Mingkar-mingkur ing angkara/ akarana karenan mardi siwi/ sinawung resmining kidung/ sinuba-sinukarta/ mrih kretarta pakartining ilmu luhur/ kang tumrap ing tanah Jawa/ agama ageming Aji//

Jinejer Wedhatama/ Mrih tan kemba kembanganing pambudhi/ mangka nadyan tuwa pikun/ yen tan mikani rahsa/ yekti sepa sepi lir sepah asamun/ semangsane pakumpulan/ gonyak-ganyuk nglelingsemi//

“To avoid evil, because it is good to educate children, Made in the form of beautiful songs, Made good and beautiful, To prosper in the behavior of noble science, applied in the land of Java, Religion as the king’s guide.”

“Explained in Wedatama, So as not to slacken in endeavor, Even though old age, If you don’t know the soul, It’s unpleasant like useless dregs, there is a meeting, Impolite makes shame.”

In pupuh 1 Pangkur Fiber Wedhatama a metaphor about the spirit to keep trying and trying, is a suggestion for self-development. Especially when you are an adult and even old but don’t know your soul, understand life, you should try to keep looking for and understanding your identity. The emphasis in seeking knowledge is not only about age and time limits.

Basically, seeking knowledge is an important part of life. In order to always know yourself to be better than the previous day. Humans with a breath that can’t be separated; forgetting and wrong, it is only natural that the Prophet Muhammad emphasized in his message that seeking knowledge is obligatory. Even the search for knowledge begins from birth to residing in the grave.

Why is knowledge so important in life? because not a few of our grandparents emphasize the importance of being “ngerti” (adult) people, understanding knowledge and practicing it properly. Being smart is important, but “knowing” is far more valuable.

The construction of Javanese culture regarding knowledge itself is very diverse. Rooted in the word knowledge will become “ngalim” when someone becomes an expert in religious construction (Faqihu fi addin). It would be a noble moral when a person not only “ngalim” but also “practice” his knowledge in everyday life. So it is closely related to the message of the Prophet Muhammad that morality is above all, including knowledge. In short, someone who “ngelmu” his knowledge, puts his knowledge to practice even a little, then it will make it not like useless dregs.

Fala Naqushanna Alaihim Bi’ilmi, Wa Ma Kunna Ghaaibin in QS: Al A’raf verse 77 confirms that knowledge is actually sent down and spread, it’s just how we as servants catch the light in the form of knowledge. It is even emphasized that God is not far from His servants. I think this theological relationship is closely related to Islam and Java. Javanese culture with its various dictions of construction provides an illustration of the importance of exploring identity, as well as messages about man arafa breathahu faqad arafa rabbahu. That knowing himself is a necessary step to recognize his God.

Naturally, when someone who has noble knowledge will be known as “ngalim” or pious. Of course with inner depth on the basis of knowledge of behavior or practicing that knowledge, so that it affects the processing of taste, creativity and initiative.

In Serat Wedhatama there is also a stanza which states that “agama ageming aji” in Javanese culture is also closely related to “agama ageming ati“. Where the meaning is about religion being the basis of people’s behavior, religion being the basis for someone having a strong vision of essence, religion being the basis of the spiritual spirit to reach God (read: Wushul) and so on. Perhaps, religion is also a dimension of science whose vision and mission are not only claims to truth, but more to morality.

That all religions teach goodness is not a problem, this has become a natural movement that cannot be debated. But it is this truth claim that makes the position of science no longer an image of morality. Whereas “ngalim” itself makes a person’s perspective wider, makes a person more “ngastiti” good at positioning himself.

La ikraha fi addin. There is no compulsion in religion, in the bias of life it can be said that there is no compulsion in truth. Ngelmu iku balikone can be practiced (that knowledge or the truth itself must be practiced) so that it is in line with the various realities of life. When imposing the truth whose goal is benefit, then it is no longer the truth that is conveyed but resistance and hostility. Mentally this view will only give birth to logocentrism or egoism.

To be human (read: dadi wong) requires maturity and maturity (read: jawani). Both material and spiritual maturity (in the form of morals, maturity, nobility and so on) are intact axiological capital to lead to a more mature (read: manusiawi) humanity. Basically the process towards maturity of thinking requires self-forging and a contemplative attitude while self-evaluating, knowing oneself more deeply.[]