and Tibetan iconography
have been indicated by Pleyte[445] and others. The explanation
must be that the late forms of Buddhist art and doctrine which
nourished in Magadha spread to Tibet and Nepal but were also
introduced into Java. The Kamahayanikan appears to be a paraphrase of
a Sanskrit original, perhaps distorted and mutilated. This original
has not been identified with any work known to exist in India but
might well be a Mahayanist catechism composed there about the eleventh
century. The terminology of the treatise is peculiar, particularly in
calling the ultimate principle Advaya and the more personal
manifestation of it Divarupa. The former term may be paralleled in
Hemacandra and the Amarakosha, which give respectively as synonyms for
Buddha, advaya (in whom is no duality) and advayavadin (who preaches
no duality), but Divarupa has not been found in any other work.[446]
It is also remarkable that the Kamahayanikan does not teach the
doctrine of the three bodies of Buddha.[447] It clearly states[448]
that the Divarupa is identical with the highest being worshipped by
various sects: with Paramasunya, Paramasiva, the Purusha of the
followers of Kapila, the Nirguna of the Vishnuites, etc. Many names
of sects and doctrines are mentioned which remain obscure, but the
desire to represent them all as essentially identical is obvious.

The Kamahayanikan recognizes the theoretical identity of the highest
principles in Buddhism and Vishnuism[449] but it does not appear that
Vishnu-Buddha was ever a popular conception like Siva-Buddha or that the
compound deity called Siva-Vishnu, Hari-Hara, Sankara-Narayana, etc., so
well known in Camboja, enjoyed much honour in Java, Vishnu is relegated
to a distinctly secondary position and the Javanese version of the
Mahabharata is more distinctly Sivaite than the Sanskrit text. Still he
has a shrine at Prambanan, the story of the Ramayana is depicted there
and at Panataran, and various unedited manuscripts contain allusions to
his worship, more especially to his incarnation as Narasimha and to the
Garuda on which he rides.[450]

8

At present nearly all the inhabitants of Java profess Islam although
the religion of a few tribes, such as the Tenggarese, is still a
mixture of Hinduism with indigenous beliefs. But even among nominal
Moslims some traces of the older creed survive. On festival days such
monuments as Boroboedoer and Prambanan are frequented by crowds who,
if they offe