Talking about the history of Taman Pohmanis Traditional Village cannot be separated from the inscription stored at Pemrajan Agung Pohmanis, which is freely described in the Babad Kesatria Sukahet. It tells of the disappearance of a young child from Puri Klungkung, the son of I Dewa Karang. I Dewa Karang was the son of I Dewa Paduhungan, who was the son of I Dewa Sumretha, the child of Dalem Sagening from his panawing wife. I Dewa Sumretha, son of Dalem Sagening, was estimated to be of the same age as Dalem Dimade, who reigned from 1665-1686 AD. During Dalem Dimade’s rule, a rebellion led by I Gusti Agung Maruti took place, and the kingdom was taken over. Dalem Dimade and his two sons, I Dewa Pemayun and I Dewa Jambe, fled to the village of Guliang Pejeng, where Dalem Dimade eventually passed away. As an adult, I Dewa Jambe strategized to reclaim the kingdom of Swecapura Gelgel with his brother, I Dewa Paduhungan, defeating I Gusti Agung Maruti.
I Dewa Jambe, around the same age as I Dewa Paduhungan, successfully defeated I Gusti Agung Maruti, reclaiming the kingdom and moving its center from Swecapura Gelgel to Smarajaya Klungkung. I Dewa Jambe ascended the throne in 1710-1775 AD without using the Dalem title, with the name Ida I Dewa Agung Jambe.
The son of Ida I Dewa Agung Jambe, I Dewa Dimade, continued the reign in Smarapura Klungkung from 1775-1825 AD with the title Ida I Dewa Agung Dimade. During the suppression of I Gusti Agung Maruti’s rebellion in Swecapura Gelgel by Ida I Dewa Agung Jambe, his son, I Dewa Dimade, was still a small child, around the same age as I Dewa Karang, son of I Dewa Paduhungan. The power struggle caused chaos, prompting I Dewa Karang and his retinue to be taken to Denbukit (Buleleng) by I Ngakan Kaleran (Kertha et al., 2001: 9-10).
It is told that a nobleman named I Gusti Ngurah Bija ruled the Bun Kingdom, which had around 5000 inhabitants. The Bun Kingdom is now located north of Angabaya Penatih Village, east of Sibang Badung Village, south of Lambing-Tingas Badung Village, and west of Sedang, Angantaka, and Jagapati Badung Villages.
The Bun Kingdom is now a rice field area known as Carik Pengumpian, as it was destroyed by I Gusti Agung Mhahiun from the Mengwi Kingdom during his northern expansion into Badung territory. Some inhabitants of the Bun Kingdom worked as traders (panghalu), trading up to Denbukit (Buleleng). One day, a trader from Denbukit gave a child to a trader from Bun, asking him to take the child to Badung (Kertha et al., 2001: 2-3).
The Bun trader happily accepted the child, who was then placed in a katung (kalesan), and the child's name changed to I Dewa Kalesan. When the trader arrived in the Bun Kingdom, many villagers gathered after hearing the news of the abduction of I Dewa Karang’s son from Klungkung. The trader shared the story of receiving the child in Denbukit. Hearing this, I Gusti Ngurah Bija immediately went to Klungkung to inform I Dewa Agung Klungkung (King of Smarajaya Klungkung) that the lost prince was now in the Bun Kingdom and requested that the child be raised there. I Dewa Agung Klungkung was delighted and confirmed that the child was indeed I Dewa Karang’s son, allowing the child (I Dewa Karang) to be raised in the Bun Kingdom with 400 followers.
I Dewa Karang (I Dewa Kalesan) grew up in the Bun Kingdom, and news of this spread to the Badung Kingdom, where I Gusti Ngurah Jambe Pule ruled. The King of Badung asked I Gusti Ngurah Bija to send I Dewa Karang (I Dewa Kalesan) to Badung, where he would be given a place to rule in the eastern part of the Badung Kingdom, specifically the Taak region, with 1000 followers (35 from Badung, 40 from Bun, and the rest were perarudan). I Dewa Karang (I Dewa Kalesan) and his followers then cleared the forest for one month (sasih) and eventually found a high place (tegehe). This event led to the names of Banjar Menguntur, Banjar Sasih, and Banjar Tegehe.
Upon continuing north, they reached the intended territory named Taak, under the control of the Badung Kingdom. Senggehu Taak’s house (jero gede) became the center of power for I Dewa Karang (I Dewa Kalesan) under the name I Dewa Gde Sukahet, and Jero Gede Taak’s name changed to Puri/Jero Gede Batubulan. Senggehu Taak’s residence was relocated east to a plain called Pegat Ebang, overgrown with alang-alang grass, which later inspired the name Banjar Pegambangan.
I Dewa Kalesan, also known as I Dewa Karang or I Dewa Gde Sukahet, had seven children, including I Dewa Gde Pameregan from his prami wife and I Dewa Wayan Panenjoan from his panawing wife. The rulership passed to I Dewa Gde Pameregan, who had nine children: I Dewa Rai Guwang, I Dewa Gde Dukuh, I Dewa Gde Ngurah, I Dewa Made Batan, I Dewa Ketut Tegal, I Dewa Wayan Muntur, I Dewa Made Muntur, I Dewa Nyoman Badung, and I Dewa Gde Rai. The rulership was meant to pass to the youngest son, I Dewa Gde Rai, but a rebellion led by I Dewa Made Lukluk, a descendant of I Dewa Wayan Panenjoan, in collaboration with I Dewa Manggis Jorog from the Gianyar Kingdom, resulted in the murder of I Dewa Gde Rai in Payangan and I Dewa Made Muntur in Bangli. I Dewa Gde Rai was deified with a meru tumpang solas (now candi tumpang pitu) at Pura Puseh Batubulan. After his death, I Dewa Made Lukluk took power. He had no children, so a son from Gianyar, I Dewa Gelugu, ascended the throne as I Dewa Oka. The reign of I Dewa Gde Sukahet was replaced by the dynasty of I Dewa Manggis (Gianyar). The bad behavior of the knights (royal family) in Batubulan at that time angered the King of Badung, who handed over Batubulan to the Sukawati Kingdom, which had already fallen under Gianyar's control in 1810 AD. The following is a quote from the inscription at Pemrajan Agung Pohmanis regarding the murder of I Dewa Gde Rai in Payangan:
“…long after, an uprising happened in Badung. I Gusti Jambe lost, and I Gusti Ngurah Kaleran returned. Years after the uprising, in Batubulan, I Dewa Made Lukluk informed I Dewa Agung Manggis, tricking I Dewa Gde Rai (Sukahet) to Payangan, where he was killed. I Dewa Made Muntur was killed in Bangli…” (Free Translation of the Inscription at Pemrajan Agung Pohmanis).
This tragedy left Puri Taak in chaos, with deep sadness and disappointment spreading due to slander and deception. The remaining members of Puri Taak felt unsafe, so they decided to flee. I Dewa Wayan Badung fled to Taman Intaran Sanur with I Dewa Gde Dukuh to Gria Taman Intaran/Ida Pedanda Gde Alang Kajeng. I Dewa Nyoman Badung and I Dewa Wayan Muntur fled to Denpasar to seek protection from I Gusti Ngurah Kajanan at Puri Satria and were eventually relocated to Kusiman (now Kesiman).
It is told that the evacuation of I Dewa Nyoman Badung along with I Dewa Wayan Muntur, under the command of the ruler of Badung at the time, was directed to Kusiman Village (now known as Kesiman). During the journey, they were accompanied by followers from Pungakan Banjar Kalah and other individuals named I Kepang, I Taring, I Mastra, I Ngembu, and I Garda. From Banjar Sumerta, they were escorted by I Pinrih, I Malang, I Silur (the son of Nyoman Del), and I Medil. Additionally, Bagus Pengunteran joined with his sons, Bagus Coak and Bagus Made Bandem. Other followers included I Lebah and I Trekas. I Dewa Wayan Muntur was also accompanied by two individuals, I Gulingan and I Mandesa.
I Dewa Nyoman Badung passed away in Kesiman. He had three children. His daughter was married to I Dewa Gde Pande, the son of I Dewa Gde Dukuh from Taman Intaran. Under the orders of I Gusti Ngurah Gede (the ruler of Badung at the time), I Dewa Gede Pande and I Dewa Wayan Muntur together headed towards the village located at the border between Badung, Mengwi, and Gianyar territories. The ruler of Badung at that time wanted I Dewa Wayan Muntur and I Dewa Gde Pande to develop and cultivate a new territory at the northeastern border of Badung (now Denpasar) as a defense against the Mengwi Kingdom, which had taken control of Bun, and the Gianyar Kingdom, which had taken control of Batubulan Sukawati. Eventually, I Dewa Wayan Muntur, together with I Dewa Gde Pande (I Dewa Nyoman Badung’s son-in-law), went to the border region, accompanied by 40 followers from the Pasek, Kalah, and Karang Buncing clans, including Pan Edan, Pan Gejor, Pan Gobyah, and Pan Gudug, who settled in Kalah Penatih. Meanwhile, I Dunia, I Tusan, I Enteg, I Nedeng, I Runia, and I Tebeng accompanied them to the border region called Pemanes (now Pohmanis) (Kertha et al., 2001: 22). This border area was a dangerous place, as battles often took place there. This is proven by the presence of historical markers such as earthen ramparts surrounding the area, place names like "carik cucukan" and "kalangan," which are associated with warfare, and because the area served as a defensive fortress for Badung at the time. The name "pemanes" evolved into "pemanis" and later "pohmanis," a name that is still used today.
The presence of I Dewa Wayan Muntur and I Dewa Gde Pande, along with other community members in the Pemanes area, succeeded in suppressing military invasions from the Mengwi Kingdom in the north and the Gianyar Kingdom in the east, thus creating a safer environment. This growing sense of security allowed the people to gradually build "jero" (palaces), residents' homes, sacred temples (pura), and divide agricultural land for farming. Upon hearing that the Pemanes area had become safer, the King of Badung was very pleased and sent more followers from the Pande and Senggehu clans to further support Pemanes as a northeastern defensive fortress for the Badung Kingdom. Based on the above description, around 1740 AD, Mengwi’s military invasion defeated the Bun Kingdom, and at almost the same time, a power struggle occurred in the Batubulan Kingdom, resulting in the death of I Dewa Gde Rai (who is now venerated at the Meru Temple in Pura Puseh Batubulan). During these times, several royal families, such as I Dewa Wayan Muntur and I Dewa Nyoman Badung, left Batubulan and moved to Pemanes (now Pohmanis) with their followers (panjak tatadan) to develop and cultivate a new area on the outskirts of the Badung Kingdom, around the 17th
The term "taman" (garden) only emerged when the village was divided into two customary "banjars" (local communities), namely Taman and Pohmanis, which were once collectively known as Pemanes/Pemanis/Pohmanis. The term "Taman" is associated with the presence of the Pura Taman Sari temple on the western side of the village, which is now owned by the Brahmana from Geriya Bindu Kesiman.
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