Om Swastyastu. Om Awighnam Astu Namo Siddham. Om Anobadrah Kratavo Yantu Visvatah. May noble and clear thoughts come from all directions.

Let us offer our prayers and gratitude to Ida Sang Hyang Widhi Wasa, for through His divine grace we are blessed with health and strength to continue our activities. Today&rsquo;s Dharma message carries the theme: &ldquo;Catur Purusa Artha: A Foundation Toward the Pinnacle of Life&rsquo;s Happiness.&rdquo;

Every human being has different goals in life. These goals arise from within, guiding us toward our own sense of happiness &mdash; which may also influence others. However, not everyone will feel or understand the happiness we experience in pursuing our personal goals.

Imagine you are traveling to a beautiful place which make you happy. Yet, when you arrive, the place doesn&rsquo;t meet your expectations. The identical thing when someone who enjoys pop music is forced to listen to rock. Sometimes our favorite thing is not for someone else.&nbsp;

This analogy reminds us that happiness is something we create ourselves, not something determined by others. The first step is faith. As stated in the Yajur Veda:

&ldquo;Śraddhaya satyam apnoti&rdquo; &mdash; Through faith, one attains truth.

However, in today&rsquo;s era &mdash; often referred to as the Kaliyuga era &mdash; many people convince themselves that their way of achieving goals is always right. In life, humans can indeed choose their path to reach their goals and happiness, yet they must choose between good and evil way.

For instance, a thief chooses to steal in order to get rich &mdash; his goal is wealth and happiness through the wrong path. Similarly, a corrupt person desires abundance but through dishonesty.

We do not condemn the desire to be wealthy. Yet, when the means are wrong, no justification can make them right. So how can we achieve our goals and find happiness through good and righteous means?

Hinduism provides us with a guiding philosophy known as Catur Purusa Artha &mdash; the four aims of human life: Dharma (righteousness), Artha (prosperity), Kama (desire), and Moksha (liberation or ultimate happiness). These four serves as stages toward the ultimate human purpose, expressed in the teaching:

&ldquo;Moksartham Jagadhita ya ca iti Dharma&rdquo; &mdash; To attain worldly prosperity and spiritual liberation through Dharma.

----------------------------------------------------------------------------------------------------------------

The first and most essential stage is Dharma &mdash; our duty and righteousness. Dharma is the foundation upon which all our actions should stand. When we act based on truth and conviction, our goals will be fulfilled in harmony.

This is stated in the Sarasamuscaya Sloka 14:

&ldquo;Dharma eva plavo nanyah svargam samabhivanchatam, sa ca na upanijastatam jaladheh param icchatah.&rdquo;

Dharma is the only way that carries one to heaven, just as a boat carries a merchant across the sea.

If we hold faith in Dharma in every action, it will guide us toward true happiness.

Once we live by Dharma, we can then seek Artha, or material prosperity. Artha represents all resources that support life&rsquo;s purposes. Yet, it must always be pursued based on Dharma. For instance, if we work to earn money, we must do so through honest and rightful means &mdash; never through immoral or unethical acts.

As stated in Sarasamuscaya Sloka 261:

&ldquo;Dharmenarthah samaharyo dharmalabdham tridha dhanam, kartavyam dharma paranam manavena prayatnatah.&rdquo;

One should earn wealth through Dharma and divide it into three parts &mdash; for fulfilling duty (Dharma), for personal needs (Kama), and for sustaining livelihood (Artha).

After obtaining Artha through Dharma, we can then fulfill Kama, our desires. When desires are fulfilled rightly, they bring joy &mdash; the essence of human happiness.

That ultimate happiness is what we call Moksha. In this context, Moksha refers not only to spiritual liberation beyond the physical world but also to inner peace and contentment while living &mdash; the profound joy that arises when one&rsquo;s life is in harmony with Dharma.

The four stages of Catur Purusa Artha can be imagined as a climber ascending mountain peaks with a sturdy walking stick. The stick represents Dharma, the support needed to reach the three summits: Artha (wealth), Kama (desire), and Moksha (ultimate happiness).

When the climber reaches the highest peak, he experiences awe and serenity as he gazes upon the beauty below &mdash; this is the joy of spiritual elevation. Likewise, when humans reach the summit of happiness through Dharma, they see the beauty of life clearly and feel peace within.

This teaches us that in seeking happiness, we must always act upon Dharma &mdash; truth, duty, and goodness. Through Dharma, we will attain the truest and most enduring happiness, bringing positive transformation to our lives and to those around us.

Thank you.

Om Shanti, Shanti, Shanti Om.

&nbsp;

Gede Aditya Simpatiaji (college Student of STAHN Mpu Kuturan Singaraja)

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

​​​​​​​Ilustrator: Jaya&nbsp;Perdhana

Catur Purusa Artha: A Foundation toward the Pinnacle of Life’s Happiness

According to the teaching of Hindu Dharma, human life is never separated from the cycles of time and the energy of the universe. Time is not merely a number that moves the calendar&mdash;it is a sacred vibration capable of shaping human awareness and character. Among the many holy days that symbolize the harmony between time, energy, and spiritual consciousness, Buda Umanis Prangbakat holds a unique place.

Though it may not be as familiar as Galungan, Saraswati, or Nyepi, yet Buda Umanis Prangbakat contains a subtle spiritual force that remains deeply relevant for Hindus in the modern era. It is not merely a weekly ritual in the wuku calendar but a gateway to higher energy and inner transformation.

Within the Balinese wuku system, Prangbakat occupies the twelfth position&mdash;a number that symbolizes completeness across many spiritual traditions (twelve zodiac signs, twelve months, twelve solar aspects). The word Prang means &ldquo;battle,&rdquo; while Bakat signifies &ldquo;talent&rdquo; or &ldquo;potential.&rdquo; This &ldquo;battle&rdquo; is not one of physical conflict, but of inner struggle&mdash;an invitation to conquer the turmoil within so that divine potential can fully awaken.

Buda (Wednesday) represents the energy of communication, intellect, and mental refinement, while Umanis (Kliwon) embodies sweetness and unity. Thus, Buda Umanis Prangbakat becomes a sacred moment when Hindus are encouraged to resolve inner conflicts with wisdom and to activate the divine potential within, with full awareness and serenity.

Spiritually, this day offers a chance to release layers of karmic energy embedded in the subconscious. In Hindu Tattva philosophy, karma is not limited to physical deeds&mdash;it also encompasses intentions, emotions, and the energy we emit every moment. Buda Umanis Prangbakat therefore serves as an ideal time for purification through tapa, brata, yoga, and samadhi.

Hindus should understand its deeper meaning and treat this day as more than a ritual of offering. They use it as a time for reflection&mdash;fasting from worldly distractions, reducing digital engagement, and immersing themselves in silence, so that the presence of Atman may be felt more clearly within.

In today&rsquo;s fast-paced world and a world that has forgotten silence, human consciousness is fragmented by endless demands&mdash;social media, work, ego, and existential anxiety. Buda Umanis Prangbakat reminds us to pause and ask: Am I living as a soul, or merely functioning as a machine chasing the world?

It is a call for spiritual slowing down&mdash;an invitation to think clearly, reconnect with nature, and listen to the sacred voice within, known in Hindu teachings as citta śuddhi (purity of mind). This clarity is the foundation for living one&rsquo;s Dharma authentically.

More than just a holy day, Buda Umanis Prangbakat stands as a form of spiritual resistance against a civilization losing its moral compass&mdash;when material desire outweighs inner growth, when nature suffers from greed, and when truth is drowned out by noise. On this sacred day, Hindus are called to remember the timeless values of Sanatana Dharma: ahimsa (nonviolence), satya (truth), tapasya (discipline), and Ishwarapranidhana (devotion to God).

Implementing spiritual practices on this day, devotees not only honor the deities and ancestors but also restore moral and spiritual balance within themselves.

Ultimately, Buda Umanis Prangbakat is not about offerings, incense, or flowers&mdash;these are but symbols. What truly matters is touching serenity and clarity within, transcending rituals toward the realization that we are inseparable from Brahman itself.

This sacred day calls upon us to transform rituals into practice, and practice into transformation. For in essence, Hindu Dharma is not only about worshipping the Divine&mdash;but realizing that the Divine also lives within us. That realization emerges only when the inner battle is won, and the sacred potential of the soul is awakened.

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

​​​​​​​Ilustrator: Jaya&nbsp;Perdhana

Buda Umanis Prangbakat: A Sacred Day to Embrace Serenity and Inner Clarity

Denpasar (Public Relations) &mdash; Directorate General of Hindu Community Guidance (Ditjen Bimas Hindu) as the representative of the Ministry of Religious Affairs, continues to strengthen the governance of Hindu education in Indonesia. Through a Public Hearing (Public Review) on the Draft Amendment to Minister of Religious Affairs Regulation (PMA) Number 2 of year 2024 concerning the Implementation of Widyalaya Education. This meeting was attended by stakeholders to provide constructive input on the proposed regulatory changes.

The meeting held at the Rectorate Hall of the Universitas Hindu Indonesia (UNHI) Denpasar. It was attended by a diverse group of government and community representatives; the Head of the Bureau of Legal Affairs and International Cooperation of the Secretariat General of the Ministry of Religious Affairs, Imam Syaukani; Director General of Hindu Community Guidance, I Nengah Duija; Secretary of Directorate General of Hindu Community Guidance, Ida Made Pidada Manuaba; Director of Hindu Education, I Ketut Sudarsana; and Head of Hindu Religious Education at Kemenag Bali Province, I Made Subawa.

Also in attendance were representatives of the Governor of Bali, the Chair of Commission IV of the Bali Provincial DPRD, regents and mayors across Bali, the Majelis Desa Adat (MDA), leaders of Hindu higher education institutions, Hindu youth organizations, Widyalaya administrators, as well as Hindu educators and scholars.

The public hearing centered on discussions regarding the inclusion of a clause on state recognition (penegerian) of Widyalaya&mdash;a significant step in strengthening the continuity and identity of Hindu education nationwide.

In his written remarks delivered by the Head of the Provincial Office for the Advancement of Indigenous Communities, I.G.A.K. Kartika Jaya Saputra, Bali Governor I Wayan Koster expressed deep appreciation to Ministry of Religious Affairs for the attention and initiatives to improve Hindu education governance.

&ldquo;This public hearing reflects a spirit of transparency, participation, and accountability in developing public policies that serve the community,&rdquo; he noted.

He affirmed the Bali Provincial Government&rsquo;s gives full support for the initiative, stating that it aligns with the regional development vision Nangun Sat Kerthi Loka Bali. Moreover, the state recognition of Widyalaya is not merely an administrative matter but an important effort to safeguard the identity, dignity, and spiritual values of the Hindu community amid global shifts.

In his address, Imam Syaukani emphasized the need to maintain balance between two key Hindu educational institutions: Pasraman and Widyalaya.

&ldquo;Pasraman is deeply rooted in strong traditions. We must ensure that this policy does not cause pasraman to be overlooked. Both must coexist&mdash;pasraman must remain strong, and Widyalaya must continue to innovate,&rdquo; he asserted.

He also encouraged team of Directorate General of Hindu Community Guidance to consolidate all public input from the hearing and submit it promptly to the Ministry of Law and Human Rights for harmonization. Imam further stated that by the 2026&ndash;2027 academic year, State Widyalaya institutions are expected to begin the admission of new students.

Meanwhile, Director General of Bimas Hindu, Prof. I Nengah Duija, highlighted that the amendment to the PMA is a strategic step in building a modern, inclusive Hindu education system rooted in Dharma values.

&ldquo;This amendment is not simply a regulatory revision; it represents our moral commitment to ensuring that Hindu education becomes a place for cultivating noble character, deep spirituality, and well-rounded intellectual capacity,&rdquo; Prof. Duija said.

He stressed that future Hindu education policies must focus on value and character transformation, not merely administrative or institutional aspects. Hindu education, he added, should serve as a vital instrument in shaping a civilization based on Dharma, morality, and wisdom.

&ldquo;Our vision, Widyalaya as a Hindu educational institution that is character-driven, excellent, and globally competitive&mdash;while remaining grounded in cultural traditions and dharma values. This requires strong synergy between the government, community, and educational institutions to build a dignified educational ecosystem,&rdquo; he continued.

Prof. Duija expressed hope that the public hearing would serve as more than a forum for discussion. He expected it to become a shared moment of reflection, reaffirming the direction of Hindu education as it evolves from simply teaching to genuinely nurturing values and wisdom.

Director of Hindu Education, I Ketut Sudarsana, added that in January 2026, Directorate General of Hindu Community Guidance will establish a Widyalaya Needs Analysis Team and prepare a Widyalaya Master Development Plan as the foundation for proposing the establishment of State Widyalaya institutions.

&ldquo;We will carry out mapping and assessment to identify Widyalaya units eligible for state recognition. This will serve as a strong foundation for the future of Hindu education in Indonesia,&rdquo; he said.

The meeting also featured expert speakers Prof. Dr. I Made Arya Utama, S.H., M.Hum., and Dr. Drs. I Gusti Made Ngurah, M.Si., who underscored the importance of adaptive regulations that respond to local needs and encouraged efforts to strengthen the institutional capacity of Widyalaya so they can compete within the national education ecosystem.

The event concluded warmly with an open discussion and a public input session.

Through this Public Hearing, Directorate General of Hindu Community Guidance hopes that the state recognition of Widyalaya will become a major milestone in building an inclusive, high-quality, and competitive Hindu education ecosystem&mdash;while upholding the noble spiritual values that form the core of Hindu education in the archipelago.

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

Fotografer: I Gusti Ngurah Sathya Dharma

Public Test of the Widyalaya Education PMA: A Manifestation of Transparency and Accountability of Responsive and Character-Based Hindu Education Governance Policy

Jakarta (BIMAS HINDU) &ndash;Pesamuhan Agung Hindu 2025 was officially inaugurated with the attendance of several prominent national figures. Among those present were Minister of Religious Affairs Nasaruddin Umar, Deputy Minister of BKKBN, Director General of Hindu Community Guidance Prof. I Nengah Duija, Chairperson of Sabha Walaka, Chairman of the Pusat PHDI, Special Staff (Staff Khusus) the Minister of Religious Affairs, Head of the FKUB Center of the Ministry of Religious Affairs, Chairmen of the Indonesian Council of Religions, Special Staffs of Kasat, Member of the House of Representatives (DPR RI) I Wayan Sudirta, as well as leaders of national Hindu organizations, provincial PHDI chairmen, and other respectable invited guests.

Pesamuhan Agung Hindu 2025 stands as a significant national forum for the Hindu community to formulate policy direction and strategic recommendations for the future. This year&rsquo;s theme is &ldquo;Strengthening Dharma Agama and Dharma Negara in Achieving a Equitable, Civilized, and Inclusive toward Golden Indonesia 2045.&rdquo; (Meneguhkan Dharma Agama dan Dharma Negara untuk Mewujudkan Indonesia Emas 2045 yang Adil, Beradab, dan Inklusif)

The Committee Chairman Ir. Wayan Gigin Samudera highlighted that Pesamuhan Agung is more than a formal gathering; it is an essential platform for producing in-depth studies and actionable recommendations in support of Hindu development in Indonesia.

&ldquo;Toward this Pesamuhan Agung, we hope to produce deep and implementable outcomes. I hope all participants will complete their commission sessions thoroughly. Thank you to the Minister of Religious Affairs and all distinguished guests for their attendance,&rdquo; he stated in his remarks.

Representing the Governor of DKI Jakarta, the Assistant for Social Welfare expressed optimism that the event would become a strategic moment for strengthening inclusivity and unity within the Hindu community.

&ldquo;Dharma Agama teaches inner purity, while Dharma Negara guides social order. Both must go hand in hand to realize Indonesia Emas 2045,&rdquo; he said.

He also mentioned that the DKI Jakarta Provincial Government annually provides grants to two Hindu religious institutions&mdash;PHDI DKI Jakarta and Suka Duka DKI Jakarta&mdash;and operational assistance to several Puras in the capital.

In his speech, Ida Pedanda Nabe Gde Bang Buruan Manuaba emphasized that Pesamuhan Agung 2025 is a follow up event of the second major Hindu religious assembly.

&ldquo;The authority of Pesamuhan Agung is to provide proposals and direction for religious policy. This year, we hope discussions address real community needs, including the management of sacred areas such as Prambanan Temple,&rdquo; he stated.

Minister of Religious Affairs Nasaruddin Umar, in his directive, highlighted the importance of applying Eco theology in Hindu religious life, rooted in the values of Tri Hita Karana.

&ldquo;Eco theology is highly relevant today. At the Ministry of Religious Affairs, we develop it through Tri Hita Karana &mdash; relationships between humans and God (Parahyangan), with one another (Pawongan), and with nature (Palemahan),&rdquo; he explained.

He further noted that the global ecological crisis is a result of the fading sense of sacredness toward nature.

&ldquo;The world increasingly sees nature only as an object. The loss of sacredness leads to the erosion of humanity itself. To fix the world, we must first correct the way we think,&rdquo; he stressed.

The Minister also underlined the significance of the value Tat Twam Asi, meaning &ldquo;I am you, and you are me&rdquo;, as a spiritual foundation that must be revitalized.

&ldquo;When we give more to others, we are essentially giving to ourselves. Let us reinstating the sacredness of nature and revive spiritual values in our lives,&rdquo; he concluded.

Pesamuhan Agung Hindu 2025 held in Jakarta, serves as a reflective and strategic milestone for Hindus across Indonesia, strengthening cross-institutional collaboration toward a more inclusive, equitable, and civilized Indonesian society.

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

Fotografer:​​​​​​​ I Gusti Ngurah Sathya Dharma

Hindu Grand Assembly 2025: Minister of Religious Affairs Highlights Ecotheology and the Sanctity of Nature

Om Swastyastu. Om Awignamastu Namo Siddham. Om Anobhadrah Kratavo Yantu Vishvatah.

This week&rsquo;s Mimbar Hindu discusses on The significances of Tarkavada in Hinduism:&nbsp;

Cultivating Critical Thought and Wisdom Among Hindu Youth in Indonesia.

The richness philosophical heritage of Hinduism, the pursuit of truth has always been guided by reason, reflection, and discussion. One of the activities that emphasize these values is Tarkavada, a school of thought that upholds logical inquiry as a means to understand the nature of reality and strengthen faith through reason. In the context of Indonesian Hinduism, particularly in Bali and other Hindu communities, understanding Tarkavada is essential for today&rsquo;s youth who live amid rapid technological, cultural, and intellectual changes.

The term Tarkavada comes from two Sanskrit words: tarka, meaning &ldquo;logic&rdquo; or &ldquo;reasoning,&rdquo; and vada, meaning &ldquo;discussion&rdquo; or &ldquo;philosophical system.&rdquo; Thus, Tarkavada can be interpreted as &ldquo;the philosophy of logical reasoning.&rdquo; In the broader scope of Hindu philosophy, Tarkavada is closely related to the Nyaya and Vaisheshika schools, which emphasize logical analysis and rational thinking as pathways toward the discovery of truth (satya).&nbsp;

Tarkavada teaches that faith (sraddha) should not be blind. Instead, it should be supported by understanding (jnana) and reflection (manana). In this sense, Hinduism does not reject questioning; rather, it encourages the use of logic and reason to deepen spiritual understanding. This approach harmonizes intellect with devotion&mdash;allowing knowledge to serve as a bridge between human reasoning and divine truth. The activities related to the process of logical thinking reason especially on philosophy.

&nbsp;

The Relevance of Tarkavada for Indonesian Hindu Youth

For young Hindus in Indonesia, Tarkavada offers a powerful tool to face the challenges of modern life. In a time where information is abundant but not always accurate, the ability to think critically and analyze knowledge is vital. Tarkavada encourages youth to seek the essence behind appearances, to question with respect, and to find balance between tradition and progress.

Through the spirit of Tarkavada, Hindu youth are reminded that religion is not merely ritualistic but also intellectual. By applying logic and critical inquiry, they can understand the deeper meaning of religious teachings, ethics, and rituals practiced in Bali and across Indonesia. Such understanding builds a faith that is not easily shaken by external influences and helps youth uphold Hindu values in a globalized world.

&nbsp;

The significances of Practicing Tarkavada

Debate and discussion play an essential role in deepening our understanding of Hindu teachings. The art of dialogue and reasoning is deeply embedded in our sacred scriptures, particularly in the Upanishads and the Bhagavad Gita, which portray the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This illustrates that truth can be discovered through meaningful dialogue.

In fact, discussion and debate are considered duties in the pursuit of knowledge. Through such exchanges, we share wisdom and insights with one another, making it easier to comprehend the essence of our religion.

The practice of Tarkavada provides several significances for personal and communal development:

Strengthening Critical Thinking 
Tarkavada trains the mind to analyze arguments, recognize truth, and avoid misconceptions. This intellectual discipline helps young Hindus become thoughtful, wise decision-makers.

Promoting Respectful Dialogue 
The vada aspect of Tarkavada emphasizes dialogue and discussion. It teaches youth to engage in conversations respectfully, valuing different perspectives without hostility. This fosters harmony both within the Hindu community and in wider society.

Deepening Spiritual Understanding 
By integrating logic with devotion, Tarkavada allows youth to explore the philosophical depth of Hindu teachings. Understanding the reasoning behind rituals and ethics transforms worship into conscious practice.

Building Resilience Against Misinformation 
In the digital era, where false narratives spread easily, the analytical mindset of Tarkavada empowers youth to discern truth from illusion&mdash;protecting their beliefs and promoting clarity of thought.

Moreover, the study of debate in Nyaya Darshana&mdash;the Hindu school of logic&mdash;focuses on seeking truth through four means of knowledge (pramana):

Pratyaksha Pramana &ndash; direct perception or observation,

Anumana Pramana &ndash; inference or reasoning,

Upamana Pramana &ndash; analogy or comparison, and

Shabda Pramana &ndash; testimony or authoritative scripture.

These four methods guide us toward the discovery of truth and wisdom through reasoned thought and disciplined discussion.

&nbsp;

Faith and Dharma as the Foundation

The ultimate goal of Hinduism is to guide individuals toward spiritual and material well-being, ultimately leading to moksha, or liberation. To achieve this, one must live according to dharma &mdash; the moral and cosmic order that sustains life.

Faith, or śraddhā, is fundamental in Hinduism, as stated in the Atharva Veda (XII.I.I):

&ldquo;Truly, Satya (truth), Rta (cosmic order), Diksha (consecration), Tapa (austerity), Brahma (knowledge), and Yaj&ntilde;a (sacrifice) uphold the world.&rdquo;

This verse explains that the universe is sustained by dharma, which consists of these six elements &mdash; truth, order, discipline, austerity, knowledge, and sacrifice. Together, they preserve harmony in life.

The core beliefs of Hinduism, known as the Pa&ntilde;ca Śraddhā, include:

Belief in Brahman (the Supreme Reality),

Belief in Atman (the soul),

Belief in Karma Phala (the law of cause and effect),

Belief in Punarbhawa (reincarnation), and

Belief in Moksha (liberation).

&nbsp;

The Role of Hindu Youth

Hindu youth are the future torchbearers of dharma. They stand at the forefront of spreading and preserving the teachings of Hinduism. Their active role in promoting literacy and religious understanding is essential so that Hindus can deepen their comprehension of rituals and grasp the true meaning behind daily spiritual practices.

Cultivating a spirit of reasoning, discussion, and reflection through Tarkavada, young Hindus can uphold the values of dharma and ensure that the light of truth continues to guide the generations to come.

&nbsp;

Tarkavada in the Indonesian Context

In Indonesia, Hinduism has long embraced philosophical reflection as part of spiritual education. The teachings of tattwa, susila, and upacara&mdash;the three foundations of Balinese Hinduism&mdash;reflect the same balance between understanding, ethics, and ritual. Tarkavada aligns naturally with this structure, especially within tattwa (philosophy), which encourages inquiry into the nature of life, the universe, and divinity.

Balinese Hindu educators and leaders can integrate Tarkavada into youth learning through discussion forums, philosophical study groups, and classroom dialogues that link ancient wisdom with modern issues. In doing so, Tarkavada becomes not just an academic concept but a living practice that nurtures critical, ethical, and spiritually grounded individuals.

&nbsp;

Conclusion

Tarkavada, the philosophy of logical reasoning in Hinduism, serves as a timeless guide for Hindu youth in Indonesia. It reminds them that true faith is not blind acceptance but thoughtful understanding. By embracing the principles of logic, dialogue, and reflection, young Hindus can uphold their traditions while engaging wisely with the modern world. In an era that often values speed over depth, Tarkavada invites youth to pause, reflect, and pursue truth with both heart and mind&mdash;ensuring that Hindu values continue to shine through wisdom and reason.

&nbsp;

*Komang Triardani (Hindu Priest) &ndash; with additional writings

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

​​​​​​​Editor: Jaya&nbsp;Perdhana

​​​​​​​Ilustrator: Jaya&nbsp;Perdhana

&nbsp;

The significances of Tarkavada in Hinduism: Cultivating Critical Thought and Wisdom Among Hindu Youth in Indonesia

Jakarta &mdash; The Ministry of Religious Affairs, toward the Directorate General of Hindu Community Guidance (Ditjen Bimas Hindu), continues to reinforce Hindu religious education in Indonesia through the formal education system known as Widyalaya, as mandated based on Decree of Minister of Religious Affairs (PMA) No. 2 of 2024 on Hindu Religious Education.

Widyalaya is a Hindu-based formal educational institution established to develop students with noble character, strong academic ability, practical skills, and independence&mdash;preparing them for higher levels of education.

Director General of Hindu Community Guidance, Prof. I Nengah Duija, emphasized that Widyalaya plays an important role in the national education system by shaping character and strengthening spirituality through dharma-based learning.

&ldquo;Widyalaya exists to nurture intelligent, virtuous, and competitive Hindu youth who live by dharma in everyday life. This is a concrete step in building a civilized and moderate Hindu education ecosystem,&rdquo; said Prof. Duija in Jakarta, Thursday (16/10/2025).

The strengthening of Widyalaya in 2025 has been designated as one of the priority programs of the Minister of Religious Affairs, Dr. KH. Nasaruddin Umar, MA., aimed at advancing religious education nationwide. The Minister expressed full support for the development of Widyalaya as part of an ongoing transformation toward inclusive, moderate, and progressive religious education.

&ldquo;The Ministry of Religious Affairs views religious education as a foundation for building a nation of strong character. Through Widyalaya, we want to ensure that young Hindus grow with a strong sense of nationalism, deep spirituality, and high respect for tolerance,&rdquo; the Minister said.

He added that strengthening Widyalaya institutions is not merely an effort to improve the quality of Hindu education, but also a national strategy to instill Religious Moderation from an early age.

&ldquo;I fully support the expansion and consolidation of Widyalaya institutions. This is part of our commitment to develop a religious education system that is inclusive and responsive to contemporary challenges,&rdquo; he affirmed.

Widyalaya Growth in Indonesia

&nbsp;

Prof. Duija stated that the data demonstrates the continued growth of Widyalaya and its improving relevance as a preferred option among Hindu communities seeking formal education rooted in moral and spiritual values.

&ldquo;We are committed to improving teaching quality, strengthening teacher competence, and developing curricula that remain relevant to evolving times while upholding spiritual principles,&rdquo; he said.

Beyond academic achievement, Widyalaya also serves as a center for character development, Hindu arts and culture, as well as a practical space for implementing Religious Moderation within the educational environment.

&ldquo;Through the strengthening of Widyalaya, we aim to produce a generation of Hindus who excel not only intellectually, but also ethically&mdash;tolerant, compassionate, and capable of becoming agents of harmony in Indonesia&rsquo;s diverse society,&rdquo; Prof. Duija concluded.

With full ministerial support, Widyalaya development program is expected to establish a strong foundation for a modern and adaptive Hindu education ecosystem that fosters moderate character formation&mdash;aligned with the ongoing transformation agenda of the Ministry of Religious Affairs.

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

Fotografer: Made Juni

Widyalaya becoming the Foundation of Religious Moderation for Hindus in Indonesia

Om Swastyastu. Om Awignamastu Namo Siddham. Om Shanti, Shanti, Shanti Om.

Dear fellow Hindus,

We long for peace and happiness in this life. However, such harmony is not always easy to attain, as every human being is unique in thoughts and behavior. To unite our minds and actions, we need a guiding principle &mdash; a sacred foundation that brings our perspectives together and leads us toward true happiness.

The Brhad Aranyaka Upanisad teaches us, &ldquo;Aham Brahma Asmi,&rdquo; meaning &ldquo;I am Brahman.&rdquo; This profound statement serves as the foundation for creating a peaceful and harmonious society. Equally important is the teaching of Tat Tvam Asi, which we must practice in our daily lives to foster understanding, empathy, and unity among all beings.

Before we can implement this teaching toward others, we must internalize it within ourselves. When we truly understand and live by this principle, we begin to nurture love and compassion for all of God&rsquo;s creations. Loving others as we love ourselves is one of the truest expressions of this sacred philosophy.

The essence of Tat Tvam Asi (&ldquo;Thou Art That&rdquo;) is deeply connected with susila &mdash; moral conduct &mdash; as described in Babad Bali. It teaches that all living beings share the same essence of life. Helping others means helping ourselves, and harming others means harming ourselves. Such social awareness must be inspired by divine purity, not by personal or material gain.

The philosophy in this teaching reminds us to develop empathy &mdash; to feel what others feel, to understand their joys and sorrows. When we hurt others, we also hurt ourselves. When we speak ill of others, we stain our own character. Thus, it is vital to be mindful of how our actions affect those around us. Tat Tvam Asi should guide us in every thought, word, and deed.

The Practical Meaning of Tat Tvam Asi

Tat Tvam Asi is a moral teaching rooted in Hindu dharma. Its real manifestation can be observed in how we live and interact each day. As human beings, we have various needs and desires (kama), and life often presents us with challenges. Yet, in the face of difficulties, the spirit of togetherness allows burdens to become lighter.

Understanding and practicing Tat Tvam Asi, we will learn to share in the weight and joy of life. We realize that pleasure and pain, gain and loss, exist side by side and are inseparable. Therefore, we must cultivate compassion, cooperation, and mutual support among one another.

One of the samples in our life, when a child faces sorrow or sadness, the parents naturally suffer the same feeling. Similarly, when one member of society suffers, others should feel moved to help. Such compassion, guided by divine morality rather than material interest, forms the essence of Tat Tvam Asi.

Beyond being a social philosophy, Tat Tvam Asi also serves as a foundation for Hindu ethics (susila) &mdash; the moral path toward harmony and self-purification. Ethics shape good conduct and foster peaceful relationships among all of God&rsquo;s creations. Therefore, it is our duty to understand, respect, and sincerely practice these moral values.

If the spirit of Tat Tvam Asi is sincerely implemented in our daily lives, society will naturally become more harmonious. We will live in mutual respect, compassion, and peace &mdash; complementing one another and creating a life of balance and happiness.

Let us make Tat Tvam Asi our daily guide &mdash; a living truth that shapes how we think, speak, and act. Tan Hana Wwang Swasta Anulus &mdash; No one is perfect.

Om Santih, Santih, Santih Om.

Ni Kadek Ary Murdaningsih, S.Ag, M.Ag (Hindu Priest)

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

​​​​​​​Ilustrator: Jaya&nbsp;Perdhana

Tat Tvam Asi: The Essence of Compassion and Harmony

Jakarta (BIMAS HINDU) &ndash; Viewed from Hindu philosophy, a teacher holds an exceptionally revered position. A Teacher is not merely an educator in a classroom, he has wider roles in spiritual, moral, and intellectual. He guides and leads humanity toward ultimate truth. Hindu scriptures illuminate teacher as a light that guides people from the darkness of ignorance (avidya) into the radiance of knowledge (vidya). For this reason, Hindu honor teacher as a manifestation of the divine in human form.

The concept of teacher is rooted in the belief of true knowledge is not obtained solely from literatures, but through a profound spiritual relationship between the teacher (the provider of knowledge) and the sisya (the student). A teacher is someone who understands universal truth and bears the moral responsibility to guide students toward moksha&mdash;the liberation of the soul from materialistic things.

The Sarasamuscaya, one of Hinduism&rsquo;s keys ethical text, states: 
&ldquo;A Teacher deserves reverence because he is the source of sacred knowledge, the guide toward virtue, and the illuminator of inner darkness. A Teacher is like a deity who leads people from avidya to true wisdom.&rdquo;

This value illustrates the essential role of the teacher on balancing between knowledge, morality, and spirituality. In the context of modern education, this philosophy forms the foundation for building a system that not only develops intellectual abilities but also cultivates character and virtue.

Based on Hinduism, education is inseparable from dharma&mdash;the moral and spiritual principles that guide human life. A teacher is responsible for implementing values of dharma such as honesty, discipline, responsibility, and compassion for all beings (ahimsa).

Through the role-modelling as a teacher, students learn that knowledge without morality becomes mere intellectual arrogance. A true teacher not only teaches what is right but also demonstrates how to live righteously.

Today&rsquo;s rapidly globalized and high technologically advanced world, these values are often overshadowed. Therefore, Hindu teachers play an essential role as moral guardians, ensuring that younger generations remain grounded while navigating modern life. They help students stay rooted in dharma, even as they adapt to a fast-paced and competitive environment.

One unique aspect of Hindu tradition is the parampara system&mdash;a lineage of knowledge passed down from teacher to student across generations. This system preserves the purity and relevance of sacred teachings throughout time. Teachers not only teaching the essence of the Vedas, Upanishads, or Itihasa but also embodying and transmitting the spirit of wisdom, purity, and compassion contained within these books.

Through Parampara system, teachers become guardians of tradition while also serving as reformers of civilization. They interpret ancient teachings so they remain meaningful in the modern era. Today&rsquo;s, Hindu teachers face the challenge of conveying timeless values in ways that resonate with the digital generation&mdash;without diminishing their philosophical depth.

While modern education often focuses on intellectual and technological skills, Hinduism emphasizes that true education unites mind, heart, and soul. Here, role of the teacher is central: only through wise and compassionate guidance can students discover the deeper meaning of life.

Hindu teachers are expected to be sources of inspiration in an increasingly materialistic world, teaching balance between scientific advancement and noble character. Therefore, they are not merely educators but cultivators of humanity and carriers of dharma&rsquo;s wisdom.

Honoring one&rsquo;s spiritual teacher is regarded in Hindu tradition as one of the highest forms of bhakti (devotion). Students are taught to be respectful, obedient, and humble. This respect is not limited to ceremonial; it is expressed through living the teacher&rsquo;s advice, upholding their dignity, and continuing their teachings in everyday life. This makes the teacher&ndash;student relationship not just a formal educational bond but a sacred connection that shapes a dharma-based civilization.

Despite changing era, the role of teacher in Hindu teachings remains timeless and irreplaceable. A teacher is a guiding light on the path of wisdom, helping people become not only intellectually capable but also spiritually mature and morally grounded.

As written in the Mundaka Upanishad: 
&ldquo;Approach a teacher who has realized the truth; with sincerity and devotion, listen to their teachings, and you shall find enlightenment.&rdquo;

Teachers guide the soul and build the character of a nation. Through their guidance, young Hindus can grow into knowledgeable individuals of noble character, rooted in dharma. For this reason, spiritual teachers deserve deep respect&mdash;not only for their knowledge but for their role in sustaining the light of wisdom within humanity.

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

Ilustrator: I Gusti Ngurah Sathya Dharma

The timeless teacher’s role in Hinduism: Guiding spiritual and moral of youth generation.

The Directorate General of Hindu Community Guidance (Ditjen Bimas Hindu) of the Indonesian Ministry of&nbsp; Religious Affairs has organized a Public Consultation on the Draft Service Standards as part of a transparent and participatory policy-making process.

The preparation of the Draft Service Standards refers to the Ministry of Administrative and Bureaucratic Reform Regulation (Permenpan RB) No. 15 year 2014 on Service Standards Guidelines and the Minister of Religious Affairs Decree (KMA) No. 109 year 2017 on Service Standards at the Ministry of Religious Affairs.

This document serves as an operational elaboration of the Ministry of Religious Affairs&rsquo; Asta Protas, particularly in the areas of Impactful Religious Services and Governance Digitalization. It provides practical guidance for service users and future service delivery within The Directorate General of Hindu Community Guidance.

The draft service standards cover the following types of services:

Issuance of Registration Certificates for Religious Institutions/Foundations

Issuance of Registration Certificates for Houses of Worship

Issuance of recommendation letters for legal entity endorsement of community organizations with religious specificity

Issuance of recommendation letters for land ownership rights for religious bodies

Provision of religious officiants or Hindu Priest for oath-taking ceremonies

Issuance of Decrees on Licensing for the Establishment of Private Hindu Higher Education Institutions

Issuance of Decrees on Licensing for the Operation of Study Programs at Religious Higher Education Institutions

Issuance of Decrees on Licensing for the Establishment and Operation of Widyalaya Education &ndash; Hinduism Schools (Pratama, Adi, Madyama, and Utama)

Issuance of Decrees on Licensing for the Establishment and Operation of Formal Pasraman Education &ndash; (Pratama, Adi, Madyama, and Utama)

Issuance of Decrees on Licensing for the Establishment and Operation of Non-Formal Pasraman Education

Issuance of Decrees on the Equivalency of Religious Studies Diplomas from Overseas Higher Education Institutions

Issuance of Registration Certificates for Widyalaya Education Institution

Issuance of Registration Certificates for Hindu Religious Education Sunday School Pasraman

Employee Transfer Services

Reactivation Services for Lecturers Returning to Functional Positions after Study Leave

Through this initiative, Directorate General of Hindu Community Guidance invites all stakeholders to participate in shaping the service standards so they better reflect shared aspirations in realizing Hindu religious services that are satisfying and uplifting.

Send your input to: bimashindu@kemenag.go.id

You can access the Draft of Standard Services of Directorate General of Hindu Community Guidance through this link https://drive.google.com/drive/folders/15CemvHccDD1m00vhKep1c0F_iBU9cUwL?usp=sharing

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

​​​​​​​Ilustrator: admin

The Directorate General of Hindu Community Guidance (Ditjen Bimas Hindu) Calls for Public Feedback on New Services Draft

Hindus celebrate Saraswati Day, also known as Vasant Panchami or Saraswati Puja which observed every six months on Saniscara (Saturday) Umanis Wuku Watugunung according to the Balinese calendar. In Balinese Hinduism, which has developed uniquely within Indonesian culture, Saraswati holds a very special place. The celebration of Hari Saraswati marks the day when knowledge descends to the world, reminding Hindus of the sacred duty to seek wisdom and use it for goodness and harmony.

According to Hindu legend, Saraswati is depicted as the Goddess or wife of the God Brahma. She is the protector and bestower of knowledge, consciousness (widya), and literature. Thanks to the blessings of Goddess Saraswati, humans become knowledgeable, cultured, and civilized. Saraswati is often portrayed as a goddess sitting on a lotus flower, riding a swan (hamsa) or peacock. She has four arms holding a sitar or veena and a gayatri in her right hands, while her left hands hold a manuscript or book and play the veena.

In the concept of Tri Murti in Hinduism, Sang Hyang Aji Saraswati is the Shakti (divine energy) of Sang Hyang Brahma. She is portrayed as a beautiful woman with four hands, each holding sacred symbols &mdash; a vina (musical instrument) and a lotus bud in her front hands, and a genitri (rosary) and palm-leaf manuscript (cakepan) in her rear hands. She is often accompanied by a peacock and a swan, representing beauty and wisdom.

Rituals and Activities

The day begins early with offerings and prayers at homes, temples, and schools. Students and teachers gather to pray together, thanking Saraswati for the gift of learning. Special offerings called banten Saraswati are placed on books, desks, and libraries.

Many schools in Bali conduct special ceremonies in their compounds. It is a day of reflection and gratitude&mdash;no studying or reading is done after the rituals because the books are symbolically &ldquo;resting&rdquo; and being purified.

In temples, priests lead prayers and recitations of holy texts, such as the Vedas and Lontar Weda Saraswati. The community dresses in traditional white clothing, symbolizing purity and clarity of mind.

The most essential thing of Saraswati Day is not merely to commemorate the descent of divine knowledge, but to reflect on how we have applied the knowledge we possess &mdash; whether it has truly elevated our spiritual quality and contributed to the happiness and well-being of others.&nbsp;

The Celebration of Saraswati Day

On the day of celebration, books, scriptures, lontar (palm-leaf manuscripts), and educational tools are honored as representations of Saraswati. Balinese people believe that knowledge is a divine blessing, so it must be respected and not misused.

Banyu Pinaruh: The Day After Saraswati

The following morning, known as Banyu Pinaruh, is also deeply meaningful. People go to the sea, rivers, or springs to bathe and purify themselves, symbolizing the cleansing of the body and mind. &ldquo;Banyu&rdquo; means water, and &ldquo;Pinaruh&rdquo; comes from &ldquo;pinaur,&rdquo; meaning knowledge&mdash;together signifying the act of purifying oneself to receive wisdom.

Philosophical Meaning

Saraswati Day teaches that knowledge is sacred and must be guided by dharma (righteousness). True wisdom is not only intellectual understanding but also spiritual insight. Balinese Hindus believe that without knowledge, humans would live in darkness; therefore, Saraswati brings enlightenment and clarity. The celebration of Saraswati in Indonesian Hinduism reflects the deep integration of spirituality, education, and daily life. It reminds people to be humble in seeking knowledge, to use it for harmony, and to always purify their thoughts and actions. Saraswati is not just a festival&mdash;it is a spiritual reminder that learning is a sacred path toward enlightenment.

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

​​​​​​​Ilustrator: Jaya&nbsp;Perdhana

Celebrating Saraswati Day: Honoring the Goddess of Knowledge

Jakarta (Hindu Public Relations) &mdash; The Directorate General of Hindu Community Guidance (Ditjen Bimas Hindu) of the Ministry of Religious Affairs held a Socialization on Policies and Strategies for Preventing Maladministration, along with a 2025 Maladministration Assessment Assistance Session. The agenda took place at the Ditjen Bimas Hindu Meeting Room, 14th Floor, Jalan M.H. Thamrin No. 6, Jakarta, and was attended by officials and civil servants (ASN) both onsite and online. Representatives from the Indonesian Ombudsman served as keynote speakers at the session on Wednesday (12/11/2025).

The agenda was officially opened by the Secretary of Ditjen Bimas Hindu, Dr. Ida Made Pidada Manuaba, who emphasize the essence of strengthening the competence and spirit of young ASN to deliver optimal public service. He highlighted the Directorate General&rsquo;s target of achieving Integrity Zone status toward a Corruption-Free Area (WBK) &ndash; Wilayah Bebas Korupsi and a Clean and Service-Oriented Bureaucratic Area (WBBM) &ndash; Wilayah Birokrasi Bersih dan Melayani by 2030.

&ldquo;Public service must be delivered through the Pancadatu principles&mdash;straightforward, focused, and sincere&mdash;so that it contributes positively to ASN welfare and public satisfaction,&rdquo; he said.

Ombudsman Highlights Ethical Conduct and Digital Awareness

Ombudsman&rsquo;s representative Mr. Andi explained that maladministration includes unlawful practices in public service, such as excessive delays, abuse of authority, and discriminatory treatment. He emphasized the need for rigorous mitigation through consistent implementation of service Standard Operating Procedures (SOP) and responsible ASN conduct, particularly in digital spaces.

&ldquo;Online behavior reflects the integrity and reputation of an institution. ASN must engage wisely in digital interactions to prevent unnecessary public fluctuation,&rdquo; he emphasized.

He also outlined updates to the national public service evaluation framework, which now assesses four dimensions&mdash;input, process, output, and complaints&mdash;alongside public trust indicators and audit findings. In the 2024 assessment, the Ministry of Religious Affairs&rsquo; Directorate of Hindu Religious Affairs scored 88.92, a decrease from 93 the previous year due to newly added digital service indicators.

Digital Service Reform Set as 2026 Priority

Director General of Hindu Community Guidance, Prof. Dr. I Nengah Duija, affirmed that strengthening digital service delivery will be a top priority in 2026.

&ldquo;Our focus will be directed toward four strategic areas: synchronizing service big data, enhancing ASN capacity through service excellence training, developing integrated service infrastructure (PTPSP), and establishing ministry-wide service standards,&rdquo; he stated.

The session continued with an interactive discussion covering digital risk mitigation, public complaint management, and compensation mechanisms for service delays. The Secretary of Directorate General of Hindu Community Guidance also emphasized the importance of improving ASN competence in complaint handling to ensure responses that are wise, empathetic, and solution-oriented.

&ldquo;Complaints Are a Mirror of Our Service Quality&rdquo;

Prof. Duija reminded participants that public complaints provide a clear reflection of service performance.

&ldquo;If complaints still arise, it means we still have room to improve. Public service must be a concrete expression of an ASN&rsquo;s dharma toward the community,&rdquo; he concluded.

This activity serves as a strategic step by Prof. Duija to strengthen public service integrity based on dharma values and digital innovation, moving toward clean, transparent, and service-oriented governance.

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

Fotografer: I Gusti Ngurah Sathya Dharma

Directorate General of Hindu Community Guidance and Ombudsman RI collaborate to Prevent Maladministration in Achieving Digitalization Public Integrated Services in 2026.

Om Swastyastu. 
This edition of Pelita Dharma highlights the theme &ldquo;Religious Tolerance.&rdquo; 
When discussing religious tolerance, there are three essential questions to reflect on:

What is religious tolerance?

What is the objective of religious tolerance?

How can religious tolerance be practiced in daily life?

Understanding Religious Tolerance

Religious tolerance is the attitude of mutual respect and appreciation among followers of different faiths. This noble value is beautifully expressed in the Kakawin Sutasoma by Mpu Tantular:

&ldquo;Bhinneka Tunggal Ika Tan Hana Dharma Mangrwa&rdquo; 
which means, &ldquo;unity in diversity; they are different while being one the truth cannot become two (there is no other second truth)&rdquo;

This ancient verse shows that the spirit of religious tolerance has existed since long ago, particularly during the era of the Majapahit Kingdom. Indonesia is a nation of countless islands, ethnic groups, and religions. Yet despite these differences, we are one people under the Republic of Indonesia. Diversity should never divide us &mdash; it is what enriches us as a nation.

Wherever we come from, whatever our ethnicity, background, or religion, we remain one people &mdash; Indonesians. 
In Hinduism, there are many names used to refer to the Divine: Iswara, Brahma, Wisnu, Siwa, and others. These names represent the various manifestations of God, each reflecting different aspects and functions of the same Supreme Being.

Sometimes people misunderstand this diversity of names and forms. However, Hinduism teaches that God is ultimately One. Regardless of how one expresses devotion, the Divine remains singular. As written in the Veda:

Ekam Ewa Adwityam Brahman 
meaning, &ldquo;God, or Ida Sang Hyang Widhi Wasa, is One &mdash; there is no other.&rdquo; 
The wise may call this One by many names.

The first principle of Pancasila, Ketuhanan Yang Maha Esa (Belief in the One Supreme God), guarantees every person the freedom to embrace their faith, practice their religion, and respect the beliefs of others. 
Religious tolerance means showing respect for others&rsquo; beliefs, never forcing one&rsquo;s will, and refraining from criticizing or insulting other religions for any reason. A truly tolerant person does not interfere with others&rsquo; worship, damage places of worship, or disrupt the faith of others.

&nbsp;

The Objective of Religious Tolerance

The objective of religious tolerance is to deepen one&rsquo;s faith and devotion by recognizing the presence of other beliefs. When we are aware of the diversity of religions around us, we can appreciate our own faith more fully and live it sincerely, while avoiding conflicts caused by differences.

Religion should never be used as a tool for division &mdash; it should serve as a bridge for unity. When conflicts arise, everyone suffers. Division harms individuals and communities alike. Through tolerance, we learn to complement one another and find harmony within our diversity. Differences in faith must never become grounds for hostility.

Practicing Religious Tolerance

Religious tolerance can be demonstrated through simple actions in everyday life, such as:

Building friendships with people of all faiths.

Respecting and providing space for others to carry out their religious practices.

Avoiding discrimination based on religion or belief.

In essence, religious tolerance means recognizing that everyone has equal rights and deserves to be treated with fairness, respect, and dignity &mdash; for the sake of peace, comfort, and collective well-being.

&nbsp;

Om Santih, Santih, Santih Om.

&nbsp;

I wayan Sujana, S.Fil (Hindu Priest)

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

​​​​​​​Ilustrator: Jaya&nbsp;Perdhana

Religious Tolerance

Jakarta (BIMAS HINDU) &ndash; The Ministry of Religious Affairs, toward the Bureau of Law and Foreign Cooperation (Biro Hukum dan KLN), along with the Directorate General of Hindu Community Guidance, held a Plenary Meeting on the Draft Ministerial Regulation (RPMA) concerning Amendments to Ministerial Regulation Number 2 of 2024 on the Administration of Widyalaya Education. The meeting took place in the 14th floor building of the Directorate General of Hindu Community Guidance.&nbsp;

The meeting was attended by Head of the Bureau of Legal and International Affairs, Imam Syaukani; officials of the Legal and International Affairs Bureau; Secretary of the Directorate General of Hindu Community Guidance, Dr. Ida Made Pidada Manuaba; Director of Hindu Education, Prof. I Ketut Sudarsana; the legal team of Directorate General of Hindu Community Guidance; and the Hindu Education leading team. The primary agenda was to thoroughly review the draft amendment that will serve as the legal foundation for the administration of Widyalaya education in Indonesia.&nbsp;

Head of the Bureau of Legal and International Affairs, Imam Syaukani, stated that revisions to Ministerial Regulation Number 2 of 2024 are essential because the previous regulation did not yet include provisions on the state recognition (penegerian) of Widyalaya institutions. This has become a strategic concern for the Directorate General of Hindu Community Guidance as efforts are being made to facilitate the transition of privately-owned Widyalaya institutions toward official state recognition, ensuring a clear and sustainable legal framework.

&ldquo;In the previous regulation, the aspect of state recognition for Widyalaya was not firmly regulated. Therefore, this amendment is essential to ensure legal certainty and clear policy direction for Hindu educational institutions,&rdquo; said Imam Syaukani.

During the meeting, several articles were highlighted for revision, particularly Articles 9, 15, and 16. Article 15 has been expanded into three separate articles&mdash;15A, 15B, and 15C&mdash;providing more detailed guidelines on the procedures for state recognition and educational administration.

In Article 15B, the term the head of organizing body has been revised to the chairman of a legal Hindu religious organization, aligning terminology with previous regulations. Article 16 has also been simplified to maintain consistency in language, normative structure, and adherence to regulatory drafting standards.

The discussion also addressed the need for clearer authority over recommendation issuance in the establishment or state recognition process of Widyalaya institutions. The previous diction referring to &ldquo;recommendation from district/city government and/or provincial government&rdquo; was considered open to varied interpretation. To avoid ambiguity, the term &ldquo;recommendation from the provincial head and/or district/city head&rdquo; (Governor or Major/Regent) has been proposed to ensure clarity in administrative authority.

As a follow-up, the draft regulation amendment will undergo a public hearing before entering the harmonization stage. Both processes may be conducted simultaneously in one location to accelerate regulatory finalization.

This plenary meeting is expected to strengthen the law foundation of Widyalaya management and guiding for a better quality of Hindu education in Indonesia.

&nbsp;

Kontributor: Muhammad Mahmud&nbsp;Alhushori

Editor: Jaya&nbsp;Perdhana

Fotografer: Made&nbsp;Juni

Widyalaya State Recognition Regulations Strengthened through RPMA Review

Denpasar (BIMAS HINDU) &mdash; Direktorat Jenderal Bimbingan Masyarakat Hindu bekerjasama dengan Lembaga Sertifikasi Pustaka Ilmiah Elektronik menyelenggarakan Uji Kompetensi (Ujikom) Pengelolaan Jurnal Elektronik bagi dosen Perguruan Tinggi Keagamaan Hindu (PTKH). Kegiatan ini berlangsung di Universitas Hindu Indonesia (UNHI) Denpasar, Selasa, (02/12/2025).

Uji kompetensi ini merupakan rangkaian akhir dari pelatihan intensif selama 40 Jam Pelajaran (JPL) yang sebelumnya telah diberikan kepada para peserta. Pelaksanaan ujian bertujuan untuk mengukur dan memastikan kemampuan dosen PTKH dalam mengelola jurnal elektronik secara profesional, memenuhi kaidah ilmiah, serta sesuai standar akreditasi.

<img alt="" src="https://bimashindu.kemenag.go.id/storage/files/shares/@17/WhatsApp Image 2025-12-02 at 09.12.41.jpeg" style="width: 700px; height: 525px;" />

Sebanyak 44 peserta dari seluruh PTKH di Indonesia mengikuti uji kompetensi. Para peserta diuji baik pada aspek pengetahuan maupun keterampilan teknis dalam pengelolaan jurnal elektronik, meliputi manajemen editorial, penggunaan Open Journal System (OJS), serta penerapan etika publikasi ilmiah.

Ditjen Bimas Hindu mendorong agar seluruh peserta dapat mengikuti ujian secara optimal dan berhasil memperoleh sertifikat kompetensi sebagai pengelola jurnal elektronik. Sertifikat ini diharapkan menjadi pengakuan formal terhadap kompetensi dosen PTKH sekaligus mendorong peningkatan kualitas pengelolaan jurnal ilmiah keagamaan Hindu, baik pada tingkat nasional maupun internasional.

<img alt="" src="https://bimashindu.kemenag.go.id/storage/files/shares/@17/WhatsApp Image 2025-12-02 at 09.12.41 (1).jpeg" style="width: 700px; height: 525px;" />

Direktorat Jenderal Bimbingan Masyarakat Hindu (Ditjen Bimas Hindu) terus menguatkan kapasitas akademik para dosen Perguruan Tinggi Keagamaan Hindu (PTKH). Langkah strategis terus diwujudkan melalui penyelenggaraan Uji Kompetensi Pengelolaan Jurnal Elektronik, sebagai sarana untuk memastikan para dosen memiliki kemampuan standar dalam mengelola publikasi ilmiah digital yang berkualitas.

Penguatan ini tidak hanya berdampak pada peningkatan mutu perguruan tinggi, tetapi juga memberikan manfaat langsung bagi masyarakat luas melalui penyediaan literatur keagamaan Hindu yang terjamin kebenarannya dan relevan dengan perkembangan zaman.

Ditjen Bimas Hindu Gelar Uji Kompetensi Pengelolaan Jurnal Elektronik bagi Dosen PTKH

Jakarta (BIMAS HINDU) &mdash; Menteri Agama Nasaruddin Umar menyoroti urgensi penguatan komunikasi publik yang selaras dan kokoh di seluruh unit kerja Kementerian Agama. Pesan ini ia sampaikan pada ajang Humas Award Kemenag 2025 di Jakarta, yang dihadiri para pimpinan Eselon I, Kepala Kanwil, pimpinan Perguruan Tinggi Keagamaan Negeri (PTKN), serta jurnalis dan insan media nasional.

Menurut Menag, tema kegiatan malam tersebut, &ldquo;Satu Kemenag, Berjuta Cerita Baik,&rdquo; bukan sekadar slogan, tetapi identitas moral yang melekat pada Kementerian Agama. 
&ldquo;Ini adalah jati diri kita sebagai kementerian yang bekerja berlandaskan nilai, empati, dan tanggung jawab moral,&rdquo; ujar Menag, Senin (1/12/2025).

<img alt="" src="https://bimashindu.kemenag.go.id/storage/files/shares/@17/01KBD9HM9THAEGCJZ8SGMYP0W7.jpeg" style="width: 700px; height: 394px;" />

Beliau menuturkan bahwa berbagai unit kerja Kemenag mulai dari Kanwil, KUA, madrasah, pesantren, hingga kampus PTKN yang selalu melahirkan kisah-kisah kebaikan dari dedikasi ASN yang bekerja tanpa pamrih. &ldquo;Tugas kita sebagai pimpinan adalah memastikan cerita baik itu terdengar, tersampaikan, dan dirasakan masyarakat,&rdquo; imbuhnya.

Menag menegaskan bahwa komunikasi publik Kemenag harus berpihak pada agenda pembangunan nasional. &ldquo;Asta Cita membawa mandat besar untuk bangsa, dan di Kemenag, mandat itu dijalankan melalui penguatan pendidikan, peningkatan layanan, harmoni sosial, transformasi digital, dan keberlanjutan,&rdquo; jelasnya.

Karena itu, setiap pimpinan Kemenag diharapkan berperan sebagai komunikator utama yang mampu mengemas program dan capaian secara efektif, etis, dan menyentuh sisi emosional masyarakat. Menag mencontohkan gagasan ekoteologi yang sejak setahun terakhir digaungkan Kemenag sebagai narasi yang relevan dengan tantangan zaman.

Menag menegaskan bahwa ekoteologi bukan hanya gagasan teoretis, tetapi harus diwujudkan dalam kebijakan nyata. &ldquo;Ekoteologi adalah pedoman operasional, bukan konsep abstrak,&rdquo; tegasnya.

Menag memerinci implementasi ekoteologi di berbagai sektor Kemenag:

1.&nbsp;Rehabilitasi KUA, madrasah, masjid, dan fasilitas pendidikan pascabencana harus menerapkan prinsip Green Building.

2. PTKN, madrasah, dan pesantren didorong menerapkan Green Campus dan Green Pesantren melalui konservasi air, pengelolaan sampah, penggunaan energi bersih, dan penghijauan.

3. Distribusi bantuan dan logistik mesti mengadopsi prinsip Green Governance, agar proses pemulihan tidak memberikan dampak tambahan terhadap lingkungan.

Menurut Menag, rentetan bencana belakangan ini menjadi pengingat bahwa keharmonisan antara manusia dan alam harus diperbaiki. &ldquo;Bencana mengingatkan kita untuk memperbaiki hubungan manusia dengan alam,&rdquo; ujarnya.

Penyerahan penghargaan bagi insan humas dari berbagai satuan kerja pada Humas Award Kemenag 2025 menjadi bentuk apresiasi atas dedikasi dan kerja keras selama satu tahun terakhir. Menag menutup dengan menegaskan bahwa penghargaan ini bukan hanya bentuk penghormatan, tetapi komitmen bersama untuk terus menghadirkan narasi kebaikan yang lebih kuat, inklusif, dan berdaya guna bagi masyarakat luas.&nbsp;Pada kesempatan ini, Ditjen Bimas Hindu turut mencatat prestasi dengan meraih penghargaan kategori Publikasi Transformasi Pendidikan &amp; Sistem Layanan Terpadu, sebuah rekognisi atas konsistensi Ditjen Bimas Hindu dalam menyebarluaskan narasi inovasi layanan dan peningkatan kualitas pendidikan berbasis digital dan keberlanjutan.

Menag menegaskan bahwa seluruh penghargaan yang diberikan tidak hanya menjadi simbol apresiasi, tetapi juga komitmen bersama untuk membangun narasi kebaikan yang lebih kuat, inklusif, dan berdampak bagi publik.