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THE ŚAILENDRAS OF JAVA 77

api lokeśvarańi mUrdhńa dharturh lokcśarti (= Padmap&nim) yo dharsati/sakala-digant-SyabhśsanS Jokeśarti tarłi Lokeśam (= Mańjughosarti) prana ma ta //

The earlier statuę of Padmapani at the Abhayagiri monastery of Simhala at Ratu Baka must have been a formidable complex. The new Guru from Bengal whom the King revered had to create a morę imposing monument as well as sanctify a deity morę omnipotent than Padmapani. The Abhayagiri monastery at Ratu Baka was a VaJpuIya monastery and so also was the new comp!ex around Mafljughosa set up by the Guru from Gaudidv!pa who was himself a ieading luminary of VaipuJya scholarship. Without mentioning the olher monastery by name, KumSraghosa poinls out that Maftjughosa excels Padmapani at Abhayagiri and is morę powerful in illuminaling the path to Enlightenment/ Bodhi. For Bodhi the word avabhSsanS has been used on purpose : the yaipulya system was an evolution of light culls, it was photolropic, beginning with Amilabha ‘Infinile Light* (See Lokesh Chandra, CuJturaJ Horizons of India 3:1:139 for a dctailcd history and analysis of yaipulya, phototropism, etc).

The third stanza is broken in the inscription and the visibie words bhayabhltam avacara (n) tarfi saugata-navaratnam may be taken to refer to the nine jewcls or cmincnt scholars of Abhayagiri who have panicked away (avacarantam) in fright (bhayabhJta), vanquishcd by Kumaraghosa (mamapi). Kumfiraghosa was single, and in spite of being nine (naya-ratna), they lost.

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The fourth stanza is a senes of epithels of the Sailendra king.

simanta-mantri-pati-satkrta' -satkrainena

dikcakra -ri ja - vijay-Srjita - vikramena/-ra - vairf - vara - \inr - vimardena

nityam parSrlha-karu [ndj sjo-mena.

1.    Sarkar : sarhskrta.

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2.    Sarkar : extremely doubtful readings. Stulterheim *s hypothesis on the basis of thcsc doubtful readings cannot be sustained. Moreover, Bosch, Mus and Sarkar (n.27) have refuted his hypothesis. Sarkar translates the first linę as : “Through the excellent procedurę that was devised by the feudatory chiefs, ministers and patis ". It has to be translated afresh: ⁴⁴ to celebrale the regards shown by fcudatories, ministers, officiais'*. The word satkrama means satkriyS ⁴ celebralion' as in v/yaha-satkriyS⁴ the celebration of wedding * in Raghuvarhśa. The King celcbrated his victories and their consolidation aiong with all conccrned, from the highest down to the village officiais, by inviting an cmincnt Guru from distant India.

The fifth stanza is supposcd to contain the name of the Sailendra king: Indra. Casparis (1950:1.102-3) has discussed the views of Bosch, which have been followed jy Majumdar (1936:1.151), Sarkar (1971:1.43), and Damais