BAUDDHAS, &c. OF NEPAL. 439 



Molisha, or absorption into him — or, I should rather say, of union with him. 

 All the Buddhas agree in referring the use and vakie of mediation, (earthly 

 and heavenly,) of the rights and duties of mortality, and of the ceremonies 

 of religion solelj to Pravritti, a state which they are all alike taught to con- 

 demn j and to seek, by their own efforts of abstraction, that infinite extension 

 of their faculties, the accomplishment of which realises, in their own persons, 

 a godhead as complete, as any of them, and the only one, which some of them, 

 will acknowledge. The Kdrmikas and Ydtnikas derive their names, respectively 

 from Karma, by which I understand conscious moral agency, and Yatna, 

 which I interpret conscious intellectual agency. I believe these schools to 

 be more recent than the others, and attribute their origin to an attempt to 

 rectify that extravagant quietism, which, in the older schools, stripped the 

 powers above (whether considered as of material or immaterial natures) of all 

 providence and dominion ; and man, of all his active energies and duties : 

 assuming as just, the more general principles of their predecessors, they seem 

 to have directed then* chief attention to the phaanomena of human nature, to 

 have been struck with its free will, and the distinction between its cogitative 

 and sensitive powers, and to have sought to prove, notwithstanding the neces- 

 sary moral law of their first teachers, that the felicity of man must be secured, 

 either by the proper culture of his moral sense,* which was the sentiment of the 

 Kdrmikas, or by the just conduct of his understanding, a conclusion which 

 the Ydtnikas preferred : and this I believe to be the ground of distinction 

 between these two schools, as compared with one another. As compared 

 with their predecessors, they held a closer affinity with the Aishwarikas, than 

 with the other schools, inclined to admit the existence of immaterial entities, 

 and endeavoured to correct the absolute impersonality and quiescence of the 



* Notwithstanding these sentiments, which are principally referable to the state of Pravritti, 

 the Kdrmikas and Ydtnikas Still held preferentially to the Tupas and Dhijda, the severe medita- 

 tive asceticism of tlie older schools. 



4 p 



