In: Bijdragen tot de Taal-, Land- en Volkenkunde 128 (1972), no: 2/3, Leiden,

Transcription

1 S. Supomo Lord of the mountains in the fourteenth century kakawin In: Bijdragen tot de Taal-, Land- en Volkenkunde 128 (1972), no: 2/3, Leiden, This PDF-file was downloaded from

2 "LORD OF THE MOUNTAINS" IN THE FOURTEENTH CENTURY KAKAWIN Although fourteenth century Majapahit may well be regarded as the golden age of the Javanese past, only few of its literary products are known to us. Out of the hundred or so kakawin that have reached us, only three can be ascribed to this period with absolute certainty, namely the Nagarakrtagama, the Arjunawijaya and the Sutasoma. Because of its importance for the study of Javanese history, the Nagarakrtagama, which probably was not considered an important work in those days, has been edited and published no less than three times so far, by Brandes (1902), Kern (1919) and Pigeaud (1960-3) respectively. On the other hand, the Arjunawijaya and the Sutasoma, which have enjoyed a certain degree of popularity among the Javanese and the Balinese since the days they were composed, are still waiting for their publication. 1 It was in the course of editing the Arjunawijaya, and preparing its annotated translation, that I came across the problem of "Lord of the Mountains", the solution of which could not be contained in the limited space allocated for the "Notes to the translation". In one way, the present article is thus nothing but an attempt to elaborate on the notes to the translation of the mangala of the Arjunawijaya. Hence this article's dependence mainly upon the Arjunawijaya, and to a. lesser degree upon the Sutasoma, for its evidènce. The "Parwateraja" of the Arjunawijaya According to Balinese tradition, mpu Tantular, the author of the Arjunawijaya, was a Buddhist (Friederich 1959:25). Van der Tuuk goes even further by calling the Arjunawijaya a Buddhist kakawin 1 The Sutasoma and the Arjunawijaya have recently been edited and translated into English, the former by Soewito-Santoso (1968), and the latter by the present writer (1971). The Sutasoma has also been edited by I Gusti Bagus Sugriwa (1959), with a Balinese and an Indonesian translation.

3 282 s. SUPOMO (KBW 1: 121). However, even the first line of the poem, in this respect, poses a problem which defies a satisfactory answer, for instead of invoking a well-known deity from the pantheon of Buddhism, Tantular invokes srï Parwatarajadewa, thus indicating his choice of this deity as his istadewaia. In accordance with the literary conventions of the day, this invocation stanza occurs at the very beginning of the kakawin. It reads as follows (Arj. 1,1): On srï Parwatarajadewa hurip in sarwapramdnên jagat sah saksat paramdrtha-buddha kinënêp saih siddhayogïswara san Iwir fïrtha kitên mahardhika wisdmbëktên mahddurjana nirwighnópama süryawimba tumamên wway santa rin rat kabeh (Hail! To the god Parwataraja, the life of all the vital spirits of the world; Who is the very image of Buddha, the supreme reality, Who is firmly held in meditation by the perfect yogis; Who is like nectar to wise souls, but poison to great sinners; Who passes unhindered throughout the world as the radiance of the sun passes through clear water). Now, istadewata is the guardian deity, to whom a poet offers the poem he sets himself to write, and from whom he expects the aid necessary for the success of his undertaking (Zoetmulder 1957:64-9; Berg 1962: 113). Srï Parwatarajadewa, therefore, must have occupied a special place, at least in Tantular's personal belief, if not in those of a wider circle as well. However, if we look for this Deity in the Old Javanese manuals of Buddhism, the religion ascribed to him by tradition, we will soon find ourselves disappointed. The number of Old Javanese works on Buddhism that have come down to us are admittedly few (Pigeaud 1967: 52-3), and the number published are even fewer (Hooykaas 1964:43-4), but then we have no evidence as to what works might have been at Tantular's disposal, and of which we have no knowledge. The best known of these Buddhist manuals is the Kamahayanikan which, together with another text, the Karnahayanan Mantranaya, was published by Kats under the title of San Hyan Kamahayanikan as long ago as lts importance for the study of Buddhism during the period Tantular wrote his poems has been eloquently sumrned up by

4 "LORD OF THE MOUNTAINS" 283 Krom: "Unless all the signs are deceptive, it can be stated with certainty that the Buddhism of East-Java, at the height of the Majapahit kingdom, is none other than the Tantrism of the Sang Hyang Kamahayanikan." (Pott 1966:105). Almost twenty years after the publication of the San Hyan Kamahayanikan, Bosch (1961: ) published two short Buddhist texts, one written in corrupt Sanskrit and called San Hyah Nagabayusütra, which probably should be read as San Hyan Anangabayusütra (Hooykaas 1964:44), and the other written in Old Javanese, called Kalpabuddha. In some respects Bosch's texts seem to be closer to Tantular's concepts of Buddhism than the San Hyan Kamahayanikan. Thus we find, for example, that whereas in the San Hyan Kamahayanikan the mudra of Wairocana is called dhwajamudra, in the San Hyan Nagabayusütra, the Kalpabuddha and in the works of Tantular, i.e. the Arjunawijaya and the Sutasoma, it is called bodhyagrïmudrd (Arj. 26,4c; Sut. 32,10c; 139,9b; Bosch 1961:115). Another point of similarity between the Arjunawijaya and the Kalpabuddha is the listing of the points of compass occupied by the f ive Tathagatas, namely that Wairocana, Aksobhya, Ratnasambhawa, Amitabha and Amoghasiddhi are placed in the centre, east, south, west and north respectively (Arj. 26,4-27,1; Bosch 1961: 115). The San Hyah Kamahayanikan has detailed descriptions of the five Tathagatas (Kats 1910: 194), but these points of the cornpass are not mentioned at all. Thus although these four Buddhist texts probably derive from a common source, for they share too many similarities to be otherwise (Bosch 1961:115-6), they probably represent differing traditions of Tantric Buddhism. Yet in none of them do we find a deity under the name of Parwataraja or any possible synonym. Accordingly, to identify this Deity we need to look outside the Buddhist manuals. The "Parwatanathaf' of the N&gwrakrtagama Looking outside Buddhist manuals, the first work which comes to mind is the Nagarakrtagama, which, being written in 1365 A.D., was almost a contemporary of the Arjunawijaya. And indeed we need not go far in the Nagarakrtagama to find what we are looking for, because in the first stanza of this poem, Prapafica, its author, has invoked this Deity in a slightly different form, viz. srï Parwatanatha. And the same Deity, now under the name of Girindra (Nag. 39,2a), was also invoked by Ratnansa, a Buddhist priest (sugata muniwara, Nag. 38,3c; 49,5a),

5 284 s. SUPOMO when he was about to relate the "history" of Rajasanagara's ancestors to Prapanca. Who was then this Deity, whose name means "Lord of the Mountains", to whom these three Buddhists of some eminence paid homage, but whose name does not occur in any of the Buddhist manuals which have come down to us? It is generally accepted by students of Old Javanese that Parwatanatha and all its synonyms occufring in the Nagarakrtagama as well as in other Old Javanese works are epithets of Siwa (e.g. Kern 1919:24; Zoetmulder 1957:65; Pigeaud 1962:4; Soewito-Santoso 1968:107). Recently a different opinion has been voiced by Berg (1969:75-6; cf. 1965: 106). While doubting even the correctness of Kern's assumption that Girïsa (the only Sanskrit compound known to Kern with the meaning of "Lord of the Mountains" used as an epithet of Siwa) does in fact occur in Sanskrit, Berg argues that Girïndra and the like are synonyms of éailendra, and therefore should be considered above all as ref errinig to the famous Sailendra dynasty of eighöi century Central Java. There are several objections that can be put forward against Berg's arguments. First his doubt as to the correctness of Kern's notion, that Girïsa is an appellation of iwa rests on incomplete information, for in SED: 609, for instance, we find that both Girisa (inhabiting mountain) and Girïsa (mountain-lord) are used as epithets of éiwa (cf. Teeuw and others 1969: 322), although it should be added that the latter is also used as one of the names of the Himalayas. The second objection is that although we find all kinds of synonyms for Parwatanatha, the name Sailendra itself is extremely rare in the Old Javanese works, which, with the possible exception of the Ramayana kakawin (see Poerbatjaraka 1932; Hooykaas 1958), were written in East Java. The only time the name Sailendra appears in the Old Javanese works published so far, it is used in its normal sense, namely as an epithet for the Himalayas. Thus in Siwaratrikalpa 31,4b the goddess Uma is called Sailendraduhita, that is "daughter of the Lord of the Mountains". 2 This seems to suggest that to the East Javanese, the Sailendra dynasty of Central Java was either unknown or only slightly known (cf. Pigeaud 1962:479). Nevertheless I am in complete agreement with Berg that although 2 The name éailendra also appears in the Warihin-pitu inscription (Yamin 1962:185),. referring to the same "Lord of the Mountains" mentioned several times in this inscription, and probably to the same Deity mentioned repeatedly in the Nagarakrtagama.

6 "LORD OF THE MOUNTAINS" 285 many variants for "Lord of the Mountains" are used in Java, they are not obviously equivalent to Siwa or Bhatara Guru (1962:76). In fact, whenever a name that can be rendered as "Mountain-Lord'' appears in the narrative part of an epic kakawin, it is normally used to designate either Siwa's father-in-law, that is to say, the Himalayas, or simply "great mountain" in general. At least that is the case in Tantular's works, the Arjunawijaya and the Sutasoma. So we find in both kakawin: Girïndra (Arj. 10,13a; 62,3a), Girindraraja (Sut. 30,lld; 112,16b), Giripati (Arj. 61,1a; Sut. 13,6d) and Giriraja (Arj. 42,2a; Sut. 12,3a), and from the context none of these could be interpreted as an epithet of Siwa. On the other hand, as we can see from Arj. 42,2a and Sut. 12,3a, where giriraja is used in apposition to Sumeru (i.e. Sumeru giriraja) it is clear that Tantular used these words in their lexical meaning, namely "mountainlord". A cursory reading of the lists of proper names in various kakawineditions reveals the same thing: such terms usually refer to the Himalayas. Girisa occurs in Siwaratrikalpa 30,1 ld, buit it means literally "dweiling in the mountains", and does not have the sense of "mountainlord" (girïsa). The only place in the narrative part of the kakawin in which we find girïndra used to designate Siwa is, as far as I know, Harisraya B 16,1a, viz. "irika bhatara Èankara ri padmasana kalawan Ginndradayita" (Brandes 1903:21; "there Sankara was sitting in the lotus-seat with the Mountain-Lord's wife"). But even here one should be cautious, for there seems to be a confusion oi duhita "daughter." and dayitiiï "wife" among the copyists of Old Javanese manuscripts. 3 The "Girinötha" of the Sutasoma Another interesting doubtful case occurs in a hymn called Buddhastuti, which was sung by the gods on the occasion when Sutasoma (who was Lord Sugata himself) assumed his divine appearance as Wairocana after he had been successful in his asceticism. This Buddha Hymn occurs in Sut. 53,1-6, in other words right in the middle of the narrative part of the kakawin. However, the structure and the coritents of this hymn are such that, although it occurs in the narrative part of the poem, it could easily be extracted in its entirety and be used as a mangala. 3 Thus instead of narendradayits, the word narendraduhita occurs in varióus manuscripts of the Arjunawijaya (20,3a; 38,2b).

7 286 s. SUPOMO And indeed this Buddha Hymn is nothing but an echo of the mamgala of the Nagarakrtagama (1,1-2). In this passage of the Sutasoma, after praising prince Sutasoma by describing him as "Parameswara of the Triporusapati", as "Adisiwa óf the Paficapitamaha", as "Sakyamuni of the Ratnatraya", as "Wairocana of the Tathagata", as "Wagïswara to the great poets", and as "Smara to the lovers", the gods proceeded to prophesy: yan rin dlaha bhatara natha Girinatha rin sabhuwana sakweh nin Yawabhüminêtha pada bhakti jönta ya hélëm mwan Dvnpantarabhümi tan hana waneh winursita kita (In time to come you will be Lord Protector Girinatha to the entire world; all the rulers in the island of Java will do homage at your feet, and in the Other-islands there will be none worshipped other than you). As the two aspects of Siwa (i.e. Parameswara and Adisiwa) and those of Buddha (i.e. Sakyamuni and Wairocana) have just been mentioned in the preceding lines, it seems unlikely that Girinatha in the above passage refers to Siwa or to Buddha again. On the other hand, the appellative bhatara natha seems to indicate that Girinatha was a king, and the following two lines leave us with no doubt that he was considered by Tantular as the supreme king at whose feet not only the kings of Java do homage, but kings of the Other-islands as well. Was he an historical person then or at least "historica!" to Tantular and his contemporaries? To answer this question I would refer to the "epilogue" of the Smaradahana (cantos 38-39), in which Siwa is requested by Uma to revive the ashes of Kama; he consents to the request, and Kama is accordingly brought back to life. Several royal incarnations later, Kama finally descends to Java as a king of Daha, while his spouse, the goddess Ratï, is born in Jangala, and later becomes the queen of Daha. This king of Daha, the incarnation of Kama, was the patron of Dharmaja, the author of this kakawin (Poerbatjaraka 1931). This "epilogue" is thus an attempt by the author to glorify his patron, not only in the traditional place specifically created for this very purpose, namely in the mangala, but by deliberate "interpolation" in the narrative part of the kakawin. In other words, in the Smaradahana we have a precedent for arguing that bhatara natha Girinatha of the

8 "LORD OF THE MOUNTAINS" 287 Buddha Hymn of the Sutasoma kakawin was a historical person. There were probably no more than two historical kings known to Tantular who could fit the description of "the ruler of all the kings of Java as well as the Other-islands". The first was Krtanagara, the last king of Singhasari, into whose presence, according to Prapafica, "the people of the Other-islands came for protection" (samankana tikan Digantara paddnabhaya marëk i jon nareswara, Nag. 42,2a), and to whom "the whole of Java was submissive" (satanah i Yawa bhakti, Nag. 42,2d). The second was of course Rajasanagara himself, the great ruler of Majapahit at the time when Tantular wrote his two kakawin, whose authority, at least according to> Prapafica, was acknowledged throughout most of present-day Indonesia, and even in some neighbouring countries (huwus rabdha n DwtpSntara sumiwi ri srï narapati, Nag. 15,3a; 13,1-15,3). Of these two, Rajasanagara seems to be more likely, because like Girinatha of the Buddha Hymn, he was regarded as Sugata in his visible form (Sugata-sakala, Nag. 92,1c). Krtanagara on the other hand was only portrayed as a staunch Buddhist (mapagèh apaksa Sogata, Nag. 42,3c), with no mention of his being an incarnation of Buddha or the like a point which Prapafica would surely not have been likely to miss in his kakawin, had Krtanagara been regarded as such when the poem was written. It is moreover remarkable that although Rangah Rajasa, the dynasty founder, was repeatedly called "the Son of the Mounitain-Loni", and all his descendanits were called the "descendants of the Son of the Mountain-Lord" (wëka ni weka bhastarddrïndratanaya, Nag. 44,3a), only Rajasanagara was expressedly called the incarnation of Girinatha (Nag. 1,5a: bhatara Girinatha matëmah prabhüttama; Nag. 51,6b: bhatara Giripaty amürti ri sira). And Ratnansa referred to him both as the descendant as well as the incarnation of the God (i.e. the Mountain-Lord; apan dewawansdthawa dewamürfi sira, Nag. 49,5d). Probably we have here a tracé of an evolutionary process: the king was initially referred to as a descendant of the Lord of the Mountains; then he became the incarnation of this Deity, and finally, as witnessed by the above passage of the Buddha Hymn, the Lord himself. Whatever the case may be, we can state now with more confidence that the Girinatha of the Buddha Hymn was not likely to be identified as Siwa in Tantular's days. However, it has become apparent from the above discussion that if the "Girinatha" of this Hymn was not Siwa, then neither the name "Girinatha" nor its synonyms which are used repeatedly in the Nagarakrtagama should be identified with iwa.

9 288 s. SUPOMO The "Röjaparwata" of the Korawasrama Such being the case, it would not be incongruous to ask ourselves whether this enigmatic "Girinatha" and all its synonyms occurring in the Nagarakrtagama, as well as the Parwataraja invoked by Tantular as his istadewats in the mmgala of the Arjunawijaya, should not first of all be seen in their primary meaning, i.e. "Lord of the Mountains", as found in most kakawin. They might be used as epithets for the Indian Himalayas, but it is more likely that Prapafica and Tantular had a Javanese "Lord of the Mountains" in mind, when they invoked this Deity in the mamgala of their poems. That an Old Javanese author could accept the idea of the Lord of the Mountains being situated in Java is clear from, the stories concerning the removal of Mahameru from India to Java, which are told in various Old Javanese works in slightly different forms. Only two of these works have been published so far, namely the Tantu Pangëlaran (Pigeaud 1924) and the Korawasrama (Swellengrebel 1936), but for the purpose of the present discussion these two works are quite sufficient. According to Tap: 62 sqq. bhatara Guru gave orders to all deities to move Mount Mahameru from India to Java, so that the island of Java would stop swaying up and down. After many efforts and hardships, which included the death of the gods and their restoration to life by Guru, the peak of the Mountain was eventually brought to Java, so that the island of Java ceased moving. Once the Mountain was in Java, Lord Parameswara ordered all the deities to worship it (Tap: 66,14: ndan irika ta bhatara Parameswara kumivan in san dewata kabeh mamüjaha ri san hyan Mandaragiri), which they did. According to Tap: 66,13, this Mountain was called Mount Nisada in Java. But Kor: 68,16 gives a more interesting name: Mount Rajaparwata (ya ta inaranan gunun Rajaparwata de Bhatara, apan ratu nin gunun pwa svra, i.e. "it is called Mount Rajaparwata, for it is the king of the mountains"). The name then is the same as the Deity invoked by Tantular, except that Tantular retains the order of; the Sanskrit compound. 4 The similarity goes even further than the mere name. According to Tap: 64, 12 sqq. from the body of Mount Mahameru came out 4 The name Rajaparwata appears no less than nine times in the Korawasrama (Swellengrebel 1936: 322), all of them referring to this Lord of the Mpuntains. The name Parwataraja for Mount Mandara and Parwatarajakanya for Uma are also used in the Mahabharata (Sörensen 1963: 544).

10 "LORD OF THE MOUNTAINS" 289 poisonous water, which was drunk by the gods because of their thirst. Bhatdra Guru changed the poisonous water info nectar, with which he revived all the gods. Tantular might have had this episode in mind when he likened sri Parwatarajadewa to holy water to the wise souls but poison to the great sinners in Arj. 1,1c. Again, a juxtaposition of the readings of Arj. 1,1a and Kor: 68,4 gives a more interesting result, for while we read in the former that sri Parwatarajadewa is "the life of the vital spirit of all beings" (hurip in sarwapramanên jagat), we read in the latter that Mount Sampora, that is to say Mount Rajaparwata, is also said to be "the life of the vital spirit of the people of Jambüdwïpa" (makajïwai pramananya wwan rin Jambüdwïpa). And when this mountain was everitually placed in Java, it became the vital spirit of the island of Java (pinakapramana nin nusa J'awa, Kor: 68,14). While one may argue, and rightly, that the Tantu Pangëlaran and the Korawasrama are both posterior to the Arjunawijaya the terminus ante quem of both works is 1635 A.D. the cohtents could bè of a much earlier period (Swellengrebel 1936:41*-2*). The name Rajaparwata itself is extremely reminiscent of the name of the mountain where Arj una did penance in the famous kakawin Arjunawiwaha. In this poem, which was written in the first- half of the eleventh century, we probably have the oldest indication of the existence of mountain worship in Old Javanese literature. Thus mpu Kanwa, theiauthor of this "poem;" who was" ühdoubtedly óné öf'the mosttgiftêdï: kawï the Javanese community has ever: produced, deemed it necessary to make Arjuna, the hero of the kakawin, pay homage to the Mountain bef ore leaving his hermitage (Arw. 13,1): Mamwit narendraimaja rin tapowana mananjali ry agra nin Indraparwata ton wismrti sanka nikan hayu n tëka swabhaiwa san sajjana rakwa mankana (Then the prince bade farewell to the hermitage; he did homage to the peak of Mount Indraparwata, for never did he forget whence the good came. Such indeed is the nature of the wise). Now, as the Arjunawiwaha is an allusion to Erlanga's life-story (Berg 1938; cf. Moens 1950), mpu Kanwa's contemporary readers would no doubt be able to see in this passage their king, Erlanga,

11 290 s. SUPOMO probably still garbed in his bark garments, his gaze steadily directed towards the peak of Mount Pënangunan, slowly raising his hands to make a sëmbah to the supreme Deity, before returning to the world to carry out his task of "restoring order out of the chaos prevailing all over Java at that time". The "Acalapati" of Palah As regards the existence of the worship of the Sacred Mountain in Java, which is reflected in the story of the removal of the Mahameru to Java, archaeological research during the years has left no room for uncertainty: no less than 81 monuments related to this mountain worship have been discovered under the dense growth of grass which coats the mountain-slopes (Bernet Kempers 1959: ). One of the most important monuments related to this worship, and the one which certainly is relevant to our discussion here, is the temple complex Panataran, which is known in the Nagarakrtagama as the sanctuary of Palah (Krom 1914). Prapanca says in Nag. 61,2 that Rajasanagara visited Palah to worship (müja) in 1361 A.D. This is however not the only visit paid by the king to this temple complex, for in Nag. 17,4-5 we read that every fourth month of the year 5 he made a tour visiting many places both for pleasure (mahas-ahas macankrama) and for religious purposes, such as visiting Palah to pay devoted homage to the feet of hyan Acalapati (marëk i j'ón hyan Acalapati bhakti sadara). As regards this "hyan Acalapati", Kern (1919: 59)' considers it as a synonym for Girïndra, and therefore he suggests that it may refer to Siwa. Krom (1914:236) emphatically states that it cannot be other than Siwa. On the other hand, Pigeaud (1962:44; 163-4; 483), who on most occasions is in agreement with Kern that the Mountain-Lord is an B The text says: baryan masa ri sampun in sisirakala (Nag. 17,4a). Kern (1919) translates baryan masa by "every month"; Pigeaud (1960-3) by "every time"; and Berg (1969:490), emending masa with warsa, translates it as "every year". For sisirakala all translate: "cold season"; Pigeaud (1962:42) adds that it refers to the season of rains. This is almost certainly wrong. To the Javanese the cold season (mansa bëdidin) coincides with the dry season, when there is a sharp chili in the night and early morning. The month after the dry season (Javanese: këtiga) is labuh kapat, that is the fourth month of the Javanese calendar (which falls in the months of October-November). This is the best season for mahas-ahas macankrama, for it is the season when nature is at its very best.

12 "LORD OF THE MOUNTAINS" 291 epithet of Siwa, seems to be of the opinion that although Palah is a Siwaitic sanctuary, "hyang Acalapati" does not refer to a supreme god, because instead of. "the highest predicate Shrï" or "the title Bhatara", Acalapati is only preceded by hyang, which "seemis to> be fitting for divine beings that are considered as local rulers". Accordingly Pigeaud cx>ncludes that the Royal visit to Palah has something to do with the cult of a mountain, deity. Berg (1969: 165; 496-7), who rejects Girïndra and the like as synonyms of Éiwa, yet cannot accept the idea of the Sailendra king being mentioned in a Siwaite temple, overcomes the dilemma by maintaining the original meaning of acalapati, viz. "een geweldige berg" or "verheven berg". After our finding that the words which mean "mountain-lord" occurring in the kakawin do not generally refer to Siwa, but to Mount Mahameru, either the Indian or the Javanese one, it is clear that Krom's contention, namely that "Acalapati of Palah" cannot be other than éiwa, is not acceptable. On the other hand, our finding seems to confirm Berg's argument that this acalapati refers neither to Siwa, nor to the Éailendra king. However, Berg's conclusion that it simply means "lofty mountain", and nothing more, is also difficult to accept. Such an interpretation does not explain why in travelling to the south, which, according to Berg (1969:164-6), is in accordance with Siddharta's excursion, Rajasanagara visitêd Palah; and we certainly remain in the dark as regards the reasons why Rajasanagara, who, according to kapancatathagatan theory as proposed by Berg (1962), was the Tathagata-king of his time, deemed it necessary to pay homage at the feet of a "verheven berg". It seems more likely that he would pay homage at the feet of the "Verheven Berg", with capital letters. And so we come to the same conclusion as Pigeaud's, namely that Rajasanagara's visit to Palah had something to do with mountain worship. We should immediately add, however, that Pigeaud's argument (1962:44, namely that "hyan Acalapati" does not refer to a supreme god, because instead of "the highest predicate Shrï" or "the title Bhatara", Acalapati is only preceded by hyan) is unacceptable. Words such as srl, hyan, san hyan, bhatara and the like are interchangeable in the kakawin, quite often for metrical reasons. Thus of the five Jinas mentioned in Arj. 26,4-27,1, Wairocana is preceded by san hyan, Ratnasambhawa preceded by hyan, Amitabha by san srï, Amoghasiddhi by srï, and Aksobhya by none. Anyway, Pigeaud's argument has been invalidated by his own remark that "in the Nag. idiom sang hyang,

13 292 s. SUPOMO 'the Holy' as a rule refers to Buddhism" (1962:129). The truth is that in Old Javanese hyan is used indiscriminately for any deity or sacred object of any religious denomination (cf. Zoetmulder 1950: 12-3). An so the "hyan Acalapati" of Palah is, in our opinion, none other than the Lord of the Mountains, the "san hyan Mandaragiri" of Tap: 66,14, to whom all the gods were ordered by bhatdra Guru to pay homage, the "Rajaparwata" of Kor: 68,16, from whom the island of Java derived its vital spirit, the "sri Parwataraja" of Arj. 1,1a who was invoked by Tantular as his istadewaia. This deity could have been a mere local god when king Srnga of Kadiri issued an inscription in 1197 A.D. (Krom 1931:301), in which he is referred to as bhatara Palah, but later he seems to have acquired the highest position in the state pantheon of Majapahit. The visit of Rajasanagara, who was the Lord of the Mountains himself, to the Mountain-Lord of Palah is thus an act of yoga, leading to a mystical union between the microcosmic and macrocosmic Lord of the Mountains. "Lord of the Mountains": the national god? Stutterheim (1926: 343), who was the first to look for an explanation of Rajasanagara's visit to Palah to the cult of the mountain deity, has mentioned a similar phenomenon which is stiu to be seen in the offerings to the gods of Mount Agung, where the most important pura of presentday Bali is situated, and to Batara Lawu of Mount Lawu, where the terraced sanctuary of Sukuh lies. Quaritch Wales (1953; 1961) attributes the religious beliefs associated with these mountain shrines of Bali and Java to a "resurgence of ideas deep-rooted in a remote past" (1953:130), which he called "Old Asiatic religion" (1953: 1), in a time when the Indian influence had waned. The worship of the Sacred Mountain, however, did not simply reappear when the Indian influence had waned, but seems to have been in vogue throughout Javanese history. Even at the time of the establishment of an Indian-type state, the belief in the Sacred Mountain played an important part. As Coedes (1967: 54) puts it: "When a kingdom of the Indian type was established, several local groups, each with its own tutelary deity or god of the soil, were brought together under the authority of a single ruler... Usually this was accompanied by the inauguration of a cult devoted to an Indian god closely associated with the person of the king, and symbolizing the unity of the kingdom, the place of worship being a natural or an artificial mountain... It [this custom]

14 "LORD OF THE MOUNTAINS" 293 reconciled the native custom of worshipping supernatural beings on high places with the Indian conception of kingship, and provided some sort ot national god, closely associated with the monarchy..." This was then the position of Lord of the Mountains in the official pantheon of Majapahit: "some sort of national god, closely associated with the monarchy". He was both the Supreme God and the Great Ruler of the Realm; he was neither Siwa, nor Buddha, but, in Prapafica's words: éiwa-buddha (Nag. 1,1), the Protector of the Absolute (natha nin anatfia), the Ruler of the World-ruler (pati nin jagatpatï), the God of the tutëlary deities (hyam. nin hyan inisfï). 6 As such he symbolized the unity of the kingdom and thè oneness of the dharma. The Siwaites would gladly worship him, for after all their supreme god, Siwa, had always been closely associated with the Lord of the Mountains, if not as the Lord himself, which he apparently was in the later period, at least as his son-in-law, which was more commonplace in the days of the kawi. Nor would the Buddhists have any objection, for, as Tantular has formulated it in the Buddha Hymn of Sut. 53,1-6, the great ruler of Majapahit who was Lord of the Mountains, was none other than Lord Sugata himself. 7 Being the exclusive property of neither of the two denominations, every time a king - who was a "descendant" of Lord Girïndra and therefore the embodiment of Siwa-Buddha died, he would be buried in two temple complexes, a Siwaite and a Buddhist one. In thé formér a statue of Siwa, and in the latter a statue of Buddha, would be erectéd> but in no case, at least as far as it can be ascertained by the data furnished by Prapafica's kakawin, is a statue of the Mountain-Lord or a temple dedicated to him ever mentioned in such a temple-complex. The Mountain-Lord temple was, understandably, erected in the State sanotuary, viz. Palah, the present-day cmdi Panataran. It is not surprising, therefore, to see the so-called Naga-temple and the main temple of the Panataran complex featuring snakes encircling the body 8 7 The interpretation of Nag. l,lc-d given here is a tentative one. In the light of Zoetmulder's suggestion that nirasraya could mean "the Absolute" (Teeuw and others 1969:316), anatha might well mean "the Absolute", literally "he who needs no protection"; to the Buddhist Prapafica this could mean: Buddha. In Old Javanese Jagatpati seems to be an epithet of siwa (see Teeuw and others 1969:322). For hyan inisti as a Javanese rendering of istadewata, see Berg (1962:200) and Pigeaud (1962:5). It is perhaps noteworthy that in present-day Bali the so-called Giripati hymns are used by both the Buddhist and the ëiwaite priests (Hooykaas 1964: ).

15 294 s. SUPOMO of the temple, indicating its being a replica of Mount Meru, the Sacred Mountain (Bernet Kempers 1959: 91 ). 8 By his invocation of srï Parwataraja in the Arjunawijaya and his formulation of the Buddha Hymn in the Sutasoma, we have strong reasons to believe that Tantular subscribed to the idea of the worship of the Sacred Mountain. From this acceptance it must have been much easier for him to formulate the total equation of the pantheons of the two important religious systems in his days: Saiwasiddhanta and Tantric Buddhism. His main tenet, namely that Siwa and Buddha are alike (kalïh samêka, Arj. 27,2c), nay, even one (bhinnêka tungal ika, Sut. 139,5d), could only be derived from a belief that there must be one Truth, transcending the truths which were taught in the Siwaite and Buddhist circles. To the adherents of the third religious group, the Karsyan, such a formulation would undoubtedly be a welcome compromise between the different teachings of the Éiwaites and the Buddhists. Probably it would not even be too far-fetched to suggest that the most likely source of this belief was the Karsyan establishments, rather than the Siwaite or the Buddhist circles. Living as they did, in a quiet hermitage situated in the heart of a great forest, under the constant benign gaze of a majestic mountain, they would be most susceptible to the belief that the Mountain was "the source of Good" (sanka nikan hayn), as mpu Kanwa said in Arw. 13,1. 8 It is generally accepted that the temple of Panataran is a siwaite temple (see e.g. Krom 1923:245-8; Bernet Kempers 1959:90-4; Berg 1969:496-7). This is however far from certain. The fact is that the only statue of a deity found in this temple-complex is that of Brahma. Probably, as Krom has suggested, the other statues have disappeared (1923:281), but then we do not know, and probably will never know, whether the disappearance of those statues took place a few years or centuries bef ore Horsfield visited the temple in 1815; nor will we ever know whether the disappearance was an act of man or of God (such as: struck by thunderbolt as the temple of Jajawa was? See Nag. 57,4, and the interesting interpretation of this strange event offered by Berg (1953:146-50)). But even if Krom's conjecture that the other deities were also represented by their statues is correct, one may still argue that their presence in a temple dedicated to the Lord of the Mountains is not at variance with our finding: the deities were there to pay homage to the Lord of the Mountains, in cotnpliance with the command of bhatara Guru. We may, perhaps, also interpret this fact as follows: according to Kor: 66,12-68,28, the person who was responsible for the removal of Mount Rajaparwata from Jambudwïpa to Java was mpu Palyat. This mpu Palyat was the bodily form of a deity named Sikhi (Kor: 68,7); and according to Kor: 44,5 éikhi was none other than the god Brahma. It is appropriate, therefore, that only the statue of this Deity was represented in the state sanctuary dedicated to the Lord of the Mountains.

16 "LORD OF THE MOUNTAINS" 295 It is interesting to note, in this respect, that it was a wipra whom Arjuna (the hero of the poem Arjunawijaya) asked for an explanation of the meaning of the temple complex he visited during his wandering over the countryside, especially when we take into account that this temple-complex had a Buddhist and Siwaite temple (Arj. 26,2-26,4). The same wipra, in the subsequent cantos, was also to expound the religious teachings, and the main tenet of the poem, to the king. In the light of this episode of the Arjunawijaya, the fact that it was in a Karsyan establishment that Rajasanagara held the only discussion on spiritual matters reported in the Nagarakrtagama is indeed remarkable. Pigeaud's suggestion that Rajasanagara's visit to the hermitage of Sagara (Nag. 32,2-34,1) was prompted not only by curiosity but also by longing for spiritual guidance (1962:99) is quite acceptable. Just as the present-day Javanese nobility and priyayi show more inclination towards independent search for the meaning of life in mysticism (nelmu kebatinan) than towards formal religious teachings (cf. Geertz 1969:227-60; ), the message originating from the Karsyan establishments {rosa nin kawikun of Nag. 23,2a?) was perhaps more acceptable to the Javanese nobility of the past than the teachings of more "doctrinaire" religions. The Australian National University S. SUPOMO ABBREVIATIONS Arj Arjunawijaya, see Supomo Arw Arjunawiwaha, see Poerbatjaraka BKI Bijdragen tot de Taal-, Land- en Volkenkunde. KBW van der Tuuk, H. N., Kawi-Balineesch-Nederlandsch woordenboek, 4 vols., Batavia Kor Korawasrama, see Swellengrebel Nag Nagarakrtagama; two editions are consulted: Kern (1919) and Pigeaud (1960-3).' SED Monier-Williams, M., A Sanskrit-English dictionary, London, Sut Sutasoma; reff. to the number of cantos are in accordance with the edition of Soewito-Santoso (1968), but the readings are normally taken from Professor Zoetmulder's unpublished text. Tap Tantu Parigëlaran, see Pigeaud TBG Tijdschrift van het Koninklijk Bataviaasch Genootschap voor Kunsten en Wetenschappen. VBG Verhandelingen van het Koninklijk Bataviaasch Genootschap voor Kunsten en Wetenschappen. VKA Verhandelingen der Koninklijke Nederlandse Akademie van Wetenschappen, Afd. Letterkunde - Nieuwe Reeks. VKI Verhandelingen van het Koninklijk Instituut voor Taal-, Land- en Volkenkunde.

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