9058009519

Si LOKESH CHANDRA

for the consecration of Ihe two statues. This datę had to be specially auspicious, and needs to be verified for its astrological significance. The phrase purSnSd gu frauj - pte. ple is prSpte. Instead of purSnSd , we expect the name of a place. For sanctity Gurus were invited from India, e.g. from GaudTdvTpa, or Gurjara. gurau prSpte ‘when the Guru had arrived’ from... in India.

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Sn GhananStha has been equated with Indra. The word is not found in the dictionaries of MW, Edgerton, and Zoetmulder. It is not given as a synonym of Indra in the Amarakośa. Yet, Casparis (1950:139) suggests

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that GhananBtha = Indra, who is the Sailendra King Indra in the Kelurak inscription. According to him (p.204) Indra died around A. D. 812, and the present inscription refers to his deification. The reading of the Kelurak inscription where the word ‘Indra* occurs is not certain, and Casparis himsclf has proposed dharanJmdharena instead of dharanindranUmni. Casparis, at timcs, leans heavily on dubious readings, emendalions, or on synonymy. The compound Srya-sahitam has been rendercd as ‘and olhers worthy of worship’ (Sarkar following Casparis 1.46). It holds the kcy to the mcaning of this stanza in ś2rdu]avikrrdita, the most elaborate mctre in the inscription. It has a bearing on the inlcnt and conlenl of the inscription as a whole. Arya here means ‘fathcr-in-law*. In Sanskrit dramas, a wifc dcsignatcs her husband as Arya-putra ‘son of the noble / falher-in -law*. Ghanan5lha refers to her lord (natha) or husband who has gone to the clouds, skies or heaven. Departed persons are spoken of in the Copperplates of Mantyasih I as ‘rushing through the &k8śa-patha or ways of the firmament’ (landapnySn pakaśapatha in linę 7, landapan ySn pakaśapatha in linę 9). The day of this inscription is the llth dale of the dark half of the caitra monlh, tuń lai, umanis, Saturday, the lunar mansion punabhadrapadfi, the dcity ajapada, and conjunclion of Indra (caitra-mSsa, tithi ekadaśf, krsna-paksa, tu.u., śa. vara, punabhśdrapadi naksatra, ajapada dcvatS, Indra yoga). The Indra yoga in both the inscriptions calls for a study of its auspiciousncss and ritual context. Princess PramodavardhanT had the portrait statues of her husband and his father consccratcd by, a Guru who had specially comc from...., most probably from India. The sombrc and solcmn tonę of the evcnt is cvidcnl from an epilhet of the main dcity who is the primc panacea for all ills of saths&ra (akhila-bhava-\yadhi-bhaisajyam agram,sl.2). He’ is supreme compassion (karunyarn agram) in this world afiliclcd by the infinite sufferings of hundreds of births (jagati gati-śat-anantaduhkha-abhibhutc, sl.3). He bestows his compassion on afllicted bcings (karunam atha duhkhitcsu sattvesu, sl. 4). The king was a great support (adharo mahfyan, st. 8) for his dear daughter. The daughter was fuli of compassion (karunśtmika) and engaged in bhakti (st.9). The Princess was ovcrwhelmed by the grief of the demise of her husband, became atlachcd to Dhanna, and soughl solące by erecting a stupa, a tempie and a monastery as an entreaty to the Supreme Buddha for his grace and compassion. Even her father, King Samaraluńga, who had vanquished