Page:South-Indian Images of Gods and Goddesses.djvu/70

50 regarded by some as an avatar designed to lead the asuras into ruin by giving them bad advice. Others like Jayadēva regard him rightly as an incarnation of mercy who came to teach the people the essential cruelty of animal sacrifices.

Besides the avatārs mentioned above, there are other forms Vishnu which are also often found in South-Indian temples. The most important of such is his reclining form, known by names Anantasāyin (or Sēshasāyin), Padmanābha and Ranganātha. The temples at Srīrangam and Trivandrum may be specially mentioned as the places where this form of Vishnu is worshipped. In Tamil he is known as Palligondān. A good illustration (fig. 32) comes from the old sculptures at Mahābalipuram. In the so-called Mahishāsura-mandapa, on the proper right wall of the front verandah is depicted the scene under reference. Here on the coils of the serpent Ananta sleeps on his back a gigantic figure of Vishnu with two arms. The right hand is carelessly thrown on the body of the serpent while the left hand is raised up at the elbow. The god wears a cloth round the waist, which reaches down to the feet. The usual udarabandhana is also tied round the lower part of the stomach in the form of a girdle, its ends gracefully hanging down and touching the right side of the serpent couch. The garland round the neck (i.e., the vanamālā) has slipped down the right arm of the god, thus emphasizing his sleeping posture. By the side of the serpent couch, near the feet of Vishnu, is the figure of Lakshmi kneeling down and worshipping him with folded hands. In front of her are two other figures also seated by the side of the serpent couch. These may be the two colleagues of Vishnu, viz., Brahmā and Siva, or the attendants Jaya and Vijaya. Above the sleeping god in the air are two flying figures, one a female and the other a fat figure, probably a goblin. Beyond his feet and looking him straight in the face are two stalwart figures standing one in a defiant attitude with a club in his hand and the other dissuading him from what looks apparently like a murderous attack on the god. The Padma-Purāna gives a