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THE SYNTHESIS OF HINDUISM 167 or the courtyard in a modern temple like Dakkhineswar.

So much for the main cave. The plan of the entablature is carried out, however, in the architecture, and there are wings—consisting of cells built round courtyards enclosing tanks—to right and left of the great central chamber. And here the carved animals and other ornaments, that support short flights of stairs and terraces, are all eloquent of a great art period and a conception of life at once splendid and refined.

Elephanta, then, perpetuates the synthesis of Hinduism. How royal was the heart that could portray no part of his people's faith—even though it held his personal conviction and worship—without the whole ! Not Saivite alone, but Saivite, Vaishnavite, and the still remembered worshipper of Brahma, go to make up the Aryan congregation. All alike, it is felt, must be represented. Nay, when we recall the older Kenheri, we feel that not the churches alone but also the monastic orders outside all churches; not society only but also the supersocial organisation, denying rank and all that distinguishes society, had a place here. In the architectural remains within a certain area of the Bay of Bombay, we have a perfect microcosm of the Indian thought and belief of a particular period. The question that presses for determination is, what was that period.

The first point to be noticed is the presence of Brahma in this synthesis of Hinduism. In the