Volume 2, Number 1 July 2022
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Religious Moderation in the Perspective of Hindu Philosophy
I Ketut Subagiast
IAHN Accommodation Penyang Palangka Raya Email: [email protected] Abstract
Paper about the Moderation Religious in the Hindu Philosophy Perspective, consists of the explained about
:
1) The weave of peace internal and external to religious life, 2) The weave of tolerant internal and external to religious life, 3) The weave of unity internal and external to religious life, 4) The internal and external weave harmony to religious life, and 5) The internal and external dialogue weave to religious life. The Hindus mankind must understand and apply the moderation of religious life in daily life for making human life become very conducive in the practice of religious life by internal and external life in Indonesian beloved for making human life progress up, secure, comfortable peace, and harmonious.Keywords: Moderation, Religious, Perspective of Hindu Philosophy
INTRODUCTION
Living together in Hindu society in Indonesia is very important to understand and practice moderate Hindu religious life. Living together requires mutual understanding and mutual sensitivity in a stable Hindu religious life. A stable life is a simple life, a normal life, and a Hindu religious life without any difficulties, a religious life without social problems.
Living a Hindu religion does not make things difficult for you. Hindus who are Hindus are not to be contested. Hindu religious life in the midst of a complex society must strive for a moderate, safe, and comfortable Hindu religious life.
Why is it necessary to live as a Hindu in such a complex society with moderate Hindu living conditions? This, aims a) to create a harmonious Hindu religious life, b) to create a peaceful Hindu religious life, c) to realize a harmonious, harmonious and united Hindu religious life in a complex society, d) to achieve live a happy and prosperous Hindu life, and e) to achieve a Hindu religious life that upholds the values of tolerance in society and state life in the beloved Unitary State of the Republic of Indonesia.
With the existence of several important goals in living in moderation in Hinduism, sedharma or Hindus are obliged to understand and practice Hindu life in moderation.
Hindus practice Hindu religious life in a conducive, safe, comfortable, and respectful manner, internally and inter-religiously respecting each other in the midst of the wider
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community. One main thing that Hindus should not ignore is that the teachings of Hinduism are always flexible or flexible to apply according to place (village), time (Kala), and conditions (Patra).
Religious moderation in the perspective of the philosophy of Hinduism is really meant to be understood for the smooth practice of Hinduism. The practice of Hinduism actually provides motivation and guidance to positive paths, such as: a) Hindu religious life is easy, simple, and happy, b) Hindu religious life can be practiced practically or is always adaptive according to social dynamics, c) Hindu religious practice prioritizes a life of tolerance (Tattwamsi), and d) The practice of Hinduism prioritizes a peaceful life (Santih) and a communally safe life (Tri Hita Karana), achieving safety with God Almighty through the Parahyangan philosophy, living safely with all others through the philosophy (Pawongan), as well as the practice of living a safe Hindu religion with the environment through the philosophy of a beautiful universe (Palemahan).
DISCUSSION AND RESEARCH RESULTS
Religious Moderation in the Perspective of Hindu Philosophy
In the perspective of Hindu religious philosophy with regard to the moderation of Hinduism in a global society, this small paper presents material related to the following substances: 1) Establishing Internal and Interfaith Peace, 2) Establishing Internal and Interreligious Tolerance, 3) Establishing Internal and Interreligious Unity Religion, 4) Establishing Internal and Inter-Religious Harmony, and 5) Establishing Internal and Inter- Religious Dialogue. A simple description can be seen in the next presentation.
Establishing Internal and Interfaith Peace
In the sacred Taitiriya Upnisad mandala 1, sukta 1, and sloka 1 are taught as follows:
Harih aum, sam no mitras sam varunah, sam no bhawaty aryamaa, sam na indro brhaspatih, sam no visnur, uru kramah, namo brahmane, nams te vayo, tvam eva pratyaksam, yama vadisyami,, rtam vadisyami, satyam vadisyami, tan mam avatu , tad vaktaram avatu, avatu maam, avatu vaktaaram, aum shaatih, shantih, shantih.
Aum, may the partner (sun) bless us, may Varuna bless us, may Visnu who strides broadly bless us. Praise to Brahman, Praise to you, O, Vayu, it is you who truly feel Brahman, I will speak properly. I will speak the truth and hope it will protect me. Hopefully, that will protect the talk. Aum Peace Peace Peace.
Take it easy.
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Listening to the meaning of the Taitiriya Upanisad sacred literature that living in peace or santih is for oneself, peace for all in the real world or reality on this earth, and peace in the abstract realm or abstract world. The point is that the practice of Hinduism is important for oneself and all physically and mentally. The highest peace is Parama Santih, so it is practiced in its pronunciation three times, Om Santih Santih Santih Om, O Lord, may you have peace in your heart, peace for others, and peace with God Almighty. Peace is practiced for self-benefit, peace for others, and peace with God Almighty or Ida Sang Hyang Widhi Wasa.The practice of Hinduism in order to establish internal and interreligious peace according to the Hindu philosophy, Hindu religious teachings can be practiced, as described below:
a) Apply Santih's teachings by sedharma for internal peace and inter-religious life;
b) Apply the teachings of Santih by sedharma for the importance of peace between religious life;
c) Apply the teachings of Santiholeh internal and inter sedharma sharing information on religious life;
Establishing Internal and Interfaith Tolerance
In the holy book Chabdogya Upanishad VI.8.7. (Mandala Six, Sukta 8, verse 7 teaches about Tat Tvam Asi, as follows.
I am eso nima aitad atmyam idam sarvam, tat satyam, sa Aatma : Tata Tvam Asi, svetaketo, iti bhuya eva maa, bhagavaan, vijnapayatv iti tatha, saumya, iti hovaca.
That one which is the subtlest essence (root of all), the whole universe makes it its atma, that is indeed the truth, that is aatman Tat tvam Asi, Svetaketu, Mhomlah my lord, teach me further, OK my son, he said .
The meaning that has been taught about Tat Tvam Asi , simply means, you are me, I am you, Tat is Me, asi means is, and Tvam means you. Thus, for the realization of harmony, the meaning of harmony must be practiced according to the source regarding the philosophy of Tat Tvam Asi above.
The practice of Hinduism in order to establish internal and interreligious tolerance according to the Hindu philosophy, the teachings of Hinduism can be practiced by Hindus, as described below:
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a) The practice of Tattwamasi teachings by sedharma so that internal tolerance between religious life;
b) The practice of Tattwamasi teachings by sedharma is the importance of tolerance between religious life;
c) The practice of Tattwamasi teachings by sedharma so that internal tolerance between religions, by sharing information on religious life;
The three types of religious moderation practices by Hindus above, in order to be able to tolerate each other, respect each other, and respect one another sincerely or holy nirmala.
Establishing Internal and Inter-Religious Unity or Ekatha Paramita
The practice of Hinduism Hindus in order to establish internal and inter-religious unity in Hindu philosophy, the teachings of Hinduism can be practiced by Hindus, as described below.
a) Practice the teachings of Ekatha Catur Paramita/ noble buddhi by Hindus unite or unite internally and inter-religious life;
b) The practice of the teachings of Ekatha Catur Paramita by Hindus so that they unite among themselves a religion, the importance of unity in religious life;
c) Practice the teachings of Ekatha CaturParamita by Hindus so that they are united in a way internal and inter-state by sharing information on religious life. The material details for Ekatha Paramita or Luhur Unity include: 1) Maitri, namely tenderness, 2) Mudita, namely sympathy, 3) Karuna, namely helping, and 4) Upeksa, namely mutual respect.
Establishing Internal and Interfaith Harmony
In the sacred literature Sarasamuscaya sloka and phalawakya 41, it is taught about the teachings of harmony which are dynamic in trikaya parosudha, namely thoughts, words, and actions that are right and holy, as follows.
Na tataparasya sandadhyaat pratikulamyadaatmanah, esa samksepato dharma kaamaadanyat pravartate
Fireflies deyanta, hana ya prawrtti, kapuhara dening kaaya, waak, manah, ndata panukhe ya ri us, mangawe duhkha puhara, hdroga, yatika tan ulahakenanta ika gatinta mangkana, yes tika sangksepaning dharma ngaraniya, wyartha kadamelaning dharma yan mANGKAna, lilantat gawayakena ya
So what you should pay attention to, is if there are things that are caused by
actions, words, and thoughts, which are not pleasing to yourself, instead, cause
81 sorrow that causes heartache, do not do those actions to other people, do not measure clothes on your own body, the behavior you who are like that, that's the name of dharma, deviations from the teachings of dharma should not be committed (Kajeng 1999:37).
Trikaya Parisudha 's teachings, namely right and holy actions (kayika parisudha), true and holy words (wacika parisudha), and right and holy thoughts (manacika parisudha), should be practiced by Hindus consistently in Hindu religious life, as much as possible contributing to life. harmony in the community at large.
The practice of Hinduism by Hindus in order to establish internal and interreligious harmony in Hindu philosophy, Hindu religious teachings can be practiced, as described below:
a) The practice of the teachings of Trikaya Parisudha by Hindus in order to be harmonious internally and between religious life;
b) The practice of the teachings of Trikaya Parisudha by Hindus in order to be harmonious among religions, it is really important to live in harmony in religious life;
c) The practice of Trikaya Parisudha teachings by Hindus in order to get along harmoniously internal and interfaith, and the importance of sharing information on the harmony of religious life;
Establishing Internal and Interfaith Dialogue
To establish dialogues/meetings/assemblies, joint dialogues to discuss matters related to the practice of Hinduism by sedharma or Hindus to add insight or share insights by Hindus. In the sacred Rigveda mandala X, sukta 191, mantras 2-4 are stated as follows.
Om Sam gacchadadhvam sam vadadhvam samvo manamsijaanataam,
devaa bhagam yathaa purve samjaanaanaa upaasate
Samaano mantrah saamatiih samaani samaanah manah sahacittam esaam, samaanam mantram abhi matraaye vah samaanena vo havisa juhoni
Samaani va akutih samaanaa hrdhayaani vah Samaanam astu vo mano yatha vah
Take care
(Rgveda X.191.2-4).
82 It means:
Yes, God Almighty, may this meeting or meeting reach an agreement, just as the gods enjoy offerings together, may a common goal be achieved, a common agreement, one in mind, achieve one goal. O God Almighty, you set one goal, with all of us, let's make glory, with a joint offering, so that our goals are one and unanimous.
By listening to the excerpt of the holy mantra according to the sacred source of the Rigveda X.191.2-4, as quoted above, it is stated, that efforts to unite thoughts, unite words and unite actions to make a determination in a compact, solid atmosphere, unite through dialogue, joint meetings, sitting together, as well as family meetings to achieve the practice of religious moderation that is peaceful, harmonious and full of brotherhood, as well as compassion for religious people internally and between religious communities in a complex society in our beloved Indonesia.
Practice of Hinduism in order to establish internal and interreligious dialogue in the Hindu philosophy, Hindu religious teachings can be practiced, as described below:
a) The practice of Dharmatula teachings or dialogue by Hindus to get used to discussing Dharmatula internally is really the importance of dialogue in religious life;
b) The practice of Dharmatula teachings or interreligious dialogue by Hindus is really important for discussing religious life;
c) Dharmatula teachings or practice dialog internal and inter-religious can share information on religious life.
The material for Hindu religious dialogue can be in the form of material for the practice of the Fives Sraddha (brahman, Atman, Karmaphala, Samsara or Punarbhawa, and Moksha, can be material for Dasa Yama Niyama Brata, and material for the Five Yajna ( Deity Yajna, Manusa Yajna, Resi Yajna, Pitra Yajna, and Bhuta Yajna, and so on so that there is understanding to be practiced comprehensively and conducive by Hindus in society in this global era. Internally and between religious communities can respect each other and appreciate moderate religious life or conducive religious communities together. There is no religious life that is so suspicious of each other internally and between religions.
83 CONCLUSION
Thus the description of this paper can be presented briefly, to be able to realize a life of religious moderation in the practice of Hinduism which can be contributed internally and between religious communities in Indonesia. The practice of religious moderation aims to create a unified life and guarantee a happy and prosperous life physically and mentally.
Concerning peaceful Hindu religious life or santih, tolerant Hindu religious life or Tat Tvam Asi, Hindu religious life that is compact or united with the four noble budhis or Catur Paramita, Hindu religious life is full of harmony through Trikaya Parisudha, and Hindu religious life that is being able to share through the dharmatul or dialogue of Hindu religious life is a major need and very important in togetherness in an all-sophisticated era and in a global era that must be anticipated through an adaptive, informative, communicative, educative, and persuasive Hindu moderation approach so that the unity of brotherhood internally and externally to remain intact, solid, and sturdy forever.
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