Life and Death: Journal of Eschatology
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Mahaguru RSI Agastya roles in the Indonesian development of the dharma civilization
Full text linkThis research discusses Rsi Agastya, who is significant in Hindu civilization. Rsi Agastya's believed to be a priest who brought and taught Hindu teachings both in India and Indonesia. Because of this excellent service, various Dharma terms were given to Rsi Agastya, such as Agastya Yatra and Pita Segara. The narrative regarding the presence of Rsi Agastya in the archipelago is thought to take the form of a play that is then put together, combined with epics, namely stories from the Mahābhārata. The strong influence of Rsi Agastya's teachings can be seen through archaeological discoveries in statues and temples, such as the Clown Temple, specifically intended as a place to worship Rsi Agastya. From the archaeological findings, it can be seen that Rsi Agastya is not considered a Hindu priest but is positioned as Adi Guru and is even considered a representation of Shiva
Svarga, naraka, and moksa in svargarohaṇaparva : (the perception of Hindus in Bali)
Full text linkDeath is not the end of life nor the limit of life; it is the gate of eternity. Only through death can immortality be achieved, and indirectly, everyone who wants to achieve immortality must first experience physical death. Life after death is related to Svarga, Naraka, and Moksa concepts. Hinduism has various texts that discuss Svarga, Naraka, and Moksa, one of which is Svargarohaṇaparva. The Svargarohaṇaparva text is the last of the eighteen parvas in the Mahābhārata tale and one of the texts dealing with svarga, Naraka, and moksa. This article is the result of a qualitative study that examines svarga, Naraka, and moksa in Svargarohaṇaparva and the perceptions of Hindus in Bali using the Hermeneutic Hans-Georg Gadamer approach. The perception of Hindus in Bali regarding svarga, Naraka, and moksa in Svargarohaṇaparva is that svarga enjoyed by people who had died when their life was always doing good; Naraka will be enjoyed by the spirit of a person who has always done bad or harmful things throughout his life; and moksha is enjoyed by limited circles, especially those who are considered holy. This is the same as what is contained in Balinese literary works, such as Geguritan Bhima Svarga, Putru Pasaji, Atma Prasangsa, Kakawin Aji Palayon, Geguritan I Japatvan, and Bagus Diarsa. However, the depiction of the atmosphere of svarga in Balinese literature shows more of the local atmosphere and Balinese traditions, such as the Meru-shaped svarga building, which is synonymous with sacred buildings in Bali. In addition, the perceptions of Hindus in Bali regarding svarga, Naraka, and moksa are also expressed in behavior, sacred buildings, and the surrounding environment, as well as religious ceremonies that reflect the concepts of svarga, Naraka, and moksa