RESISTANCE OF HINDU TRADITIONALISTS AGAINST SAMPRADAYA HARE KRISHNA IN BALI

Paper received: 03 August 2021 Paper revised: 22-29 November 2021 Paper approved: 13 December 2021 Abstract This research was conducted to understand the tension between two internal Hindu religious groups in Bali since 1984. The tension shows resistance of Balinese traditional Hindus to the Sampradaya or the spiritualist group of the Hare Krishna consciousness movement. The feud started from a hate speech on social media from both sides that leads to physical persecution. The research was conducted using a case study method, with interviews and observations at the scene and religious practices. This study found out that the conflict was rooted in different religious understandings between the Hare Krishna Gaudy Vaisnava theology and Balinese Hindu Traditional, as well as differences in acceptance of Balinese religious traditions. The contestation of the two parties escalated the feud on social media, then heated up to the closing of Hare Krishna's religious activities. The accumulation of tension was also triggered by religious activities and the appearance of Hare Krishna followers was considered to be in contrast to the Balinese traditional community, and the rite system was considered not to reflect Balinese customs. The research concludes that the institutional interaction between the two parties is deadlocked, although so far there is still a safety valve, namely Nyama Baraya, but the potential for conflict still arises. Similarity of ethnic background; dialogue intentions do not find common ground, the reintegration process is threatened with failure. A solution through dialogue is still the best step compared to resolving power or law enforcement, therefore efforts to bring the two parties together in dialogue must continue.


INTRODUCTION
Internal friction in religious life is often unavoidable. This dynamic is experienced by all religions, both institutionally and subjectively partially in social life. Hindus in Indonesia are known to be relatively more tolerant in terms of religious perspectives, but this Tirta religion (term before becoming a Hindu Dharma) also experiences friction between groups in it because of unavoidable differences. Various factors can trigger internal conflicts, ranging from political interests, socio-economic backgrounds, perspectives on culture, or shifts in other resources (human and natural resources), while the root of the problem is often at the most basic layer, for example theological, but in certain contexts it needs to be studied systematically.
Hinduism, which is known in Indonesia today, is associated with Balinese Hinduism (Hindu Dharma), becoming a large current that has developed traditionally and has been institutionalized to the level of government. The reconciliation of polytheism with monotheism (Rudiansyah 1987: 89), since the beginning of the establishment of the modern state of Indonesia to gain recognition as a religious system (religion).
Hindu divinity itself in many opinions is considered an open theology. In other words, it accepts all ways and how humans believe in and come to the god worshiped. This open theological conception is also known as ista devata which means the God who is desired to be present at the

The most important and most adherent deity in
Indonesia is the worshiper of Shiva, as the main person of God, whose activity is not only a figure of dissolution, restoration, and destruction of the universe, but also as the center of the spirituality of nine gods, worshipers of Lord Shiva are called Saiva (sivaism) (Mantra 2010).
In the Balinese context, Hinduism has evolved into Tri Murti (three persons as manifestations of God), also known as Hindu Dharma, although in certain groups Vaishnavas and Saivas have their own concept of exalted God.
According to Halbfass, although the Saiva and Vaishnava schools can be viewed as independent religious sects, there is a degree of interaction and mutual reference between theorists and poets from each tradition which indicates a broader sense of identity. A sense of coherence in the same context, as well as inclusion in the framework and outline (beliefs) in general (Halbfass 1991). In ancient times, Hinduism was classified into several categories called the "six darsanas". Until now there are only two of the six whose popularity still survives, namely Vedanta and Yoga (McDaniel 2007). Throughout history since the beginning of Hinduism in the Nusantara, many of these sects have developed dynamically, were institutionalized in the Majapahit era as Shiva and Sogata, then syncretic with Buddha (Shiva Sidhanta). Along with the fall of Majapahit, Hindus migrated from Java to Bali due to Islamization, until they were united in the Tri Murti by Mpu Kuturan (Mashad 2014).
Sampradaya is also a Vedanta tradition, a learning system with a college model. The saṃpradāyas are recorded as spiritual tradition lineages, is concerned with the succession of teachers to disciples, which form the lineage of the disciple succession transmitted through spiritual initiation. This means that there is a "sacred inauguration" commonly known as diksa and each saṃpradāya has its specific diksa ritual. The saṃpradāya has the living teachers who are heirs to this previous teacher who is called the guru saṃpradāya who initiates his new followers.
The term sampradaya is not new in Hindu tradition, sampradaya has been known in the Nusantara for a long time as a system of learning Vedanta and aguron-guron, the term pasraman (asram) is also believed to be part of the legacy of the past. Recently, during 2020-2021, encounters between spiritualist and traditionalist groups initially developed well, but are now volatile.

LITERATURE REVIEW
Hinduism in the early days of its teachings was known as Sanathana Dharma, which means "truth that is eternal" (righteousness forever) from "which has no beginning and no end".
Another version of the term Hindu became known since the Persians came to invade India in the 6 th century BC, they named the local religious teachings as Hindu. Persian version of the theory also says that Hinduism comes from the root word "Indus" which refers back to the the river Indus, located in the Sindhu civilization, that also can be called "river of the people". Under the name Sanathana Dharma, Hinduism reveals itself to the world that eternal truth will exist forever, and it was the Rishis who first opened the tap (Knott 1998: 5).
The concept of divinity in Hinduism is also not uniform. Some schools refer to the monotheistic system, namely that which glorifies the single person of Vishnu, Krishna, or Shiva.
While other schools are monism, which views that the gods are various manifestations of the Almighty (Hyang Widhi Wasa). Some of the Hindu sects are pantheistic, as mentioned in the Bhagavad Gita-which believes that God permeates the entire universe, but the universe is not God. Some Hindu philosophies postulate a theistic ontology (divine theorem) about the creation and dissolution of the universe, although some Hindus view Hinduism as just a philosophy, not a religion (Ulum, et.al 2017). In addition to the above, Hinduism does not recognize a single system of seeking "salvation" (salvation), but contains a number of paths and various forms of religious traditions (Rahardjo, et.al 2004: 2). Hindus who tend to be traditionalists rely on rituals as an important way to achieve salvation, but various views on rituals and other ways to reach God (moksha) can also coexist. Hinduism is also characterized by the belief in reincarnation or rebirth, and samsara, or the cycle of birthdeath determined by the law of karma, then the idea of "salvation" is the state when the individual has completed the cycle that continues to revolve The concept of divinity that is built in the Tri Murti is also interesting as the followers of Shivaism in Java Island live and associate together with Buddha, so that they are then combined as Shiva-Buddha (Shiva Sidhanta). Shiva itself means the one who gives good luck (rahayuan), who is kind, friendly, forgiving, fun, gives a lot of hope, gives happiness, and is also calm (Titib 2003: 239). For followers of Vaishnama, Lord Vishnu is the most important because by glorifying the preserver of the earth and the universe who will make the perfection of human devotional service, thus enabling

Construction of Varna and Caste in Balinese Society
The caste formation in Bali may not be the same as in India, but the terms attached to the social structure tend to be the same, especially in terms of levels, functions, and social layers. For example, Ida Pandita Mpu Acarya, is a sulinggih (noble person or who has been purified) with the background of soroh Pasek who is finally able to break through the barriers between castes/interwangsa. He is an ordinary person who married the daughter of the Puri family. It is known as nyerod marriage. Although initially faced with many obstacles, Ida Pandita later managed to normalize relations with his wife's family again. In fact, as Sulinggih, he was trusted to graduate, inaugurated his brother-in-law as king at Puri (interview, 23 December 2020).

Contemporary Culture
Bali is known to have a variety of tradition; its culture is very dense in social life which is inherent as part of its aesthetic and ethical identity. April 2021), the cultural character tends to be conservative, in contrast to the interests of exploitative tourism. Balinese culture in front of the tourism system tends to be objectified by the interests of the spectacle and the elements that attract the arrival of foreign people. Thus, cultural conservatism, steady itself is nothing more than the maintenance of assets for tourism purposes.

All matters in the social life of the Balinese people
The tourism industry changes many things in Bali. In fact, everything about culture can be commodified in material values, the market for culture as a tourist attraction is common in every corner in Bali. Even the trend of agro-tourism combined with luxurious facilities is present on the outskirts of rural terraces and subak areas.
The Balinese landscape in all sectors seems like a stage and object of visit, but that's how the industry works.

Religious Conservatism and Strengthening
Indigenous Villages   The relationship between adat and politics as well as bureaucracy will not just stop there.
Large number the heads of indigenous villages occupying representative seats, as member in the municipal at regional (city and regency) creates its own political environment (Interview with Ida Pandita Mpu, 23 December 2020).
Although the Indigenous Village Council itself is hierarchical, in principle its implementation remains independent, not within the government structure, the majelis desa adat (indigenous villages council) financial system is also designed to be sourced from Corporates Social Responsibility funds, and even manages the Bali regional credit institution (lembaga pengkreditan desa). In the case of development affairs by the regional government, a chart for maintaining relations with the provincial government through Regional Government Organizations at the echelon II level is formed, thus the process of symbolic interaction through the institutional structure will continue. Ngurah, 24 November 2020).

Conflict Manifest
The process of moderating between religious problems and traditional issues, based on the results of discussions and interviews with Opportunities for integration are difficult.
The mentality of the majority gives acceptance difficulties. It is difficult to place Hare Krishna in an equal position. The condition to be readmitted in society must be "leaving" the belief that is considered "different". The conditions are quite severe, but the problem remains that the opportunity to have dialogue is almost unavailable. Such complicated conditions will continue to occur, if mediation is not carried out, but the format of the dialogue and who can initiate it has yet to be seen. Except that the government as a representative of the state uses various powers to hold dialogues in various forms.