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OCTOBER, 1983
that much of concordance with the tradition. Of the 24 Yakşis, 14 in the image under discussion fully agree with the textual prescriptions in respect of their names, vāhanas and distinguishing attributes. 35 The names of Manasi, Mahamanasi, Jaya, Padmavati and Anantamati although correspond with the traditional list, yet their iconography differ from the known dhyānas, e.g. Padmavati and Anantamati ride respectively a lion and a peacock (and lion) instead of kukkuța-sarpa and haṁsa. It, thus, appears that these figures were probably carved on the basis of some such tradition which is now lost to us. Siddhayika (or Siddhayini), on account of her closeness with Sarasvati, is called Sarasati, and hence rides a peacock, in place of a lion. Prajnapti, although labelled as Prajapati agrees with the tradition in respect of parašu only. The rendering of haṁsa with Prajapati is suggestive of her association with Brahma by virtue of her name. Another Yaksi Manuja may be identified with Manovega on the testimony of horse vāhana and sword and shield in hands. The figure of a Yakṣi with gaja-vyala-vāhana, however, remains unidentified. Thus the unidentified Yaksi and Anantamati, carved twice, leave Rohini and Manavi, respectively the second and the tenth Yaksis, unrepresented.
85 Cakresvari, Vajrasrnkhala, Purusadatta, Kali, Jvalamalini, Mahakali, Gauri.
Gandhari, Vairotya, Vijaya, Aparajita, Baburupini, Camunda and Ambika. Though the name of Cakresvari is not inscribed, yet the features make her identification doubtless. The names of Yaksis, which in most of the cases are erroneous, suggest that the engraver was an illiterate person.
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