epithet pancatmaka is applied to the human body, especially in the
Garbha Upanishad which, like the passage here under consideration,
gives a psychophysiological explanation of the development of an
embryo into a human being.

The second thesis is put in the mouth of Yama. He states that when a
being has finished his term in purgatory he returns to life in this
world first as a worm or insect, then successively as a higher animal
and a human being, first diseased or maimed and finally perfect. No
parallel has yet been quoted to this account of metempsychosis.

Thus the Kunjarakarna contains peculiar views which are probably
sectarian or individual. On the other hand their apparent singularity
may be due to our small knowledge of old Javanese literature. Though
other writings are not known to extol Vairocana as being Siva and
Buddha in one, yet they have no scruple in identifying Buddhist and
Brahmanic deities or connecting them by some system of emanations, as
we have already seen in the Kamahayanikan. Such an identity is still
more definitely proclaimed in the old Javanese version of the Sutasoma
Jataka.[438] It is called Purushada-Santa and was composed by
Tantular who lived at Madjapahit in the reign of Rajasanagara
(1350-1389 A.D.). In the Indian original Sutasoma is one of the
previous births of Gotama. But the Javanese writer describes him as an
Avatara of the Buddha who is Brahma, Vishnu and Isvara, and he
states that "The Lord Buddha is not different from Siva the king of
the gods.... They are distinct and they are one. In the Law is no
dualism." The superhuman Buddhas are identified with various Hindu
gods and also with the five senses. Thus Amitabha is Mahadeva and
Amoghasiddhi is Vishnu. This is only a slight variation of the
teaching in the Kamahayanikan. There Brahmanic deities emanate from
Sakyamuni through various Bodhisattvas and Buddhas: here the Buddha
spirit is regarded as equivalent to the Hindu Trimurti and the various
aspects of this spirit can be described in either Brahmanic or
Buddhistic terminology though in reality all Buddhas, Bodhisattvas and
gods are one. But like the other authors quoted, Tantular appears to
lean to the Buddhist side of these equations, especially for didactic
purposes. For instance he says that meditation should be guided "by
Lokesvara's word and Sakyamuni's spirit."

7

Thus it will be seen that if we take Javanese epigraphy, monuments and
literature together with