The Kamahayanikan appears to be a paraphrase of a Sanskrit original, perhaps distorted and mutilated.  This original has not been identified with any work known to exist in India but might well be a Mahayanist catechism composed there about the eleventh century.  The terminology of the treatise is peculiar, particularly in calling the ultimate principle Advaya and the more personal manifestation of it Divarupa.  The former term may be paralleled in Hemacandra and the Amarakosha, which give respectively as synonyms for Buddha, advaya (in whom is no duality) and advayavadin (who preaches no duality), but Divarupa has not been found in any other work.[446] It is also remarkable that the Kamahayanikan does not teach the doctrine of the three bodies of Buddha.[447] It clearly states[448] that the Divarupa is identical with the highest being worshipped by various sects:  with Paramasunya, Paramasiva, the Purusha of the followers of Kapila, the Nirguna of the Vishnuites, etc.  Many names of sects and doctrines are mentioned which remain obscure, but the desire to represent them all as essentially identical is obvious.

The Kamahayanikan recognizes the theoretical identity of the highest principles in Buddhism and Vishnuism[449] but it does not appear that Vishnu-Buddha was ever a popular conception like Siva-Buddha or that the compound deity called Siva-Vishnu, Hari-Hara, Sankara-Narayana, etc., so well known in Camboja, enjoyed much honour in Java, Vishnu is relegated to a distinctly secondary position and the Javanese version of the Mahabharata is more distinctly Sivaite than the Sanskrit text.  Still he has a shrine at Prambanan, the story of the Ramayana is depicted there and at Panataran, and various unedited manuscripts contain allusions to his worship, more especially to his incarnation as Narasimha and to the Garuda on which he rides.[450]

8

At present nearly all the inhabitants of Java profess Islam although the religion of a few tribes, such as the Tenggarese, is still a mixture of Hinduism with indigenous beliefs.  But even among nominal Moslims some traces of the older creed survive.  On festival days such monuments as Boroboedoer and Prambanan are frequented by crowds who, if they offer no worship, at least take pleasure in examining the ancient statues.  Some of these however receive more definite honours:  they are painted red and modest offerings of flowers and fruit are laid before them.  Yet the respect shown to particular images seems due not to old tradition but to modern and wrongheaded interpretations of their meaning.  Thus at Boroboedoer the relief which represents the good tortoise saving a shipwrecked crew receives offerings from women because the small figures on the tortoise’s back are supposed to be children.  The minor forms of Indian mythology still flourish.  All classes believe in the existence of raksasas, boetas (bhutas) and widadaris (vidyadharis), who are regarded as spirits