num (with the article: pnum) and the otvsvfia, which Diod. says was the
namé of the Egyptian Jupiter. He was the „soul of the world“ (mens
agitat molem, et magno se eorpore miscet). The ram, his emblem,
stands for bai (soul) and hence the Asp also received the name of Bait.
The K o f Kneph is a corrupt addition, as Knoub for Noub (s. Wilkinson).
Selon le Svayambhu purana, la vallée du Népal était primitivement un
lac de forme circulaire, rempli d’une eau très profonde et nommé Naga-
vasa (l’habitation des Nagas). Toutes sortes de plantes aquatiques croissaient
dans ce lac, sauf le Nymphaea. L ’ancien Buddha Vipacyin, étant
venu de l’Inde centrale sur les bords du lac, y je ta une racine de lotus,
prophétisant : dans le temps que cette racine produira une fleur, alors de
cette fleur sortira Svayambhu sous la forme d’une flamme, et le lac deviendra
un pays peuplé et cultivé. Après vint le Buddha Cikhin avec
une suite de Radjas et individus des quatre castes. Voyant Djyotirupa
Svayambhu (Svayambhu sous la forme de lumière), il se précipita dans les
eaux, et Baissant la tige du lotus, il fut absorbé dans l’essence de Svayambhu.
Dans le Tretayuga, le Buddha Viçabhu (accompagné des disciples,
religieux, Radjas et cultivateurs) vint au lac, prophétisant : dans
ce lac sera produite Pradjnasurupa Gluhyeçvari, c’est un Boddhisattva,
qui la fera sortir du sein des eaux et le pays se remplira de villages,
de villes, de lieux sacrés et d’habitants. Mandjuçri dans le Pantchaçircha
parvata (montagne du Mahatchiwa deçà) découvrit, par le moyen de sa
science divine, que Djyotirupa Svayambhu avait apparu au centre d’un
lotus, croissant dans le lac. Rassemblant ses disciples, les habitants du
pays et le roi Dharmakara, il partit (prenant la forme du dieu Visva-
karman) avec ses deux devis ou reines au lac. Nagavasa, fendant la
montagne et appelant la vallée desechée Nepala (protégée par celui qui
conduit au ciel). L a conception mythologique de Svayambhu (Adibuddha)
date du 10. siècle p. d. Dharma Radja est le titre du chef spirituel du
pays de Bhotan. Mandjusri naquit 837 a. d. (ou 498 a. d.), portant le
titre de Kamara (prince royale). The Sankya system (the most schismatic
of the indian philosophies) starts with declaring, that the Vedas have
failed to communicate means of absolute and final liberation. Indra and
other Gods declare, that by drinking soma-juice, they have become immortal,
but in another place they say, that many thousands of Indras and other
Gods have passed away in successive ages, a different method is therefore
necessary, „consisting in a discriminative knowledge of perceptible
principles and of the imperceptible one, and of the thinking soul.“ The
Sankya-System originated with a philosopher, called Kapila, who had
migrated through many states of existence and remembered the Vedas
in one of his former lives. Thinking that soma-draughts, fire-worship
and the sacrifices enjoined by the Vedas, procured only happiness of limited
duration, he expounded aphorisms to secure eternal liberation. Kapila’s
aphorisms are still extant, but alone are unintelligible. His pupils made
and collected commentaries and put the whole in verse, called Karika and
the Sankya-Karika (memorial verses of the Sankhya) is the source to
know this system. Its leading principles are, that knowledge discriminates
25 principles, as the soul (unchangeable and one), nature (Prakriti) as the
material creation, Buddhi (Intellect), Egotism (ahan-kara) or self-consciousness,
the 5 subtile elements (producing the senses), the 11 organs
and the 5 gross elements. Nature has the 3 qualities of good, bad (or
perturbed) and dark (pleasure, pain and indifference in its effects). The
intellect (Buddhi) which is produced by nature, partakes of these qualities.
If it be good its properties are virtue (Dharma), knowledge, calm, self-
control and supernatural power (aiswarga), so that through goodness the
intellect attains the absolute subjugation of nature (obtaining whatever
the will proposes). Whoever wishes to escape the charge of egotism, has
not merely to avoid talking about himself, but must not even distinguish
himself from other things or other things from himself. The soul is described
by negations (only to be perceived, when the transitory is destroyed). The
soul (a passive, unexpressible spectator of joy sorrow, duty, power and
knowledge) extends (clotted in subtile matter) over the space of the heart
the size of a finger or, invested in subtile matter, hovers over a man like
the flame of a lamp over a wick. When the spirit (big as a thump) has
quitted the body, pain ceases, and therefore the business of live is to
acquire immunity from further lives and transmigrations. Self-consciousness
and its associates must learn the nothingness of phenomena. Then
soul becomes satisfied and lulls nature to repose by acquiring absorption.
In the Yoga (concentration) of Patanjali (Kapila’s pupil) the attention
(to cast off ignorance) is to be fixed upon that description of soul which is
called Iswara (Lord), joined to Om. The first division (Vaiseshika or p a rticulars)
of the Nyaya treats upon Physics, the second (Nyaya or reasoning)
upon Metaphysics. The author of the physical division is Kanada,
teaching the doctrine of atoms (including ether). In the Nyaya system
a man must possess Dharma and also knowledge of substance, qualities etc.
The first division (Purva Mimansa) of the Vedanta is strong in praises of
(virtue) Dharma (taught by Jaimini), the second division (Uttara Mimansa)
which is taught by Badayarana (Vyasa) declares Brahme (primordial soul)
to be the only axis, centre, root or origine of the phenomena in the universe.
To confirm its assertion that nature or matter (and all consequent
phenomena) are necessary attributes of Brahme, the Vedanta appeals to
the Veda (Upanishads) as Sruti (that which has been heard). By „that“
(self-existent) the Veda means Brahme. According to the Vedanta-Sara
(essence of the Vedanta) human souls are a portion of the Universal Soul
(Brahme), and the aim of life must be to free the soul from the encum-
brements (which envelope it). This is to be done by knowledge or by
learning, that Budhi (intellect) and all human faculties are ignorance
and delusion. Budhi (intellect) takes the chief part in this divesting itself
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