While most of the Indiansalute states (those granted a gun salute by the British Crown) were ruled by a Maharaja (or variation; some promoted from an earlier Raja- or equivalent style), even exclusively from 13 guns up, a number had Rajas:
Dewa Gede Tangkeban II (c. 1815-1833) [son of Dewa Gede Tangkeban I]
Dewa Gede Tangkeban III (1833–1875) [son]
Dewa Gede Oka (1875–1880) [son]
Dewa Gede Ngurah (1881–1892) [brother]
Dewa Gede Cekorda (1894–1911) [brother]
Dewa Gede Rai (regent 1913-1925) [brother]
Dewa Gede Taman (regent 1925-1930) [grandson of Dewa Gede Tangkaban III]
Dewa Putu Bukian (caretaker 1930-1931) [grandson of Dewa Gede Tangkaban III]
Anak Agung Ketut Ngurah (ruler (anak agung) 1931-1950, kepala 1950-1960; died 1961) [son of Dewa Gede Cekorda]
Bangli is included in the Indonesian unitary state 1950
Rajadharma
Raja Dhruv Dev of Jammu assesses a horse, by Nainsukh, c.1740s; it was usual for horses to be shown off in front of a white sheet, to better appreciate their form.
Rajadharma is the dharma that applies to the king, or the raja. Dharma is that which upholds, supports, or maintains the order of the universe and is based on truth.[4] It is of central importance in achieving order and balance within the world and does this by demanding certain necessary behaviors from people.
The king served two main functions as the raja: secular and religious.[5] The religious functions involved certain acts for propitiating gods, removing dangers, and guarding dharma, among other things. The secular functions involved helping prosperity (such as during times of famine), dealing out even-handed justice, and protecting people and their property. Once he helped the Vibhore to reach his goal by giving the devotion of his power in order to reduce the poverty from his kingdom.[5]
Protection of his subjects was seen as the first and foremost duty of the king. This was achieved by punishing internal aggression, such as thieves among his people, and meeting external aggression, such as attacks by foreign entities.[6] Moreover, the king possessed executive, judicial, and legislative dharmas, which he was responsible for carrying out. If he did so wisely, the king believed that he would be rewarded by reaching the pinnacle of the abode of the Sun, or heaven.[7] However, if the king carried out his office poorly, he feared that he would suffer hell or be struck down by a deity.[8] As scholar Charles Drekmeier notes, "dharma stood above the king, and his failure to preserve it must accordingly have disastrous consequences". Because the king's power had to be employed subject to the requirements of the various ashramas and varnas' dharma, failure to "enforce the code" transferred guilt on to the ruler, and according to Drekmeier some texts went so far as to justify revolt against a ruler who abused his power or inadequately performed his dharma. In other words, dharma as both the king's tool of coercion and power, yet also his potential downfall, "was a two-edged sword".[9]
The executive duty of the king was primarily to carry out punishment, or daṇḍa.[10] For instance, a judge who would give an incorrect verdict out of passion, ignorance, or greed is not worthy of the office, and the king should punish him harshly.[11] Another executive dharma of the king is correcting the behavior of brahmanas that have strayed from their dharma, or duties, through the use of strict punishment.[12] These two examples demonstrated how the king was responsible for enforcing the dharmas of his subjects, but also was in charge of enforcing rulings in more civil disputes.[13] Such as if a man is able to repay a creditor but does not do so out of mean-spiritedness, the king should make him pay the money and take five percent for himself.[14]
The judicial duty of the king was deciding any disputes that arose in his kingdom and any conflicts that arose between dharmashastra and practices at the time or between dharmashastra and any secular transactions.[15] When he took the judgment seat, the king was to abandon all selfishness and be neutral to all things.[16] The king would hear cases such as thefts, and would use dharma to come to a decision.[17] He was also responsible for making sure that the witnesses were honest and truthful by way of testing them.[11] If the king conducted these trials according to dharma, he would be rewarded with wealth, fame, respect, and an eternal place in heaven, among other things.[18] However, not all cases fell upon the shoulders of the king. It was also the king's duty to appoint judges that would decide cases with the same integrity as the king.[19]
The king also had a legislative duty, which was utilized when he would enact different decrees, such as announcing a festival or a day of rest for the kingdom.[20]
Rajadharma largely portrayed the king as an administrator above all else.[21] The main purpose for the king executing punishment, or danda, was to ensure that all of his subjects were carrying out their own particular dharmas.[10] For this reason, rajadharma was often seen as the root of all dharma and was the highest goal.[22] The whole purpose of the king was to make everything and everyone prosper.[23] If they were not prospering, the king was not fulfilling his dharma.[24] He had to carry out his duties as laid down in the science of government and "not act at his sweet will."[21] Indeed, in the major writings on dharma (i.e. dharmasastra, etc.), the dharma of the king was regarded as the "capstone" of the other varnas' dharma both due to the king's goal of securing the happiness and prosperity of his people[25] as well as his ability to act as the "guarantor" of the whole social structure through the enforcement of daṇḍa.[26]
In contemporary India, an idea pervades various levels of Hindu society: the "Ramarajya", or a kind of Hindu Golden Age in which through his strict adherence to rajadharma as outline in the Hindu epics and elsewhere, Rama serves as the ideal model of the perfect Hindu king. As Derrett put it, "everyone lives at peace" because "everyone knows his place" and could easily be forced into that place if necessary.[13]
Anak Agung Pandji Tisna, also known as Anak Agung Nyoman Pandji Tisna, I Gusti Nyoman Pandji Tisna, or just Pandji Tisna, was the 11th descendant of the Pandji Sakti dynasty of Buleleng, Singaraja, which is in the northern part of Bali, Indonesia. He succeeded his father, Anak Agung Putu Djelantik, in 1944.
Buleleng is a regency of Bali Province, Indonesia. It stretches along the north side of the island of Bali from the Bali Strait in the west almost to the eastern end of the island. It has an area of 1,365.88 km2 and a population of 624,125 at the 2010 census and 791,910 at the 2020 census; the official estimate as of mid-2022 was 825,141. Its regency seat is in the town of Singaraja.
A Balinese name is part of a system of identification used by the Balinese people and in the western parts of the neighboring island of Lombok, Indonesia. A Balinese name will have three parts: a title, a birth order name and a personal name. Balinese people do not use a family name.
Balinese art is an art of Hindu-Javanese origin that grew from the work of artisans of the Majapahit Kingdom, with their expansion to Bali in the late 14th century. From the sixteenth until the twentieth centuries, the village of Kamasan, Klungkung, was the centre of classical Balinese art. During the first part of the twentieth century, new varieties of Balinese art developed. Since the late twentieth century, Ubud and its neighboring villages established a reputation as the center of Balinese art.
The Klungkung Palace, officially Puri Agung Semarapura, is a historical building complex situated in Semarapura, the capital of the Klungkung Regency (kabupaten) on Bali, Indonesia.
Puputan is a Balinese term for a mass ritual suicide in preference to facing the humiliation of surrender. It originally seems to have meant a last desperate attack against a numerically superior enemy. Notable puputans in the history of Bali occurred in 1906 and 1908, when the Balinese were being subjugated by the Dutch.
Gelgel is a village (desa) in the regency (kabupaten) of Klungkung, on Bali, Indonesia. The village, near the coast four kilometers south of the regency capital Semarapura, contains some structures of cultural interest and is known for its pottery and handwoven ceremonial songket cloth.
Dewa Agung or Deva Agung was the title of the kings of Klungkung, the foremost in rank among the nine kingdoms of Bali, Indonesia. It was also borne by other high-ranking members of the dynasty. The term Dewa means "god" and was also a general title for members of the Ksatria caste. Agung translates as "high" or "great". Literally, the title therefore means Great God.
The Dutch conquest of Klungkung, Bali in 1908 marked the final phase of Dutch colonial control over the island of Bali in Indonesia. It was the seventh and last military intervention in Bali, following the Dutch invasion of South (1906).
The Dutch conquest of South Bali in 1906 was a Dutch military intervention in Bali as part of the Dutch colonial conquest of the Indonesian islands, killing an estimated 1,000 people. It was part of the final takeover of the Netherlands East-Indies. The campaign led to the deaths of the Balinese rulers of Badung and Tabanan kingdoms, their wives and children and followers. This conquest weakened the remaining independent kingdoms of Klungkung and Bangli, leading to their invasion two years later. It was the sixth Dutch military intervention in Bali.
Dalem Segening was a king of Bali who reigned in the first half of the 17th century, his exact dating being still uncertain. He belonged to a dynasty which originated from Majapahit on Java, and ruled from the palace (puri) of Gelgel.
Dalem Di Made was a king of Bali who may have reigned in the period 1623–1642. He belonged to a dynasty that claimed descent from the Majapahit Empire of Java, and kept residence in Gelgel, close to Bali's south coast.
Anglurah Agung, also known as Gusti Agung Di Made or Gusti Agung Maruti, was a king of Gelgel, the paramount kingdom on Bali, who ruled at a time when the political unity of the island began to break down. This process led to the permanent division of Bali into several minor kingdoms by the late 17th century.
The Dutch intervention in Bali in 1849 was a major Dutch military intervention in Northern and Southern Bali, following two failed interventions, the 1846 intervention and the 1848 intervention. The Dutch used as a pretext Balinese salvage claims over shipwrecks, which were customary to the Balinese, but unacceptable under International law.
Balinese Kshatriya is a Hindu Kshatriya community that exists on the island of Bali in Indonesia. During the second half of the sixth century, Bali had a strong Kshatriya ruling dynasty. The rulers were mostly indigenous Balinese with some Indian blood. These clans mostly belonged to the Nāgavanshi dynasty. However, in due time, these indigenous Kshatriyas became extinct and were replaced by the Javanese Kshatriyas who immigrated to Bali. Most of the Kshatriyas now living in Bali are claimed to be the descendants of King Dewa Agung, who immigrated to Bali from Java. However, there are also a few other Kshatriya clans who were elevated to the Kshatriya status from the Vaishya varna. Altogether, Kshatriyas constitute around 4% of the total Balinese Hindu population.
The Dutch intervention in Lombok and Karangasem took place in 1894, and is part of the string of Dutch interventions in and around Bali that led to complete colonization of both Bali and Lombok by the early 20th century.
I Gusti Bagus Oka was the Governor for the Province of Bali and Vice-Governor for the Province of Lesser Sunda. He and his wife, Gedong Bagus Oka, were the founding members of the Parisada Hindu Dharma Indonesia. I Gusti Bagus Oka was also the first Vice-chair of Parisada Hindu Dharma Indonesia. Throughout his public service career, I Gusti Bagus Oka held various government offices, while Gedong Bagus Oka served as Member of Parliament. The couple were also actively involved in social activity and founded Ashram Gandhi in Candidasa, Bali.
The Paruman Agung was the regional parliament of Bali from 1938 until 1950.
The 2021 Liga 3 Bali season was the sixth season of Liga 3 Bali as a qualifying round for the national round of the 2021–22 Liga 3. It began on 14 October and ended with a final on 15 December 2021. Perseden were the defending champion and they successfully defended their title following a 1–0 win against PS Jembrana in the final.
References
Derrett, J.D.M. "Rajadharma." In The Journal of Asian Studies, Vol. 35, No. 4 (Aug., 1976), pp.597–609
Drekmeier, Charles. Kingship and Community in Early India. Stanford: Stanford UP, 1962.
Kane, Pandurang Vaman. 1968. History of Dharmaśāstra: (Ancient and Mediæval Religious and Civil Law In India). [2d ed.] rev. and enl. Poona: Bhandarkar Oriental Research Institute.
Lariviere, Richard W. 1989. "The Naradasmrti." University of Pennsylvania Studies on South Asia.
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