GMRI Discussion Topic: Worrying Propaganda, From Purbaya’s Actions to Surya Binangun’s Philosophical Conception of the Glory of Islamic Mataram
Author: Jacob Ereste
Freelance Journalist
The weekly GMRI (Indonesian Moral Reconciliation Movement) discussion, held every Thursday-Monday, October 23, 2025, focused directly on the initiatives of Indonesian Minister of Economy Purbaya Yudhi Sadewa, who is widely feared to be mere propaganda. The promises made have not yet materialized, such as the refusal to pay debts for the Jakarta-Bandung High-Speed Rail Project and the arrest of criminals in the Directorate General of Taxes and the Directorate of Customs and Excise.
Therefore, resistance against corrupt officials who are not on the side of the people—from the obstruction of the Asset Confiscation Bill by the Indonesian House of Representatives (DPR RI) to the reduction of excessive facilities for officials and the stagnation of unused funds in banks—has become a public hope that needs to be realized soon.
In short, the implementation of state financial governance that originates from the people can be immediately realized to improve public welfare. It is hoped that an evaluation of Indonesia’s excessively high fuel prices will be carried out soon to further ease the burden on the people. This includes lowering the prices of LPG, electricity, and water, which will further ease the economic burden on the people.
The discussion also expanded to include the outcome of the National Police Reform, which has been discussed for evaluation, from its structure to its deeply ingrained culture within the institution. At the very least, the Purbaya Yudhi Sadewa case should not obscure the public’s hopes for the ideal outcome of the National Police Reform, as desired by the people. It should be clean and serious in carrying out its functions and duties to protect, nurture, and serve the public, in accordance with its promises and oath as a civil servant. Therefore, public participation in the comprehensive and comprehensive National Police reform process is essential to ensure that the reform’s achievements provide maximum benefit to the people.
Interestingly, the influence of Islamic Mataram on ancient Mataram is deemed necessary to explain the presence of the “Kitab MA HA IS MA YA,” which will be launched soon. It is likely to be an offering to the Ngayogyakarta Hadiningrat Palace, spearheaded by Guntur, as part of the Paku Alam Temple family of Ngayogyakarta Hadiningrat.
The concept of Surya Binangu in Javanese tradition and philosophy refers to ideal leadership values derived from Javanese cosmology and spirituality. The concept of Surya Binangun can be interpreted as power or leadership built on the noble values found in almost all local cultures of the Indonesian archipelago, which have now united as the Unitary State of the Republic of Indonesia.
Essentially, the meaning of Surya Binangun encompasses leadership centered on the ethics, morals, and noble character of humans as khalifatullah—God’s representatives—on earth. Therefore, a leader does not rely solely on power, but rather makes the values of goodness, compassion, and wisdom the basis of his actions.
Therefore, the balance between heaven and earth—the macrocosm and the microcosm—can be in harmony with natural law and divine will, maintaining a harmonious order between the people and nature in a spiritual dimension that is always centered on the Creator of the universe. Meanwhile, Joyo Yudhantoro admits that all he has been able to do so far is merely bear witness to numerous events of historical and spiritual value, yet undocumented, as if he were satirizing Jacob Ereste’s unpublished works.
However, no less important, the essence of Surya Binangun’s interpretation is a leader’s awareness of dharma—as a tangible manifestation of devotion, such as an understanding of the essence of worship—so that a leader’s awareness is not absolute, but remains a servant of the people with a full sense of moral and social responsibility to continuously improve their welfare and intellectual lives.
Furthermore, according to Sri Eko Sriyanto Galgendu, a leader who is of one mind in interpreting Surya Binangun is transformative, non-exploitative in building civilization, and does not exploit his position and power for personal or group gain. In the context of palace culture — both Yogyakarta and Surakarta — the essence of Surya Binangun is a kind of legitimacy of power that is sacredly constructed while still fulfilling ethical, moral, and ethical criteria that can be measured by universal social values. So, in essence, the concept of Surya Binangun is a model of leadership that is sacred, ethical, and moral, and based on devotion, not merely power administrative or political actions that prioritize personal interests, particular groups, cronyism, or nepotism. **
Pecenongan, October 23, 2025
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