ANALISIS HERMENEUTIKA LONTAR BARONG SWARI

Abstract

The symbols in Hinduism are closely related and cannot be separated from Hindu philosophy, because these symbols are an expression of bringing humans closer to the Creator. One of the symbols used by Hindus is the Barong which has gone through a series of purifications and has become sacred. The existence of Barong cannot be separated from the existence of Rangda. Barong is a form of embodiment or figure of Banaspati Raja, namely the form of a magical animal with magical powers as the incarnation of Lord Shiva when destroying various diseases and dangers. The mythology of the Barong and Rangda is contained in the Lontar barong Swari. Briefly tells the story of Lord Shiva and Goddess Uma. When the two of them were having fun making out and facing east, the people in the east were suffering from vomiting, in the south the plague was rampant, if he was making out facing south. When he had fun facing west, people in the west were hit by a cholera epidemic. If Lord Shiva and Goddess Rohini make love facing the north, then people in the north suffer from very severe stomach aches and also get jaundice. Gods Brahma, Vishnu, and Iswara created what is called Barong Swari. Betara Tiga did this with the aim of making God Shiva and God Uma reconcile again. So God Brahma became the Red Mask, God Vishnu became the Telek Dancer, and God Iswara became the Barong, dancing at the village intersection. The three Gods danced with the aim of driving away evil forces. Based on the story told in the Barong Swari lontar, currently the Barong's power is believed to be able to neutralize evil forces by surrounding the village called ngelawang, usually carried out before or during the Galungan holiday or a certain time. Apart from giving rise to the ngelawang tradition, the implementation of the Barong Swari story can also be seen in the Calonarang dance drama, starting with the performance of the Telek Dance, Barong Dance, and ending with a fight between Barong and Rangda.