Traces of Advaita Vedānta in Balinese Hindu Theo-philosophy: A Hermeneutic Approach
I. G. Suwantana, N. Perni, I. Agung, Ida Ayu Putu Bintang, Ni Wayan Sri Prabawati Kusuma Dewi
Pharos Journal of Theology January 1, 2026 Peer reviewed DOI: 10.46222/pharosjot.107.16 via Semantic Scholar
Summary
Advaita Vedānta teachings, rooted in Śaṅkara's non-dualistic thought, have been adapted in Balinese Hindu theo-philosophy through local manuscripts and practices. Tattwa manuscripts like Tattwa Jñāna, Bhuwana Kosa, and Tuturan Bhatāra Rsi Agastya express the unity of Ātman and Brahman in culturally distinct symbolic language. This concept shapes ethical and ecological consciousness in Bali, reflected in principles such as rwa bhineda, Tri Hita Karana, and sekala–niskala balance. Using Gadamerian and Ricoeurian hermeneutics, the interpretation reveals Advaita as a localized spiritual universality, not an imitation of India.
Study at a glance
| Design | theoretical or philosophical paper |
|---|---|
| Key finding | Advaita Vedānta in Bali is a localized form of spiritual universality that shapes ethical and ecological consciousness, not a mere imitation of Indian doctrine. |
Abstract
This study aims to examine the traces of Advaita Vedānta teachings in Hindu theo-philosophy in Bali through a hermeneutic approach. The non-dualistic doctrine rooted in Śaṅkara’s thought has undergone transformation and adaptation within the Balinese local discourse, both textually and in religious practice. Tattwa manuscripts such as Tattwa Jñāna, Bhuwana Kosa, and Tuturan Bhatāra Rsi Agastya demonstrate a strong presence of the principle of unity between Ātman and Brahman, though expressed through symbolic and culturally distinct Balinese language. This research finds that the Advaita concept is not merely a metaphysical doctrine, but also shapes the ethical and ecological consciousness of Balinese society, as reflected in the principles of rwa bhineda, Tri Hita Karana, and the balance between sekala–niskala. Through a Gadamerian hermeneutic approach that emphasizes the fusion of horizons, the role of tradition, and the historicity of understanding, complemented by Ricoeur’s symbolic hermeneutics, the interpretation of Advaita texts and practices becomes not merely textual, but a dialogical and contextual process that discloses symbolic meanings continually negotiated within socio-cultural realities. These findings affirm that Advaita in Bali is not an imitation of India but a localized form of spiritual universality embedded within tradition. This research contributes to the strengthening of local Hindu philosophy while also offering spiritual reflections relevant to addressing global existential and ecological crises.