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THE SAILENDRAS OF JAVA 79

The names Martjughosa, Martjuvfig and Martjurava, refer here to a specific form of MartjuśrT known as Dharmadhatu V3glśvara Martjughosa. He is the Supreme Being and ałl others are immanent in him. He represents the glory of innumerable Sugatas (aprameya-sugata-khy&ta-kTrtti, st.8), he is the protector of the world (jagatah tr&tuh, st. 10), the bestower of riches and glory ( vidh&tuh śriyah, st.10), Martjughosa is referred to as Vajradhrk, that is Vajradhara, as he was a deity of the Kabajradharan. Being Supreme, all the Devas are inherent in Him (sarva-deva-mayah, st. 15), including Brahma, Visnu and Maheśvara. Martjughosa was inclusive of the Trinity and ihus higher than them. Interiorisation has been an important upSya or expedient in the spread of Buddhism.

The words of the ninth stanza are illegible and do not yield even a broken tcxt. Set u in the third ąuarter refers to dharmasetu , a word that recurs in stanzas 13 and 19. It means a ‘religious foundation⁹. In the fourth ąuarter it mentions the kirtistambha which is described in stanzas 13 and 14. The pillar was a joy to behold (drsta-ratah). In stanza 14 it is called drśya-ratna ‘jewel of a sighl'.

The translalion of the tcnlh stanza by Sarkar is off the mark. He translates : “Aftcr putting in the glory of the world *s protector and creator, whose movemcnt is applauded by the three worlds, was this image (of Martjuśn) obtained by me through the kindness of the Guru (?)” Three readings have to be corrected : punyam bhaktitah for gurum bhaktitam, mafljuśriyah for sriyarh. The prose order will be : trailoky - Srcita - sartikramasya, jagatah tr&tuh, śriyah vidh&tuh mafljuśriyah im&tti pratim&iti bhaktitah krtv& may& yad amilarh punyarh pr&ptam. It means: the immense virtue fpunya) that I have attained by having madę (krtv&) out of pious devotion (bhaktitah) this image of MartjuśrT, whose fect are worshipped by the three worlds, who is the protector of the univcrsc, the bestower of glory and riches... Its apodosis is lost in the broken part. It refers to the King who had the image done (krtv&), that is, got it sculpted. To become a sacred icon of worship its consecration (sth&pana) had also to be performed.

The next stanza 11 says that this (im&fli) image of Martjughosa was duły sanctificd (sth&pitav&n) by Kumaraghosa in the Saka ycar 704. The first part of his name reflects Martjuśrl the cternal youlh (Kum&rabhuia) and the second part is from Martjughosa. He came from Gaudi, a part of Bengal. He was a Vaipulya-vipra-tilaka, namely a Brahmana (vipra) by caste and learned in the Vaipulya sutras, which is the same as Vctullavfida in Srllańka. Vaipulya is a generie term for the pre-tantric and tantric texts. The name of the Guru indicates his initialion (abhiscka, st.7) into V3glśvara Martjughosa. Thus the consecration of the image got spccial sanctity as it was done by a Br&hmana who was so to say the veritable Divinity Himself. The King and his Guru exeojted their functions: the King got the statuę sculpted and