Diah Ayu Wardani, Ken Widyatwati

Nilai Esoteris Naskah Raos Jawi: Bab Semedi Ngeningaken Cipta dalam Kajian Pragmatik

Introduction

Nilai esoteris naskah raos jawi: bab semedi ngeningaken cipta dalam kajian pragmatik. Naskah Raos Jawi mengungkap nilai esoteris semedi Ngeningaken Cipta. Pelajari pembersihan diri, ketenangan, dan spiritualitas Jawa melalui kajian pragmatik ini.

Abstract

Raos Jawi: Bab Semedi Ngeningaken Cipta manuscript is a text that tells about Javanese people who still perform semedi when facing problems and making decisions. The purpose of this research is to present the editing and translation of the text and explain the esoteric values contained in the text. The theories used in this research are philological theory and pragmatic theory. The methods used in this research are data collection, data analysis, and presentation of results of the analysis. The results of this research are text edits that have been cleared of errors, translation of the text into Indonesian, and an explanation of the esoteric values contained in the RJ text. These esoteric values consist of cleansing oneself, calming oneself, restraining lust, getting rid of all temptations, strengthening the heart, and getting closer to God. The esoteric values contained in the RJ text will be useful for today's society. Keywords: esoteric values; RJ manuscript; philology; pragmatic

Review

This paper undertakes a commendable effort to bring the *Raos Jawi: Bab Semedi Ngeningaken Cipta* manuscript to a wider audience, focusing on its esoteric values through philological and pragmatic lenses. The initial work of text editing and translation is crucial for the preservation and accessibility of this significant piece of Javanese cultural heritage. The aim to explain the esoteric values of *semadi* – encompassing self-cleansing, calming, restraint, and spiritual closeness – is highly relevant for understanding traditional Javanese spirituality and its potential resonance with contemporary societal challenges. The interdisciplinary approach, combining the rigorousness of philology with the contextual understanding of pragmatics, presents a promising framework for a deep and meaningful analysis. However, the abstract presents some areas that require further clarification and elaboration to fully realize the paper's stated ambition. While the philological aspect (text editing, translation) is clear, the application of "pragmatic theory" remains somewhat underdeveloped in the abstract. It's unclear how pragmatics extends beyond merely identifying the esoteric values and asserting their potential usefulness. A robust pragmatic analysis would typically delve into how the text functions as a communicative act, how *semadi* instructions are interpreted and enacted by practitioners, or how these values are *used* in specific social contexts. The current list of esoteric values appears to be the output of content analysis rather than a direct result of a defined pragmatic methodology. Furthermore, the methodology section is quite generic, lacking specific details on the philological methods employed (e.g., collation, recension principles) and, crucially, the analytical steps for the pragmatic study. In conclusion, this research offers a valuable contribution to Javanese studies by shedding light on an important manuscript and its spiritual teachings. The initiative to connect ancient wisdom to modern needs is highly commendable. To strengthen the paper and fully justify its title, particularly the "Kajian Pragmatik" aspect, the author should significantly elaborate on the theoretical and methodological integration of pragmatics within the study. This would involve clearly defining the pragmatic framework used, outlining specific analytical approaches, and demonstrating how it informs the understanding of the *Raos Jawi* manuscript's esoteric values and their contemporary relevance. This clarification would greatly enhance the paper's academic rigor and impact.

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