1836.] Authorities on Buddhism. 75 



parous, &c.*) all proceeded from Swabhdva. From the Swabhdva of 

 each mansion or habitat (Bhavana) resulted the differences existing 

 between the several abodes of all the six orders of animate being's. 

 The existence of the foetus in the womb proceeds from the Swabhdva of 

 the union of male and female ; and its gradual growth and assumption 

 of flesh, bones, skin, and organs, is caused by the joint energy of the 

 Swabhdva of the foetus, and that of time, or the Swabhdva of the foetus, 

 operating in time. The procession of all things from birth, through gra- 

 dual increase, to maturity ; and thence, through gradual decay, to death, 

 results spontaneously from the nature of each being ; as do the differ- 

 ences appropriated to the faculties of the senses and of the mind, and 

 to those external things and internal, which are perceived by them. 

 Speech and sustenance from dressed food in mankind, and the want of 

 speech and the eating of grass in quadrupeds, together with the birth 

 of birds from eggs, of insects from sweat, and of the Gods (Devatds) 

 without parentage of any sort : all these marvels proceed from Swabhdva, 

 (Comment on the Pujd hand, quotation 12.) 



The Aiswarika System. 



1. The self-existent God is the sum of perfections, infinite, eternal, 

 without members or passions ; one with all things (in Pravritti), and 

 separate from all things (in Nirvritti), infiniformed and formless, the 

 essence of Pravritti and of Nirvritti^. {Swayambhu Purdna.) 



2. He whose image is Sunydta, who is like a cypher or point, 

 infinite, unsustained (in Nirvritti), and sustained (in Pravritti), whose 

 essence is Nirvritti, of whom all things are forms (in Pravritti), and 

 who is yet formless (in Nirvritti), who is the Iswara, the first intellectual 

 essence, the A'di Buddha, was revealed by his own will. This self- 



* By etcsetera, understand ahvays (more Brahmanorum). That Buddhism forms 

 an integral part of the Indian philosophy is sufficiently proved by the multitude 

 of terms and classifications common to it, and to Brahmanism. The theogony 

 and cosmogony of the latter are expressly those of the former, with sundry addi- 

 tions only, which serve to prove the posteriority of date, and schismatical seces- 

 sion, of the Buddhists. M. Cousin, in his course of philosophy, notices the 

 absence of a sceptical school amODgst the Indian philosophers. Buddhism, when 

 fully explained, will supply the desideratum ; and I would here notice the 

 precipitation with which we are now constantly drawing general conclusions 

 relative to the scope of Indian speculation, from a knowledge of the Brdhmanical 

 writings only — writings equalled or surpassed in number and value by those of 

 the Budddisls, Jains, and other dissenters from the existing orthodox system of 

 Vydsa and Sankara A'chirya. 



f Pravritti, the versatile universe ; Nirvritti, its opposite, this world and the 

 next. Pravritti is compounded of Pra, an intensitive, and vritti, action, occu- 

 pation, from the root vd, to blow as the wind ; Nirvritti, of Nir,a, privative, and 

 vritti, as before. 



