Sophia Dharma: Jurnal Filsafat, Agama Hindu, dan Masyarakat

Etika Peruntukan dan Pemanfaatan Air di Kawasan Pura Suranadi Lombok Barat

Joko Prayitno — 2026-11-02

Water at the Suranadi Temple complex serves Hindu worship while fulfilling daily domestic and spiritual tourism needs, raising questions regarding the maintenance of water sanctity amidst multifunctional spatial demands. This study aims to examine the meaning and allocation ethics of water across Pura Pabersihan, Pura Pengentas, and Pura Ulon in West Lombok. Employing a qualitative case study, data were collected through participatory observation and in-depth interviews with temple priests, customary elders, local residents, and visitors, triangulated with student field reports. The findings reveal a hierarchical spatial segregation of water points: sacred rites and holy water collection in the inner sanctuary, container-cleansing channels, and downstream public bathing pools. However, this spatial governance relies on unwritten oral conventions, resulting in visitors' knowledge gaps regarding sacred water boundaries. Theoretically, this study contributes the concept of water allocation ethics grounded in Tri Hita Karana, bridging Hindu philosophy (Tattwa) and environmental praxis (Susila). This framework enriches religious communication (dharma pravacana) by replacing restrictive prohibitions with participatory spatial communication, concluding that sustaining heritage sanctity requires participatory ethical zoning alongside customary ritual observance.

Ekosofi Dalam Bhagavad Gītā Dan Implikasinya Terhadap Kesadaran Ekologis Umat Hindu

I Gede Arya Juni Arta — 2026-11-02

The contemporary global environmental crisis necessitates the strengthening of ethical and spiritual frameworks capable of fostering ecological awareness within society. Within the Hindu tradition, the philosophical teachings contained in the Bhagavad Gītā embody ecosophical values that emphasize the harmonious relationship between humans, nature, and the Divine. This study aims to analyze the concept of ecosophy in the Bhagavad Gītā and its implications for the development of ecological awareness among Hindus. This research employs a qualitative approach with a library research design. Primary data consist of selected verses (slokas) from the Bhagavad Gītā that relate to ecological perspectives, while secondary data are drawn from books, journal articles, and other academic literature relevant to Hindu philosophy, ecotheology, and environmental studies. Data analysis is conducted using a hermeneutic approach. The findings indicate that ecosophical values in the Bhagavad Gītā are reflected in several key principles: the concept of yajña as a mechanism of cosmic harmony; the teaching of karma yoga, which emphasizes moral responsibility toward nature; and the view of the unity of all beings from the perspective of Ātman. These values contribute to strengthening spiritual awareness of nature as a manifestation of the Divine, promoting ecological ethics in religious practices, and shaping environmentally responsible behavior in social life. In conclusion, the teachings of the Bhagavad Gītā encompass not only theological and philosophical dimensions but also serve as a relevant ethical and spiritual foundation for cultivating ecological awareness and responsibility in contemporary Hindu life.

Rekonstruksi Wacana Kuasa Tubuh Perempuan dalam Teks Sārasamuccaya Pembacaan Kritis Michel Foucault

Putu Sri Marselinawati — 2026-11-02

This study critically examines the representation of women’s bodies in the Hindu ethical text Sārasamuccaya, focusing on the relationship between moral discourse, gender representation, and power–knowledge. It aims to investigate how women’s bodies are discursively constructed within teachings on mental discipline and sexual morality through Michel Foucault’s critical perspective. Employing qualitative library research and critical discourse analysis, the study examines Sārasamuccaya verses 88–92 and 159–161 by integrating Foucault’s concepts of discursive formation, power–knowledge, and subjectivation with Hindu theological interpretation. The findings reveal two interconnected discursive patterns: women’s bodies serve as metaphors for explaining perception and sensual attachment, while sexual conduct is regulated through moral prohibitions and self-discipline. These representations demonstrate discursive gender asymmetry, positioning men predominantly as moral subjects and women as objects of interpretation. Nevertheless, such asymmetry does not constitute textual evidence of explicit authorization for women’s subordination or establish the existence of social oppression. The study contributes an integrative interpretive framework that distinguishes the ethical substance of religious teachings from gendered discursive representations. It concludes that a critical reinterpretation of Sārasamuccaya can preserve the theological significance of dharma while affirming women’s equal dignity, spiritual agency, and moral subjectivity.

Kajian Filosofis Tentang Hakekat Manusia Sebagai Homo Complexus dalam Multidimensionalitas Eksistensi

I Wayan Rudiarta — 2026-11-02

This research was carried out with the aim of conducting a critical analysis related to the philosophical study of the nature of human beings as homo complexus in the multidimensionality of existence. The main consideration of research is related to the reality that discussing human beings will direct thinking to the study of human philosophy. Speaking of human philosophy, understanding must be obtained from various dimensions. By gaining a complete understanding of these various dimensions, humans will be able to understand it more completely. The human side is very complex so that further studies are needed to be able to understand it. This study uses a literature-based qualitative research design that emphasizes in-depth analysis of concepts, theories, and empirical findings from various scientific sources relevant to the study topic. Data analysis is carried out systematically through the stages of data reduction, namely the selection and filtering of relevant information; data presentation, namely organizing findings in a thematic pattern; As well as drawing conclusions through an interpretive process so that research findings are obtained. The findings in this study are that in narrating humans as Homo Complexus, there are several dimensions or existences that indicate the existence of humans, namely Animal rational, homor religius, homo viator, homo economicus, homo tekhlogicus, homo socius, homo faber, homo ludens, homo mensura, homo symbolicum, homo educandum, homo ridens, homo volens, homo recentis and homo concord. By understanding human beings from various dimensions, it will give birth to wisdom in giving positions to humans that are ultimately able to have implications for human life in a contemporary context.

Makna Filosofis Tradisi Meameng-Ameng Pada Umat Hindu Di Dusun Peninjoan, Narmada, Lombok Barat

Ni Kadek Mira Widya Sari — 2026-11-02

This study explores the philosophical meanings embedded in the Meameng-ameng tradition practiced by Hindus in Peninjoan Hamlet, Narmada, West Lombok. It employs a descriptive qualitative method with a case study approach. The findings reveal four key meanings: religious, symbolic, solidarity, and purification. These meanings reflect the community's enduring faith in ancestral heritage, preserved through ritual practices. The use of ceremonial offerings (banten) and the procession to Segara Pengayat symbolize purification and express devotion (bhakti) and sacrificial offerings (yadnya). Furthermore, the tradition embodies the Hindu concept of Tri Rna, which emphasizes the three debts inherent in human existence. It also reflects the cosmological principles of Utpatti, Sthiti, and Pralina, represented through three stages: Ngadegang, the main ceremony (upacara rame), and Ngelukar, marking the return of sacred objects to their original place. In addition, the values of Vasudhaiva Kutumbakam and Tat Twam Asi are manifested through the collective participation of the customary village community. Thus, Meameng-ameng serves not only as a religious practice but also as a means of preserving cultural heritage, strengthening religious identity, and transmitting local wisdom to future generations.