Tujuan pembangunan di Indonesia untuk mewujudkan manusia Indonesia seutuhnya mengandung makna bahwa kepribadian manusia yang utuh dan integral meliputi berbagai dimensi individu, sosial, ketuhanan dan kesusilaan, yang dikaitkan dengan pendidikan terutama pendidikan formal, yang manusia-manusianya diharapkan memiliki kecerdasan intlektual, juga memiliki keserdasan spiritual, emosional, sosial dan berkarakter mulia. Pendidikan karakter tentu saja, bukan hanya tanggung jawab sekolah, pendidikan karakter merupakan tanggung jawab bersama yang menyentuh nilai dan kehidupan para anak muda, berawal dengan keluarga dan meluas dengan komunitas sradha, organisasi pemuda, bisnis, pemerintahan, dan bahkan pada media (Licona, 2012:4). Isi dari pendidikan karakter yang baik adalah kebaikan-kebaikan seperti kejujuran, keberanian, keadilan, dan kasih sayang. Adalah disposisi untuk berprilaku secara bermoral (Atmaja,2017:1). Pendidikan karaker sangat penting diberikan kepada peserta didik diberbagai jenjang pendidikan formal. Dalam pelaksanaanya pendidikan karakter dapat diberikan bersinergi dengan mata pelajaran tertentu atau diberikan berdiri sendiri, sebagai sebuah mata pelajaran. Pendidikan sebagai proses memanusiakan manusia menjadi wahana yang tepat dan strategis untuk menumbuhkembangkan nilai-nilai kemanusiaan sehingga terbentuknya manusia seutuhnya, sehingga memiliki perkembangan pribadi yang seimbang, selaras, dan harmonis, pada dimensi-dimensi kemanusiaan.Pendidikan karakter dalam pendidikan agama Hindu akan menghasilkan orang-orang yang jujur, bukan karena tidak ada kesempatan untuk korupsi atau karena ada hukum yang mengancam, melainkan karena hidup jujur adalah pilihan sadar mereka.Dalam Kitab Sarasamuscaya sloka 177 disebutkan tujuan mempelajari pustaka suci Weda adalah untuk mendapatkan ilmu pengetahuan untuk memperbaiki prilaku dan dan kebiasaan hidup. Jujur kita akui selaku umat manusia semuanya selain memiliki beberapa kelebihan, juga dari berbagai kekurangan, dan kekurangan kerap kali menjadi salah satu faktor munculnya prilaku yang bertentangan dengan nilai-nilai etika (tata susila). Ajaran Tri Kaya Parisudha sebagai salah satu aspek untuk menyelaraskan berpikir yang benar, berbuat yang benar dan berkata yang benar guna mewujudkan pribadi yang santun, cerdas, dan berkarakter mulia berdasarkan dharma

Pemangku as someone who leads the ceremonial process in Hinduism must be someone who has Viveka Jnana and has gone through the process of the marriage ceremony. Pemangku marriage ceremony can be divided into three types, namely Sari Pawintenan, 2) Mepedamel Pawintenan, 3) Samskara Eka Jati Pawintenan. This study aims to determine the meaning of the wedding ceremony carried out by prospective Pemangku in Batu Nindan Village, Kapuas Regency. Descriptive qualitative research methods are used in this study to solve problems. The marriage ceremony is a stage that must be passed by someone to become a Pemangku. The implementation of the marriage ceremony from generation to generation aims to legitimize someone as a Pemangku on a scale and niskala basis. The marriage ceremony also has the aim of purifying the prospective stakeholder physically and mentally so that in carrying out his duties as a Pemangku it can be carried out sincerely in accordance with the guidance of Ida Sang Hyang Widhi Wasa. A person who has gone through a stakeholder marriage ceremony is given the freedom of ayah-ayahan banjar because a Pemangku provides services to the people regardless of time. Based on research conducted in Batu Nindan Village, it was concluded that the marriage ceremony has a religious meaning, a social meaning for service to the people, and a cultural meaning.

No abstract

Religious education in Indonesia has an important role in shaping students' character and tolerance. However, there are still challenges in integrating tolerance values in religious textbooks. The purpose of this study is to analyze the elements of tolerance in Hinduism textbooks for elementary school students. This research used a content analysis approach to analyze the elements of tolerance in the stories and illustration pictures of Hindu religious textbooks for elementary school students. The results showed that the elements of tolerance in the textbooks could be grouped into an appreciation for differences, understanding of diversity, cooperation and brotherhood, and justice. These findings indicate that Hindu religious textbooks can be an effective means to promote values of tolerance among elementary school students. The scientific contribution of this study is that content analysis can be used to identify the elements of tolerance in Hindu religious textbooks for elementary school. The significance of this research lies in its implications for educators and curriculum developers. By highlighting the elements of tolerance, this study underscores the importance of incorporating these values into religious education curricula. It emphasizes the need for educators and textbook authors to pay attention to and reinforce tolerance elements in the content and design of religious textbooks. In doing so, religious education can effectively contribute to the development of diverse and understanding communities among elementary school students in Indonesia.

The existence of distance learning also demands creativity and innovation of Hindu religious education teachers in managing Hindu religious education learning through online learning applications. The online learning system that is commonly implemented is the teacher using the Whats App (WA) application because it is considered easy and commonly used by students. The teacher creates a class group and then sends materials and assignments through the group. However, it turns out that this is not optimal for the implementation of Hindu religious learning, so it is necessary to optimize Hindu religious education learning by utilizing online learning applications for Hindu students at SMAN 1 Basarang, Kapuas Regency. The purpose of this study was to find out how the process of learning Hindu religion based on online applications at SMAN 1 Basarang, Kapuas Regency. The results of this study include the online application-based Hindu religious learning process at SMAN 1 Basarang, Kapuas Regency, the preparation, implementation, and evaluation of online application-based Hindu learning at SMAN 1 Basarang and efforts to optimize online application-based Hinduism learning at SMAN 1 Basarang from the headmaster's efforts. schools, efforts of Hindu religious education teachers, efforts of educational staff, and student efforts.