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ELURI: THE TIX TUAL CAVE
lotus bud. Which of the Bodhisattvas each of these is we can hardly say, but the corner four may perhaps be Ratnapaņi, Ghantipáni, Maitreya, and Samantabhadra; or the six above and below may be analogous to a group sometimes met with in China, including Såriputtra and Maudgalyâyana (the two agrasmicukus), Samantabhadra, Ananda, Kasvapit (the Arya Stharina), and Rahula (Gautama's son). But it is not improbable that such designations as Vajrapâni, Padmapâni, Mahůsthånaprapta, Kshitigarbla, Ghantâquņi, &c., were first given for obvious reasons to figures of the favourite disciples of Buddha, and that afterwards the original names dropped out of use, and the epithets became designations of Bodhisattvas-a class of beings not recognised by the schools of the Ilinayana. But whatever be their names, they correspond with the standing figures we meet with so frequently in the shrines at Elurů, arranged side by side alony either wall.
In a corresponding area to the south of the autechamber has been a figure of Buddha seated cross-legged with Avalokitesvara and Manjusri' as attendants, but this sculpture is Very much destroyed.
On all the pilasters of the antechamber figures have been sculptured; in three casts Budilha occupies the upper part of the area with the usual Bodhisattva attendants; and below, on one, is a female, Tårå, with the lotus; on another, Buddha alone; on a third, the same with attendants; on a fourth, another female; and on a fifth, Budilla with a fourarmed dêri--perhaps Dharma (repeated thrice below) having an clongated object in her lap and a sort of sceptre in one of her left hands.
In recesses on the right are large figures of Buddha cross-legged on sinusenas, with attendants having flowers of different sorts in their hands. On each side of the shrine door are seated fat guardian figures, each holding a Hower stalk; that on the right (south) sido has a book laid over the opening bud, and hence may represent Mañjušri.
On the wall of the small lobby from which the stair ascends, the sculpture of nine panels is repeated, but is much defaced; there is also above it a Bulha between two chauri-bearers, one with a flower and the other with a bud covered by a book, to his right a female holding a flower-stalk, and to the left a four-armed Devi with a rosary and bottl. or goglet.
Ascending the stair, at the turning we enter a small room about 23 feet by 15, with two pillars in front, looking into the court, on the back wall of which is carved it large cross
1 Mr. Beal suurests that this may be K biti urbha, the Ti-tany pura of the Chineze ; see Vassilief, ' 170, 175.
In China Ananda anl Ka yara often stand next to Buddha in the shrines, and with Manjusri, Samant: bhara, Sariputtra, and Maudyalyayana, futhi a group of six; but in China and Japan, Buddh
times Manjusri on his left mounted on a lion, and Samantabhaira on an elephant at his right.- Elkins, I. in China p. 229, anLinn du Jne. Guimet, tome iv, p. 276, anal plate vii, r. 110. In Clean the usual attendant tignare Morallano and Sariputto (the twu wpiscind ). Rahulo, Anando, and K .
3 Manjusri appears unter many names, as Manjunath, Mahimati, Kumararija. Kladi. Vajrullar Vibhusana, Sanlulavahana, Sinhakeli, fc., awl sometimes bear a sword in his right hand, and a bok on a lotuflower in the left. He is the apotheosis of transcendental wisdom, as Avalokitesvara is of me . He has two wives, Sarasvati and Lakshmi, anl in China is nganle as presiding over air (win). He is the prince of eloquence and spiritual son of Sakya. The worship of Manjusri anul Avalokitesvara seenus to have come int rogue in India before the time of Fah-hian (a.1. 100). He is ngarled as the special protector of N il, and the Emperor of China is styled his incarnation.-kal'Fil-kian, . 60; Jorr. ds. Sc., vol. xvi, 201; Cumu. Tibet. Gram., p. 189 ff; ds. Res., vol. xvi, Pr 139-173; J . ds. Sor. Den.. vol. xii, pt. i, ID102, 101. HON. Dumouf, Lotus, l 498 ff.
+ The shrine has been fully described in The Che Twplex, 382.