image, over
which a Caitya was subsequently erected. The shrine is greatly
venerated but this Adi-Buddha, or Svayambhu, does not differ
essentially from other miraculous images in India which are said not
to consist of ordinary matter but to embody in some special way the
nature of a deity. The religion of Nepal is less remarkable for new
developments of Buddhism than for the singular fusion of Buddhism with
Hinduism which it presents and which helps us to understand what must
have been the last phase in Bengal.

The Nepalese Brahmans tolerate Buddhism. The Nepala-mahatmya says that
to worship Buddha is to worship Siva, and the Svayambhu Purana returns
the compliment by recommending the worship of Pasupati.[293] The
official itinerary of the Hindu pilgrim includes Svayambhu, where he
adores Buddha under that name. More often the two religions adore the
same image under different names: what is Avalokita to the one is
Mahakala to the other. Durga is explained as being the incarnation of
the Prajna-paramita and she is even identified with the Adi-Buddha.
The Nepalese pantheon like the Tibetan contains three elements, often
united in modern legends: firstly aboriginal deities, such as Nagas
and other nature spirits: secondly definitely Buddhist deities or
Bodhisattvas of whom Manjusri receives the most honour: thirdly Hindu
deities such as Ganesa and Krishna. The popular deity
Matsyendranath appears to combine all three elements in his own
person.

Modern accounts of Nepal leave the impression that even corrupt
Buddhism is in a bad way, yet the number of religious establishments
is considerable. Celibacy is not observed by their inmates, who are
called banras (bandyas). On entering the order the novice takes the
ancient vows but after four days he returns to his tutor, confesses
that they are too hard for him and is absolved from his obligations.
The classes known as Bhikshus and Gubharjus officiate as priests, the
latter being the higher order. The principal ceremony is the offering
of melted butter. The more learned Gubharjus receive the title of
Vajracarya[294] and have the sole right of officiating at marriages
and funerals.

There is little learning. The oldest scriptures in use are the
so-called nine Dharmas.[295] Hodgson describes these works as much
venerated and Rajendralal Mitra has analysed them, but Sylvain Levi
heard little of them in 1898, though he mentions the recitation of the
Prajna-paramita. The Sv