406 Translation of the Naipdliya Devata Kalydna. [^No. 137- 



Sujaya tirtha, by bathing in the stream of which Balasura subdued the 

 three worlds, be propitious to us all. I adore them. 



18. Pramoda tirtha at Danaga (I need hardly repeat that these names of places are 

 Newari,) junction of Vachmati and Ratnavati. Satlakshana tirtha at Pagakhucha, 

 where the Vachmati and Charumati flow together. Jaya tirtha at Nakhupoa junction of 

 Vachmati and Prabhavati. 



19. May the Goddesses Vidyadhari, Akasyogini, Vajrayogini and 

 Hariti : may Hanuman, Ganesa, Mahukala, and Chura Bhikshani : may 

 Brahmani and the rest with Sinhini, Vyagrihini and Skanda be propi- 

 tious to us all. I adore them. 



19. The four first Deities are esoteric Goddesses of the Swobhavika sect. A comment 

 says, " Above the region of air is fire, above fire water, above water earth, above 

 earth Sumer mountain, above it Surya Mandal. In Surya Mandal is a lotus, out 

 of which, by virtue of Swabhava, Vidyadhari and Akasyogini were revealed, each with 

 her own Vija Mantra." The Swobhavikas usually symbolise these elements or 

 vijas by the letters of the alphabet. The forms of these Goddesses are very much 

 alike, all strictly resembling those of the terrific Goddesses of Brahmanism : and they 

 are all said to be givers of the powers of witchcraft and sorcery to their adorers. 

 The two first are said to be ranked by Amera Sinha with an inferior order of Celes- 

 tials, and to such an order Hariti must be referred, since she is a Yakshini ; but 

 Vajrayogini is a Maha Devi or Goddess of the first order. Hariti's legend resembles 

 that of Sitala, as whom Hariti is constantly worshipped by Brahmanical Hindoos, 

 though her temple is within the very precincts of Sambhu Nath. 



Hanuman, Ganesa and Mahakal are names sufficiently familiar to us. Amongst 

 the Deities adopted by Buddhism from Brahmanism, these three are peculiar favour- 

 ites, because the Bouddha legends justifying their adoption are popular and clever. 

 The proper sentiment of the Saugatas in regard to all these imported Deities is, that 

 they are servants of the Buddhas, and entitled only to "chakar-puja," as a specimen of 

 the legends in virtue of which the gods of Brahmanism have been converted into 

 Bouddha Deities take the following relative to Hanuman. In the Lankavatar it is 

 written that when Rama sent Hanuman to destroy Ravan, Ravan oppressed by the 

 monkey, sought refuge from Sakya in a Vihar. Hanuman unable to violate the 

 sanctuary, went to Rama and told him that he could no farther press his advantage 

 against Ravan, because of Sakya's protection, whose follower Ravan had become. 

 Rama replied " Go you also and serve Sakya.' In all Sakya's Vihars are to be found 

 the images of Hanuman, Ravan, Mahakala and Hariti. The Swobhavikas invoke 

 Mahakala, under the name of Vajra Vira, as self-existent, whereas the Aishwarikas 

 adopt him with his pedigree as the son of Siva and Parvati. Chara Bhikshani, is as 

 her name imports, a female of the mendicant order of Bouddhas. Upon the interest- 

 ing subject of the classification of their followers by the genuine Bouddha institutes I 

 can only here observe, that though Buddhism is a free and equal association of asceti- 

 cal saints who know no disparity of rank, save such as each may derive from his own 



