89 I. PENDAHULUANManusia adalah homo sosius makhluk berteman.Ia tidak dapat hidup sendirian, ia selalu bersama sama dengan orang lain. Manusia hanya dapat hidup dengan sebaik-baiknya dan manusia hanya akan mempunyai arti, apabila ia hidup bersamasama dengan manusia lainnya di dalam masyarakat. Tidak dapat dibayangkan adanya manusia yang hidup menyendiri tampa berhubungan dan tampa bergaul dengan sesama manusia lainnya. Hanya dalam hidup bersama manusia akan dapat berkembang dengan wajar. Hal ini ternyata bahwa sejak lahir sampai meninggal manusia memerlukan bantuan orang lain, untuk kesempurnaan hidupnya. Bantuan ini tidak hanya bantuan untuk memenuhi kebutuhan jasmani tetapi juga untuk kebutuhan rohani. Manusia sangat memerlukan pengertian, kasih sayang, harga diri, pengakuan,dan tanggapantanggapan emosional yang sangat penting artinya bagi pergaulan dan kelangsungan hidup yang sehat.Semua kebutuhan ini merupakan kebutuhan rohani hanya dapat ia peroleh dalam hubungannya dengan manusia lain dalam masyarakat. Inilah kodrat manusia sebagai makhluk sosial. Tidak ada seorangpun yang dapat mengingkari hal ini karena ternyata bahwa manusia baru dapat disebut manusia dalam hubungananya dengan orang lain, bukan dalam kesendiriannya. Dalam kehidupan bersama ini orang harus mengatur dirinya dalam bertingkah laku. Tak ada seorangpun boleh berbuat sekehendak hatinya. Ia harus menyesuaikan dirinya dengan lingkungan, tunduk kepada aturan bertingkah laku yang berlaku. Dengan demikian maka orang hanya bebas berbuat dalam ikatan haturan tingkah laku yang baik. Peraturan untuk bertingkah laku yang baik disebut orang tata susila. Nama lainnya adalah etika. Bila etikad beretika masih dalam angan disebut orang budi yang baik dan bila diwujudkan dalam tindakan disebut budi pakerti yang baik. Dalam tujuan etika ini maka orang dinilai dari tingkah laku, mana yang dapat dinilai baik dan mana yang jahat. II. PEMBAHASAN 2.1 Pengendalian diriAgar manusia tidak dikuasi oleh kecendrungankecendrungan yang rendah ia harus mengendalikan diri dari guncangan-guncangan hati yang tidak baik. Guncangan-guncangan itu semula ada dalam angan dalam bentuk keinginan. Dengan kemampuan berwiweka maka manusia dapat memilih yang baik yang benar dan menghindarkan diri dari yang buruk dan salah dalam memenuhi segala keinginannya.Setiap keinginan menuntut kepuasan pada obyeknya. Indria merupakan alat untuk memenuhi keinginan itu. Indrialah yang mengubungkan manusia dengan alam ini. Sentuhan indria dengan alam ini menimbulkan guncangan-guncangan pribadi manusia. Bahkan tidak jarang manusia mendapatkan celaka kerena terlalu memenhi keinginan indrianya. Karena itu orang harus dapat mengendalikan indria pada hal-hal yang membawa pada kerahayuan. Kitab Sarasamuscaya sloka 71 mengatakan demikian :

This study analyzes the quality of water before and after mantra treatment (Hindu Perspective). It uses clean water from the ground, which is called kelebutan. In general, kelebutan is used as a source of drinking water and for spiritual activities among the Keramas, Blabatuh, and Gianyar communities. The study aims to determine the differences in water content, minerals, nitrogen, fluorine, phosphorus, sulfur and chlorine, as well as its efficacy for the health of the human body. It uses a quantitative approach with Gravimetri, Semimikrokjeldahl, and Soxhlet methods. The results showed that the physical quality of water in the control and treatment fulfilled the health requirements. Based on chemical parameters, there were Pb heavy in high levels in both the control and treatment. Microbiological water quality shows that there is an increase in the number of coliforms and total bacteria causing post-treatment contamination. The presence of components such as antioxidants in the water is attributed to the addition of flowers and mantra. In the molecular form, water forms a hexagonal structure.

Purpose: The aim of this research to increase the activeness and sentence of students during the learning process. E-learning or online learning (on a network) is a method proclaimed in the 2013 Curriculum. As an online learning medium, Google Classroom can help maximize the learning process.   Method: This qualitative research intends to obtain an overview of distance learning to suppress the spread of Covid-19 in the school environment. The method used is observation, interviews, and document recording.   Results and conclusion: The results of Google Classroom providing space to continue learning even though it is hindered by distance, play, and time.   Research implications: In education, the internet can provide variants of online learning or e-learning. The utilization of Google Classroom in the learning process of Hindu Religion and Moral Education at SMA Negeri 7 Denpasar helps provide clear information about the benefits of using Google Classroom in the learning process in the Hindu Religion and Moral Education field.   Originality/value:. this study focuses on using learning media for Hindu religious education with the Google Classroom application to improve students' academic and non-academic quality in Hindu spiritual education lessons.

Character values in Hinduism contain many lessons about ethics, morals and manners.  The educational system could be found, for example, in the Adiparwa text, which is a part of the Mahabharata that tells about the birth of The Garuda, how he saved his mother from slavery and eventually became Lord Vishnu's mount.  In this Adiparwa, there is an interesting part of The Garuda's story.  Through this literature study, a narrative about the Garuda was obtained which was then made into a short story in the form of a synopsis.  Based on the research, the setting could be found in the story includes time and places where the story took place.  By this literature search, the characters of and in The Garuda story could also be formulated.  Based on the writing, five characters of education are found, which are reflected in the story that tells the students (The Kadru, The Winata, the dragons, The Garuda and Lord Vishnu). As for the character education in question, its botom lines are as follows: religious, honest, disciplined, hard working and responsible.

The background of this research takes a different position with many writings discussing Hindu women who are generally said to be marginal and alienated from their cultural structure and social system. Even if it is associated with customs and culture, one of them is through the patrilineal system as it applies in Bali, they are considered to have no contribution at all. Another theme that is also often found in many types of research is the ambivalent attitude that worships Hindu women while at the same time degrading them, especially concerning women's bodies. There are not many writers who re-discuss this theme from the anthropology of religion or religious anthropology which views women in the scriptures not only as a theological and divine dimension but also as an open space for how women can see themselves and act in their culture. Through qualitative research methods using the perspective of religious anthropology based primarily on Hindu scriptures, this study found in-depth interviews and participatory observations and anthropological perspectives of religion enriched with literature studies in the form of holy scriptures, this study found so many important roles of Hindu women who not many people know. The negative stigma about women, the natural-cultural dichotomy, and those who consider Hindu women to be sub-ordinate can only be enlightened through this research.