0:02
As seen in the picture, we usually read these five silas one by one in order. As stated in the President's Instruction No. 12 of 1968, the memorization is as follows:
0:35
1. The Great God 2. Just and just humanity 3. Indonesian unity 4. A nation led by wisdom and wisdom in the conversation of representation 5. Social justice for all Indonesian people
0:54
In the book titled "Urayan Pancasila 1984" written by four other figures, namely Ahmad Soebarjo, A. Maramis, Sunarjo, and A. G. Pringodigdo, Hatta gives additional explanations on how to understand and practice Pancasila. According to Hatta, because Pancasila is five basic or principles that are the basis and ideology of the country, its meaning and application cannot be separated.
1:23
As the first Sila, the Divine God is present as the Sila that leads or guides all other Silas. For that reason, the practice of the Divine Sila in Pancasila is not only limited to the forms of religious worship, someone's beliefs, but is broader in the form of loving one another, building national unity, actively democratizing, until it creates common prosperity as taught by the second to fifth Silas.
1:53
On the other hand, the practice of someone towards the human, unity, community, and social justice in Pancasila must be seen as a form of faith and piety towards the Almighty God as taught by the first Sila. If we look at it in more detail, we will find forms of relations between the Pancasila Silas as follows:
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First, the relationship between the first and second silas. With regard to both, Pancasila not only encourages everyone who is part of the Indonesian nation to believe and practice the teachings of religion that are embraced by him, but also practices the teachings in the form of love or love for fellow humans as the great God.
2:41
Likewise, on the other hand, our love for human beings, as taught by the righteous and faithful human rights, must be based on our faith in God the Almighty as stated by the first right. Second, the relationship between the divine rights of the Almighty and the rights of Indonesian unity, nationality, is also like that.
3:04
This duality relationship gives rise to the principle of divinity that is believed and practiced in the form of our love for the land and nation of Indonesia with all kinds of efforts in it, both to maintain its natural preservation and to maintain unity and national unity amidst the diversity of tribes, religions, languages, and cultures.
3:26
Therefore, in relation to this, the teachings of divinity in all religions and beliefs in Indonesia must be seen as teachings that instill the feeling of love for the land, water, and nation to its inhabitants. 3. The relationship between the human rights and the human rights of the people is fair and just. 2. With the unity of Indonesia. 3.
3:48
As Sukarno said in his speech on June 1, 1945, that Pancasila "requires a balance of status in the self of every Indonesian human being between becoming part of the human race and becoming part of the Indonesian nation."
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Thus, the identity of the nation taught by the third sila is basically part of the universal identity of humanity as desired by the second sila. Therefore, the Indonesian nation is not a nation that considers itself to be higher than other nations.
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He recognizes himself as a part of all human beings who have different religions, races, and nations. At the time of togetherness, he is required to always live harmoniously in an equal relationship as the same God-Mahesa creature. Fourth,
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the relationship between the Indonesia-Indonesia Union and the nation-state . In this regard, the third principle that gives birth to the principles of nationalism must be understood as an understanding that has democratic values or democratic sovereignty.
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Thus, all efforts made by the state or society to uphold the nation of Indonesia must not be in conflict with the existence of human rights based on the principles of democracy.
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In addition, the existence of a relationship between the third and fourth pillars also requires that all people who are part of the Indonesian nation must be seen in an equal position and can both play an active role in advancing the country and the Indonesian nation.
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As stated by Soekarno in the 1st June 1945, "Indonesia is not a country that was born and run by a certain group of Indonesians, but a country run by all and for all Indonesians." Fifth, the relationship between the people, fourth, and the social justice, fifth.
5:49
The social justice and democracy have a very strong relationship. This means that the principles of democracy that must be implemented in Indonesia are not only strictly defined in the political aspect that is usually exemplified through the use of rights or the voice of the people in general elections or by voicing aspirations, opinions in public spaces.
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Moreover, the principles of democracy that are implemented must also include the equality aspects in the social-economic field that are the basis for the creation of the prosperity of the life of the entire Indonesian society.
6:23
In other words, in the context of the relationship between the fourth and fifth pillars, the implementation of democracy in the lives of countries, nations, and communities is not only aimed at the presence of freedom or the sovereignty of the people, but also the development that the government has done to achieve social justice or the welfare of the people, which is part of the rights of the country's citizens' socioeconomic.
6:48
From the above, it can be concluded that the five silas of Pancasila really have a relationship and cannot stand alone. If one of the silas is lost, the meaning of unity contained in Pancasila is lost. Thus, when we want to understand and create Pancasila, we should not consider that one sila in Pancasila is more important than the other silas because the fifth is a round and even unity.
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As good children of the nation, we must practice all these principles in our daily lives.
