IN THE RELIGIOUS LIVES IN JAYAPURA IN THE GLOBAL ERA

Humaniora, ..(..), …. 2019, …-…. DOI: …../humaniora.v….
P-ISSN: 2087-… E-ISSN: 2476-… 
THE MEANING OF PURA AGUNG SURYA BHUVANA (PASB) IN THE  RELIGIOUS LIVES IN JAYAPURA IN THE GLOBAL ERA I Wayan Rai S1., I Gusti Made Sunartha2,  Ida Ayu Made Purnamaningsih3, Ni Made Ruastiti4, Yunus Wafom5 
Papua Institute of Art and Culture1 (ISBI Tanah Papua), Raya Abepura Street-Sentani, Waena, Jayapura City, Papua 99225, Indonesia, iwayanrais@gmail.com. Singaraja Institute of Hindu-Mpu Kuturan2 (STAHN Mpu Kuturan Singaraja), Paket Agung, Buleleng Regency, Bali 81118, Indonesia, raisunartha@gmail.com. Denpasar Institute of Hindu Dharma3 (IHDN Denpasar), Ratna Street No. 51, Tonja, Denpasar City, Bali 80237, Indonesia, gekade96@yahoo.com. Denpasar Institute of Indonesian Arts4 (ISI Denpasar), Nusa Indah Street, Sumerta, Denpasar City, Bali 80235, Indonesia, maderuastiti@isi-dps.ac.id. Cendrawasih University5 (Universitas Cendrawasih), Camp Wolker Street, Jayapura City, Papua 99358, Indonesia, wafomyunus@gmail.com. 
Received: …. 2019/ Revised: …. 2019/ Accepted: …… 2019 
How to Cite: Rai et.al. (2019). The Meaning of Pura Agung Surya Bhuvana (PASB) in The Religious Lives in Jayapura in The Global Era. Humaniora, …(…), …-….https://doi.org/…/humaniora.v10i2… 
   
ABSTRACT The purpose of this study was to be able to understand the meaning of the Surya Bhuvana Great Temple (PASB) for the harmony of religious life in Jayapura in the global era. Lately, people's lives in Jayapura have been highlighted by frequent turmoil. Unlike the case with community life in these. Although the temple was established as a place of worship for Hindus, non-Hindus also often come to visit the temple. The questions : (1). Why do non-Hindus in Jayapura often visit the Pura Agung Surya Bhuvana (PASB)?; (2) How do they understand the Agung Surya Bhuvana Temple (PASB) in this global era?. This study uses a qualitative method. The data source of this research is the life of multicultural society in Agung Surya Bhvana Temple (PASB) in the global era, selected informants include : Chairperson of Parisada Hindu Dharma Indonesia, Jayapura city, Chairperson of Parisada Hindu Dharma Indonesia, Papua Province, stakeholders, pengempon, penyungsung, temple visitors, both Hindus and non-Hindus who often come to visit the temple. All data collected through observation techniques, interviews, FGDs, and documentary studies are analyzed descriptively interpretatively using religious theory, symbol theory, and structural-functional theory. The results showed that : (1). Non-Hindus in Jayapura often visit the Agung Surya Bhuvana Temple (PASB) because Hindus at the temple are very kind, friendly welcoming them, often involved in religious activities at the temple, for sightseeing, for meetings between residents; (2). The people in Jayapura in this global era interpreted Agung Surya Bhuvana Temple as a place of worship, a meeting place for religious followers, a place of art, a place to strengthen multi-cultural life (multiculturalism), and as a vehicle to strengthen national integration. 
Keywords: the meaning of Agung Surya Bhuvana Temple, religious harmony, global era. 
INTRODUCTION Papua is the easternmost part of the territory of the Republic of Indonesia (NKRI) which borders directly with Papua New Guinea (PNG). Papua, known as Bumi Cenderawasih, is divided into two provinces, namely Papua Province with the capital city of Jayapura, and West Papua Province with the capital city of Manokwari. Papua Province is the parent province while West Papua is a division province since 2003. The name Papua is derived from Portuguese sailors, when they first saw the island in 1511 they later named ilhas dos Papuas which means more or less an island inhabited by fine-haired people. Dutch sailors later referred to Papua as New Guinea because the skin of Papuans was
black, reminding them of Guineans in Africa, while New meant New (Wetipo & Wedlama, 2015: 1). After New Guinea, during the Dutch administration, Papua was known as Dutch New Guinea. Subsequently, when this region became part of the Unitary State of the Republic of Indonesia in 1963, its name was changed to Irian Barat, then changed again to Irian Jaya. During the reign of President Abdulrahman Wahid (Gus Dur), the name of the island was returned to Papua. Papua as the territory of the Republic of Indonesia and PNG is the second-largest island in the world after Greenland Canada, with residents including the Melanesian family who have characteristics such as black skin, curly hair and wavy, have a muscular body and tall. In contact with the outside world, especially the occurrence of cross-marriages
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has resulted in offspring who have physical characteristics that are different from the native population. That fact is evident in the population who live in coastal or coastal areas. Regions can be divided into zoning based on certain criteria (Karmini et.al., 2019a). Based on it’s cultural characteristics, Papua can be divided into seven cultural regions, namely : Mamta, Seireri, La Pago, Mi Pago, Anim Ha cultural areas located in Papua province. While the cultural areas of Bomberei and Domberei are located in West Papua province. The population of Papua consists of various ethnic groups, living in groups in small units, having its own customs, cultures, and languages. Geographical location, natural wealth, biodiversity, and diversity of cultural arts causes Papua to have it’s own identity and uniqueness as a tourism object in Indonesia. Along with the changing times, now Papua is also inhabited by migrants from outside Papua so that this fact has given it’s own color for Papua. One example is the existence of ethnic Balinese in Papua. Based on information from the Chairman of the Parisadha Hindu Dharma Province of Papua and Jayapura City, Komang Alit Wardhana and Ida Bagus Suta Kertya, there are currently around 6.300 Balinese in Papua. They work as farmers, civil servants, and the Indonesian National Police. The most number of Balinese people are in Keerom Regency, Papua Province. They are the dominant Balinese transmigrants from Karangasem Regency. A large number of Balinese in Papua appears to have an indirect effect on many temples in the area. Until now, in Papua, there are more than 36 temples, scattered in the provinces of Papua and West Papua. One of the biggest and grandest temples in Papua is  Agung Surya Bhuvana Temple (PASB). The temple is located in the Skyline area, Jayapura. Agung Surya Bhuana Temple (PASB) is a sacred place for Hindus that is unique with a very interesting phenomenon in the era of the industrial revolution 4.0 today. According to Friedrich Engels and Louis-Auguste Blanqui, the industrial revolution has run from time to time through four phases. The change from phase to phase gives an articulate difference in terms of use. The first phase (1.0) involves the discovery of a machine which stresses the mechanization of production. The second phase (2.0) has moved to the mass production phase which is integrated with quality control and standardization. The third phase (3.0) enters the stage of uniformity en masse which relies on computerized integration. The fourth phase (4.0) has presented the digitalization and automation of the integration of the internet with manufacturing (Akhmaloka, 2018: 2-3). The entry of West Irian into the lap of the Unitary Republic of Indonesia (NKRI) caused several Balinese as well as other Indonesian citizens to participate in this eastern most region of Indonesia. His profession also varies from the Army, Police, Regional Employees, Bank Employees, and farmers. For those, who are Hindu, prayer activities are first carried out at the home of a family, for example at Drs. I Made Matra, an employee of the Governor of Papua. This was done because at that time no temple had been built yet. Over time, more Hindus have served in Papua, especially in Jayapura. Through long twists and turns in 1979 the construction of a temple in Skyline, Jayapura was pioneered. At first, it was built just a barn turns. Furthermore, the temple building can be realized gradually thanks to the hard work of the leadership, community leaders, and the entire community as well as assistance from several Balinese who had served in Papua
and the local government. The temple, named Agung Surya Bhuana (PASB) is located in Kelurahan Vim, South Jayapura sub-district, Jayapura City, Abepura Street No. 38 Skyline, Jayapura. Agung Surya Bhuvana Temple was built on a land area of 7,790 M2. The construction of the Agung Surya Bhuvana Temple is based on the Tri Mandala concept which consists of Main Mandala (Offal), Middle Mandala  (Jaba Tengah), and Nista Mandala or Side Profit (Article 5, Awig-awig PASB, 2017). As the pengempon or the person in charge of the Agung Surya Bhuana Temple (PASB) is Parisada Hindu Dharma Indonesia Jayapura City with a local Hindu temple. As the largest public temple in Papua today, Agung Surya Bhuvana Temple has been established by the Parisadha Hindu Dharma Center as Padma Bhuana Nusantara (Awigawig PASB, Article 7, paragraph 1). Agung Surya Bhuana Temple (PASB) was inaugurated by the Governor of Papua, Barnabas Suebu SH on October 4, 1990. Furthermore, the Mandala Praja Balai was inaugurated by Mr. J.P. Solosa, Governor of the Papua province on April 20, 2002 (PHDI Jayapura City, 2018). At the entrance of the temple, a sign that reads Agung Surya Bhuvana Temple will be seen clearly. The temple nameplate was made in the form of a Tifa and very clearly visible from the highway. Furthermore, Tifa ornament can also be found on reliefs found on the shear wall of the temple. It is unique because the Balinese wall-bearing temple walls are decorated with ceritra Tantri episodes. A lion's fight with an ox is described side by side with Tifa's ornament, even though Tifa was not mentioned in Tantri's story. In every episode of the Tantri story depicted, Tifa's ornaments are always added, both Tifa independently and Tifa with the Cenderawasih bird. Rai et.al. (2019) asserts that Tifa is an ethnic traditional musical instrument that originates from the land of Papua. The use of local cultural elements in Agung Surya Bhuvana Temple (PASB) gives a distinct impression to the relationship of local communities with Hindus in Papua who come from Bali or other regions in Indonesia such as from Banyuwangi and Blitar. The uniqueness of the cultural form can give it’s impression (Pradana, 2018; Pradana, 2018a). Impression Papuan residents and non-Hindu communities are realized by accepting and appreciating the Agung Surya Bhuvana Temple (PASB) as a cultural heritage or building a holy and artistic sanctuary that is worth visiting as a tourist attraction in the city of Jayapura, Papua. This research was conducted because of the imbalance between assumptions and reality that occurred in the field. Temple should be one of the places of worship for Hindus only visited by Hindus to carry out prayers. But this reality is different. Even though Agung Surya Bhuvana Temple (PASB) is a place of worship for Hindus, people in Jayapura who adhere to other religions often visit this temple. The question is why do non-Hindu communities in Jayapura often visit the Agung Surya Bhuvana Temple (PASB)? How do they interpret the Agung Surya Bhuvana Temple (PASB) in this global era? 
LITERATURE REVIEW This study uses several literature studies obtained from tracking research results that have been produced by previous researchers. As for some of the referred libraries include the following. Rahmawati in her research report entitled The Movement of Religious Ideology in the Katingan Dayak Family in Tewang Tampang Village, Katingan Regency, Central Kalimantan (2018) which said that the struggle for
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religious ideology in the Katingan Dayak family in the Tewang Tampang village had implications for traditional practices as an arena for prestice contestation. Which is shown in the use of sacrificial animals as a marker of increasing success of the family concerned. Dwi Andini, et al. (2018) in his study entitled The Myth of Dewi Hariti in Candi Dasa Temple, Bugbug Village, Karangasem District : Analysis of Structure, Function and Meaning said that the narrative structure that built the Dewi Hariti myth in Candi Dasa Temple, Bugbug Village, Karangasem District was seven, was synopsis, incident, plot / plot, character, theme, message and setting.  Ariyanti (2014) in his article entitled "The Celebration of Purnama and Tilem : The Study of the Celebration of Balinese Communities to Puseh and Pura Dalem Temples in Tirtayoga Hamlet, Trimulyo Village, Mataram, Seputih Subdistrict, Central Lampung Regency, concluded that most of the people of Tirtayoga Hamlet were reluctant to carry out Purnama and Tilem Temple prayers in Tirtayoga Hamlet, Trimulyo Village, Mataram, Seputih Subdistrict, Central Lampung District, concluded that most of the people of Tirtayoga Hamlet were reluctant to carry out Purnama and Tilem Temple prayers in Tirtayoga Hamlet. In Puseh and Pura Dalem temples because the people lack understanding of the meaning of Purnama and Tilem prayers in Puseh and Pura Dalem temples, there is no counseling from community and religious leaders about the meaning of the prayers, because they are busy with their work, and because of the distance between the temple and the community's residence is far.  Adhisti in the Archaeological and Architectural Study of Maospati Gerenceng Temple (2008) said that the establishment of the Maospait Temple Complex was established in the 13th century AD and resumed in the 1415th century AD and has the relationship and influence of Majapahit when viewed from buildings and the legacy. Liana (2016) in her article entitled "The Harmony of Muslims, Hindus and Buddhists in Gampong Keudah Banda Aceh said that all religions adopted by the community lived side by side in harmony in Gampong Keudah namely Islam, Hinduism and Buddhism. Arsana (2006) in his study entitled Social Segregation and Cultural Adaptation Patterns in the Life of Religious Pluralism in Dalung Village, North Kuta District, Badung Regency said that the social interaction of Hindus and Christians in Dalung Village, Badung lived in harmony. That is because the Hindu philosophy which is the basic order in the communal system of life gives rise to the principle of a homogeneous communal system that tends to deny religious pluralism. Based on the literature review above, it can be understood that almost all studies that examine the harmony of religious communities live side by side. However, no one has discussed the multicultural life in Pura Agung Surya Bhuvana Jayapura. 
METHODS Research uses qualitative methods in the perspective of cultural studies (Cultural Studies). According to Sugiyono (1992: 8) a qualitative approach is a research strategy that can be used to produce data that can describe social realities and various related events in people's lives. The qualitative research process is non-linear cycle as applied in quantitative research. Because of the nature of the cycle, research that applies this qualitative approach is carried out repeatedly on the same object and subject so that
objective and consistent information can be extracted. As the material object of this research is the Agung Surya Bhuvana Temple (PASB) in Jayapura City. The determination of the object and location of the research is based on consideration because PASB is the main place of worship for the largest Hindus in Jayapura and is visited by many non-Hindus. In general, the types of data used in this study are primary data and secondary data. Primary research data in the form of knowledge about matters related to multicultural life in the Agung Surya Bhuvana Temple (PASB) Jayapura was obtained through observation and in-depth interviews with relevant parties directly in the field. While secondary data from research in the form of books, documents, laws and regulations, scientific works and articles from the internet related to this research were obtained from literature studies. The main instrument in this study is the researcher himself is equipped with a focus group discussion guide (FGD) and an interview guide or interview guide that is assisted by a voice recorder and pictures, cameras, and stationery. The informants selected by purposive sampling were carried out based on certain characteristics that were considered relevant to the characteristics of the study population that had been determined previously. All data collected through observation, interview, FGD, and literature study techniques were analyzed using religious theory, structural functional theory, and semiotic theory. 
RESULTS AND DISCUSSIONS Non-Hindus often visit the Agung Surya Bhuvana Temple The Hindu community is present in Jayapura by upholding tradition and respecting local customs. According to T Parson's functional theory, Hindus carry out the process of adaptation well so that it can be accepted by the people in the area. The adaptive attitude of Balinese Hindus, among others is manifested in the form of the construction of an artistic Agung Surya Bhuvana Temple (PASB). This temple has now adorned the face of the city of Jayapura, which is now even an object of cultural tourism in the area. Cultural tourism covers all types of tourism which involves culture, both in terms of ideofact, sociofact, and artifact, so that tourism on cultural objects or historic buildings is part of cultural tourism. Cultural heritage in the form of archeological remains can be utilized by the community for the benefit of tourism development as the existence of Agung Surya Bhuvana Temple. In addition to being attractive, the temple administrators and Hindus are also known to be open and friendly towards the residents who visit the temple. They seemed to serve the temple visitors politely and friendly. This hospitality has built a positive image among local people and tourists who come to visit Agung Surya Bhuvana Temple. In the global era, that is being imbued with online information systems and digitalization today, the existence of Agung Surya Bhuvana Temple (PASB) is increasingly known to many people. Not only from the environment of the Papuan people themselves, but also outsiders. The intensive online information making PASB is increasingly known to the people of Nusantara, even the world community. Positive news related to the existence of Agung Surya Bhuvana Temple became the promotion of the temple as an artistic Hindu worship place in Jayapura. Agung Surya Bhuvana Temple (PASB) has now
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developed into a tourist attraction in Jayapura. Agung Surya Bhuvana Temple began to be recognized nationally and internationally through promotions carried out directly or indirectly through social media such as You Tube, Google, Facebook, WA, Telegram. Online news presented on the internet has had a positive impact amid fears of eruptions in various fields of human life. In this global era, Agung Surya Bhuvana Temple turned out to be an example in sowing civilization (Results of an interview with the temple administrator, August 25, 2019). Below is the  Agung Surya Bhuvana Temple which stands majestically and beautifully in Jayapura City. 
Picture 1  Agung Surya Bhuvana Temple (Doc. : Rai S., 2019). 
Agung Surya Bhuvana Temple (PASB) is now increasingly recognized by the wider community as an object of cultural tourism in the city of Jayapura. The average annual visitor or tourist visit is 1,800,000 people. Agung Surya Bhuvana Temple (PASB) tourism object is classified as unique and attracts tourists. Tourists visiting the Agung Surya Bhuvana Temple consist of domestic and foreign tourists. They are domestic tourists both from Papua and from other regions in Indonesia. Foreign tourists often come to Agung Surya Bhuvana Temple and some even visit temples because they know them through social media. As stated Pradana (2019), foreign tourists as citizens who visit tourist attractions outside the country of origin while domestic tourists as citizens who visit tourist attractions that are still in the territory of the country of origin. Aside from being a tourism object, Agung Surya Bhuvana Temple (PASB) is now also developing into a center for socio-cultural studies of Balinese Hindu traditions. This is reflected by the visit of school children ranging from PAUD, kindergarten, elementary school, junior high school level, high school to university to this place. In general, they come in groups. For PAUD children through high school, they are guided by their teachers who are also pastors. As shown in the picture below. 
Picture 2. Agung Surya Bhuvana Temple (Doc. : Rai S., 2019). 
During the visit, besides hearing explanations about Hinduism, they also prayed even though their religion was different. For students, they come to relax and also do research, as stated by the Chairperson of Papua Province's PHDI, as the informant as follows. Generally, non-Hindu
students or students who come to Agung Surya Bhuvana Temple want to know the temple as well as to know the Hindu religion both in theory and religious practice at the time there are certain ceremonies at Agung Surya Bhuvana Temple. However, some young people come to enjoy the beautiful scenery and capture the visit through photos and videos, and some even make films specifically by taking locations in Jaba Pura.               The basic material that is always delivered in the context of the socialization of Hinduism to students visiting the Agung Surya Bhuvana Temple (PASB) is about planting the concept of Tri Hita Karana, namely the three concepts of balance and harmony; (1) Parahyangan, which is a harmonious concept between man and the creator through religious ceremonial activities; (2) Pawongan, namely the concept of balance and harmony between fellow human beings and God's creation through social activities; and (3) Palemahan, which is maintaining the balance between humans and the natural environment. For example, how do we together protect the natural environment of the temple so that it is clean and holy through the activities of planting trees and cooperation.                In addressing the increasing number of tourists who are interested in visiting Agung Surya Bhuvana Temple, the Chairperson of Jayapura PHDI at every meeting and prayer always reminded the importance of continuing to maintain the sanctity of the temple, the compassion of the temple and the environment. Pengempon, who guard the temple together and pay attention to the sanctity of the temple both on a scale and noetic basis at the Agung Surya Bhuvana Temple (Article 35, Awig-awig PASB, 2017). Everyday, some officers and stakeholders are always on standby at the temple to receive tourist visits as well as explaining Agung Surya Bhuvana Temple and Hinduism more broadly. 
The Meaning of Agung Surya Bhuvana Temple for the People in Jayapura Agung Surya Bhuvana Temple (PASB) based on Hindu theological values and local cultural values are Hindu symbols in Jayapura City. Value is an appreciation or quality of something that can be the basis for determining a person's behavior because it is interesting, fun, satisfying and useful, beneficial or it is a belief system. Thus, Ruastiti et.al. (2018) says that, the sustainability of culture is created because it is useful, satisfying, pleasant and beneficial.  Values are judgments obtained by individuals in people's lives when responding to certain stimuli about what is desired and which is not desired. Value fosters attitudes towards individuals, namely the tendency that individuals learn to answer or respond to stimuli present in front of or around themselves. In other words, this tendency depends on the values that individuals maintain (Bambang, 2000). The cultural value system is an abstract conception of the basic problems that are important and valuable in social life, so that the cultural values become a goal for the supporting community. According to Tejayadi et.al. (2019), organizational culture is needed in achieving organizational goals and the realization of values about something that is institutionally important. Therefore, values are referred to like everything that is concerned with humans regarding good and bad in the abstraction of human views and society. The value base that underlies harmony between the Hindu refugees of Pura Agung Surya Bhuvana, Jayapura City, Papua and Papuan local communities, including theological values, cultural values, and political-ideological values. Humans as social creatures, who need social interaction with fellow human beings. As social beings,
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humans need to work together with others in meeting their needs, both material and spiritual. Hindu refugees of Pura Agung Surya Bhuvana, Jayapura City, Papua, together with local non-Hindus, can live in harmony and peace. They can work together in a harmonious model of social life. This harmonious model of interfaith religious life is inseparable from the understanding and appreciation of the teachings of the religion they believe in. In this connection, Max Weber (1864-1920) offered a thesis that religion with a set of teachings is a spirit to determine social harmony in the socio-cultural life of the community (Richard, 1989). In contrast, Emile Durkheim's thesis (1857-1917) stated that social reality (social harmony) is the spirit to determine the governance of religious life (Robertson, 1986). Following Max Weber's thesis above, the attitudes, behavior and reality of religious harmony in the city of Jayapura, Papua is an expression of the religious values they believe in. Hindus have basic religious values which they then apply as a reference in everyday social life. Likewise, local Christians have a religious value that they believe is part of the reference in ensuring cooperation with others. Pura Agung Surya Bhuvana (PASB) is a Hindu symbol in the city of Jayapura, Papua, which is based on Hindu theological values. Many Hindu theological teachings or values are related to human harmony in the Vedas (the Hindu Scriptures). Among them are theological values that command humans to always run Tri Hita Karana, namely : always devoted to Hyang Widhi, living in harmony with the natural environment, and living in harmony with fellow human beings. In establishing relations with humanity, it is ordered to always get along well regardless of : race, nationality, ethnicity, religion, foreigners, natives or migrants, so that Hindus always say the following prayers : Samjnanam nah svebhih, Samjnanam aranebhih, Samjnanam asvina yam, ihasmasu ni ‘acchalam. Meaning: May we have the same harmony with those who are known intimately, May we have the same harmony with strangers, may You bless us with harmony (Atharvaveda VII.52.1). Janam bibhrati bahudha vivacasam, nanadharmanam prthivi yathaukasam, sahasram dhara dravinasya me duham, dhruveva dhenur anapasphuranti. Meaning : Everyone speaks different languages, and embraces different religions (beliefs), so that the Mother Earth is like a family that carries the burden. May He bestow prosperity on us and grow respect among us, like a female cow to her offspring (Atharvaveda XII.I.45). Hindus also pray for the safety and well-being of all living things, such as the 5th temple of the Puja Trisandya which must be recited 3 (three) times a day by devout Hindus : Om Ksamasva mam mahadewa, sarwaprani hitangkara, mam moca sarwa papebyah, palayaswa Sadasiwa meaning : Hyang Widhi forgive me, may all living beings (Sarwaprani) obtain salvation (hitangkara), free me from all sin and protect me. As Hinduism, Hyang Widhi's orders to humans to collaborate and develop their lives in harmony. According to Hindu leaders in Jayapura, in the holy book of Vedas there are Hyang Widhi's instructions about harmonious life including: Tri Hita Karana, Tat Twam Asi, Tri Kaya Parisudha, and Catur Paramita. First, Tri Hita Karana is a philosophy related to the inner and outer happiness of the Balinese Hindu community. Philosophy is a way of life (Pradana, 2017a). The happiness of safe life can be achieved if humans : (1) They are able to develop harmonious relations with Hyang Widhi Wasa (Parahyangan), (2) Foster harmonious
relations between humans and humans without distinguishing between origin, race, ethnicity, religion, nationality. (Pawongan), and (3) Fostering a harmonious relationship between humans and the natural environment (Palemahan). These three harmonious relationships can bring happiness, peace, harmony for human life. Tri Hita Karana is centered in humans, in other words Tri Hita Karana can be realized if humans have a strong determination to carry it out. A strong determination must be accompanied by a deep understanding and togetherness of fellow human beings. Tri Hita Karana cannot be realized only by one person or a group of people. It must be done together by all human beings, even any religious man. Humans whose spiritual climb is enough will love God as Hyang Widhi. Love for something higher and wider is called "devotional service". This scope for example : devotion to God, country, nation, people. A special review of devotion to Hyang Widhi, his form is love for all of His creations, that is, living things: humans, animals and plants; as well as other God's creations (Mantra, 1996). Second, Tat Twam Asi is an attitude of life that assumes that the condition of others is his condition. Tat Twam Asi means that, it is me or you are me. In the association of daily life, humans are instructed to always refer to Tat Twam Asi, so it is not easy to carry out actions that can offend or even hurt others and ultimately cause jealousy, hatred and anger. Assuming other people are themselves, then humans will treat other people, like what he wants to do. Tat Twam Asi refer to Tepa Selira that guides people in thinking, speaking and behaving, so that they don’t think negatively of others, don’t speak words that can offend others, and don’t behave that can harm others. Third, Tri Kaya Parisudha are three behaviors that must be purified, including : (1) Manacika Parisudha, namely purifying the mind, including : always thinking positively of others, thinking calm (manah prasadah), gentle (saumyatwam), quiet (maunam) self-control (atma winigraha), holy soul / righteous heart (bhawasamsuddir); (2) Wacika Parisudha, which is purifying speeches, among others : saying the meek, saying that does not hurt / does not offend / does not cause others to get angry (anud wega karam wakyam), say the right (satyam wakyam / satya discourse), say pleasant words (priyahitam wakyam), trustworthy and useful, and (3) Kayika Parisudha, which sanctifies actions, including : behaving politely, respecting saints / priests, respecting teachers, respecting those who wise, behaves sacred (saucam), right (arjawa), does not hurt / kill other beings (ahimsa). Tri Kaya Parisudha is Hyang Widdhi's instructions to humans in achieving the perfection of Life (BG.XVII.1416). Tri Kaya Parisudha is ordered so that everyone always thinks positively of others, speaks gentle things and pleases others, and avoids behaving that makes others unhappy. Carry out the Tri Kaya Parisudha to avoid the lack of respect for human dignity and dignity that can cause prolonged anger and resentment among fellow human beings. Fourth, Catur Paramita as four behaviors of Hindus that must be carried out in social intercourse. These four behaviors (Catur Paramita) include : (1) Maitri, developing compassion, (2) Mudhita, making people sympathetic, (3) Karuna, helpful, and (4) Upeksa, realizing harmony and balance. According to I Made Suama, Former Bendesa of Pakaraman Lokasari Village, the four teachings above are Hindu values that can be implemented in developing interfaith harmony. He underlined that in general, Tri Hita Karana's teachings for example have arranged how Hindus are obliged to maintain a harmonious relationship with God,
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namely by offering prayers to Hyang Widi Wasa (parahyangan), in addition to the obligation to preserve and preserve the environment (palemahan) and do good or establish a harmonious life with other fellow humans (pawongan). Harmony and cooperation among Hindu refugees in Agung Surya Bhuvana Temple are also based on sociocultural values. Cultural values are a very important element in people's lives. Someone in his life can not be separated from cultural values. Thus, these values are very broad, can be found in behavior in life that is widespread in the universe (Soeleman, 1992:15). Every society has cultural values. In this connection, Koentjaraningrat (1979) said that, cultural values are the most abstract level of the customs or culture of a society. A cultural value system consists of concepts that live in the minds of most members of the community regarding things they consider valuable, valuable in life, so that it can function as a guide that gives direction and orientation to the members of the community. The construction of Agung Surya Bhuvana Temple is based on respect for local cultural values by the way of life of Papuans who respect the arts and culture. It is an important part of the lives of Papuans which have inherited from their ancestors for generations. The cultural heritages that have been embedded in their souls until now are still practiced sustainably according to the development of the people and it’s supporting community. This can be seen in the local wisdom "Nggo Wor Baido Na Nggo Mar". The phrase in Biak language means "if we don't sing and dance, we will die" (Rai S., 2016: 1). Also, there is still local wisdom in the form of expressions related to Tifa, a single-headed frame drum. The phrase says that "Tifa is a part of Papuan culture. If there is no Tifa sound, there is no life". Tifa is always attached to people's lives, because this instrument is believed to contain the power of the creator, the ruler of the sky, the ruler of the sea, air, nature, fire, women and men and other forces that protect them from danger. Therefore, Tifa is always taken wherever they go like when they go to sea, work and garden. In addition to Tifa, the Cenderawasih bird is also sacred because it is believed that the Cenderawasih bird is not an ordinary bird but a paradise bird. It is said that when this world was created, angels from heaven descended accompanied by two birds, one of which was a bird of paradise. The task of angels descending to earth is to teach humans ways to improve civilization. After the task is completed, the angel returns to heaven but only accompanied by a bird. Whereas the bird of paradise is tasked with staying on earth to oversee the progress of human civilization while at the same time reporting to angels. Since then the earth where they descended from heaven was called Bumi Cenderawasih, which is Papua now. In addition to Bumi Cenderawasih, Papua also has the nickname as the Rising Earth because for Indonesia the sun rises for the first time in Papua, then it moves westward. Until now, Papuans' trust in Tifa and the birds of paradise is still very strong. Trust is an influential factor in the continuation of traditional ceremonial traditions and the educational process (Karmini et.al., 2019). In the context of traditional ceremonies, for example, the appointment of an Ondoafi (chief), Tifa and the Cenderawasih bird are very important icons. Not just anyone can hit Tifa and not just anyone can use the Cenderawasih bird attribute. Tifa and Cenderawasih are now made icons of Papua. Agung Surya Bhuvana Temple (PASB) is a Hindu symbol in the city of Jayapura, Papua based on Hindu theological values and
cultural values that are respected by local Hindu and nonHindu communities. The presence of Hindus in Jayapura City has been through the process of acculturation of adaptive Balinese Hindu with local culture. This is reflected in among others, the use of Tifa and Cenderawasih birds in some physical parts of the Agung Surya Bhuvana Temple. Local Papuans feel respected and valued by the presence of Tifa and Cenderawasih birds in the temple building. The acculturation of Balinese Hindu culture with local culture in the temple building is able to strengthen the sense of togetherness of the citizens of the city of Jayapura and it has a positive meaning for the integration of the Indonesian people in the land of Papua. According to Pradana (2018b), meaning can provide more value to the social existence of culture. Publication of virtual media (cybermedia) about the existence of a temple outside the island of Bali is usually only valuable as an information or an ordinary news, but it is different from the news or information on cybermedia about Agung Surya Bhuvana Temple (PASB) which was received very positively by the people non-Hindus in the archipelago. The existence of information or news about the existence of the Agung Surya Bhuvana Temple (PASB) online (internet/cyber media), the wider community or cyber community (cyber community) knows more about Padma Bhuvana Temple in Jayapura City, Papua. Today, the existence of Agung Surya Bhuvana Temple is not only a place of worship for Hindus but has become a new icon or tourism object in Jayapura City, Papua. Thanks to the use of highly sophisticated information and communication technology (cybermedia) in the era of the 4.0 industrial revolution today, the integration of art and culture that took place at Agung Surya Bhuvana Temple (PASB) made Agung Surya Bhuvana Temple  increasingly widely known. PASB has now developed into a tourist attraction that is tangible or intangible. In daily practice, Agung Surya Bhuvana Temple has become a medium of multicultural education.  Religious activities including pesantian, pasraman as well as arts and cultural activities such as dance training, traditional harbor, bourgeois which is carried out in the Hindu community of Jayapura City directly become tourist attractions for tourists of Agung Surya Bhuvana Temple. Religious social and arts-cultural activities become a medium of entertainment as well as a medium of multicultural education. Multicultural education is an approach to teaching and learning that is based on democratic values that encourage the development of cultural diversity. Multicultural education in the 4.0 era is now a commitment to foster an understanding of the importance of upholding human values as well as efforts to form the next generation (millennial) who are ready to compete in global competition. The fourth industrial revolution today is characterized by automation (automation) and megatrends, developments in physical, digital (cyber-physical), and biological aspects. Physical aspects have been developed, for example, vehicles without drivers, three-dimensional printing machines and advanced robotics. In the digital aspect, artificial intelligence, big data, and the Internet of Things have been developed (Akhmaloka, 2018: 2-3). The current era of the industrial revolution 4.0 is marked by digitalization and automation in all fields of life. Efforts to become a moral person and have competence in the global competition are still demands in the 4.0 era. Ruastiti et.al. (2019) revealed that the emancipation of Balinese Hindu women through the reconstruction of the
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role of women from wayang stories was carried out for moral enforcement amid an increasingly competitive climate in global competition. Because of this, the millennial generation of Papuan Hindus is not only required to be capable and skilled but to be willing to behave in a good (behavioral attitude) and still want to improve selfcompetence in the global era. They are also expected to be good at organizing themselves and ready to compete globally, play an active role according to their interests and talents and communicate, collaborate, think critically, creatively and innovatively. Agung Surya Bhuvana Temple as a cultural heritage and its activities are a vehicle for multicultural education. According to May and Chobanian (2001), multicultural education is full of respect, respect, and togetherness in a plural community. Multicultural education includes an understanding, appreciation, and assessment of one's culture and respect and curiosity about the ethnic cultures of others. It includes evaluating other people's cultures, not in the sense of agreeing to all aspects of these cultures, but trying to see how certain cultures can express value for their members. In this connection, in general, there are three things that need to be emphasized in multicultural education, namely : (1) asserting one's cultural identity, studying and valuing one's cultural heritage; (2) respect and desire to understand and learn about ethnic / cultures other than their culture; and (3) assessing and feeling good about cultural differences themselves; that is, viewing the existence of different cultural groups in one's society as a positive good to be valued and nurtured. In general, tourists have a positive impression of attractions in the Agung Surya Bhuvana Temple. The positive impression and attitude of tourists towards the traditions and religious ceremonies of the Balinese Hindu community in the Agung Surya Bhuvana Temple are forms of those who respect the Hindu culture (Bali). Instead, ornaments and the Bird of Paradise on the relief of Agung Surya Bhuvana Temple is an appreciation of the Hindus for the culture of the Papuan people. Recognition and respect for the beliefs and beliefs of other religious communities is a form of their respect for cultural and religious. Pura Agung Surya Bhuvana tourism object has been able to arouse awareness of the plurality of religious life and multicultural awareness. According to Dananjaya pluralism is a recognition that life in this world is indeed plural; nation, tribe, and level of life". But, he is not just understanding and acknowledging differences, but also willing to socialize in a civilized, peaceful, polite, and good manner. Living diversity is by way of mutual respect, mutual respect (Sukriadi and Apirudin, 2007). Understanding pluralism in this context includes the understanding: first, the existence of several groups of people in a society that comes from different races, religions, political choices and beliefs. Second, the principle that these different groups can live together peacefully in one society (Umi, 2013). Pluralism is an understanding or view of life that recognizes and accepts the existence of diversity or diversity in a society, be it differences in terms of religion, ethnicity, race, customs. Accepting pluralism and multicultural awareness means accepting differences. However, it does not mean generalizing, but rather recognizing that things are not the same. Furthermore, religion is the rules that bind man in his relationship with his God and human relations with fellow humans and human relations with nature. So a religious person is an organized person, a peaceful person and a peaceful person,
both with himself and with others from all aspects of their life. Religion is essentially covered by three main issues, namely : (1) belief, the belief in the existence of a supernatural power that is believed to govern and create nature. (2) worship, worship that is human behavior in dealing with the supernatural power as a consequence or recognition and submission. (3) a value system that regulates human relations with other humans or the universe that is associated with these beliefs. Thus, religious pluralism is an attitude of acknowledging, respecting, maintaining and even developing or enriching the plural situation. Every religion is required not only to recognize the existence and rights of other religions but to engage in efforts to understand differences and similarities to achieve harmony, in diversity (Firdaus, 2014). The harmony of the Hindu followers of the Pura Agung Surya Bhuvana and non-Hindus in Jayapura City, Papua is based on their open and dialogical cultural attitude with multicultural awareness. In this connection, Lynch (2000) identifies five categories of a person or group that has implications for his cultural attitude : (a), an exclusive attitude, namely glorifying the superiority of one's belief system and emphasizing the right to spread the system as widely as possible; (b) an apologetic attitude both in terms of defending the doctrine when challenged from outside and in the sense of trying to show that the doctrine it’self is superior to other doctrines; (c). syncretic attitude, namely recognizing the diversity of religious traditions that are not only in a multicultural society but also exist in a person; (d). inclusive attitude. While affirming the superiority of the belief system it self, the inclusive attitude accepts the validity or other rights of the belief system to exist, although, the other belief systems are considered to be imperfect and incorrect; (e). pluralist attitude, namely recognizing that truth is diverse and being positive towards the common goals and functions of all religions. Pluralism takes the position that religion alone cannot represent the fulfillment or perfection of other religions (Pranowo, 2004). According to Atmaja et.al. (2019), positional stems from a view or position. Theologically, a person's attitudes and views on religious life will be more tolerant if he has a theological view that can accept differences and support tolerance of religious life. In accordance with the criteria of attitude identified by Lynch (2000), the Hindu people in the Agung Pura Surya Bhuvana with non-Hindus in Jayapura City, Papua has an inclination towards an inclusive attitude, accepting the validity or rights of other belief systems to exist, although, other belief systems are considered less perfect and less true. Agung Surya Bhuvana Temple and non-Hindus in Jayapura City, Papua also have a pluralist attitude, namely recognizing that truth is diverse and being positive towards the common goals and functions of all religions. The practice of the plurality of religious life is reflected through their tolerant behavior. A person or group of people is called tolerant if he has the following attitudes or views. (a) allowing others to freely embrace a different faith or religion; (b) allowing others to freely change or change their religion; (c) allowing others to practice their religion or beliefs, (d) refusing discrimination in work, service, and others, (e) being able to accept religious adherents who consider their religion to be true; and (f) make reasonable efforts to accommodate the religious needs of others (Anonymous, 2016). Multiculturalism is a fact of cultural diversity, while multiculturalism is a normative response to diversity. Parekh proposes three propositions in understanding
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multiculturalism, namely: First, human attachment culturally, that is, humans develop and live in a world that is culturally structured and carry out their lives and social relations within a framework of culturally derived meaning systems. Pradana (2017) says that, culture is a source of relational relations. Second, cultural plurality; that is, where cultural differences represent different systems of meaning and vision for a good life, because each culture is aware of the limitations of the range of human capacities and emotions, and can only understand a part of the totality of human existence, it needs another culture to be able to understand it self in a way rather, to broaden his intellectual and moral horizons, stretch his imagination and save him self from the tendency to make him absolute self-less. Third, each culture is formed in a plural and multicultural manner; culture grows as a result of conscious and unconscious interactions with other cultures and reflects the continuous conversation between different traditions and schools of thought (Parekh, 2002: 336). Cultural differences, here are seen as something positive and a source of creativity and capital for economic, social and political growth. The harmony of the Hindu refugees of Agung Surya Bhuvana Temple and non-Hindus in Jayapura City is a model of a multicultural archipelago community. In general, multicultural societies divide the space of cultural movements into two, namely the public space for all ethnicities to articulate political culture and express their social and political participation and the private space in which they express their ethnicity culture freely (Azzuhri, 2012). This multicultural awareness is important in intercultural relationships that need mutual respect for one another. Multicultural awareness also upholds the importance of attitudes and behaviors of tolerance in multiethnic life in the Indonesian nation. This tolerance is important in fostering the life of a multicultural nation. The cultural diversity of the Indonesian archipelago is a consequence of cultural, ethnic and sectarian or religious diversity (Maslikhah, 2007: 748). 
CONCLUSIONS             Based on the description above it can be concluded that the Great Surya Bhuvana Temple is a place of worship for Hindus in Jayapura. This Hindu place of worship which has the status of Pura Padma Bhuvana is accepted by nonHindu communities in Jayapura and visited by many nonHindus people in the area. They visited the temple because non-Hindus in Jayapura often visited the Agung Surya Bhuvana Temple (PASB) because Hindus at the temple were very kind, friendly to greet them, often involved in religious activities at the temple, for sightseeing, for meetings. a meeting between citizens.             The people in Jayapura in this global era interpreted Pura Agung Surya Bhuvana as a place of worship, a meeting place for religious followers, a place for art, a place for the establishment of multicultural life and as a vehicle to strengthen national integration. 
SUGGESTION Pura Agung Surya Bhuvana Jayapura City, Papua is a cultural heritage resulting from the acculturation of Balinese Hindu culture with the adaptive local culture. This adaptive cultural acculturation process is reflected in, among others, the use of Tifa and Cenderawasih birds in some physical parts of the temple building which are able to strengthen the sense of community among the citizens and strengthen the integration of the Indonesian people in
Papua. The existence of cultural heritage, Pura Agung Surya Bhuvana which strengthens the integration of the nation for the sake of the establishment of the Republic of Indonesia should be maintained and developed. 
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