68 
[No. 1, 
H. P. (Jastrl— Cri-dharmci-maygala. 
8. The Buddha kills an elephant and sends it off several miles. 
Lausena also kills an elephant. 
9. While the Buddha was meditating under the Jambu tree, the 
progress of the seven Rsis (the constellation of the Great Bear) through 
the skies was stopped by his divine power. 
Lausena compels the sun to rise in the west. 
10. The Buddha obtains Nirvana and goes to the Sukhavati heaven 
designed for Buddhas only. 
Lausena, and all his followers, go in their terrestrial forms to the 
highest heaven of Dliarma. 
There are these and other points of resemblances between the 
two stories, but the points of difference are many, various and striking. 
In the whole of Cri-dharma-maygala , the word Buddha does not occur. 
T he only word o f the Buddhist T rinity that occurs is Pharma,— not 
always that abstract idea which Bauddhas designated by the word, but 
a great deity—the highest of all. On some occasions the deity Dliarma 
is identified with the abstract quality of virtue or holiness, but such 
instances are rare. The stories of the Ramayana and Maliabbarata are 
cited in various instances, but not a single story about Buddhas or 
Bodhisattvas. The writer of the work himself was a worshipper of 
Rama, and so in his work Hanumat plays an important part as the 
attendant of Dliarma. In fact there are many passages in the work in 
which Rama, Visnu, and Dliarma appear to be all blended together into 
one, while in others Dharma is made superior to Vidhi, Visnu and fiva. 
The Buddhist word Nirvana occurs only once, and that in the 
Buddhist sense of putting an end to transmigration. 
From reasons already advanced in my previous papers, it would 
appear that Dharma worship is the same as the latest or the Tahtrik 
form of Buddha worship. It was confined to the very lowest classes of 
society—to Hadis, Dorns, Pods, Baruis, &c. At the beginning of the 
last century a Brahman poet well-versed in Hindu lore, observed this 
strange form of worship and wrote a great poem on it. He took the 
story from the worshippers and moulded it in his own fashion. The 
story of the Buddha’s life, so simple in Pali, got mixed up with legends 
and superstitions of twenty-five centuries and was then moulded by a 
Brahman in such a manner that even the Buddha’s name is not to be 
found in it. The Brahman’s work is certainly an echo of the Buddha’s 
life, but it is a distant echo. 
