Page:South-Indian Images of Gods and Goddesses.djvu/271

 Vedic Sun, Moon and Brahma. It is believed that a pro- pitiation of the Nagas conduces towards the production of children. This belief may be traced in other countries also, where there are signs of the once widely prevalent serpent worship. Eight lords of Nagas are mentioned in the Agamas. The chief of these is Ananta, Sesha or Adisesha, on whose folds Vishnu is supposed to sleep. Fig. 153 represents him in a semi-human form. In an inscription of the twelfth century A.D. the eight Nagas, Sesha, Vasuki, Takshaka, Karkotaka, Abja (Padma), Mahambuja (Maha-Padma), Sankhadhara and Kulika are invoked to decide about the auspicious or inaus- picious nature of the grant. 1

Besides the Nagas mentioned in the previous paragraph, there are other groups of demi-gods and demons largely depicted in Hindu temples, such as the Yakshas, Vidyadharas, y a kshas, Gandharvas, Apsarasas, Kinnaras and Rakshasas. 2 These are idyadharas made to serve, generally, as chauri-bearers to the gods and are elc ' represented with a light body flying in the air. They have generally two hands, two eyes and the kamndamakiita crown. The Manasara describes the Kinnaras as having the legs of a cock the middle part of their body being human and the face beaked like Garuda with spreading wings. They wear a crown on their heads and hold a vina in their arms. A sketch from Ramesvaram illustrates a female Kinnarl (fig. 154). The origin and description of these groups of demi- gods are given by W. J. Wilkins in Chapter XI of his Hindu Mythology. Also, the figures of these in their various postures are beautifully illustrated in the rock sculptures known as "Arjuna's Penance" at Mahabalipuram.

The Dvarapalas seen at the entrance into almost every Dvarapalas. Hindu shrine are also demi-gods and bear different names being sometimes called Chanda and Prachanda, sometimes Jaya and Vijaya, or Harabhadra and Subhadra according as they occupy the second, third or fifth door-way opening into the shrine. In the standing figures of Dvarapalas the right leg is placed straight on the pedestal (svastika) and the left is slightly bent (kiuichita). The posture of their body may be : (l) with legs and back partly turned to front ; (2) hands resting on the thigh which then is bent in the shape of a plough ; or (3) with both hands supporting the gdpnra. The Silpasangraha states that in form the Dvarapalas are like bhutas with two big hands in one of which they hold a club- They

1 .Madras Epigraphical Report for 1910, p. 117, para. 60.

2 See V'isvakanna, Part V, plate 66.