später mit dem Laufe der Zeit bildete sich eine eigene nepalesische
Schule, welche in der Malerei und Giesskunst meist der
östlichen Schule gleich ist, die späteren haben keinen besondern
Charakter, ln Kagmira*) gab es auch früher Nachfolger der
king in Palatibutra, killed his brother, bu t Nigrodha, the son of Snsima, contributed
afterwards -to his conversion. On account of many disorders in the
monastery, the hierarch Moga'laputra retired to the mountain, and the ceremony,
called Upasathas, could therefore not be performed, till the king, begging for his
return, had him held the council to restore dharma to its purity (245 a. d.).
When the princess of Madura arrived, king Vijeya (in Ceylon) dismissed his
native wife, promising her a maintenance of bali (offerings).
*) The fotilth Buddhistic council, held (in Kashmere) under the presidency
of Nagarjuna (Nagasena) repudiated many Sivaitic compositions of Tantras (during
the reign of king Kanishka). Nagarjuna was the friend and spiritual adviser, of
Kanishka. On some coins he sits (in the act of teaching)’ upon snakes. Nagarjuna
was worshipped like a Lamar. Mandjusri of Nipal was born twice, once
(200 a. d.) when he peopled Nipal and again (100 p. d.) when he taught the
mystic formula (Om mani padma hum) which in Tibet is addressed to Padmasrl
(bearing lotus and a jewel) or Avalokiteswara. According to the legend (the
basket of the good qualities) the saint- Avalokiteswara is shown to be the same
with Padma-pani and declared to be the Buddha of this>era (as in the Lama-
doctrine of successive divine hierarchs). From the spirit of Adibuddha (Swayam-
bhu as flame) emanated Avalokiteswara and also 5 Dhyana-Buddhas (white, yellow,
red, blue, green). At Oude Fahian saw a little snake (naga) whose ears were
edged with white, fed and worshipped daily. Fahian mentions a pillar with
Anoka’s donations inscribed. An image of blue jasper (holding a pearl) was worshipped
in Ceylon (according to Fahian). Sacred texts, engraved on copper sheets,
were, enclosed in stone-cells at Kashmere (aocording to Hiouen Thsang). The
Phra Keoh (of Bangkok) had .been found floating in the lake of Cambodia (carried
to Miiang Laos). Of Afoka’s sons, Sampadiat Patna and Kumula and Taxila
were Buddhists, but Jaloka in Kashmere adopted Siva worship. After a threatening
apparition of a Goddess, the latter restored the destroyed building of the
Buddhists, but after a victory gained over Enthydemus, he instituted again a
festival of thanksgiving to Siva. The Greek kings of Baetria were dethroned
(120 a. d.) by the Scythian, called Mayes (after long wars with Menander and
others). At the same time (157—59 a. d.) the Sahs reigned in Surashtra or
Gujerat. During Yicramaditja’s reign the Brahmanism was in the ascendancy,
bu t 24 a. d. Scythians (different from the hords of king Ayes) again descended,
called Yu-chi by the Chinese. Their coins exhibit signs of fire-worship to the
God of Light (Ardethro) and on later coins Siva Nandi the coins of Oerki contain
Adi-Buddha and at this epoch Buddha’s image is often represented with flames
at the shoulder. Sometimes a head of Buddha with snakes is seen. Upon the
Madhjadega-Schule des alten Westens, und später gründete Ha-
surädscha in der Malerei und Bildnerei eine neue Schule,*)
welche jetzt die von Kagmira heisst (s. Schiefner). Die Buddha-
Lehre rief geschickte Götterbildner hervor. In Pukam und den
güdlicheu Ländern dauert die Anfertigung von Götterbildern fort.
coins of king Kauerki (Kanishka) the image of Sakya Sinha or Buddha is seen.
According to the Brahminical Sanscrit-history (called Rajah Tarangini) three kings
of Turnshka descent reigned in Kashmere, who (restoring Bnddhaism) founded
Viharas and Chaityas. According to the Chinese the Turnshka princes were so
formidable, that young princes from China were sent to them as hostages. These
scythic kings united Michraci worship, Sàiva worship and Buddhism. Nagarjuna
(Nagasena) born in Berar (Vidharba) composed the philosophical system of the
Madhyamika,' doubting every thing (in the wisdom arrived at the other shore).
*) While the Buddha Rajas were ruling (in the commencement of the Sali-
wahan Sakam), they built (according to Puduvole Gopuram) the temples near
Nagapatam and carved the images to the Buddha Sastram, founding a town.
As the Buddhas used to eat fish, Amukha • Varashen Maharaja drove them to
Kandy Desam (a foreign country) or Ceylon. The flying Buddhas threw all
their property into the wells and a Buddha Sanyasi (Kemawanta by name) hid
his treasure in bran-pots, which he secured in the midst of the temple and
placed a large Chakram (wheel) on the top and by the virtue of his Mantrams
it continually revolved with such a quick motion, that no person dared approach
it. After the Jain-Government had been established, a brahmin priest (Terumenje
Albar) of the Vaishnava sect, was advised to travel to Khandy, to ask the
Buddha Sanyasis about a mystery, and on his return planted plantain trees round
the Chakram which thereby lost its virtue. During the government of the
Buddha Rajas two stone images had been placed at the dewalam near the village
of Nelapadi. When Vicramaditja (searching for thé child, which would overcome
him) marched against Salivahana, he was beaten and the clay-figures, (inspired
with life by the Snake) started up as warriors. After his victory, Sali-
vahana threw the head of Viçramaditja into Ujjein (to make his victory known
to the world) and then retired as Muni to a desert place for contemplation.
Mahabali occupied the imperial thronce of India from 355—327 a. d. Vicramaditja
(with his confederates) was defeated by Nrisinha-nripa or Salivahana. To
overcome the Mlechas (who oppressed the Brahmins) Tripurari or Mahadeva became
incarnate in Ujjayni, as Vicramaditja, who conquered the world. The sister
of two Brahmans (in Purandarpura) conceived by a Naga-cumara (or Tacshaca)
and driven away by her brothers for this disgrace, brought forth her son (Salivahana)
in the cottage of a potmaker. After having solved the lawsuit of the
four pots Salivahana (with clay figures) fought with Vicramaditja, whose army
was stupefied by the Naga-cumara, but revived by the amrit of the serpent
Vasuci.