The Development of Hindu Iconography c7.6

c7.6

Close cultural contact between the Indo-Aryans and the previous settlers of India responsible for the introduction of changes in the socio-religious outlook of the former, 71-2; emergence of Bhakti, 72-5; growth of cult-religions, cults not centering round Vedic deities, 75-6;—but centering round hero-gods and mythological deities of a different character (evidence of the Niddeśa passage), 76-7; images necessary for the ritualistic worship of the followers of the cults, 78-9; *dhyāna-yoga* as described in the *Mahābhārata* and a few late *Upaniṣads*, 79; the Pāñcarātra viewpoint about the divine images, 80-1; the symbolism behind the images, 81-2; aniconic forms of cult-deities, 82-4; trees also used as divine symbols, 84. Prevalence of image-worship in the post-Vedic age supported by various types of literary data: Pāṇini's *Sūtras*—as commented on by Patañjali, 85-6; *Arthaśāstra* and *Manu-saṃhitā* passages, 86-8; Nārada Pañcarātra extract, 88; *Mahābhārata* passages, 88; Quintus Curtius's evidence, 89. Archaeological data in support of the wide prevalence of the practice: Aśoka's Fourth Rock Edict, 90; Nāgari inscription, 90-2; Besnagar inscriptions, 92-93; Mora (Mathura) well inscription, 93-4; other Mathura inscriptions, 94-5. Some pre-Christian cult-images: Lohanipur (Patna) Jina image, 96; Patna gold plaque of Hara-Pārvatī (suspect), 96; animal figures in the capitals of Aśoka pillars, deities in their theriomorphic forms (?), 96-7; Maurya or Śuṅga free-standing sculptures—not royal statues, but Yakṣa images, 97; Maṇibhadra Yakṣa image found at Pawaya, 97-8; other Yakṣa and Yakṣiṇī figures from Northern India, 98-100; Yakṣas, Yakṣiṇīs and Devatās in Bharhut rail-pillars, 100; Nāga figures in the Mathura Museum, 100-01. Significance of the literary and archaeological data collected above, 101-03. Dhvajas or votive columns,—practice of erecting them in honour of various cult-deities: *Garuḍadhvaja*, 103-04; *Tāla-dhvaja* and *Makaradhvaja*, 104; the Besnagar banyan capital, not *Kalpa-vṛkṣa* as suggested by Cunningham, but it is associated with Śrī-Lakṣmī, the presiding deity of *Padminī-vidyā*, 104-05; the Lala Bhagat sculptures (a red sandstone cock capital and a section of a pillar), their true significance, 105-07.