonies, including the maintenance of the temple. The lands that are the assets of this temple even have a very wide amount so that in the development of law in society so that these assets are not lost or mismanaged by the temple management, the government makes a policy by issuing Government Regulation Number 38 of 1963 concerning the Appointment of Legal Entities who can have ownership rights on land, in conjunction with SK/556/DJA/1986 dated September 24, 1986 concerning the appointment of temples as religious legal entities that can have ownership rights on land in conjunction with the letter of the Minister of Home Affairs / Head of the National Land Agency Number 520/2252 dated 27 July 2000 which stated that SK/556/DJA/1986 also applies to temples located outside the province of Bali. As with human legal subjects, even these legal entities can have rights and obligations and can also enter into legal relations (rechtbetrekking / rechtsverhouding) both between one legal entity and another legal entity as well as between a legal entity and a human person. (natuurlijkpersoon.)

PENDIDIKAN MULTIKULTUR DALAM AKTIVITAS KEAGAMAAN DI KONCO PURA TAMAN GANDASARI DESA DANGIN PURI KAJA KECAMATAN DENPASAR UTARA PROVINSI BALI

Konco Pura Taman Gandasari is not only a place of worship for Tri Dharma Buddhists but also as a place of worship for Hindus. As is well known, tolerance between Hindus and Buddhists at Konco Pura Taman Gandasari can be used as an example of unity that produces harmony among others. Basically, the tolerance practiced by these people in responding to differences in beliefs and beliefs is a term in a social, cultural and religious context which means attitudes and actions that prohibit discrimination against different groups. This research generally aims to describe and to know comprehensively about the Konco Pura Taman Gandasari in a multicultural dimension so that it becomes the foundation of diversity into the realization of harmony in religious, national and state life and the willingness to understand, appreciate, acknowledge and accept diversity which has become a social reality. Indonesian people know that Bhinneka Tunggal Ika community which has a diversity of tribes, cultures, religions, languages, and others. However, there is one thing that still and really needs to be formed through multicultural education and an understanding of cultural relativity by growing a sense and awareness of the importance of respecting, acknowledging, and accepting existing diversity. The presentation of data analysis in this study begins with the data collection process. After collecting data on Multicultural Education in Religious Activities at Konco Pura Taman Gandasari, the data was compiled systematically and analyzed in the data reduction process. After the data reduction process, the results of the data analysis were presented using a descriptive method. If it is valid, then it is described and a comprehensive conclusion is obtained about the structure, function and characteristics of multicultural education in Multicultural Education in Religious Activities at Konco Pura Taman Gandasari.

Shivalinga : Symbolism, Typology and a Glance on Licchavi Shivalingas

The images that look like a male and a female organ have been discovered around the world and are marked as sacred since the establishment of civilization. What does this image symbolize? Why do Hindus worship it and why is it personified as lord Shiva? The concentration to answer these queries through descriptive analysis of the linga is tried in this article. Lingas are found in various civilizations, including Indus valley, but the perception varies. Its tangible and intangible form and several varieties are its typology. This article is mainly based on symbolism of linga for various societies and for earlier Aryans. Linga, though varies in form, is a phallic symbolism of creation which was not accepted by the Aryans at first due to its nudity and straightforwardness. But after the realization of its core theme that the linga is the composition of prakriti and purush, it made them eager to establish through its reformed reality rather than his anthropomorphic form in honor of their supreme god, the creator and a destroyer, no other than lord Shiva who self-emerged as jyotirlinga. Almost all the typologies including maximum varieties of manmade lingas are found around Kathmandu valley but the choice of Licchavis for the establishement of linga with its specific typology and theme are discussed.

IMPLEMENTASI AJARAN TRI HITA KARANA PADA PELESTARIAN LEMBU PUTIH DI DESA TARO

Ceremony (Ritual) is the basic framework of Hinduism, which is in the form of materialistic offerings and also contains non-material elements. The ceremony is made through the concepts of Tattwa and Jnana, based on the intention of offering through the teachings of Catur Marga, namely: Karma Marga, Bakti Marga, Jnana Marga and Raja Yoga. Rituals are a procession of offerings that are organized by realizing ceremonies and events that have the aim of building morality based on morality which is implemented in ethics which will have a positive impact to get closer to God Almighty. The Hindu worship system has three dimensions, namely the application of the Tri Hita Karana Teachings. In connection with the teachings of Tri Hita Karana, the preservation of the White Ox in Taro Village is an implementation of the teachings of Tri Hita Karana itself. This study used a qualitative design. Data were collected using the observation method, interview method, library method and documentation method. Based on this analysis, the following research results were obtained: (1) The relationship between the preservation of white cattle and Parhyangan, namely: a) The relationship between preservation of white cattle and mamineh empehan in Taro Village; b) The relationship between the preservation of white cattle and the mepada ceremony in Taro Village; c) The relationship between preserving white oxen at the Tawur Panca Wali Krama Agung ceremony in Taro Village. (2) The relationship between the preservation of white cattle and Pawongan, namely: a) The relationship between the preservation of white cattle and breeders in Taro Village; b) The relationship between the preservation of white cattle and the Taro Village Community. (3) The relationship between the preservation of white cattle and Palemahan, namely: a) White cow dung is related to environmental sustainability in Taro Village; b) The relationship between the preservation of white cattle and the Tourism Park; c) The relationship between the preservation of white cattle and flora and fauna.

The Genealogy of Pura Agung Surya Bhuvana in Jayapura, Papua

Pura Agung Surya Bhuvana in Jayapura is the eastern part of Padma Buana temple. Its establishment was initiated by Balinese Hindus and has become the center of Balinese Hindu socio-cultural activities and an important icon of Jayapura. This article discusses the establishment of Pura Agung Surya Bhuvana from the beginning and its development into the center of Balinese Hindus’ social and cultural-religious activities in Jayapura of Papua. This article based on qualitative research, in which all data was collected through observation, document studies, interviews, and FGD with several members of the pengempon (the temple’s servants) as informants and observers of Papuan culture. Data analyzed descriptively by applying symbol theory and structural-functional theory. The results showed that Hindus established the Pura Agung Surya Bhuvana at Jayapura in 1962. Before, the Hindus of Papua, whose dominantly Balinese migrant, carried out religious activities at Matra’s house. I Made Matra was a civil servant at the Papua Province government office. Over time, the number of Hindus who migrate to the city of Jayapura continues to increase. Therefore in 1979, Hindu leaders in Jayapura built the Pura Agung Surya Bhuvana for the needs of Hindus. Pura Agung Surya Bhuvana was built on Skyline hill in 1982 and it was inaugurated in 1990. In 2012, the Pura Agung Surya Bhuvana was renovated to be more majestic than before, and later on became a center of Hindu worship, the center of Balinese socio-cultural activities, arts center, Hindu religious education centers, and tourist attractions in Papua.

Sidi voices and the Sidi Sayyid mosque: narratives of space and belonging

ABSTRACT The presence of Sidis, Indians of African descent, in India today is concentrated in the states of Gujarat and Karnataka. In this essay, we focus on the Sidis of Gujarat, and their oral narratives, to establish a genealogy, a counter history, by virtue of which space is imagined as a way of belonging and claiming cultural citizenship. Babubhai Sidi’s story of Sidi solider, Sidi Sayyid, of the famous Sidi Sayyid mosque in Ahmedabad, recounts the act of sacrifice by which the Hindu Goddess of Wealth, Lakshmi was detained forever, in the city of Ahmedabad. The tale functions as a moral fable about the syncretic harmony of Muslim and Hindu worship in India. The tale also links Sidis to the historical presence of Habshi soldiers who rose to power and built monuments like the Sidi Sayyid mosque, thus creating an alternative narrative of a nation that is increasingly identified by Hindu religious and cultural narratives. In 2017, Indian Prime Minister Narendra Modi’s visit to the Sidi Sayyid mosque with Japanese Prime Minister Shinzo Abe claimed the site of the mosque as a heritage structure, a strategy to distance himself from his Hindutva image, and to promote tourism, trade and commerce in a globalized world. We explore how Sidis resist appropriation of Sidi heritage spaces by maintaining their own historical connections to monuments of Ahmedabad. Farooq Sidi’s narratives reveal hidden historical sites and shrines of Habshi soldiers from the medieval period in Ahmedabad, Gujarat.

Napak Tilas Dang Hyang Niratha di Pulau Bali

<em>The presence of temples in Bali cannot be separated by some central figures who inspired the temple. One of the great figures who contributed to discovering the Pura Kahyangan Jagat in Bali is Dang Hyang Niratha. Dang Hyang Nirarta has build a lot temple in his travels on the Island of the Gods. Some temples are similar to Rambut Siwa Temple, Uluwatu Temple, Ponjok Batu Temple, Sakenan Temple and other temples which are now Pura Dang Kahyangan and Sad Kahyangan. The temple as a place of worship for Hindus, is also not uncommon to get visits of local and international tourists. The attraction was due to the sacredness and beauty of the location that was established by Dang Hyang Nirartha. This is of course a tourist destination that offers spiritual attractions.</em>

Struktur Naratif Legenda Candi Pari dan Candi Sumur di Kecamatan Porong Kabupaten Sidoarjo

One culture that is still inherent in society is oral literature. Oral literature existed before the public recognized written literature, but its existence is difficult to preserve because it depends on the speaker. In this connection, the researcher was interested and wanted to explore the narrative structure of the Pari and Sumur Temples in Porong District, Sidoarjo Regency. The theory used in this research was Maranda's narrative analysis theory and Kasim's comparative literature. The method used is descriptive qualitative because the data analyzed in the form of words or sentences. Data sources came from in-depth interviews with several informants. Data collection techniques used by researchers are observation, interviews, recording, recording, documentation, transcript techniques, and transliteration techniques. To obtain valid data, researchers used source triangulation by comparing information obtained from several different informants. The results of this study indicate that there is a linkage between the term narrative structure and function in the legend of Pari Temple and Sumur Temple. The most prominent characteristic between the two temples is that the Pari Temple is always synonymous with places of worship for Hindus, while the Sumur Temple is used as a place to take water to purify oneself before worshiping at Pari Temple.

Place, emotions and aesthetics: young Tamil Hindu religiosity in north-western Norway

ABSTRACT This article explores how young transnationally oriented Tamil Hindus experience and reflect upon local places of Hindu worship in rural Norway. They compare such places to the larger and more aesthetically elaborate temples they experience elsewhere. Perspectives from the work of Ole Riis and Linda Woodhead (2010) and Abby Day (2011, 2013) are employed in the analysis of the interrelations between individuals, places, emotions, religiosity, and beliefs. The findings suggest that different places evoke different emotions. Some places generate strong religious emotions, while others produce embodied emotions of peace, wellbeing, and belonging. These emotions can, in some settings, be considered as religious, while in other settings this is not necessarily the case. The material on which this article is based consists of field notes from observations, written responses to a questionnaire with open-ended questions (N=25), and transcripts from photo-elicitation interviews (N=7). The participants were between 16 and 25 years of age and had been raised in north-western Norway, where the density of Hindus and Hindu organisations is relatively low.

Triloknath revisited. Recent results from field research

The Triloknath temple of Tunde in the Chandrabhaga valley of Lahul holds a special position among the religious monuments of the western Himalayan region. It is a place of Buddhist and Hindu worship. This unusual co-existence of the two religious belief systems results from a two-fold identification of the main cult image as Avalokiteśvara or Śiva. The article will address this situation from an architectural perspective.

Women startups

Indian women are considered as a source of power (Shakti) since mythological times. The Hindus worship goddesses as mothers. But in reality, women occupy aback seat to men. Moreover, they are revered as mothers,sisters and other social bondages. Many poets haveimagined woman’s minds as ocean. The upper layers of their minds, like those of the ocean, have turbulent waves. But depths are serene and meditative. Women’s minds are essentially steadfast and strong. The truth is acknowledged by the Bhagvad Geeta wherein Lord Krishna describes his manifestation in the feminine quality of Medha or higher intelligence.

Mysticism Of Barong And Rangda In Hindu Religion

<p>Barong and Rangda have become part of culture and religion in the tradition of Hindu religion. The Barong and Rangda tradition is a ritual process or pratima that is very sacred. The scary forms of both often scare children, but is greatly admired and adored since it is considered a protector from danger and disaster. If Barong and Rangda are worshiped in horrifying figures, it is then not uncommon for non-Hindus to assume that Hindus worship Satan because their description of Satan relates to scary things. Based on the above, there are three essential points to focus in this article. First, how the concepts of Barong and Rangda are in Hindu Literature; second, how Barong and Rangda are in Balinese Culture; and third, how the religious system of Barong and Rangda is in Hindu rituals. In analyzing these three topics, the researcher applied qualitative method to explain Hindu literary sources based on religious theory. The Barong and Rangda conception is in the Hindu literature, namely the Purana books and the books that have been adapted in Old Javanese literature. In the Purana books, Barong and Rangda can be associated with the manifestation of Shiva and Durga in the aspect of <em>Krodha</em>. Second, Balinese culture sets Barong and Rangda in the Sacred and Profane realms. Barong and Rangda become Wali Dance during religious rituals. Third, the Hindu Religious System explains that Barong and Rangda is the concept of Shivaistic divine teachings which explains the dualistic aspects of God as Purusa and Prakerti as a whole unit.</p>