Penelitian manuskrip Jawa Serat Nitisruti ini dilakukan untuk menjawab dan memperbaiki pola pemahaman lelaku Jawa yang sejak lama hanya berkutat pada mikani ing kajaten dan kawruh ing pati sehingga tidak memberi ruang untuk memikirkan dunia. Lelaku Jawa pola ini masih berjalan pada masa Kesultanan Pajang. Sedangkan pemerintah Pajang sedang berusaha untuk maju (kamajengan) dan sejahtera (arjayu). Pangeran Karanggayam selanjutnya memberi jalan keluar bahwa memikirkan dunia adalah bagian dari lelaku Jawa. Pola ini menjadikan lelaku Jawa lebih realistik, dinamis, inklusif, proporsional dan matang sehingga jumbuh (sesuai) dengan tuntutan kebutuhan jaman dan tujuan pemerintah Pajang.
Metodologi yang digunakan pada penelitian ini berbentuk semi filologi yang berarti bahwa peneliti dapat menambahkan beberapa informasi lain yang berkaitan dengan sumber data primer. Adapun data teks primer tersebut berupa naskah Serat Jawa yang pasif maka untuk mengaktifkannya dilakukan identifikasi, alih aksara, dan penerjemahan. Hasil penelitian ini berangkat dari adanya fakta (das sein) pada masyarakat Jawa dari data-data teks Serat Nitisruti di masa lalu sampai Pangeran Karanggayam menjadi Pujangga Pajang maka lelaku Jawa orientasinya masih stagnan pada mikani ing kajaten dan kawruh ing pati. Hal ini menjadikan masyarakat Jawa terbelenggu untuk memikirkan dunia hingga dunia menjadi kalantur kawuri (terlanjur dan tertinggal).
Bangunan lelaku Jawa Pangeran Karanggayam hingga kini masih diajarkan di kalangan keluarga keraton. Adapun bagi masyarakat Jawa modern pola bangunan lelaku Jawanya pun sangat mudah diterima karena sifatnya yang inklusif, tidak anti dunia sehingga tidak anti teknologi dan basisnya yang realistik menjadikan selalu realistik untuk jumbuh dengan tuntutan kebutuhan jaman atau dunia yang dinamis. Hal ini menjadikan pola bangunan lelaku Jawanya bersifat ikut membenahi mindset masyarakat Jawa serta mengajaknya untuk menyelesaikan problem-problem realita di lapangan (das sollen) lelaku Jawa masa lalu yang dapat menjauhkan dari berkemajuan dan kesejahteraan.
Penelitian ini menggunakan analisis hermeneutika Gadamer untuk membantu melihat bagaimana situasi, kondisi sosio-kultural, sosio-religius dan sosio-politik masa Pangeran Karanggayam. Pada teori hermeneutika ini maka ada the text, author, dan reader yang dihadapkan pada naskah Serat Nitisruti sehingga perlu alih aksara, penerjemahan teks yang masih berhuruf carakan masa Jawa Tengahan. Pola bangunan lelaku Jawa Pangeran Karanggayam memiliki tiga area yakni untuk masyarakat umum, ningrat Jawa, dan Raja Jawa selaku pusat kepemimpinan tertinggi di Jawa.
Peneliti juga menggunakan metode bantu yakni metode close reading dan metode antropologi sastra untuk memperkuat penggalian data dan hasil temuan. Semangat untuk mewujudkan kamajengan dan arjayu pada konsep lelaku Jawa Pangeran Karanggayam dapat menginspirasi generasi Jawa modern bahwa perbedaan dan kritikan itu dibutuhkan (tidak tabu) dan menjadikan nilai kualitas menjadi dapat ditingkatkan.

ABSTRACT:
Research on the Javanese manuscript of Serat Nitisruti by Prince Karanggayam was carried out to answer the stigma of lelaku of Javanese being completely mystical. It does not think about the world and does not want to manage it. This confirmed by Prince Karanggayam’s information that Javanese society in the past until the early days when he became a Pujangga Pajang focused only on mikani ing kajaten and kawruh ing pati. This can certainly hinder the Pajang government which is trying to achieve kamajengan (progress) and arjayu (prosperity). Prince Karanggayam then criticized him and provided a solution so that the world would be given space to think about and manage it, included in its behavior so that it grew (in accordance) with the demands of the times and the goals of the Pajang government. This makes lelaku of Javanese of Prince Karanggayam inclusive, dynamic, proportional and not mystically monotonous because there is a responsibility to the world in it too. The added value of this research is that Prince Karanggayam welcomes criticism in understanding traditions of lelaku of Javanese and is not taboo. This is a form of maturity with a better and more dynamic tradition that allows it to grow with the needs of the times.
The methodology used in this research uses philological theories but is more semi-philological so that this research can still add some other information related to primary data sources. Philological theory is used here as a tool to identify, transliterate and translate the Serat Nitisruti manuscript. The results of this research depart from the position of facts (das sein) in the field of Javanese society through data from Serat Nitisruti's text that lelaku of Javanese in Javanese society in the past until the early days of Prince Karanggayam served as a Pajang Poet whose understanding and orientation were still stagnant in mikani ing kajaten and kawruh ing pati so that the Javanese people were shackled for so long making the world of kalantur kawuri (already abandoned and left behind). This then became the basis for the strength of his criticism, namely that criticizing as long as he has data is not taboo, even if it is only through Jawi stories or chronicles.
What Prince Karanggayam presented with his Javanese building patterns is still taught today by Javanese palace families who teach Serat Nitisruti to their families. As for modern Javanese society, the Javanese building pattern is very easy to accept because it is inclusive, not anti-world so it is not anti-technology and its realistic basis makes it always realistic to grow with the demands of the times or the dynamic world. This makes the building pattern of lelaku of Javanese contribute to improving the mindset of the Javanese people and invites them to solve the real problems on the ground (das sollen) of past Javanese lelaku which can lead to progress and prosperity.
This research uses Gadamer's hermeneutical analysis to help see the situation, socio-cultural, socio-religious and socio-political conditions of Prince Karanggayam's time. In this hermeneutic theory, there is the text, author, and reader who are faced with the Serat Nitisruti manuscript so that it is necessary to change the script, translating the text which is still written in the Central Javanese way. Prince Karanggayam's Javanese building pattern has three areas, namely for the general public, Javanese nobility, and the Javanese King as the highest leadership center in Java.
Researchers also use auxiliary methods, namely the close reading method and literary anthropology methods to strengthen data mining and findings. The enthusiasm to realize kamajengan and arjayu in the Javanese concept of Prince Karanggayam can inspire the modern Javanese generation that differences and criticism are needed (not taboo) and make quality values can be improved.