Dalem Ketut

Ida Dalem Ketut Ngulesir, also known as Dalem Sri Smara Kepakisan or Sri Aji Smara Kepakisan, was the third King of Bali from the Kepakisan Dynasty who ruled from 1384 to 1458 AD (1306–1380 Saka). He was the fourth son of King Sri Aji Kresna Kepakisan and Queen Ni Gusti Ayu Tirta Gajah Para. He was crowned King of Bali after the royal council, led by Kyai Klapodyana, deposed his elder brother from the throne. He was also the first Balinese king to establish his court in Gelgel, initiating the Gelgel Kingdom period (1384–1651 AD). Under his reign, Gelgel rose from an old village to become the political center of Bali for four centuries.

Early History

Dewa Ketut Ngulesir was the third son of King Sri Aji Kresna Kepakisan and Queen Ni Gusti Ayu Tirta Gajah Para. He was born and raised in the royal court of Puri Agung Lingarsapura, which served as the administrative center of his father’s rule following his appointment as the ruler of Bali by the Majapahit empire. Dewa Ketut’s early life unfolded within the palace environment, surrounded by customary traditions, religious teachings, and strict aristocratic education. However, as the youngest son, he was not designated as the primary heir to the throne.

As he entered adolescence, Dewa Ketut chose to leave the palace. In traditional Balinese manuscripts, his journey is portrayed as a reflection of humility. He wandered and mingled (''Ngulesir'') with commoners, forsaking the luxuries of palace life in pursuit of a simpler, more grounded existence. One of the places he visited during his travels was the village of Pandak in the Tabanan region, which at that time was under the authority of a duke named Anglurah Sira Arya Kenceng, one of the prominent figures descended from the Arya Majapahit lineage in Bali.

According to several Balinese chronicles (''babad''), Dewa Ketut was once known as a gambler who frequently participated in ''tajen'' (cockfighting), a popular form of entertainment among the Balinese people at the time. During one such event, a violent disturbance broke out, placing him in danger. He was saved by the local village head. Local accounts describe Dewa Ketut as having a handsome appearance and a commanding posture—traits considered ideal for men in that era. His looks and demeanor earned him admiration, especially from women.

The relationship between Dewa Ketut and his elder brother, Dalem Samprangan, is often depicted as distant. One account tells that Dalem Samprangan, then ruling in Samprangan, sent a messenger to summon Dewa Ketut back to the palace. However, Dewa Ketut declined, claiming that he had led an unclean life and was therefore unworthy of returning to the royal environment. His refusal reveals underlying emotional tensions within the royal family at that time.

This early narrative of Dewa Ketut reflects the spiritual and moral values upheld in Balinese tradition. Furthermore, his experiences and travels outside the palace played a pivotal role in shaping his character as a future leader—one who would later be instrumental in the shift of Bali’s political center from Samprangan to Gelgel.

Transition of Power to Gelgel

His elder brother, Dalem Samprangan, quickly proved to be incompetent in ruling, causing frustration among royal officials who were often left waiting in the audience hall. One of them, Gusti Klapodyana—a descendant of Sri Arya Kutawaringin and the Anglurah (Duke) of Gelgel—convened a meeting with other ministers at Pura Dalem Tugu in Gelgel to devise a swift transfer of power. Many sources note that Dalem Samprangan was preoccupied with grooming himself and spending time with his wife, whom he had met in Besakih.

According to one version of the story, Dalem Samprangan began to lose interest in governing after learning that his daughter had eloped with the adopted son of his younger brother, Dewa Tarukan. This incident triggered a series of pursuits and armed conflicts in rural villages across Bali, which attempted to protect Dewa Tarukan and his family from the royal military.

As a result, Gusti Klapodyana, who initiated the deposition of Dalem Samprangan, sought one of his younger brothers to assume the throne. Dewa Tarukan was found living in a remote highland village in Bali and expressed his desire not to rule, preferring instead to pursue the spiritual path of the ''bujangga'' (priestly sages). The next choice was Dewa Ketut, who was later found in the village of Pandak in Tabanan.

The arrival of Anglurah Gelgel (''Duke of Gelgel'') in the small village caused quite a stir among the locals. Gusti Klapodyana offered his respects before Dewa Ketut, who then revealed his identity as a royal prince. Dewa Ketut was asked to succeed his brother on the throne. He initially declined, believing himself unfit to rule, and instead suggested they approach his brother Dewa Tarukan.

After learning that Dewa Tarukan had already refused the offer, Dewa Ketut finally agreed to accept the throne. Gusti Klapodyana also granted his ''karang kepatihan'' (estate) to be expanded and transformed into the royal palace in the ancient village of Gelgel.

Eventually, in the year 1385, Dewa Ketut was crowned king—the first to reign from Gelgel—under the royal title Ida Dalem Sri Aji Smara Kepakisan. His palace was named Puri Agung Swecalinggarsapura.

The Arrival of Bhre Wengker as Vice-Regent of Bali

In response to the unstable and shifting nature of the governmental transition in Bali, the Majapahit Kingdom dispatched a high-ranking noble named Sri Wijaya Rajasa, the uncle of Hayam Wuruk who was known as Bhre Wengker, or referred to by the Balinese as Dalem Keling, to assist the new government under the leadership of Dalem Ketut Smara Kepakisan.

According to one version of the ''babad'' manuscripts, Dalem Samprangan ordered a pursuit against the family of Dewa Tarukan, who kept relocating through various rural Bali Aga settlements. He mobilized several ''anglurah'' (local lords equivalent to dukes) and ''senapati'' (military commanders) to suppress them. These actions created tensions and deep resentment among the Bali Aga communities, sparking the potential for a third Bali Aga uprising.

The presence of Bhre Wengker in Bali was not solely to strengthen the newly established central government in Gelgel, but also to accommodate the aspirations of the Bali Aga people. This is evidenced by the issuance of two important inscriptions by Bhre Wengker: the Herbabang II Inscription (dated 1384 AD) and the Tamblingan III Inscription (dated 1389 AD), which reflected a commitment to social and political organization among the local communities.

During his stay in Bali, Bhre Wengker came to be known as Dalem Keling, a title referencing his domain of origin in Java, Keling. He later established a lineage of ''ksatriya'' (nobles) who settled and became influential in the region of Bangli and its surroundings.

Reign

The reign of Dalem Smara Kepakisan received widespread support from various social classes and local nobility. The people regarded him as akin to Sang Hyang Smara and Iswara—figures of divine authority—due to his ability to subdue enemies and govern effectively, unlike his elder brother, Dalem Samprangan. This led to a significant rise in the prestige of the Gelgel royal court, while the former center of power in Samprangan gradually faded into obscurity.

During his reign, Dalem Smara Kepakisan implemented a number of administrative and social policies with the support of key royal figures such as the ''bahudanda'' (administrative officials), ''bagawanta'' (spiritual advisors), and the iwaraja (vice-regents). He was also closely assisted by Sri Wijaya Rajasa (Bhre Wengker), who played a strategic role in maintaining political stability and strengthening the governmental structure.

Thanks to the strong coordination between the king and his high-ranking officials, Bali experienced a period of stability in economic, political, and security aspects. Trade and diplomatic relations with other regions of the archipelago remained intact, and Gelgel began to rise as a dominant political power in Bali.

During his reign, the king was also visited by a priest from Java, Keling, who conducted the ''Attiwa Arjuna'' ritual for him. Dalem was known to have mediated disputes among his ministers and dispatched Kyai Klapodyana and Kyai Nyuhaya to end the terror of a black tiger in the Blambangan region.

Visit to Majapahit

According to one of the Balinese ''babad'' sources, the *Babad Dalem*, it is recounted that Dalem Smara Kepakisan once received an official invitation to appear before King Hayam Wuruk at the Majapahit royal court. The event took place in the month of Karttika, on the tenth day during the full moon. The king landed at Bubat and was received by a Majapahit official named Ki Patih Madu. Although the exact location of the palace was not explicitly described, the manuscript vividly illustrates the Majapahit court as a magnificent and luxurious complex: towering red-brick buildings, an expansive artificial lake, well-maintained gardens with blooming trees, chairs made of sandalwood covered with fine carpets, every corner perfumed, and adorned with gold ornaments.

During this audience, rulers from various regions such as Melayu, Palembang, Madura, Pasuruan, and Blambangan were also present, each delivering reports on the state of their respective territories to King Hayam Wuruk. This account reaffirms Bali’s position within the Majapahit mandala political system, with Gelgel acting as the kingdom’s administrative arm in Bali.

Upon his return from Majapahit, Dalem Smara Kepakisan was said to have received a number of royal heirlooms and gifts as a symbol of honor and legitimacy. These items have been preserved and passed down through generations in the region of Jro Sidemen, Karangasem, and are considered an essential part of Bali’s cultural heritage.

Invitation to Madura

At the twilight of the Majapahit era, Dalem Smara Kepakisan is said to have undertaken a diplomatic journey to Madura to attend a ''Yadnya'' ritual held by the ruler of Madura. Before arriving in Madura, he stopped by the Majapahit capital. However, the palace’s condition at the time stood in stark contrast to his previous visit: a desolate atmosphere, palace walls overgrown with wild grass, and signs of neglect and decline were evident throughout the royal compound.

During this visit, he reportedly met an elderly priest named Mpu Çiwa Waringin, who described the worsening condition of Java due to internal conflict and civil war that had severely weakened the foundation of Majapahit's political power. This marked the beginning of the kingdom's decline as a dominant political force in the archipelago.

According to Balinese traditional accounts, during his stay in Madura, Dalem Smara Kepakisan also met with several important figures from outside Java, including rulers from Sulawesi, Blambangan, and Pasuruan. This visit to Madura is believed to have been the final voyage of the king beyond Bali.

Death

Ida Dalem Ketut Smara Kepakisan is estimated to have passed away in the Saka year 1380 (1458 AD). There are no written records or official documentation regarding the cause of his death; however, various traditional sources state that he died at an advanced age.

Following his death, the reins of government were temporarily held by his younger brother, I Dewa Agung Tegal Besung. According to the manuscript *Ki Mantri Tutuwan*, I Dewa Agung Tegal Besung acted as the royal regent during the interregnum, assuming the title Sri Aji Tegal Besung Kepakisan, as the crown prince was still in his youth. However, he was never formally crowned, and thus, *de jure*, he was not recognized as the sovereign ruler of Bali.

Several important policies enacted during the reign of Dalem Smara Kepakisan remain recorded in local sources, such as the *Lontar Pemancangah Sri Nararya Kresna Kepakisan* and the *Lontar Babad Nararya Kutawaringin*.

As a form of reverence, he was *deified* and honored with a nine-tiered *meru* shrine at the Padharman temple of Sri Aji Kresna Kepakisan, located within the sacred complex of Pura Agung Besakih, Karangasem.

Family

Before ascending the throne, I Dewa Agung Ketut Ngulesir had a son named I Dewa Damia Kandel from his marriage to Ni Gusti Ayu Subanita, the daughter of Arya Delancang.
From Ni Luh Pasek of Desa Buit, he fathered a son named I Dewa Langlang Lawe.

After his coronation in Gelgel, he took as his principal queen Ni Gusti Ayu Klapodyana, daughter of Ki Gusti Klapodyana. From this union was born I Dewa Agung Baturenggong, who would later be appointed crown prince.
From Ni Gusti Ayu Rai Kapal, he had a son named Arya Anglurah Agung Putra Teges, who was later adopted by the noble family of Arya Belog.
Meanwhile, from Ni Luh Gayatri Samanjaya, daughter of a ship captain, he fathered a son named Ki Samanjaya.

Javanese Mataram Islamic Records on Dalem Ketut

Several records from the Islamic Mataram Sultanate in Java mention a figure named Dalem Ketut, who bore the title Jaka Maya or Haryo Ketut, and was claimed to be a son of Bhre Kertabhumi (Brawijaya V), the last ruling king of Majapahit (r. 1468–1478 AD). It is said that this figure was later sent to Bali and became king in Klungkung, often equated with the historical figure of King Dalem Ketut Smara Kepakisan.

However, this claim is considered anachronistic and historically inaccurate, as it contradicts all local Balinese sources. Dalem Ketut is recorded to have ascended the throne in 1384 AD and passed away in 1458 AD, well before Bhre Kertabhumi’s reign. Chronologically, it is therefore impossible for Dalem Ketut to have been Bhre Kertabhumi’s son, as they belonged to different generations. Furthermore, the assertion that he ruled from Klungkung is historically incorrect. Klungkung only emerged as a new political center after the fall of Gelgel in the 17th century, initiated by the descendants of Dalem Di Made, not Dalem Ketut. During Dalem Ketut’s reign, the seat of power in Bali was located in Gelgel, not Klungkung.Babad Pasek Gelgel, collection of Griya Kamasan.

The entire narrative from these Javanese sources is likely a political or mythological construct designed to fabricate a genealogical link between Balinese elites and the Majapahit royal lineage. This contradicts the historical and chronological records preserved in Bali. It is probable that such claims arose as part of Mataram’s efforts to assert political legitimacy and influence in the Eastern Archipelago by linking Bali’s sovereignty to the Majapahit heritage during the Islamic era.

See also

* History of Bali
* List of monarchs of Bali
* Gelgel, Indonesia

References

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History of Bali
Balinese people
Monarchs of Bali
Indonesian Hindu monarchs
16th-century Indonesian people