Indian Antiquary Vol 47

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 144

136
THE INDIAN ANTIQUARY
[MAY, 1918
that a cylindrical pattern would have served the purpose better. Mr. Rivett-Carnac believes that the Banda implement might have been used as a pivot.
The specimen was obtained from the second of the two localities above referred to, and the collection also includes one pounder and two stone arrow-heads.
It may be mentioned here that at a meeting of the Asiatic Society of Bengal Sir Thomas Holland exhibited some grooved stones and ground pebbles found in Singhbhum and used by a past and unknown generation of gold miners.
TRIMURTIS IN BUNDELKHAND.
BY RAI BAHADUR HIRALAL, B.A., M.R.A.S.; DAMOH. A perusal of Mr. Nateka Aiyar's article on the Trimûrti image in the Peshawar Museum contributed to Sir John Marshall's Annual for 1913-14 ( which has just appeared) has suggested this supplementary note. In the Deputy Commissioner's bungalow at Damoh, which I am just occupying, there is an image of a Trimûrti, which is somewhat peculiar and confirms Rao Sahib Krishna Shastri's remark quoted by Mr. Aiyar that “Brahma, Vishnu and Siva being all directly or indirectly recognised to be identical with the sun, there is every possibility of the Trimurti figures representing the sun-god." The photo of the Bangaon 2 Trimurti, which is reproduced in the accompanying Plate II, actually represents. the sun with all his emblems and accompaniments. In front of the standing figure, there is the broken image of Chhâyâ (Sun's wife) below which sits the Sarathi or chariot-driver holding the reins of seven horses, of whom only three can be seen, the rest being broken. There are three side figures, the bull-faced Mahadeva in a sitting posture, surmounted by Vishņu standing with feminine grace and holding the Gada (mace) in his hand, while on the opposite side stands the bearded Brahma, all these tree combining into the main figure of the sun described before. At the top there are figures of two females shooting with a bow and arrow, apparently the other wives of the sun, who along with Chhayi. form the three Saktis, or counterparts of the Hindu Triad.
This is, moreover, a unique representation of sun worship by one of those six classes of adorers, who regard the sun in the triple form to which reference is made by Sir R. G. Bhandarkar in his "Vaishnavism, Saivism and minor religious systems." Speaking on the sect of Sauras he remarks in & 115, p. 152, that "some worship the orb of the sun who has just arisen as Brah madeva, the creator, others the sun on the meridian as Isvara, the destroyer. He is also regarded as the originator. Some regard the setting sun as Vishnu. the protector, and considering him as the cause of the creation and destruction also and as the highest entity worship him. There are some who resort to all the three suns as a triple form." The Bangaon statue would be easily recognised as one in which the suns are conceived in a triple forni.
A minute scrutiny of the image would show that the sun-god wears top-boots up to his knees, terminating into a curl at the foot end in a Pesauri or Peshawar fashion. This is another interesting point, confirming the identity of the image with sun worship incorporated from foreign sources. Again quoting from Sir Rímkrishna, that learned savant remarks in para 116 of his book as follows:-"The form of the idol of the sun worshipped in such temples is described by Varahamihira (Bihat Sanhita, Chap.58), but the features mentioned by him which have a significance for our present purpose are that 1 Proc. As. Soc. Beng. 1903. p. 302.
See pp. 276-280. Ig 13 miles north of Damph. The image lying in the Leputy Commissioner's compound was brought from that place about 4 years ago.
3 Compare Mr. Aiyar's remarks in his footnote No. 2 on page 278 of the Archeological Report for 1913-14, where he says :-" It must be borne in mind that Vishņu being regerded as the preserver performs the role of the mother of creation. Hence we fnd that in certain Purê as Vishnu is described as the enkli or female Jounterpart of Biva. It is no wonder, therefore, that in the bgures under consideration the portion allotted for Vishnu is carved with feminine grace."