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39-630: The word Cheteria likely derives from the name of the Kshatriya warrior caste in Hinduism . These Bruneian traditional officials, who were part of the second class of officials in the country's traditional administration, were crucial to the state's decision-making process. In contrast to the Wazir, who were solely picked from the core aristocracy , they were recited from both the core and common nobility . The Pengiran Shahbandar Sahibul Bandar, traditionally function as

78-413: A crescent facing upwards, joined with a parasol , with hands on the sides. In Southeast Asia , yellow is traditionally the color of royalty , and the royal standards of Malaysia and Thailand , and the flag of Sarawak , along with the presidential flag of Indonesia , all use a yellow field as well. The crescent symbolizes Islam , the parasol symbolizes monarchy, and the hands at the side symbolize

117-463: A diagonal line, with other examples including the DR Congo , Tanzania , Namibia , and Trinidad and Tobago . The flag in its present form, except for the crest, has been in use since 1906 when Brunei became a British protectorate , following the signing of an agreement between Brunei and Great Britain. Even though Brunei was only nominally independent after this, Bruneians retained certain symbols, like

156-643: A personal standard granted to him by His Majesty the Sultan. The standard is white superimposed in the centre with the state crest in light yellow. The crest is supported by si kikil , a kris crossed by its sheath. The personal standards of the Pengiran Bendahara, Pengiran Digadong, Pengiran Pemancha and Pengiran Temenggong (senior ministers) are white, green, black and red respectively. The Sultan had also bestowed personal flags to lesser officials known as Pengiran Cheteria and to Pengiran and other subjects. Among

195-578: A territory, and symbolising ownership over clan lands. This later gave rise to the idea of kingship. In the period of the Brahmanas (800 BCE to 700 BCE) there was ambiguity in the position of the varna. In the Panchavimsha Brahmana (13,4,7), the Rajanya are placed first, followed by Brahmana then Vaishya. In Shatapatha Brahmana 13.8.3.11 , the Rajanya are placed second. In Shatapatha Brahmana 1.1.4.12

234-406: A whole. In Bruneian society, a person's position and status are indicated by a variety of characteristics. A royal court or state function's seating arrangement is one method. In seating configurations, di atas (upper) and di bawah (lower) are used as measurements. The top end, which is often the farthest from the door, is occupied by those of greatest status. The remaining guests are placed near

273-538: Is as of 12 May 2023. Kshatriya Traditional Kshatriya ( Sanskrit : क्षत्रिय , romanized :  Kṣatriya ) (from Sanskrit kṣatra , "rule, authority"; also called Rajanya ) is one of the four varnas (social orders) of Hindu society and is associated with the warrior aristocracy . The Sanskrit term kṣatriyaḥ is used in the context of later Vedic society wherein members were organised into four classes: brahmin , kshatriya, vaishya , and shudra . The administrative machinery in

312-565: Is assigned to the kshatriya class, along with a mantra, intended to impart physical vitality or 'ojas'. The Vedas do not mention kshatriya (or varna) of any vamsha (lineage). The lineages of the Itihasa - Purana tradition are: the Solar dynasty (Suryavamsha); and the Lunar dynasty (Chandravamsha/Somavamsha). There are other lineages, such as Agnivanshi ("fire lineage"), in which an eponymous ancestor

351-846: Is bestowed with the position of Cheteria are given a unique title and referred to with the honorific style Yang Amat Mulia (The Glorious). For example; for someone who is awarded the title Pengiran Kesuma Negara which is a position in the Cheteria 8, would be fully styled as Yang Amat Mulia Pengiran Kesuma Negara , followed by another title (if any) and then real name. Invested officials' ceremonial attire during royal court events indicates their position. Certain authorities use traditional woven cloths with certain colors and designs as part of their ceremonial attire. Umbrellas and personal standards are also employed as concrete indicators of rank. Some leaders' personal standards serve as pretty accurate markers of their position and level of authority. The state flag

390-473: Is claimed from Agni (fire), and Nagavanshi (snake-born), claiming descent from the Nāgas , whose description can be found in scriptures such as Mahabharata . Flag of Brunei The flag of Brunei has a centered emblem of Brunei on a yellow field cut by black and white diagonal stripes ( parallelograms at an angle). The yellow field represents the sultan of Brunei . The red crest consists of

429-539: Is distinguished by a change in colour. The fabric features a Jong sarat pattern embroidered with the flying fox motif , or bunga cheteria bersiku keluang . The Chief Cheteria is dark purple, followed by the secondary Cheteria 4 is light purple, the Cheteria 8 is orange, the Cheteria 16 is blue, the Cheteria 32 is pink, and the Additional Cheteria Under Cheteria 4 is green with red stripes. Copper, silver, and gold items used in royal ceremonies reveal

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468-407: Is flown by average residents, whereas those descended from nobles have their own standards . The traditional officials' ceremonial attire and personal standard have a similar colour. The highest ranks of Brunei society are the only ones who wear umbrellas as a symbol of their position. The dress code for any royal court occasion determined the dress code based on the wearer's status and the time of

507-471: Is the chief of defence, is a pensioner who once worked in the Land Department. On another note, the nomination of traditional officials persists even though the contemporary administrative system has practically superseded the ancient political system. In addition to serving ceremonially, these officers serve as a conduit between the Sultan and his subjects, advising him on issues that impact the country as

546-553: The Purusha Sukta uses the term rajanya , not Kshatriya , it is considered the first instance in the extant Vedic texts where four social classes are mentioned for the first time together. Usage of the term Rajanya possibly indicates the 'kinsmen of the Rajan' (i.e., kinsmen of the ruler) had emerged as a distinct social group then, such that by the end of the Vedic period, the term rajanya

585-441: The rajanya (aristocracy helping the ruler) and the vis (peasants) leading to a distinction between the chiefs as a separate class ( raja, rajanya, kshatra, kshatriya ) on one hand and vis (clan peasantry) on the other hand. The term kshatriya comes from kshatra and implies temporal authority and power which was based less on being a successful leader in battle and more on the tangible power of laying claim to sovereignty over

624-638: The yajnas of the historical Vedic religion , which led to religious ideas developed in the Upanishads . The Kshatriyas studied Vedas, gave gifts and performed fire sacrifice. The gaṇa sangha form of government was an oligarchic republic during the period of the Mahajanapadas (c. 600–300 BCE), that was ruled by Kshatriya clans. However, these kshatriyas did not follow the Vedic religion, and were sometimes called degenerate Kshatriyas or Shudras by Brahmanical sources. The kshatriyas served as representatives in

663-583: The Deccan. Writing in the context of how the jajmani system operated in the 1960s, Pauline Kolenda noted that the "caste function of the Kshatriya is to lead and protect the village, and with conquest to manage their conquered lands. The Kshatriyas do perform these functions today to the extent possible, by distributing food as payments to kamins and providing leadership." In rituals, the nyagrodha ( Ficus indica or India fig or banyan tree) danda , or staff,

702-592: The Mahajanapada period, most of the prominent royal dynasties in northern India were not kshatriyas. The Nanda Empire , whose rulers were stated to be shudras, destroyed many kshatriya lineages. After the collapse of the Maurya Empire , numerous clan-based polities in Punjab, Haryana, and Rajasthan claimed kshatriya status. The Shakas and Yavanas were considered to be low-status kshatriyas by Brahmin authors. In

741-463: The Vedic India was headed by a tribal king called a Rajan whose position may or may not have been hereditary. The king may have been elected in a tribal assembly (called Samiti), which included women. The Rajan protected the tribe and cattle; was assisted by a priest; and did not maintain a standing army, though in the later period the rulership appears to have risen as a social class . The concept of

780-564: The assembly at the capital, debated various issues put before the assembly. Due to the lack of patronage of Vedic Brahmanism, the kshatriyas of the gana sanghas were often patrons of Buddhism and Jainism . In the Pali canon , Kshatriya is referred as khattiya . In the kingdoms of the Mahajanapadas, the king claimed kshatriya status through the Vedic religion. While kings claimed to be kshatriya, some kings came from non-kshatriya origins. After

819-542: The benevolence of the government. The black and white stripes represent Brunei's chief ministers who were once joint- regents and then – after the sultan came of age – senior advisors: the Pengiran Bendahara (First Minister, symbolised by a slightly thicker white stripe) and the Pengiran Pemancha (Second Minister, governing foreign affairs, symbolised by black), with the white stripe being roughly 12% wider than

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858-552: The black one. On the crescent is the national motto of Brunei in Arabic : الدائمون المحسنون بالهدى ; Ad-dāʾimūna al-muḥsinūna bi-l-hudā , meaning "Always render service with God's guidance". Below this is a banner inscribed with the name of the country in Jawi : بروني دارالسلام ; Brunei Darussalam , which means ‘Brunei, the Abode of Peace’ It is one of the few national flags incorporating

897-403: The division. For example, Sultan Hassanal Bolkiah appointed one Additional Cheteria Under Cheteria 4 rank and two Additional Cheteria Under Cheteria 16 rank. These aristocratic officials can be identified by their ceremonial costumes during royal ceremonies. The Kepala Cheteria maintains the highest rank. In general, however, the number of positions within each Cheteria level follows the number of

936-403: The entrance in decreasing order of rank. Gradations of precedence may also be shown by a person's sitting arrangement, whereby those on the right are sat higher than those on the left. The title has been awarded to the authorities permanently. Even after passing away, the titleholder would continue be in possession of the title. It is common for officials to be promoted to a higher position within

975-417: The established governmental structure. An example of this are the titles of Indera (derived from Indra ) and Maharaja (vassal kings with little possessions). Although titles are still awarded today, the functions that they entail have changed to reflect the needs of the contemporary political structure. For instance, Pengiran Anak Abdul Wahab, the former bearer of the noble title Pengiran Kerma Negara, which

1014-434: The event. According to their position, traditional or royal dignitaries used various kinds, patterns, styles, motifs, and colors of traditional dastar and arat (belt). Every male dignitary has a keris with them. Only the Cheteria, the traditional noble officials, are outfitted in ceremonial dress costumes for royal court events. Every level of the Cheteria's traditional textiles has the same pattern and design, but rank

1053-533: The flag. The crest was superimposed in 1959 after the promulgation of the Constitution of 29 September 1959. The design was retained when the country gained full independence on 1 January 1984 as Brunei Darussalam (Brunei, Abode of Peace). The standard of Her Majesty the Raja Isteri is light yellow, incorporating the Sultan's crest on red background at the centre of the standard. The Perdana Wazir has also

1092-589: The fourfold varna system is not yet recorded. The hymn Purusha Sukta to the Rigveda describes the symbolic creation of the four varna-s through cosmic sacrifice (yajña). Some scholars consider the Purusha Sukta to be a late interpolation into the Rigveda based on the neological character of the composition, as compared to the more archaic style of the Vedic literature. Since not all Indians were fully regulated under

1131-559: The kshatriyas of the epics and Puranas. Dynasties began affiliating themselves with the Solar and Lunar dynasties and this gave them legitimation as rulers. In return the newly christened kshatriyas would patronize and reward the Brahmins. The Sanskritic culture of the kshatriyas of this period was heavily influential for later periods and set the style that kshatriyas of later periods appealed to. This process took place both in North India and

1170-547: The level e.g.; the Cheteria 8 would consist of eight positions and Cheteria 32 of thirty-two positions. An exception to this would be the Kepala Cheteria of which there are two ranks, and the Cheteria Tambahan di Bawah Cheteria 4 and 16 ranks of which; there is one Cheteria Tambahan di Bawah Cheteria 4 and two Cheteria Tambahan di Bawah Cheteria 16. There are several levels within the Cheteria group: Every individual who

1209-461: The minister of commerce, was the highest-ranking representative in this group. Currently all ranks of Cheteria are primarily drawn from Brunei's nobility. Majapahit 's dominance started to decline in the early 15th century , and Brunei became an independent nation in 1408. Despite Brunei's independence from Majapahit, Javanese Hindu - Buddhism had a significant cultural effect that is still visible in modern Brunei, particularly in social norms and

Cheteria - Misplaced Pages Continue

1248-554: The order is—Brahmana, Vaishya, Rajanya, Shudra. The order of the Brahmanical tradition—Brahmana, Kshatriya, Vaishya, Shudra—became fixed from the time of dharmasutras (450 BCE to 100 BCE). The kshatriya were often considered pre-eminent in Buddhist circles. Even among Hindu societies they were sometimes at rivalry with the Brahmins, but they generally acknowledged the superiority of the priestly class. The Kshatriyas also began to question

1287-637: The priestly class. Based on the authority of Pāṇini , Patanjali , Kātyāyana and the Mahabharata , Jayaswal believes that Rajanya was the name of political people and that the Rajanyas were, therefore, a democracy (with an elected ruler). Some examples were the Andhaka and Vrsni Rajanyas who followed the system of elected rulers. Ram Sharan Sharma details how the central chief was elected by various clan chiefs or lineage chiefs with increasing polarisation between

1326-613: The rank and identity of the owner. Items such as the keris (Malay dagger) and kaskol (gold betel container) were given to royal dignitaries who received the title of Wazir, Cheteria, and Manteri. The kaskol is only given to the Wazir and Kepala Cheteria while Cheteria-Cheteria and Manteri-Manteri such as Pehin Dato Perdana Manteri and Pehin Orang Kaya Di-Gadong received the silver-born tipa (container or vessel to store betel and its seasonings). While copper-born tipa

1365-457: The same office and given a different title, nevertheless. The title may be inherited, as an official's successor may take office with the same title as his forebear. On the other hand, there are instances where the sons of officials are sworn in with titles that differ from their dads. The sub-viziers, referred to as the Cheteria in the local dialect, were placed in 4, 8, 16, and 32 ranks. To supplement, nevertheless, other positions were made inside

1404-515: The third to fourth centuries CE, kingdoms in the Krishna and Godavari rivers claimed kshatriya status and performed Vedic rituals to legitimate themselves as rulers. During his visit to India in the 7th century, Hieun Tsang noted that kshatriya rulers were ruling the kingdoms like Kabul, Kosala, Bhillamala, Maharashtra and Vallabhi. In the era from 300 to 700 CE, new royal dynasties were bestowed kshatriya status by Brahmins by linking them to

1443-556: The varna in the Vedic society, the Purusha Sukta was supposedly composed in order to secure Vedic sanction for the heredity caste scheme. An alternate explanation is that the word 'Shudra' does not occur anywhere else in the Rig-veda except the Purusha Sukta , leading some scholars to believe the Purusha Sukta was a composition of the later Rig-vedic period itself to denote, legitimize and sanctify an oppressive and exploitative class structure that had already come into existence. Although

1482-410: Was granted for the other officials. In Brunei, dignitaries fly their own flag or standard in place of the national one. The person's rank determines the colour of the flag. The Perdana Wazir is white, whereas the Sultan's personal flag is yellow. Other dignitaries fly a purple flag, including Cheteria 4. Additionally, the flag's colour matches the royal court's ceremonial attire. The list of Cheteria

1521-525: Was replaced by Kshatriya ; where rajanya stresses kinship with the Rajan and Kshatriya denotes power over a specific domain. The term rajanya unlike the word Kshatriya essentially denoted the status within a lineage. Whereas Kshatra , means "ruling; one of the ruling order". Jaiswal points out the term Brahman rarely occurs in the Rig-veda with the exception of the Purusha Sukta and may not have been used for

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