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Dalam Mahabharata Anussasana–Parva Bab XIX disebutkan bahwa Maharaja Yudhisthira mohon kepada kakeknya Bhisma agar menjelaskan tentang keagungan Dewa Siva. Kemudian Bhisma menjawab, Satu-satunya orang diseluruh alam semesta ini yang mengerti tentang siapa Dewa Siva adalah Krishna.
Seluruh tubuh dilumuri/dilumasi abu mayat yang berasal dari krematorium, badan berhiaskan tulang –tulang dan tengkorak manusia serta ular-ular berbisa, mengenakan jubah kulit binatang dengan dahi berhiaskan tilaka berupa tiga garis datar, adalah penampilan Dewa Siva yang sulit dimengerti. Apalagi kegiatan-kegiatannya memberikan berkah kepada para asura, minum lautan racun, mengajarkan pilsafat impersonal dalam wujud Sankaracarya dan membiarkan dirinya di puja oleh Sri Ramachandra (yang menjadi pujaannya)
Dari begitu banyak hal mengenai Dewa Siva, satu hal yang paling banyak mengagetkan banyak orang adalah pemujaan kepada kelaminnya yang disebut Siva Linga. Mengapa kitab suci Veda mengajarkan pemujaan kepada kelamin lelaki? Bagaimana ceritra yang melatarbelakangi pemujaan ini? Dalam penjelasannya atas sloka Caitanya-Caritamrta Madhya-Lila 20.273, Srila Prabhupada memaparkan makna simbolik pemujaan Siva –Linga. Beliau menjelaskan sebagai berikut :
“Dewa Siva dianggap ayah alam semesta material dan alam material dianggap sebagai ibu. Sang ayah dan sang ibu ini dikenal sebagai Dewa Siva dan Durga dewi. Keduanya adalah merupakan kelamin Dewa Siva dan kelamin devi Durga dipuja sebagai Siva-Linga. Keduanya adalah asal mula seluruh ciptaan alam material ini. Dengan demikian, kedudukan Dewa Siva adalah beliau berada antara makhluk hidup dan Tuhan Yang Maha Esa. Dengan kata lain Dewa Siva bukanlah kepribadian Tuhan, dan bukan pula tergolong makhluk hidup biasa. Beliau adalah perwujudan kepribadian yang dipakai bekerja oleh Tuhan untuk melahirkan para makhluk hidup di dunia material”.
Dalam Padma Purana skanda I Bab XVI dan XVII, dijelaskan satu ceritra menarik yang melatar belakangi pemujaan kelamin Dewa Siva. Dikatakan bahwa dahulu kala kurban suci (yajna) besar dilaksanakan oleh Dewa Brahma di Puskara. Hadir dalam acara itu adalah; Sri Visnu, Siva, Indra dan para Dewa lainnya. Ketika waktu bertuah akan segera dimulai korban suci tersebut, Dewa Brahma menyuruh pembantunya untuk memanggil sang istri, Savitri devi, sebab seseorang tidak bisa melaksanakan yajna tanpa kehadiran sang istri. Pembantu itu kemudian pergi dan mendatangi Savitri devi dan berkata: “Oh Devi, cepatlah datang, api kurban suci telah dinyalakan dan waktu untuk memulai kurban suci telah dekat”.
Kemudian Savitri devi menjawab; “saya belum menghias rumah dengan baik, belanga dan kendi belum dicuci. Lagi pula, devi Laksmi istri Narayana belum tiba. Begitu pula Svaha istri Dewa Agni, Dhumorna istri Dewa Yamaraja, Gauri istri Varuna, Ganga atau Sarasvati dan juga Arundhati istri Vasistha serta wanita terhormat lain belum datang. Tolong beritahu suamiku Dewa Brahma, agar menunggu sebentar dan saya akan segera datang begitu semua wanita terhormat itu tiba.”
Kemudian sang pembantu kembali ke tempat upacara kurban suci, dan memberitahukan kepada Dewa Brahma bahwa Savitri devi sedang sibuk menyelesaikan pekerjaan rumah-tangga dan tidak akan datang sebelum para sahabatnya itu tiba. Mendengar hal itu, Dewa Brahma jadi sedikit marah, dan menyuruh Dewa Indra segera pergi untuk mencarikan seorang wanita sebagai pengganti istrinya karena waktu bertuah untuk memulai kurban suci segera akan dilakukan.
Setelah mencari kesana kemari di Bumi, Dewa Indra melihat seorang wanita gembala sapi yang bernama Gayatri devi. Mengetahui bahwa si wanita masih gadis, dan kecantikannya jauh melebihi kecantikan wanita-wanita diplanet Sorgawi, tanpa mohon ijin dari ayah si gadis, Dewa Indra langsung saja membawa Gayatri devi menghadap Dewa Brahma. Begitu saling pandang Gayatri devi dan Dewa Brahma, keduanya langsung saling jatuh cinta. Kemudian atas perintah Sri Visnu, keduanya segera dinikahkan dengan upacara perkawinan yang disebut Gandharva – Vivaha.
Selanjutnya Gayatri devi diberikan tempat duduk kehormatan yang biasanya disediakan untuk istri Dewa Brahma yaitu Savitri devi, dan acara korban suci pun dimulai. Yajna besar itu berlangsung selama lebih dari 100 tahun Dewa ketika akhirnya Savitri devi, istri Dewa Brahma, tiba bersama Laksmi devi, Gauri devi dan istri para Dewa-Dewa lainnya. Melihat Savitri devi tiba, Dewa Visnu, Siva, Brahma, Indra dan semua para Dewa lainnya jadi malu dan takut. Savitri devi, kemudian melihat Gayatri devi duduk ditempat duduk yang seharusnya disediakan untuknya disamping Dewa Brahma. Kedua mata Savitri devi jadi marah dan dengan marah dia berkata kepada Dewa Brahma,”Kurban suci macam apa yang anda laksanakan dimana anda mencampakkan saya dan mengambil istri lain?”. Dewa Brahma berusaha menjelaskan kepada istrinya Savitri devi, bahwa para pandita upacara memberitahu kepadanya bahwa waktu untuk memulai upacara kurban suci telah tiba, dan tanpa istri upacara ini tidak dapat dilaksanakan. Maka atas perintah Dewa Brahma, Dewa Indra disuruhnya mencarikan istri lain yang secara pribadi diberikan kepada Dewa Brahma oleh Sri Visnu. Walaupun Dewa Brahma minta maaf kepada istrinya, namun Savitri devi bahkan menjadi semakin marah dan mengutuk para Dewa, dan semua kepribadian yang ada ditempat upacara tersebut. Kutukan kepada Dewa Siva adalah kelaminnya akan lepas dari dirinya. Kemudian Savitri devi berlari keluar meninggalkan para hadirin yang dalam keadaan kebingungan.
Semua yang hadir menjadi diam, kemudian Gayatri devi berdiri dan memberikan berkah untuk meniadakan akibat yang timbul dari kutukan Savitri devi. Gayatri devi juga memberkati Dewa Siva bahwa meskipun kelaminnya lepas dari dirinya, namun kelaminnya akan tetap suci dan akan dipuja oleh orang-orang diseluruh tiga dunia. Sejak saat itu, mereka yang ingin dapat anugrah dari Dewa Siva, memuja beliau dalam wujud LINGA-nya.
Sumber : Sri Krishna Kathamrta
Om Swastyastu bro Ngarayana,
Saya mau tanya, dari (bold) apa perbedaan antara kepribadian Tuhan dengan perwujudan kepribadian???
Suksma,
@ ari_bcak
Om Swastiastu bli…
Untuk memahami aspek Tuhan, Bhagavan, Brahman dan Paratman mungkin bisa kita analogikan bagaikan api..
Berbicara mengenai “api”, kita akan dihadapkan akan 3 hal… api itu sendiri yang berwujud dan dapat kita lihat sebagai Bhagavan, Panas dari api yang hanya dapat kita rasakan dan meresap ke dalam segala sesuatu sebagai Brahman dan cahaya dari api (foton) sayang menyebar ke segala penjuru yang dapat kita analogikan sebagai Paramatman. Panas dan pancaran foton cahaya tidak akan ada tanpa ada “api” tersebut…
Demikian juga Brahman, dan Paramatman tidak akan ada tanpa ada Bhagavan and vice versa… atau berlaku kebalikannya..
Jadi yang disebut sebagai Kepribadian Tuhan di sini adalah “api” atau aspek utama Bhagavan tersebut. dan Siva sebagai perwujudan kepribadian adalah expansi dari Tuhan sebagaimana sudah di bahas dalam artikel “Siapakah Siva?“. “sattvaḿ rajas tama iti prakṛter guṇās tair yuktaḥ paraḥ puruṣa eka ihāsya dhatte sthity-ādaye hari-viriñci-hareti saḿjñāḥ śreyāḿsi tatra khalu sattva-tanor nṛṇāḿ syuḥ” (Bhagavata Purana 1.2.23). Expansi di sini dapat dikatakan bagaikan pancaran foton cahaya tersebut dari sumber api, yang sama dengan api tetapi sekaligus juga berbeda. Karena kondisi seperti inilah dalam Brahma Samhita 5.45 dikatakan “Ksiram yatha dadhi vikra visesa-yogat sanjayate na hi tatah prthag asti hetoh yah sambhutam api tatha samupaiti karyad govindam adi purusam tam aham bhajami, seperti halnya susu berobah menjadi susu asam karena terkena (bercampur dengan) unsur asam; namun susu asam tidak berbeda dan juga berbeda pada saat yang sama dari sumbernya yaitu susu. Demikianlah saya sembah Govinda , Tuhan nan asli asal keberadaan Sambhu (Siva) yang berfungsi sebagai pelebur alam material”.
Jadi singkatnya, Siva adalah bagaikan perwujudan “cerminan” Kepribadian Tuhan Yang Maha Esa, Bhagavan.
Jika penjelasan saya kurang tepat, mohon diluruskan oleh teman-teman yang lain dan didiskusikan lebih lanjut.
Suksma,-
http://www.stephen-knapp.com/shiva_lingam.htm
Shiva-Lingam: What is It
by Stephen Knapp
One thing you may be questioning is why Lord Shiva is so often represented as a lingam. Linga basically means a sign or symbol. So the lingam is essentially a symbol of the shapeless universal consciousness of Lord Shiva. “Shiva” also means that in which the creation lies dormant after the annihilation. So, one explanation is that the lingam is a representative of the dormant universal consciousness in which all created things rest after the cosmic annihilation. It also represents the pradhana, the potential but unmanifest ingredients of the material world. Another explanation is that Shiva means auspicious. So the linga is the shapeless symbol for the great god of auspiciousness. It is intended to bring the shapeless unknown into our attention.
The yoni upon which the lingam often sits represents the manifest universal energy. From the unmanifest comes the manifest energy, through which all other things are created. The yoni, which is a symbol of Shakti, combined with the lingam, is a symbol of the eternal union of the paternal and maternal principles, or the positive and negative, or the static and dynamic energies of the Absolute Reality. It is the communion of the eternal consciousness and dynamic power of the Shakti, the source of all actions and changes. It is also the symbol for the creation of the universe through the combination of the active energy of Lord Shiva and his Shakti. This is how Lord Shiva and Durga are considered the parents of the universe. The symbolism of the lingam and yoni also represents the base of the spine, meaning the Muladhara chakra, upon which the kundalini is resting, waiting for awakening.
There are a few versions according to the Puranas of why Shiva is worshiped as a lingam and how this happened, of which I will relate one. There was a great sacrificial ceremony that was going to take place many hundreds of years ago. The great sage Narada Muni was invited to it and asked who would receive the effects of the sacrifice. No one could answer, so the sages who were present asked him who should receive it. Narada said that Sri Vishnu, Brahma, and Shiva were all eligible, but they would have to find out which one had the most patience and purity to be the receiver of the sacrifice. So he chose the great sage Brighu to learn the answer.
Brighu had many mystic powers and was able to travel to the domain of the demigods. So first he went to see Lord Brahma, but Brahma was preoccupied and did not notice Brighu’s presence. Feeling insulted, Brighu cursed Brahma, “You are so proud of your power of creation, you did not notice my arrival. For this you shall have no temples on earth.” Thus, there are very few temples of Brahma on earth. Next, Brighu went to see Shiva in Kailash, but Shiva also did not notice Brighu’s arrival. Brighu, again feeling offended, cursed Shiva to be worshiped only as a lingam on earth. This is the reason why Lord Shiva is primarily represented and worshiped as a lingam on this planet.
Then, to continue the story, Brighu went to see Lord Vishnu, who also did not recognize Brighu’s presence. Brighu was so angered that he went forward and kicked Vishnu’s chest. Lord Vishnu apologized if He had hurt Brighu’s foot and began praising Brighu. Brighu immediately felt pleased and could understand that Vishnu was actually the most qualified to receive the offerings from the sacrifice. However, Lakshmidevi, the goddess of fortune and Lord Vishnu’s wife, was very displeased by Brighu’s action and, therefore, does not bestow much mercy on the brahmanas who, as a result, are often without much money.
To explain the shape of the lingam, a Baana linga is egg-shaped and is meant to show that Ishvara has neither beginning nor end. The Lingobhavamurti is said to be the prime manifestation of the form of the formless, which Shiva is said to have manifested exactly at midnight on Shivaratri. This is why everyone stays up until midnight and then worships that form during the Shivaratri festival. A representation of the Lingobhavamurti can often be found in a niche on the outside wall of the sanctum in any important Shiva temple.
The lingas in the temples are often formed in three parts. The lowest part is the base square called the Brahmabhaga or Brahma-pitha, which represents the creator Brahma. The next part in the middle is the octagonal Vishnubhaga or Vishnu-pitha, which signifies Lord Vishnu the sustainer. Both of these parts form the pedestal. The top cylindrical portion is the Rudrabhaga or Shiva-pitha, which is also called the Pujabhaga since this is the worshipable part. The top portion is also meant to symbolize the projecting flame of fire. This flame also represents the destructive aspects as well as the preserving power of God.
There are twelve important Jyotirlinga temples scattered across India. They are found in Kedarnatha, Kashi Visvanatha, Somnatha, Baijnath, Ramesvare, Ghrisnesvar, Bhimasankar, Mahakala, Mallikarjuna, Amalesvar, Nagesvar, and Tryambakesvar. The five Pancha Bhuta Lingas in India are located at Kalahastisvar, Jambukesvar, Arunachalesvar, Ekambesvara at Kanchipuram, and Nataraja at Chidambaram. The temple of Lord Mahalinga at Tiruvidaimarudur (Madhyarjuna) is also a great temple in South India.
The reason Lord Shiva is often worshiped by pouring Ganges water over the lingam is that it represents the Ganges descending from heaven on to Shiva’s head. The legend is that when the Ganges first began to flow to the earthly planet from the heavenly region, the force of it would have destroyed the earth. To prevent this, Lord Shiva agreed to let the river first fall on his head before forming into a river. It is also explained that when worshipers pour milk or Ganga water on the linga, it represents the pouring of ghee on the sacred fire in the fire ceremony, or yajna. It is the symbolic offering of ourselves to God.
One story in connection with the Shiva linga is found in the Linga Purana. It describes that once Lord Brahma, the god of creation, and Lord Vishnu, the God of protection, engaged in an argument on who was greater. When those two great gods were fighting between themselves, Lord Shiva appeared as a huge pillar of fire that spread across the universe. He told Brahma and Vishnu that whoever finds the head or foot of his form of flame would be considered greater. Then Brahma took the form of a swan and set out to reach the top of the flame. Vishnu took the form of a boar to seek out the foot of the fire. But in spite of their efforts, they could not succeed in finding the limits. They realized their mistake and the peerless greatness of Lord Shiva. This shows how Shiva cannot be approached through ego, but responds with love to those who surrender to him. In this pastime, Lord Shiva appeared in the form of the fiery lingam for their benefit. So they were considered blessed with additional insight for worshiping that oldest form of him. This form of Shiva who appeared from the flame is called Lingodbhava. This story is found in the Shiva Purana and other texts.
This further helps to show how the lingam is not formless nor really a form, but a symbol for the divinity of Lord Shiva. In Sanskrit, linga means “mark”. It is a symbol of Lord Shiva in the same way that large puddles of water are an indication of heavy rains. It is an inference for something else, like the form of that which is formless and omnipotent.
Shiva-Lingam: What is It
by Stephen Knapp
One thing you may be questioning is why Lord Shiva is so often represented as a lingam. Linga basically means a sign or symbol. So the lingam is essentially a symbol of the shapeless universal consciousness of Lord Shiva. “Shiva” also means that in which the creation lies dormant after the annihilation. So, one explanation is that the lingam is a representative of the dormant universal consciousness in which all created things rest after the cosmic annihilation. It also represents the pradhana, the potential but unmanifest ingredients of the material world. Another explanation is that Shiva means auspicious. So the linga is the shapeless symbol for the great god of auspiciousness. It is intended to bring the shapeless unknown into our attention.
The yoni upon which the lingam often sits represents the manifest universal energy. From the unmanifest comes the manifest energy, through which all other things are created. The yoni, which is a symbol of Shakti, combined with the lingam, is a symbol of the eternal union of the paternal and maternal principles, or the positive and negative, or the static and dynamic energies of the Absolute Reality. It is the communion of the eternal consciousness and dynamic power of the Shakti, the source of all actions and changes. It is also the symbol for the creation of the universe through the combination of the active energy of Lord Shiva and his Shakti. This is how Lord Shiva and Durga are considered the parents of the universe. The symbolism of the lingam and yoni also represents the base of the spine, meaning the Muladhara chakra, upon which the kundalini is resting, waiting for awakening.
There are a few versions according to the Puranas of why Shiva is worshiped as a lingam and how this happened, of which I will relate one. There was a great sacrificial ceremony that was going to take place many hundreds of years ago. The great sage Narada Muni was invited to it and asked who would receive the effects of the sacrifice. No one could answer, so the sages who were present asked him who should receive it. Narada said that Sri Vishnu, Brahma, and Shiva were all eligible, but they would have to find out which one had the most patience and purity to be the receiver of the sacrifice. So he chose the great sage Brighu to learn the answer.
Brighu had many mystic powers and was able to travel to the domain of the demigods. So first he went to see Lord Brahma, but Brahma was preoccupied and did not notice Brighu’s presence. Feeling insulted, Brighu cursed Brahma, “You are so proud of your power of creation, you did not notice my arrival. For this you shall have no temples on earth.” Thus, there are very few temples of Brahma on earth. Next, Brighu went to see Shiva in Kailash, but Shiva also did not notice Brighu’s arrival. Brighu, again feeling offended, cursed Shiva to be worshiped only as a lingam on earth. This is the reason why Lord Shiva is primarily represented and worshiped as a lingam on this planet.
Then, to continue the story, Brighu went to see Lord Vishnu, who also did not recognize Brighu’s presence. Brighu was so angered that he went forward and kicked Vishnu’s chest. Lord Vishnu apologized if He had hurt Brighu’s foot and began praising Brighu. Brighu immediately felt pleased and could understand that Vishnu was actually the most qualified to receive the offerings from the sacrifice. However, Lakshmidevi, the goddess of fortune and Lord Vishnu’s wife, was very displeased by Brighu’s action and, therefore, does not bestow much mercy on the brahmanas who, as a result, are often without much money.
To explain the shape of the lingam, a Baana linga is egg-shaped and is meant to show that Ishvara has neither beginning nor end. The Lingobhavamurti is said to be the prime manifestation of the form of the formless, which Shiva is said to have manifested exactly at midnight on Shivaratri. This is why everyone stays up until midnight and then worships that form during the Shivaratri festival. A representation of the Lingobhavamurti can often be found in a niche on the outside wall of the sanctum in any important Shiva temple.
The lingas in the temples are often formed in three parts. The lowest part is the base square called the Brahmabhaga or Brahma-pitha, which represents the creator Brahma. The next part in the middle is the octagonal Vishnubhaga or Vishnu-pitha, which signifies Lord Vishnu the sustainer. Both of these parts form the pedestal. The top cylindrical portion is the Rudrabhaga or Shiva-pitha, which is also called the Pujabhaga since this is the worshipable part. The top portion is also meant to symbolize the projecting flame of fire. This flame also represents the destructive aspects as well as the preserving power of God.
There are twelve important Jyotirlinga temples scattered across India. They are found in Kedarnatha, Kashi Visvanatha, Somnatha, Baijnath, Ramesvare, Ghrisnesvar, Bhimasankar, Mahakala, Mallikarjuna, Amalesvar, Nagesvar, and Tryambakesvar. The five Pancha Bhuta Lingas in India are located at Kalahastisvar, Jambukesvar, Arunachalesvar, Ekambesvara at Kanchipuram, and Nataraja at Chidambaram. The temple of Lord Mahalinga at Tiruvidaimarudur (Madhyarjuna) is also a great temple in South India.
The reason Lord Shiva is often worshiped by pouring Ganges water over the lingam is that it represents the Ganges descending from heaven on to Shiva’s head. The legend is that when the Ganges first began to flow to the earthly planet from the heavenly region, the force of it would have destroyed the earth. To prevent this, Lord Shiva agreed to let the river first fall on his head before forming into a river. It is also explained that when worshipers pour milk or Ganga water on the linga, it represents the pouring of ghee on the sacred fire in the fire ceremony, or yajna. It is the symbolic offering of ourselves to God.
One story in connection with the Shiva linga is found in the Linga Purana. It describes that once Lord Brahma, the god of creation, and Lord Vishnu, the God of protection, engaged in an argument on who was greater. When those two great gods were fighting between themselves, Lord Shiva appeared as a huge pillar of fire that spread across the universe. He told Brahma and Vishnu that whoever finds the head or foot of his form of flame would be considered greater. Then Brahma took the form of a swan and set out to reach the top of the flame. Vishnu took the form of a boar to seek out the foot of the fire. But in spite of their efforts, they could not succeed in finding the limits. They realized their mistake and the peerless greatness of Lord Shiva. This shows how Shiva cannot be approached through ego, but responds with love to those who surrender to him. In this pastime, Lord Shiva appeared in the form of the fiery lingam for their benefit. So they were considered blessed with additional insight for worshiping that oldest form of him. This form of Shiva who appeared from the flame is called Lingodbhava. This story is found in the Shiva Purana and other texts.
This further helps to show how the lingam is not formless nor really a form, but a symbol for the divinity of Lord Shiva. In Sanskrit, linga means “mark”. It is a symbol of Lord Shiva in the same way that large puddles of water are an indication of heavy rains. It is an inference for something else, like the form of that which is formless and omnipotent. http://www.stephen-knapp.com/shiva_lingam.htm
Om Swastyastu,
Bli Nay sangat bersemangat sampe dobol postingannya…. 😀
lagi-lagi seperti mengindikasikan bahwa antara Purana yang satu “bertentangan” dengan Purana yang lain….. 🙂
untuk Linggam Siwa, mungkin ini ada penjelasan yang menarik,
http://www.parisada.org/index.php?option=com_content&task=view&id=1266&Itemid=29
Suksma,
Om Swastiastu
Mantap saudara Ari di link parisad hindu dharma disebutkan :
“Pranalo Brahma visnus ca Lingotpadah Siwarcayet”.
Artinya:
Salurannya ialah Brahma dan Visnu dan penampakan lingga dapat dianggap sebagai sumber siwa.
Dalam bahasa sansekerta pranala berarti saluran air, pranala dipandang sebagai kaki atau dasar lingga yang dilengkapi sebuah saluran air. Dengan istilah lingga pranala lalu di maksudkan seluruh konstruksi yang meliputi kaki dan lingga, jadi lingga dan yoni. Kemudian lingga yoni, berkaitan dengan tri purusa yaitu Brahma, Wisnu dan Siwa, di mana Siwa dinamakan lingga sedangkan Brahma, dan Wisnu bersama-sama dinamakan pranala sebagai dasar yaitu yoni. Sebuah lingga berdiri.
Sesuai dengan uraian di atas lingga mempunyai bagian-bagian yang sangat jelas. Pembagian lingga berdasarkan bentuknya terdiri atas: dasar lingga paling bawah yang pada umumnya berbentuk segi empat yang pada salah satu sisinya terdapat carat atau saluran air bagian ini disebut yoni. Di atas yoni yang merupakan bagian lingga paling bawah berbentuk segi empat disebut dengan Brahma Bhaga, bagian tengah berbentuk segi delapan disebut Wisnu Bhaga, sedangkan bagian atas berbentuk bulatan yang disebut Siwa Bhaga. Jadi bentuk lingga menggunakan konsep Tri Murti (Brahma, Wisnu, Siwa) ketiga bagian lingga tersebut kiranya dapat disamakan dengan konsepsi Bhur Bwah Swah.
Bagaimana menurut saudara Ngarayana?
OSSSO
ko nak tnya ckit blh..
mengapa ko agama kita hindu sembah berhala.?
bukakah berhala tu dicipta manusia?
bukan diturun dari langit!!!
soalan baru yg timbul:
tuhan cipta manusia,
atau manusia cipta tuhan.
manusia cipta tuhan masuk akal.
tapi mengapa dlm agama kita manusia cipta tuhan.
adakah manusia sudah menjadi lebih hebat dr tuhan sampai blh mencipta tuhan.
adu bisa sipa jawap k
ko heran agama lain mengata bermacam-macam..ada yg kata tuhan bukan dibatu..tuhan ada dimana2 je..mengapa agama hindu sembah batu..banyak lg soalan sy…ko pening de
om naraina
@om ranaira
Mohon cermati beberapa artikel ini mas
1. Orang Hindu memuja patung dan batu?
2. Apa beda arca dengan berhala?
3. Arca Vigraha
4. Hindu pemuja berhala? (bagian 1)
5. Hindu pemuja berhala? (bagian 2)
Salam,-
agama hindu katanya mempercayai tuhan yang nirupam, nirkaram, nirpadam, nirindriyam, dll tapi dalam praktek kesehariannya tuhan disembah oleh etnis balihindu khususnya se-olah-olah berwujud dengan bukti dibuatkan padmasana dll.jadi dalam hindu nirguna apa sagunakah tuhan itu? ada bilang terserah pemujanya, koq begitu? mohon penjelasannya.
@ Sudiasa
Jika memang Tuhan maha lengkap dan maha sempurna, maka Tuhan itu adalah berwujud dan juga tidak berwujud. Tuhan maha satu tetapi juga maha ada di mana-mana… Bagaimana kita melogikakannya? Itulah Beliau yang mutlak dan tidak bisa dibayangkan dengan logika kita yang terbatas. Jika saja kita bisa melogikakan Tuhan secara sempurna, sudah pasti yang kita bayangkan itu bukan Tuhan (bahkan mungkin kitalah yang Tuhan dari apa yang kita bayangkan 😀 ). Karena itulah dalam Brhad Aranyaka Upanisad 5.5.1, dinyatakan; ”Purnasya purnam adaya purnam eva vasisyate”, oleh karena Tuhan adalah mutlak maha sempurna, meskipun segala sesuatu berasal dari diri-Nya, namun Beliau sendiri tetap lengkap sempurna”
Veda menyatakan bahwa aspek Tuhan ada 3, yaitu Paramatma, Brahman dan Bhagavan.
1. Paramatman adalah aspek Tuhan yang berada di mana-mana meresapi ciptaannya
2. Brahman adalah aspek Tuhan yang tidak berwujud
3. Bhagavan adalah aspek Tuhan yang berwujud
Namun tentu saja memuja Tuhan yang impersonal bukanlah perkara mudah untuk kita yang terikat akan badan material ini sehingga kita akan jauh lebih mudah memuja Tuhan dalam wujud personal dengan melukiskan beliau sebagai arca, gambar maupun perwujudan seperti padmasana.
Bhagavad Gita 14.27 Sri Bhagavan (Krishna) sendiri menyebutkan; “brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca śāśvatasya ca dharmasya sukhasyaikāntikasya ca, Aku adalah sandaran Brahman yang tidak bersifat pribadi, yang bersifat kekal, tidak pernah mati, tidak dapat dimusnahkan dan bersifat kekal, kedudukan dasar kebahagiaan yang paling tinggi”. jadi sloka ini juga menegaskan bahwa aspek Bhagavan/aspek personal Tuhan adalah sumber dari aspek brahman/impersonal.. sehingga jika memang kita ingin memuja Tuhan dengan lebih mudah, apa lagi kalau kita sudah paham bahwa aspek Bhagavan yang berwujud lebih mudah kita puja dan ingat, kenapa kita tidak memuja aspek Bhagavan saja?
Namun kembali lagi semuanya terserah pada masing-masing individu. Guna dan Karma semeorang berbeda-beda dan tidak bisa dipaksakan untuk memuja aspek mana yang lebih baik.
Salam,-