{hinduloka} $title={Table Content} Nawa Widha Bhakti

Nawa widha bhakti is nine efforts and efforts, approaches, knowledge or ways based on love to get closer to Ida Sang Hyang Widhi Wasa/the Almighty God and Hi sprabhawa in order to realize the well-beingand happiness of human life. Nawa Widha Bhaktiis one of the teachings that can be interpreted and guided to increase the sradha and bhakti of the people of sedharma towards God as His servant. 

Nawa widha bhakti can be meant to build and create a virtuous and individual society in creating peaceful and secure situations and conditions in the midst of a harmonious, harmonious and harmonious intertwining of social relations. People sedharma can also grow and develop awareness of the principles of coexistence of mutual respect, respect, serve and be served with each other in a unitary organs of social conformity with the fundamental principles of the rule of faith, charity and religious event that was followed and the rules ethics, morality and virtue that apply to the public. The book Rg.veda, I.164.49 explains as follows:

Yaste stanaá úaúayo yo mayobhür
yena viúvàà pusyasi vàryàni,
yo ratnadhà vasuvid yaá sudatraá
saraswati tam iha dhatave kaá.
Sarasvati! Your abundant milk water as a source of well-being, which You give to all that is good, which contains wealth, contains wealth, gives good gifts, Your Milk You provide for our lives.

Parts of Nawa Widha Bhakti

Devotion is a very noble attitude and deed before God, towards the state/government, parents, teachers, and in front of society. But along with the development of science and technology, the influence of life that is instant, pragmatic, imitating foreign cultures makes people more and more away from moral values, ethics that are very noble based on the teachings of Hinduism. 

To increase sradha and Bhakti to Sang Hyang Widhi can be done through the implementation of the teachings of Nawa Widha Bhakti sincerely in order to achieve a life of santhi or peace and prosperity both physically and mentally.
Which include the parts of the teachings of Nawa widha bhakti are:

1. Srawanam

Srawanam can be interpreted as good listening ( piteket/ pitutur ). Listening to listening to a good recitation for example; can receive revelation, is happy to receive, listen to and implement it taught by our parents at home, by teachers in schools, by saints, and leaders who run the government. Thanks to anyone who has given positive advice for our self -improvement.

2. Wedanam

Wedanam means reading the scriptures of the religion we believe in. Reading the scriptures of Hinduism that we believe in for example; Getting used to reading the verses of the Bhagawadgita , the Book of sarasamuscaya , reading the tatwa-tatwa of the Religion both sourced Sruti and Smrti, through reading the sacred teachings will be able to provide purity of mind, inner peace and greater spiritual knowledge.

3. Kirthanam

Kirthanam means chanting sacred songs/ songs, spiritual melodies. Singing sacred songs/ hymns, spiritual melodies for example; Singing hymns before and after performing prayers, recitation of hymns from the marriage of both Ramayana and Mahabharta. Singing songs that teach advice / advice  , piteket that contain life guidance, how to get closer to Sang Hyang Widhi / God, among others through t embang Sekar alit, Sekar Agung, Sekar madya and local songs that contain cultural values .

4. Smaranam

Smaranam means repeatedly mentioning the name of God/Ida Sang Hyang Widhi Wasa. Repeatedly mentioning His Name for example; Performing japa mantra is to recite mantras repeatedly and continuously both inwardly and through speech. Recite Gayatri Mantra. Saying OM, the Name of Shiva, as well as other mantras and prayers whose purpose is to provide salvation for both our souls and bodies and those around us.

5. Padasewanam

Padasewanam means prostration of devotion at the feet of the Holy Master or  Nabe for example; Respect and implement the teachings of saints such as Priests / Pedande, Pinandita / acting. In addition, our duty is to help, to provide services, to provide funds, for the welfare of the life of the saint, so that he can carry out his duty for the salvation of mankind and the whole universe.

6. Sukhyanam

Sukhyanam means to make friendship. Forging friendships for example; In the teachings of Chess Paramitha mentioned Maitri namely: Man can not live without the presence of others because man is a social being. For that we have to find and have many friends as friends. Make friends with people who have noble qualities such as: moral, smart, and mutual love and affection, helpfulness and other good qualities. So that in this life is comfortable, peaceful, calm.

7. Dahsyam

Dahsyam means surrendering oneself to worship before the gods. Surrendering oneself before the batara-batari as protector and the gods as the holy ray of God to ask for salvation and its radiance at all times is a very good nature and attitude. Surrender is inherent in the attitude of full faith in the presence of God.

Surrender is an attitude of full responsibility before God for all the possibilities that occur. Surrender can remove any doubts that exist in each person's personality. Performing prayers well is one of the manifestations of surrender. Every important people surrender to God along with His manifestation because he will not be able to afflict his people. Every student needs to surrender to his teacher, because no teacher will abandon his students.

Likewise vice versa, no good student will waste his teacher in learning. Helping teachers in schools who impart their knowledge in an orderly, honest, and responsible way of learning is a mirror of good students.
If being an employee/employee provides a pleasant service full of dedication to those who need services and services that are their duties and responsibilities, it is necessary to also surrender to their superiors, because no good superiors will hurt their subordinates.

8. Arcanam

Arcanam means devotion to Hyang widhi through religious sacred symbols. Bhakti to Hyang Widhi through symbols such as: Respecting and maintaining the sanctity of the Temple as a symbol/symbol of the embodiment of Sang Hyang Widhi, because through these symbols man is closer to God and His manifestation. Through the symbol of worship as a form of devotion to Sang Hyang Widhi, then Pratima or Deva Statues are made , including sejajen/banten is the embodiment of God.

9. Sevanam

Sevanam means providing good service. Sevanam or Atmanividanam is devotion by way of refuge and sincere surrender to God. Provide services for example; Provide the best service from each person to each other. Some people call this life for service ( sevanam ). In the context of this ministry, our job is to provide assistance to others to ease their burdens, be it education, economy, health, and so on. The realization of the prayer that is said is certainly our common hope to relieve each other. Ministry as affirmed in scripture as follows;

Svasti na indro vrddhaúravàh svasti nah pùsà viúvavedàh. svasti nas tàrksyo aristanemih svasti no brhaspatir dadhàtu.
The successful Sang Hyang Indra, the Almighty Sang Hyang Pusan, the strong -winged Garuda and the highly knowledgeable Brhaspati, may he bless us with prosperity. (Yajurveda XXV. 19)

The respect, prostration of devotion, compassion, and knowledge that we have will be beneficial in this life and in the future when we can practice it earnestly for the happiness and well-being of others. Do it for the sake of upholding the dharma.
Tràtà no boghi dadhaúàna àpir abhiravyàtà mardità somyànàm, sakhà pità pitåtamàá pitåóàý kartemu lokam uúate vayodhàá.
Be thou our savior; show that you belong to us, nurture and show compassion to the devotees. Friends, fathers, supreme patrons, give to devotees who love the place as well as a free life. (Rg.veda IV.17.17)

The importance of inculcating the teachings of Nawa Wida Bhakti to cultivate the character of Divinity in the Family Environment is due to several things including; 
  1. Life in the family environment today also seems to be increasingly driven to leave his identity as a member of a religious community with various religious ritual activities, so that the quality of faith and piety ( sradha bhakti) which has been held in high esteem is increasingly being shifted by the global and modern pattern of life. The global culture caused by modernization in various forms of mastery of science and technology (Iptek) constantly follows the social development of human society, so that sometimes as a result of the influence of the global world and modernization can bring positive and negative benefits to the individual spiritual life of human society. On the positive side, modernization can benefit both the physical and spiritual life of individuals of human society, but on the negative side, modernization can lead to more shifting of the joints of life, including the erosion of religious values ​​in some members of human society. The negative effects meant for members of human society today often include strife, violence, discrimination, injustice, etc. whose behavior tends to lead to forms of behavior that can harm himself, his family and togetherness in his community or social life. This is of course very worrying, because if the above is allowed to continue, then the quality of togetherness, unity in society will be thinner, and eventually the essence as a human society that has superiority compared to other beings through the way of thinking, saying and behaving more long will worry. and so on whose behavioral tendencies lead to forms of behavior that can be detrimental to himself, his family and togetherness in his societal or social life. This is of course very worrying, because if the above is allowed to continue, then the quality of togetherness, unity in society will be thinner, and eventually the essence as a human society that has superiority compared to other beings through the way of thinking, saying and behaving more long will worry. and so on whose behavioral tendencies lead to forms of behavior that can be detrimental to himself, his family and togetherness in his societal or social life. This is of course very worrying, because if the above is allowed to continue, then the quality of togetherness, unity in society will be thinner, and eventually the essence as a human society that has superiority compared to other beings through the way of thinking, saying and behaving more long will worry. 
  2. In the family environment or intern is the earliest process of learning, education and knowledge supply. Therefore, every member of the family, especially parents, is required to always behave and act in accordance with his dharma, with the hope that each family member has faith and taqwa ( sradha bhakti ) noble nature and character and noble personality that is essential in life. family and human society. In the Vedic scriptures and other Vedic scriptures , many describe the importance of the teachings of bhakti , and the swadharma of the parents to their children, as well as the bhakti and swadharma of the children to their parents. In the scripturesManavadharmasastra explains that non-physically, husband and wife each strive for the bond of love and affection, loyalty, earning a living, maintaining health, and so on so that the marriage bond can last forever. Then for the children who are born, the parents are obliged to raise them, provide protection, education and organize their marriage ( Vivaha Samkara ). Furthermore, in Sarasamuscaya, it is also taught about the three obligations of parents that must be performed with a sincere sense of devotion to their children, namely as follows: 
    • Sarirakrta , which is the obligation of parents to nurture the child's body well. 
    • Prannadatta, means that parents must build or provide spiritual education to children. 
    • Annadatta, namely the obligation of parents to provide education to their children to get food ( anna ) is one of the most essential necessities of life. 
Similarly, in Kekawin Niti Sastra, there are mentioned the conditions of people who can be called parents, that is, if they have performed five obligations called Panca Wida, namely: 
  1. Sang ametuaken, meaning what causes us to be born. It is the father who first causes us to be born from the mother's womb. The beginning of the attitude of the father and mother, the moment of planting the seed in her womb also determines our existence today. 
  2. Sang anyangaskara, means that parents have the responsibility to purify children through the sarira samskara ceremony. 
  3. Sang mangupadyaya, means that a person can be called a father if he can be responsible for the education of his children. Children's education cannot simply be left to teachers in schools. The father at home is also called the teacher of appearance . 
  4. Sang maweh bijojana, means the person who can be called a father is the one who provides his family members with food and other material needs. In general, a father has the responsibility to provide for the economic needs of the family. 
  5. The helper lives in old age, it means the duty of a father to protect the life of the child from the threat of danger. Such protection is not only physical, but also spiritual protection. While achild's bhakti and swadharma to his parents, in accordance with the commands and messages of the sacred Vedic literature, a child is said to be suputra if the child has sradha, bhakti and also grows into a child who is able to save himself, his parents, and his whole family from the valley of suffering to honor and happiness. And the bigger one is useful for the community, the nation and the country.

Sewaka Dharma Kirthanam

With Bhakti Kirthanam which is bhakti by chanting the Gita (hymn or sacred song) to worship and praise the holy name, majesty and power of God, the people can perform worship to Him. Through the vertical direction exists this sadhana Bhakti Kirtanam among them; by way of expression or ber-sadhana through the medium of gita (sacred song or hymn) praising and adoring the majesty and omnipotence of God ( Brahman ) performed in daily life ( nitya karma ) as well as at certain times of the day ( naimitika karma ), also the people of sedharma can perform worship before Him. 

While in the direction of horizontal movement that is in the context of social life by performing Sadhana service, especially in this case is Sewaka Dharma Kirthanam . The purpose of Sewaka Dharma Kirthanam in this social context is the awareness to be generous in opening oneself and sharing in providing sincere service by praising and adoring others and the environment. So that there is a balance of direction that resembles a plus sign ( bhs.Bali virgin footprint) "the direction of the vertical line and the direction of the horizontal line" which indicates the occurrence of a balance between vertical and horizontal relationships. 

Teachings of Sewaka Dharma Kirthanamthis is believed to contain messages and commands that must be followed up as a moral responsibility to be implemented in the context of social life as mentioned above. This is reinforced by the basic Hindu faith that is the concept of theology ( Brahmavidya ) in Hinduism, the most universal such as " Sarwam Khalu Idam Brahman ", " Vasudeva Kuntum Bhakam ", "T at Tvam Asi " (Chand. Up VI. 8. 7).

All the moral messages of the teachings of Nawa widha bhakt i contain the concept of the theology of universal love. The basis of faith in the Vedic scriptures that reinforce this teaching states"That all that is and is real in this world is the embodiment of God and is in the womb of God (Brahman) both moving and immovable, real and intangible comes from and is controlled by God". 

Based on this concept of Hindu theology, further directed to the social context can be interpreted that the concept of the teachings of Bhakti Kirthanamin fact it also contains the concept of social theology which is a Hindu theological teaching that refers to social wisdom with the awareness of placing the spirit of God in social life and awareness of the principle of living together that respect, honor, serve and serve each other in a unity of social organs based the basic principles of the rules of faith, the rules of virtue and the rules of religious ceremonies that he embraces as well as the rules of ethics, morality and virtue that apply to the public. But do not consider this concept of teaching as a concept of belief that doubts the power of God or the Oneness of God. But the concept of Sewaka Dharma Bhakti 

Kirthanamin the social context referred to here is how society, human beings provide sincere service by praising and adoring each other in the form of giving praise, recognition, appreciation, respect, both in the realm of thought, words, attitudes and behavior.

Awareness of placing the spirit of God in social life is very much needed today, because the nature of conventional or materialistic theology that emphasizes the ability of the individual with all kinds of rituals desperately needs social wisdom to balance and perfect it. This is also considered very important because the ability of the individual has not been able to raise awareness of social responsibility as a being who has Tri Pramana. On the contrary, the concept of theology must give soul to the sradha and bhakti , so that sradha and bhakti do not separate the individual from his social environment. 
In this way of looking at human beings, then this life will be centered on its social environment. Therefore, the concept of theology can evoke meaningful themes such as Social Theology which views society as a system of organs, like body organs that are essentially one/brotherhood, which need to respect, honor, serve and be served and complement each other. 

Sewaka Dharma Kirthanamin the social context from the point of view of Social Theology is a step forward to find solutions in solving the problems facing human society itself. Divine values ​​must be raised to give the soul or spirit to various social problems. By placing divine values ​​in various aspects of community life (social). Concepts, ideas, and theological inspirations, especially about sewaka dharma kirthanam in the interweaving of social relations between fellow people are expected to contribute positively to society (social) to create a situation and condition of society that is full of maturity that can live side by side in harmony, peace. , harmonious and dynamic.

Sewaka Dharma Kirthanamin the social context from the point of view of Social Theology is a concept that is so noble, but in reality, society in its efforts to meet the needs of life ignores its social aspects.
In an effort to resurrect and give back the spirit of the noble values ​​of the Divine in the context of social life, one of the things that can be tried is to practice the teachings of Sewaka Dharma Kirthanam in social life. The teachings of Sewaka Dharma Kirthanam will be able to make a positive contribution to social security efforts. On the basis of these teachings, the awareness of Sewaka Dharma Kirthanamin a social context it is seen as very important. Awareness that the mission of human presence on earth to establish a balance between man with man, man with nature, and man with his creator ( Tri Hita Karana ) can be realized. 

Some of the teachings of Sewaka Dharma Kirthanam in a social context that can be done, including the following:

1. Awards

The importance of an Appreciation and Recognition by way of giving congratulations and praise. Everyone of course wants the people we love, cherish and love to be happy and successful in all aspects of their lives. For example, the love and affection of parents to their children. This is a wonderful sentiment of loving relationship tips that make the family environment, community and even the world better.

It can also be one way to increase the enthusiasm and work effectiveness of all family members and all walks of life. If all members of society can give appreciation and be equal to everyone. Of course this will make this world so incredibly happy. But all that is not enough to just give loving support. There are several other ways we need to give encouragement to those we love, cherish and cherish. In this case in accordance with the concept of the teachings of Sewaka Dharma Kirthanam is by giving "praise".

2. Praise

We all know that praise will arouse a person's passion and enthusiasm to apply more to what he or she is doing. When we give praise, we must give it in the right way so that the person we praise can truly permeate and grow in spirit. We may be accustomed to praising our friends or partners, or our children, relatives, neighbors, and the community for their success. For example, we may tell them how proud we are of their kindness, their sociability, their good social attitudes and behaviors, their achievements or successes, or other things related to their ideas, thoughts, words, and attitudes. and their behavior is very intelligent, precise, polite, courteous, kind,

It is a beautiful and happy thing when we are sincere and honored to share our admiration. However, our kind must also acknowledge that praise also has its negative sides. When we cultivate the awareness of Sewaka Dharma Kirthanam then surely the praise we give is not a proverb or figurative language with the intention of satirizing or inversely comparing with what is praised, or a praise full of hypocrisy. Sewaka Dharma Kirthanam in the social context can be one of the pressures to maintain the community's performance is greater and more advanced. More important than that is the creation of an atmosphere and conditions of calm and comfortable social life that can live side by side in harmony, harmony, peace, righteousness and prosperity.

3. Pillars, harmony, peace, righteousness and prosperity

Awareness of Sewaka Dharma Kirthanam wisely and prudently in accordance with the rules of faith, rules of virtue and religious ceremonies and rules of ethics and morality that apply in general is very much needed by this Devasa, this is because sometimes people we praise may feel "low" when they fail, not doing as expected, or when they do things beyond their power.

In this case, the people we praise tend to question the value of their own quality. In fact, sometimes they may question whether we will continue to love, cherish, cherish, be proud, and so on with them.

It is important for us to validate and praise people with the awareness of Sewaka Dharma Kirthanam so that the praise that is thrown or uttered is full of consideration or viveka of taste, thought, word, and deed so that the Sewaka Dharma Kirthanam can contribute positively to the formation of the physical and spiritual body in a whole and comprehensive manner. Sewaka Dharma Kirthanam in the process of his journey can help shape our character or personality and someone we give praise into the form of the best self -qualities as well as a self -aware personality generous to open themselves and share, polite, friendly, knowledgeable and wise, tolerant, have love affection, harmony, beautiful, and so on.

4. Burdens and obligations

Changing the paradigm that was once felt to be a burden, we try to become something light by getting used to it, from habit to an obligation, hopefully from this obligation to a need, and finally when this is felt to be a love, the embodiment of love for the The Almighty Creator and His creation, this is what will be taught in the form of "Nawa Widha Bhakti" because in this era of kaliyuga the most powerful tool to get closer is the 9 paths of devotion to Him.

Teachings of Sewaka Dharma Kirthanamin the social context contains concepts in a particular effort to achieve and create a better (social) community life, creative, strong, respect each other, serve each other and be served in the circle of chakra yajna, as well as a self -aware, polite, friendly personality , wise and prudent, tolerant, have love, love, harmony, beautiful, etc. grounded and place the values ​​or spirit of God in the life of society with an awareness of the principle of living together in one unity of sociocultural body organs in accordance with the principles the basic rules of faith, the rules of virtue and the rules of religious ceremonies that he embraces as well as the rules of ethics, morality and virtue that apply to the public.In order to achieve the situation and condition of human society that Jagadhita is in accordance with the message and moral responsibility (swadharma) of the teachings of Tri Hita Karana which must besadhana -kan and practiced in daily life.