Kerta Gosa

Historical Origins and Establishment

The construction of Kerta Gosa is closely linked to major political events in Bali in the 17th century. After the destruction of the Gelgel Kingdom due to the Maruti rebellion in 1651, I Dewa Agung Jambe, the crown prince of the dynasty, succeeded in regaining power and moved the center of government to Klungkung in 1686. It was here that Puri Agung Semarapura was founded.

Kerta Gosa itself is estimated to have been built concurrently with the puri complex. The name "Kerta Gosa" originates from Sanskrit; Kerta meaning peaceful or safe, and Gosa (from the word Gosita) meaning announced or discussed. Etymologically, this place served as a hall where the king, along with the priests (pedanda), discussed matters of law, security, and justice for his people.

Architecture and Construction Details

The Kerta Gosa complex consists of two main buildings standing on a lotus pond: Bale Kerta Gosa and Bale Kambang. The architecture of both reflects the strong traditional Balinese style, with the use of sandstone, red bricks, and carved wood.

Bale Kerta Gosa, located in the northeast, has an open-air building form supported by wooden pillars standing on a high *batur* (foundation) structure. However, its most striking uniqueness lies in its ceiling. Instead of a plain ceiling, the ceiling of Bale Kerta Gosa is adorned with thousands of Wayang Kamasan style paintings.

Bale Kambang, the second building surrounded by a pond (Taman Gili), displays similar grandeur but on a larger scale. This building was formerly used for royal family religious ceremonies, such as the tooth-filing ceremony (Metatah), and as a place to receive important royal guests.

Uniqueness of Wayang Kamasan Paintings

One of the most unique historical facts about Kerta Gosa is the visual narrative displayed on its ceiling. These paintings are arranged in horizontal rows that are meant to be read sequentially. The paintings not only serve as decoration but as instruments of moral and legal education.

There are several main story fragments depicted, including:

1. Tantra: Stories about animals containing moral messages.

2. Bima Swarga: Bima's journey to hell to free his parents. This section is very detailed in depicting the punishments in the afterlife for those who broke the law in the world, such as thieves whose hands are cut off or adulterers boiled in a cauldron.

3. Palelintangan: Traditional Balinese astrology that describes human character based on birth day.

The Kamasan style used is characterized by firm lines, natural coloring (from stones and plant roots), and a two-dimensional perspective resembling the wayang (shadow puppet) performances of East Java during the Majapahit era.

Historical Significance: The Main Judicial Center

During the golden age of the Klungkung Kingdom, Kerta Gosa functioned as the Supreme Court or the highest judicial body in Bali. Here, the King of Klungkung (recognized as the Susuhunan or the highest king among other Balinese kings) presided over trials, accompanied by legal decision-makers from the Brahmana caste.

Interestingly, this legal function was maintained by the Dutch colonial government after Klungkung fell in the Puputan Klungkung War on April 28, 1908. The Dutch, respecting local traditions for political stability, used Kerta Gosa as a place for customary courts until 1942. The carved wooden tables and chairs used by Dutch judges and indigenous prosecutors are still preserved inside Bale Kerta Gosa as evidence of this legal transition.

Important Figures and the Puputan Event

The name I Dewa Agung Jambe is a central figure in the establishment of this site. However, the most heroic figure in Klungkung's history is I Dewa Agung Jambe II, the last king who fell in the Puputan Klungkung war in 1908. When Dutch artillery fire destroyed most of the Puri Semarapura complex, Kerta Gosa and Bale Kambang were among the few structures that remained and were not completely destroyed, although they suffered heavy damage.

The existence of Kerta Gosa today serves as a reminder of the end of the armed resistance of Balinese kingdoms against Dutch colonialism.

Preservation and Restoration

Over time, the paintings on the ceiling of Kerta Gosa, originally made on cloth or wood, often suffered damage due to humidity and termites. The first major restoration was carried out in the 1920s by artists from Kamasan village under the supervision of the colonial government.

In 1960, it was decided to change the medium of the paintings from cloth to asbestos sheets to make them more durable, while still maintaining the original Wayang Kamasan style. Conservation efforts continue to be undertaken by the Bali Provincial Government and the Cultural Heritage Preservation Center to ensure that the natural color pigments and sandstone carving details are not eroded by pollution and weather.

Cultural and Religious Importance

For the Balinese people, Kerta Gosa is more than just a historical tourist attraction. It is a representation of the concept of Rwa Bhineda (the balance between good and evil). The depiction of torture in hell and happiness in heaven in the Bima Swarga paintings serves as a religious reminder of the law of karma.

Every corner of this building reflects the Hindu-Balinese cosmology, where the placement of buildings, orientation, and decorative ornaments follow the rules of Asta Kosala Kosali. The presence of ponds surrounding Bale Kambang symbolizes the ocean of milk (Ksirarnawa) in Hindu mythology, the place of the search for the sacred water of life (Amerta).

To this day, Kerta Gosa stands tall amidst the hustle and bustle of Semarapura City. It has become a symbol of the strong identity of the Klungkung people and an invaluable educational destination for anyone wishing to understand how justice was administered and how Balinese classical painting art has transcended time as an effective medium of moral communication.