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TIIE ŚA BLEND RAS OF JAVA 87

so many kings, had to console himself by bcing pure in mind, by discrimination, and by accepting the inevitable, inscrutable saihs&ra (bhava-tosa-vivikta-cittah, si.7).

The Princess construcled (i) a jinalaya stupa, (ii) a tempie, and (iii) a monastery in memoriam. She had a jinalaya constructed in the village, perhaps where her husband was born. In Nepal, jin&aya is a special type of stupa, with four Buddhas in the lour directions, e.g. the Kvathu Bahal has the Sn Dharmadhalu jinalaya caitya (illustrated in Hemaraj Sakya, Caityayś thahgu Atmakathś, 1993, p. 83, PI. 24). The Jinas could also be in niches (ślaya, from which is derived the Hindi word HS for niche). For a full-scale memoriał tempie, a Guru had been invited from India, and in the interval she had such a tempie (mandira) buill, and the portrait images were sanclified in it on the arrival of the Guru. Thereafter othcr struclures were constructed with lofty spires towering into the skies, like the peaks of mountains, and hence verilable mountains (bhubhrt) themselves. The word bhubhrt means both king and mountain. Casparis and Sarkar take it as a king, but a king is not intendcd hcre. In the first stanza the central deity of the main tempie is lermed uttuńpa-śailastha-śuro ‘the Hero on the high mountain*. The peripheral temples of the Candi Loro Jońgrań are supposed to correspond to the cakravMla mountains, and the eight temples in the inner court to the eight pinnades of the MSnasa mountain. This popular conceplion has been cited here to show that the spires of temples were considered cosmological mountains. A word about vedim udcti. The spires of the tempie arise from an elevated plalfonn or vcdi. The square base, and accenluated niches can be seen all ovcr Java e.g. in Candi Puntadeva on the Dieng Plateau (Kempers 1959 : PI. 26,27). The Cambodian Phimean akas (= Sk&śa - vim2na) buill in the last quartcr of the tcnlh ccntury has a very high base, and a tower covered with gold once stood at its top. Such a splcndid structure, towering like a mountain, a splendour to behold (manojńa) was inhabited both by aged monks (\jddhaih) steeped in wisdom, as wcll as by young monks (tarunaih) of noble dceds (sukrtya instcad of sakrtya). Krtya or Pali kicca means ‘duty, obligation, scrvice, ccrcmony, performance*. The young monks performed incumbcnt duties, scrvices and rites. The Princess vencraled her falher-in-law by providing for the old monks and paid due dcfcrence to her husband by making arrangcmcnts for young monks to carry on the monastic duties.

The prose order of the 12th stanza is :

rihor bhiya dharitrySrh sapadi sampatitam

tac ca indubimba -śakala - pratimam vibhali/ atha tasy &nupurvam yrddhais sukrtya-tarunair usitam manojńam bhubhrt vcdim udcti.

The first half rcfcrs to the image to her late husband (Ghanandlha) that